LIBRARY ONIVCRSITY OP CALIFOfiNIA ^ IAN DIESO V3 n ;j THISBOOK E *^^ WAS RIVES BY THE ^^ I %s-M\ii of i\)t lalc !{tb. Dr. fm) I i CLERICAL LENDING LIBRARY m ; /;/ f/ic County of C^^^TZ:..'^, p ::|:; .-7;^./ 7;/^^^^ of (2:?^ri^r:^.f^.. % ■ ;", - '£^^>-^ 1 8 ^<? ^ 19, DELAHAY STFfEET, S-W- "^"^ im^im^mmmm^^m^m^^, .; ,'.55 d 1 PARKER & SOX, R XJ X^ E S PRESERVATION OF DR. BRAY'S LENDING LIBRARIES - IN-JEIIE— eOXXtNIE S. 1 1. The Bishop of the diocese shall be requested to act as Visitor of the Library. 2. Three or more clerg-ymen shall be appointed trustees to take charg-e of the books. 3. On the death, removal from the neighbourhood, or re- signation of any trustee, the remaining- trustees shall appoint a successor, to be approved" by the bishop, from among the neighbouring Clergy, and inform the Associates of the appointment ; or in the event of their neglecting to make such appointment within three months after the occurrence of a vacancy, the Bishop may appoint a successor. 4. The trustees shall appoint a librarian, and furnish him from time to time with the names of the clergymen entitled to the use of the Library. 5. The librarian, on his appointment, shall make three catalogues of the books, w^hich shall be signed by the trustees. One copy shall be sent to the" Associates' secretary in London'^, one to the Bishop of the diocese, and the third shall be kept with the books. 6. The librarian shall, before the end of January in every third year, report to the Bishop the number, titles, and condition of the books under his care, and send a copy of such report countersigned by one or more of the trustees to the Associates' secretary. 7. Any person losing or injuring any of the books shall be answerable to the trustees for the loss or injury. 8. On any volume being borrowed or returned, an entry shall be made thereof in the register provided by the Associates, g. The trustees may make any regulations for the manage- ment of the Library, not inconsistent with the above Rules. ^--O^^y^^-' THE ANNOTATED BOOK OF COMMON PRAYER 3t THE ANNOTATED Book of Common Prayer BEING AN HISTORICAL, RITUAL, AND THEOLOGICAL COMMENTARY ON THE DEVOTIONAL SYSTEM OF Cl)e Cljurcl) of Cnglanti EDITED BY THE REV. JOHN HENRY BLUNT, D.D. AUTHOR OF "THE HISTORY OF THE REFORMATION" EDITOR OF "the DICTIONARY OF THEOLOGY" ETC. ' 5nju« 0att1) tl)c Lorn, %itanD pc in tlir loavs, aim gee, ann ask for tijc oln pat^a, tolicte \i tlie goon toap, ann toallt tljctein, aim pr sliall fi'im rftit for pour Bonis."— Jeremiah vi. i6 NEW EDITION R I V I N G T O N S WATERLOO PLACE, LONDON MDCCCLXXXVIII TO HIS GRACE THE MOST REVEREND AND RIGHT HONOURABLE FATHER IN GOD EDWARD WHITE BY DIVINE PROVIDENCE LORD ARCHBISHOP OF CANTERBURY PRIMATE OF ALL ENGLAND AND METROPOLITAN REGARDED ALSO AS PATRIARCH OF THE CHURCH OF ENGLAND AND HER DAUGHTER CHURCHES THROUGHOUT THE WORLD THIS NEW AND ENLARGED EDITION OF ^U annotateD TBoofe of Common Iprager IS BY PERMISSION Eesfpcctfullp Detiicateli WITH THE SINCERE AND HUMBLE PRAYER THAT IT MAY HAVE THE DIVINE BLESSING FOR THE PROMOTION OF GODLY UNITY AND EXPEDIENT UNIFORMITY THROUGHOUT THE COMMUNION OVER WHICH HIS GRACE IS CALLED TO PRESIDE PREFACE. rriHE present edition of the Annotated Prayer Book has been carefully revised in -*- every part, many additions have been made, and the form of the page has been so altered as to bring the references conveniently together, with letters of reference carried across the page through both columns in regular succession. [1] The Historical Intkoduction has been entirely rewritten, and much additional matter has been included. This is especially the case in the account of the Revision of 1661, where the constitutional manner in which the Ecclesiastical work of revision was ratified by the Civil authorities is now much more fully illustrated from the Journals of the Houses of Lords and Commons. [2] The Notes on the Minor Festivals have also been entirely rewritten by their author, the Rev. Joseph Thomas Fowler of Durham, who has spared no pains in the endeavour to give them a critical value as trustworthy, though necessarily very condensed, accounts of the Saints commemorated on those days. [3] The Gospels and Epistles have been printed at length, with some critical improvements which ajDpear in the Manuscript of the Prayer Book, but which were unaccountably neglected in the Sealed Books and in subsequent editions. These improvements are more particularly referred to below. [4] The Psalms have been revised m the same manner from the Manuscript of the Prayer Book and from the Great Bible. Brief historical notices of the Psalms have also been added to the Liturgical references given in former editions. [5] The Introduction to the Ordinal has been much enlarged by the addition of Tables shewing, in as much detail as space will allow, the course of Ministerial descent and succession from our Lord and His Apostles to the hving Clergy of the Church of England. The Text of the Prayer Book in former editions was that of the Sealed Books, but care has been taken in this edition to bring it into exact agreement with that of the Manuscript subscribed by the Convocations of Canterbury and York, and VIU Iprcface to ti)c rctiiscD annexed by Parliament to the Act of Uniformity. The Editor has made repeated applications for permission to collate this Manuscript ; and, after much correspondence, the following final reply was received by him : — " House of Lords, Aur/mt 2Zrd, 1880. SiE,— I am directed by the Clerk of the Parliaments to inform you that the Parliament Office Committee have had under consideration your request of the 8th of June last, for permission to correct the text of the forthcoming edition of your Annotated Prayer Book with the MS. Book formerly attached to the Act of Uniformity, and that the Committee are of opinion that your application should not be acceded to. I have further to inform you that the Report of the Committee has been agreed to by the House. I am, Sir, Ynur obedient Servant, ED. M. PARRATT. The Editor had, however, by the kind permission of Lord Caii-ns, been permitted to make use of the Manuscript to some extent ; and he is now able to say that the Text of the Annotated Book of Common Prayer, as printed in the following pages, faithfully represents that of the Manuscript except in respect to the conventional spelling and punctuation of the seventeenth century : and that where any impoitant meaning depended on either spelling or punctuation they also have been faithfully reproduced. Amono- the corrections of the Text which have been introduced into the present edition in consequence of this examination of the Manuscript, two are especially to be noticed; namely, the accurate reproduction of the Authorized Version of 1611 in the Gospels and Epistles ; and of the "Great Bible " in the Psalms. For the Gospels and Epistles the Text of the Annotated Bible has been used, that Text being formed from a comparison of an Oxford Standard Text [minion, small 8vo, niarg. re£] Avith the Cam- bridge Authorized Version edited by Dr. Scrivener. The Italics have been carefully inserted as they appear in the same Text ; and mterpolated words, such as " Jesus said," are distinguished from the actual Text by being printed mtliin brackets. For the Psalms the Bible of 1539 has been used. The Italics of this (which are printed in Roman type in the original black-letter Bible) differ slightly here and there from those marked as such in the Manuscript of the Prayer Book ; but as the intention of the Revisers of 1661 was to reproduce accurately the Psalter as it appears in "The Translation of the Great English Bible set forth and used in the time of King Henry the Eighth and Edward the Sixth," it has been thought best to take Cranmer's Bible, the Authorized Version of 1539, as the standard. Since the original publication of the Annotated Prayer Book in 1866, many works have been published which help to throw Hght on the ancient devotional usages of the Church of England ; and the Editor has made free use of these for the further improve- ment of this eighth edition. All these are included in the " List of Litiu-gical and Historical Authorities " printed at page xv, but particular mention should be made here of Messrs. Procter and Wordsworth's edition of the Sarum Breviary ; of Dr. anD cnlargcD (ZBDition. ix Henderson's editions of the York Missal, Manual, and Pontifical, and of the Hereford Missal; of Mr. Simmons' admirably edited Laij Folk's Mass Book; of Mr. Chambers' Worship of the Church of England in the Fourteenth and Nineteenth Centuries; and of the late ]\Ir. Scudamore's Notitia Eucharistica. During these seventeen years the Editor has also received many kind communica- tions in which criticisms have been offered, corrections made, or improvements suggested. It would be impossible to refer to these in detail, but he desires to mention particularly the names of three special contributors to the original work. Professor Bright, the Rev. J. T. Fowler, and the Rev. T. W. Perry, as having rendered invaluable assistance towards weeding out errors and making the work generally more perfect. The Litur- gical references to the Psalms were also revised with great care for a former edition by the Rev. C. F. S. Warren ; and the enlarged Table of Ecclesiastical Colours has been contributed for this edition by the Rev. Christopher Wordsworth, Rector of Glaston. To other correspondents, both in England and America, the Editor begs to offer his sincere thanks for their communications, and to add that they have aill received careful consideration, often with advantage to the work. In conclusion, the Editor desires to say, that although he and his coadjutors have felt it to be their duty to go into much detail respecting ancient ritual, that the history of ritual might be the more effectually illustrated, it must not be supposed that the revived use of all such details is advocated in this work. So far as the Annotated Prayer Book may be supposed to exercise influence in any degree on a revival of ritual, the Editor's one great object has been that of assisting the Clergy and Laity of the Church of England in the establishment of a godly, manly, and rational system, by which He Who originally ordained and instituted ritual observances may be honoured, and by which they who offer them may be built up in faith and reverence. Orfnher 1883. . PREFACE TO FORMER EDITIONS. rriHIS work is an attempt to gather into one concise view all the most important -'- information that is extant respecting the devotional sj'stem of the Church of England as founded on the Book of Common Prayer. Much research and study have heen expended upon this subject during the last quarter of a century ; and the Prayer Book has been largely illustrated by the works of Sir AVilliam Palmer, Mr. Maskell, and Archdeacon Freeman. Many smaller books than these have also been published with the object of bringing into a compact form the results of wide and learned investigations : the most trustworthy and complete of all such books being Mr. Procter's excellent History of the Booh of Common Prayer, ivith a Rationale of its Offices. But it has long seemed to the Editor of the present volume that a work of another kind was wanted, which (without superseding any pre- vious one of established merit) should exhibit more concisely and perspicuously the connection between the ancient and the modern devotional system of the Church of England by placing the two side by side, as far as the former is represented in the latter : and which should also give a general condensed illustration of our present Prayer Book from all those several points of view from which it must be regarded if it is to be properly understood and appreciated. Perhaps there is no one book, except the Holy Bible, which has been so much written about as the Prayer Book since the Beformation, and perhaps so much was never written about any one book which left so much still unsaid. The earliest class of commentators is represented by John Boys, who died Dean of Canterbury in 1619, and who had in earlier life published a Volume of Postils which were preceded by a diffuse comment on the principal parts of the Prayer Book. In these there is much ponderous learning, but a total absence of any Liturgical knowledge. Bishop Andrewes and Arch- bishop Laud began to open out the real meaning and the true bearing of our Offices, being well acquainted with the Greek Liturgies, and ha\dng some knowledge, at least, of the Breviaries and the Missals of the Church of England. L'Estrange, Sparrow, Cosin, and Elborow represent a still further advance towards a true comprehension of the Prayer Book ; Bishop Cosin especially being thoroughly familiar with the Sarum Missal, and perhaps with the Breviary and other Office-books of the old Church of England In the latter part of the seventeenth century, Liturgical studies seem, indeed, to have been taken up by many of the Clergy, especially by the Nonjurors, and interleaved Prayer Books are preserved in the Bodleian and other libraries which testify to the industry that was shewn in illustrating its text, especially from the Greek Liturgies. None seem so thoroughly to have qualified themselves for the task of illustrating and intei-preting the Book of Common Prayer as Fothergill, a nonjuror, whose interleaved Prayer Book in eleven large volumes, together with his unmatched collection of old English Service- Iprcfacc to former coitions. xi books, is now in the Chapter Library at York.^ But his notes and quotations were not digested into order : and although a work founded upon them would have been invalu- able in days when there was no better authority than the superficial Wheatley, they have since been superseded by the publications of Palmer and Maskell. The works of Comber, Wheatley, and Shepherd, were doubtless of great value in their way ; but it is melancholy to observe that they tended in reality to alienate the minds of their readers from all thought of Unity and Fellowship with the Church of our Fathers, and set up two idols of the imagination, a Church originated in the sixteenth century, and a Liturgy " compiled," and in the main invented, by the Reformers. There is not a single published work on the Prayer Book previous to the publication of Palmer's Origines Liturgicce in 1832, which makes the least attempt to give a truthful view of it, so thoroughly was this shallow conceit of a newly-invented Liturgy ingrained in the minds of even our best writers. Notwithstanding, therefore, the great abundance of works on the Book of Common Prayer, there seems to be still ample room for one like the present, in which the spirit of our Offices is illustrated from their origin and history as well as from their existing form ; and in which a large body of material is placed before the reader by means whereof he may himself trace out that history, and interpret that spirit. The object of the present work may be stated, then, to be that of illustrating and explaining the Devotional system of the Church of England by (1) a careful comparison of the Prayer Book with the original sources from which it is derived, (2) a critical examination of all the details of its history, and (3) a full consideration of the aspect in which it appeal's when viewed by the light of those Scriptural and j^rimitive principles on which the Theology of the Church of England is founded. For the plan of the work, the general substance of it, and for all those portions the authorship of which is not otherwise indicated, the Editor must be held responsible. For the details of the text and notes in those parts which have been contributed by others (excepting the Marginal References), the authors must, of course, be considered individually responsible. Circumstances have arisen which threw into the Editor's hands a larger proportion of the work than he originally intended to undertake, especially in connection with the Communion and the Occasional Offices ; but he does not wish to claim any indulgence on this account, being fully assured that a commentary of the kind here offered ought to be judged solely by its merits as an authentic interpreter and guide. The Introduction to the Communion Service and the earlier portion of the Notes upon it are by the Editor. In the Offices for the Visitation and Communion of the Sick, the Editor has to acknowledge valuable assistance from a friend who does not permit his name to be used. Those Offices have been treated in a rather more homiletic method than most of the ' Marmaduke Fothergill was born at York in l(i52, took j collection of ancient Service-books, which, with the rest of his his degree at Magdalene College, Cambridge, and became i Library, he left to Skipwith parisli, on condition of a room Rector of Skipwith. In l(i88 he was ollered the Rectory of • being built to receive them. This not being done, the widow Lancaster, but not being able to take the oaths to William applied to Chancery, and by a decree of that court the books and Mary, he could neither accept preferment nor receive \ were all handed over to York Minster. Mr. Fothergill the degree of D.D., for which be bad qualified. He lived at also left an endowment of £50 a year for a catechist at Pontefract, till driven thence by a Wliig J. P., but died in Pontefract. His volumes shew that he was a most indus- Westminster, on Sept. 7, 1731. Mr. Fothergill made a noble trious reader. xii Preface to fonncr €Ditions. others, in the hope that the Notes may assist in persuading both Lay and Clerical readers to desire a more pointed and systematic apijlication of the Church's gifts in time of Sickness than that which is offered by the prayers ordinarily used. The text is, of course, that of the Sealed Books ; but some liberty has occasionally been taken with the punctuation, which, whether in the Sealed Books, or in the copies sent out by the Universities and the Queen's Printers, is in a most unsatisfactory condition. In the Psalms and Canticles, a diamond-shaped "point" has been used for the purpose of more plainly marking the musical division of verses, as distinguished from the grammatical punctuation. The spelling is also modernized throughout. In conclusion, the Editor begs to tender his grateful thanks to many friends wlio have assisted him with- their suggestions and advice. Those thanks are also especially due to the Rev. T. W. Perry, and to the Rev. W. D. Macray of the Bodleian Library, who have gone through all the proof-sheets, and have been largely instrumental in securing to the reader accuracy in respect to historical statements. The Editor is indebted to the Rev. John Bacchus Dykes, M.A., and Doctor of Music, Vicar of St. Oswald's, Durham, and late Precentor of Durham Cathedi-al, for the Second Section of the Ritual Introduction, on The Manner of performing Divine Service. The Third Section of the Ritual Introduction, on The Accessories of Divine Service, is by tlie Rev. Thomas Walter Perry, Vicar of Ardleigh, Essex, author of Lawful Church Ornaments, etc. etc. The Rev. Joseph Thomas Fowler, M.A., F.S.A., Hebrew Lecturer, and Vice- Principal of Bishop Hatfield Hall, Durham, is the writer of the Notes on the Minor Holydays of the Calendar. The Rev. William Bright, D.D., Regius Professor of Ecclesiastical History, Oxford, and author of A History of the Church from a.d. 313 to a.d. 451, Ancient Collects, etc. etc., is the writer of the Introduction to, and Notes on, the Litany. Also of the Essay on the Scottish Liturgy in the Appendix. The Rev. Peter Goldsmith Medd, M.A., Rector of North Cerney, Gloucestershire, Canon of St. Albans, and late Fellow of University College, Oxford, co- Editor with Dr. Bright of the Latin Prayer Book, and author of Household Prayer, etc., is the principal writer of the Notes on the Communion Office from the Church Militant Prayer to the end ; and the compiler of the Appendix to that Office. Mr. Medd has also contributed the references to the hymns of the seasons. The Rev. Mackenzie E. C. Walcott, B.D., F.R.S.L., F.S.A., of Exeter College, Oxford, Precentor and Prebendary of Chichester Cathedral, and author of The English Ordinal, etc. etc., has contributed the Introduction to, and Notes on, the Ordinal. The Editor also desires to acknowledge his obligations to the valuable libraries of the Cathedrals of Durham and York ; to Bishop Cosin's Library, and the Routh Library, at Durham ; and to the Hon. and Rev. Stephen Willoughby Lawley, M.A., formerly Rector of Escrick, and Sub-Dean of York, to whom the reader is indebted for some rare mediaeval illustrations of the Occasional Offices, and whose courtesy has otherwise facilitated that portion of the work. [1866-1882.] TABLE OF CONTENTS. By Rev. J. B. Dykes, Mus. D. W. Perry Preface ..... Preface to former Editions List of Authorities .... Chronological Table .... An Historical Introduction to the Prayer Book A Ritual Introduction to the Prayer Book — Section I. The Principles of Ceremonial Worship . Section II. The Musical Perfonnance of Divine Service. Section III. The Accessories of Divine Service. By Rev. T. Title, etc., of the Sealed Prayer Books Acts of Uniformity ..... Preface, etc., to the Prayer Book Tables and Rules ..... An Introduction to the Calendar The Calendar, with Comparative View Notes on the Minor Holydays. By Rev. J. T. Fowler An Introduction to Morning and Evening Prayer Morning Prayer ..... Evening Prayer ..... Athanasian Creed ..... An Introduction to the Litany. By Rev. W. Bright The Litany, with Notes. By Rev. W. Bright Occa.sional Prayers and Thanksgivings An Introduction to the Collects, Epistles, and Gospels The Collects, Epistles, and Go.spels . An Introduction to tlie Liturgy The Order for the Holy Communion, with Notes. By Rev. P. G. Medd, and the Editor An Introduction to the Offices for Holy Baptism The Ministration of Publick Baptism of Infants, with Notes The Ministration of Private Baptism of Children in Houses, with Notes The Ministration of Baptism to such as are of Riper Years, with Notes An Introduction to the Catechism . The Catechism, with Notes .... An Introduction to the Confirmation Office . The Order of Confirnuition, with Notes An Introduction to the Marriage Service The Form of Solemnization of Matrimony, with Notes An Introduction to the Office for the Visitation of the Sick The Order for the Visitation of the Sick, with Notes The Communion of the Sick, with Notes An Introduction to the Burial Service The Order for the Burial of the Dead, with Notes An Appendix to the Burial Office . PAGE vii X XV xix 1 44 50 63 81 84 96 116 127 130 132 177 179 206 216 221 225 235 241 245 344 369 401 407 420 424 428 431 437 440 446 449 460 461 472 475 478 483 XIV Contents. An Introduction to the Churching Service The Churching of Women, with Notes The Commination, with Notes An Introduction to the Psalter The Psalms, with Notes Forms of Prayer to be used at Sea, with Notes An Introduction to the Ordinal. By Kev. Mackenzie E. 0. Walcott The Form and Manner of Making Deacons, with Notes. Ditto . The Form and Manner of Ordering of Priests, with Notes. Ditto . The Form of Ordaining or Consecrating of an Archbishop or Bishoji, with Notes. Ditto Gexeral Appendix — I. The State Services. By Rev. W. D. Macray .... II. The Scottish Prayer Book of 1G37. By Rev. \V. Bright III. Tlie Irish Prayer Book. By Rev. W. D. JNIacray Index and Glossary ......... PAGE 486 487 490 496 501 650 655 674 683 693 703 705 709 713 ILLUSTRATIONS. A Horn Book ........ Ecclesiastical Vestments (two Plates). By G. E. Stieet, Esq., R.A., F.S.A. Catechism Tablets from the Bishop's Palace at Ely .... To face page 80 429 A LIST OF THE PKINCIPAL LITURGICAL AND HISTORICAL AUTHORITIES USED, QUOTED, OR REFERRED TO, IN THIS WORK. The Manuscript Prayer Book, subscribed Ijy the Convocations of Canterbury and York, accepted by the Crown in Council, annexed by Parliament to the Act of Uniformity, and preserved among the Acts of Parliament as an original Record. A printed Prayer Book of 1636, into which the alterations to be made were written for the information of the Crown, the Privy Council, and the two Houses of Parliament ; and whicli is preserved with the Manuscript. A facsimile of the preceding volume, photozincographed by the Ordnance Office. A printed Prayer Book of 1619, containing alterations proposed by Bishop Cosin, most of which were adopted in 1661. [D. iii. 5, Cosin's Library, Durham.] A printed Prayer Book, containing Bancroft's transcript of the notes in the preceding volume. [Bodl. Lib. Arch. Rodl. D. 28.] The Sealed Prayer Books. Masters' Eeprint. 1848. See Pickering, Stephens, infra. Acta Sanctorum, 1643 — stUl in course of publication. Amalarius Symphosius [circ. a.d. 820-827], De Divin. Off. Cologne, 1568. [Blbl. Max. Lugd. xiv. 934-1060.] Andrewes, Bishop. Notes on Prayer Book. Misc. Works, Ang. Cath. Lib. 1854. Anglican Church Calendar. 1851. Assemanus, Jos. Codex Liturgicus Eccl. Universse. 1749-63. Baker, Sir Richard. On the Lord's Prayer. 1638. Baring-Gould, S. Lives of the Saints. 1872-77. Baruffaldus, Hier. Comment, ad Rituale Romanum. 1731. Beleth [thirteenth century]. Rationale Divin. Off. Lyons, 1612. Bingham, Jos. Antiquities of the Christian Church. 1710-22. Last edit. 1843-5. Blunt, J. H. Directorium Pastorale. 1864. Annotated Bible. 1878-82. History of the Reformation. 1868-82. i Bona, Cardinal. De Rebus Liturg. Paris, 1676. Sala's ed., 1747-55. De Divina Psalmodia. Antwerp, 1677. Brady, J. Clavis Calendaria. 1812. Brett, Tho. Ancient Liturgies. 1720. Breviary, Mozarabic. Brev. Gothicum. 1775. Roman. [And see Quignonez, infra.] Salisbury. 1495-1541. fascc. i., iL 1843-5. York. 1403-1526. Bright, Will. Ancient Collects and other Prayers. 1857. Brogden, Jas. Illustrations of the Liturgy. 1842. BuUey, Fred. Variations of the Communion and Baptismal Offices. 1S42. Burn, R. Ecclesiastical Law. Phillimore's cd., 1842. Burnet, Bishop. History of the Reformation. Pocock's ed., 1865. Vindication of English Ordinations. 1677. Calendars of State Papers. Domestic. 1547-80. 1660-2. Cardwell, Edw. Documentary Annals of the Reformed Church of England. 1839, 1844. History of Conferences on the Prayer Book. 1840. Synodalia. 1842. xvi a List of autfjoritiEs. CardweU, Edw. Two Liturgies of Edward VI. 1838. Catalanus, J. C. Pontif. Roman., commentariis illustratum. 1738. Chambers, J. D. Divine Worship in England in the Thirteenth, Fourteenth, and Nineteenth Centuries. 1877. Churton, Ai-chd. E. Life of Dean Nowell. 1809. Collier, Jer. Ecclesiastical History of Great Britain. 1708-14 and 1845-6. Comber, Thos. [On the Common Prayer.] Cosin, Bishop. Collection of Private Devotions. 1627. Notes and Collections on the Prayer Book. Worts, Vol. V. Ang. Oath. Lib. 1855. Cranmer, Archbp. Eemains, edited by Jenkyns. 1833. Daniel, H. A. Codex Liturgicus. 1847-54. Thesaurus Hymnologicus. 1855-6. Denzinger, H. Ritus Orientalium. 1863-4. Durandus [a.d. 1216]. Rationale Divin. Off. Lyons, 1612. Durantus, D. De Ritibus Eccl. Cath. 1675. Dyce, W. Book of Common Prayer with Plain Tune. 1843-4. Elborow, Thos. E.xposition of the Book of Common Prayer. 1663. English Church Union Kalendars. 1863-4. Fallow, T. M. The Order of Baptism illustrated. 1838. Field, J. E. Apostolic Liturgy and Epistle to the Hebrews. 1882. Fleury, CI. Ecclesiastical History. Newman's translation. 1842-4. Forbes, Bishop Alex. P. Explanation of the Nicene Creed. 1852. Commentary on the Litany. 1855. Freeman, Archd. Ph. Principles of Divine Service. 1863. Rites and Ritual. 1866. Gallican Liturgies, Neale and Forbes's. Burntisland, 1855-67. Gavantus, Barth. Thesaurus Sacrorum Rituum. 1762. Gelasius's Sacramentary [a.d. 492]. In Muratori's Liturgia Eoniaua. Gerbertus, Mart. Vetus Liturgia Alemannica. 1776. Gibson, Bishop Edm. Synodus Anglicana. 1702 and 1854. Goar, J. Eituale Grsecorum. 1647. Goulburn, Dean E. M. The CoUects of the Day. 1880. Grancolas, J. Commentarius historicus in Breyiarium Romanum. Venice, 1734. Grand Debate between the Bishops and Presbyterian Divines for review of the Book of Common Prayer. 1661. Gregory, St. Sacramentary [a.d. 590]. Menard's ed. GresweU, Edw. Fasti Temp. Cathol. 1852. Origines Kalendariie Italicfe. 1854. W. P. Commentary on the Burial Service. 1836. Gu^ranger, Prosp. Institutions Liturgiques. 1840-51. Guericke, H. G. F. Manual of the Antiquities of the Church. Morrison's translation. 1851. Hale, Archd. W. W. Precedents, 1475-1640. 1847. Hallier, Fr. de. De Sacris Ordinationibus. 1636. Hammond, C. E. Liturgies, Eastern and Western. 1878. Harvey, W. W. History and Theology of the Three Creeds. 1854. Hermannus, Archiep. Colon. Simplex, ac Pia Deliberatio. 1545. Daye's translation [edd. 1547, 1548]. Heurtley, C. A. Harmonia Symbolica ; a Collection of Creeds. 1858. Heylin, P. History of the Reformation. Ecc. Hist. Soc. 1849. Hey wood, J. Documents relating to the Act of Uniformity. 1862. Hickes, G. Letters between him and a Popish Priest [Lib. Ecc. Cath. Dunelm. ex dono Audoris]. 1705. Hierurgia Anglicana. 1848. Hittorpius, M. De Divinis Officiis. Cologne, 1568. Hope, A. J. B. Worship of the Church of England. 1875. Jacobson, Bishop. Illustrations of the History of the Prayer Book. 1874. Jebb, J. Choral Service. 1843. Ritual Law and Custom of the Church Universal ; a Sermon. 1866. Jerome, St. Comes seu Lectionarium. Pamelius's ed. Cologne, 1571. Kalendar of the English Church. 1865-6. a List of authorities. xvn Keble, J. Eucharistical Adoration. 1857. Keeling, W. Liturgise Britannicae. 1851. Kennett, Bishop. A Register, Ecclesiastical and Civil, from the Eestoration. 1728. Landon, E. H. Manual of Councils. 1846. Ecclesiastical Dictionary. 1849. Lathbury, T. History of the Convocation. 1853. Prayer Book. 1859. Lay Folks' Mass Book. Edited by T. F. Simmons for Early Eng. Text Soc. 1879. Leo, St. Sacramentary [a.d. 451]. Muratori's ed. 1748. L'Estrange, H. Alliance of Divine Offices [a.d. 1690]. Ang. Cath. Lib. 1846. Lingard, J. History and Antiquities of the Anglo-Saxon Church. 1845. Littledale, E. F. North-side of the Altar. 1863. On the Mked Chalice. 1863. Liturgies, etc., of King Edward VI. Parker Soc. 1844. etc., of Queen Elizabeth. Parker Soc. 1847. Mabillon, J. Museum Italicum. 1687-9. De Liturgia GaUicana. Paris, 1685. Manuale Sarisburiense. 1498. et Processionale Eboracense. Surtees Soc. ed. Edited by Dr. Henderson. 1875. Martene, E. De Antiquis Ecclesise Eitibus. Antwerp, 1763-4. Vet. Script. CoUect. Vol. VL Maskell, W. Ancient Liturgy of the Church of England. 1846. Dissertation on Holy Baptism. 1848. ISIonumenta Eitualia Ecc. Ang. 1846-7. Enquiry into the Doctrine of the Church of England on Absolution. 1849.- Mason, F. Vindicife Ecc. Anglic, sive de legitime ejusdem Ministerio. 1625. Massingberd, F. C. Lectures on the Prayer Book. 1864. Meibomius, M. Antiquse Musicse Auctores Septem. 1652. Merbecke, J. Common Prayer Noted. 1550. Micrologus [Johannis, Episcopi, thirteenth century. MaskeU's date, 1080]. Pamelius's ed. Antwerp, 15G5. [Bibl. Max. Lugd. xviii. 469.] Mlrroure of our Ladye. 1530. [Cosin's copy, Cosin's Lib. Durham, H. ii. 24.] Edited by J. H. Blunt for Early Eng. Text Soc. 1873. Missal, Salisbury. Paris, 1514. [Cosin's copy, Cosin's Lib. Durham, D. iii. 12.] Burntisland, 1861-74. York. Edited by Dr. Henderson for Surtees Soc. 1874. Hereford. Edited by Dr. Henderson. 1874. Irish. Edited by F. E. Warren. 1879. Morinus, J. De Sacris Ecclesiaj Ordinationibus. 1655. Muratori, L. A. Liturgia Romana Vetus. 1748. Neale, J. M., and Littledale, R. F. Commentary on the Psalms. 1860-71. Primitive Liturgies. 1859. Neale, J. M. Essays on Liturgiology and Church Hist. 2nd ed., 1867. Introduction to the History of the Holy Eastern Church. 1850. Tetralogia Liturgica. 1849. Nichols, W. Commentary on the Book of Common Prayer. 1710. Nicolas, Sir N. H. Chronology of History. 1833. Palmer, W. Origines Liturgicte. 1832. Pamelius, J. [a.d. 1536-87]. Liturgica Latinorum. Cologne, 1571. Parker, Archbishop. Correspondence. Parker Soc. 1853. James. Introd. to History of Prayer Book Eevisions. 1877. First Prayer Book of Edward VI. compared with successive Eevisions. 1877. Perry, T. W. Historical Considerations relating to the Declaration on Kneeling. 1863. PhiUimore, E. J. Ecclesiastical Law. 1873. Pickering's Eeprints of the Books of Common Prayer. 7 Vols. Pinnock, W. H. Laws and Usages of the Church and Clergy. 1855-6.3. Pontifical, Exeter [Lacy's]. Edited by Ralph Barnes. 1847. xviii a list Of authorities. Pontifical, York [Egbert's]. Edited by W. Green well for Surtees Soc. 1853. York [Bainbridge's]. Edited by Dr. Henderson for Surtees Soc. 1875. Pontificals of Salisbury and Bangor. Pontificale Komanum. See Catalanus. Position of the Priest at the Altar. [By J. H. Blunt.] 1858. PouUain, V. L'Ordre des Pri^res, etc. London, 1552. Prideaux, H. Validity of the Orders of the Church of England. 1688. Primers, Three, of 1535, 1539, 1545. 1848. Private Prayers of the Eeign of Queen Elizabeth. Parker Soc. 1851. Procter, F. History and Rationale of the Prayer Book. 1857. 15th ed., 1880. Psalter, Anglo-Saxon and Early English. Surtees Soc. 1843-7. Translation of Sarum, with Explanatory Notes and Comments. [J. D. Chambers.] 1852. Purchas, J. Directorium Anglicanum. 1858. 2nd ed., edited by F. G. Lee. 1865. Pusey, E. B. The Real Presence the Doctrine of the English Church. 1857. Scriptural Views of Holy Baptism. 1836. Quignonez, Cardinal. Brev. Kom. [Reformed Roman Breviary]. Lyons, 1543. [Edd. 1535-6 to 1568.] Eenaudot, E. Liturg. Orient. Collectio. 1716. Rock, D. Hierurgia. 1851. Church of our Fathers. 1849-53. Scudamore, W. E. Notitia Eucharistica. 2nd ed., 1876. The Communion of the Laity. 1855. Sparrow, Bishop. Collection of Ai-ticles, Injunctions, etc. 1671. Rationale of the Prayer Book. Stephens, A. ,1. Edition of Sealed Book of Common Prayer. Ecc. Hist. Soc. 1849-54. Book of Common Prayer, from the Irish MS. in the Rolls Office, Dublin. Ecc. Hist. Soc. 1849-50. Strype, J. Memorials of Cranmer. Ecc. Hist. Soc.'-s edit., 1848-54. Taylor, Bishop. Collection of Offices. 1658. Thomasius, J. M. Opera. 1747-69. Thomassin, L. Discipline de I'Eglise, etc. 1679-81. Thomson, Eb. Vindication of the Hymn Te Deum Laudamus. 1858. Thrupp, J. F. Introduction to the Psalms. 1860. Trombellus, J. C. Tractatus de Sacramentis. 1769-83. Tyler, J. E. Meditations from the Fathers illustrating the Prayer Book. 1849. Walafridus Strabo [a.d. 830]. De Rebus Ecc. Cologne, 1568. [Bibl. Patr. Max. Lfigd. xy. 181.J Warren, C. The Ministry of the Word for Absolution, in answer to Maskell. 1849. The Lord's Table the Christian Altar. 1843. Whcatley, C. Rational Illustration of the Book of Common Prayer. Corrie's ed., 1858. Wilberforce, R. I. The Doctrine of the Holy Eucharist. 1853. WUkins, D. Concilia. 1737. Williams, Isaac. The Psalms interpreted of Christ. 1864. Zaccaria, F. A. Bibliotheca Ritualis. 1776-81. CHKONOLOGICAL TABLE. Liturgy of Cassian and Leo ........ Sacramentary of St. Leo ........ Gelasiua . . . . . . . . Gregory ........ St. Augustine's reidsed Liturgy of Britain ...... Salisbttry Use of St. Osmund ........ English Prymer. [Maskell's Mon. Rit. Ang. ii.] ..... Liber Festivalis. [A book of mediseval English Homilies, printed by Caxton.] Salisbury Breviary "reformed." [1st ed.] ........ Mirror of our Lady. [A translation of and commentary on the Daily Offices of Syon and the Mass.] Salisbury Breviary " reformed." [2nd ed.] ........ Missal " reformed " . English Psalters printed .......... Marshall's Prymer ........... English Epistles and Gospels printed ........ Hilsey's Prymer ........... The " Great Bible " set up in Churches as the " Authorized Version " . . . . Salisbury Use further reformed, and adopted (by order of the Convocation) throughout the Province of bury ............ Committee of Convocation commissioned to revise Service-books ..... English Litany ordered for use in Churches ........ King Henry VIII.'s Prymer .......... Archbishop Hermann's Consultation [German, 1543; Latin, 1545], printed in English, 1547; reprinted Edward VL's First Year ........ Second Year ....... A.D. circ. 420 451 492 590 ciic. 600 . 1085 circ. 1390 . 1483 . 1516 . 1530 . 1531 . 1533 1534-40 1535 1538-48 . 1539 . 1540 Canter- 1541 1542-49 June 11, 1544 1545 1543 Jan. 28, 1547, to Jan. 27, 1548 Jan. 28, 1548, to Jan. 27, 1549 . March 8, 1548 English Order of Communion added to Latm Mass ..... Book of Common Prayer. [First Book of Edward VL] — Submitted to Convocation (by Committee of 1542-49) Laid before Parliament as part of Act of Uniformity [2 and 3 Edw. VI. c. 1] Passed by the House of Lords ditto ditto Commons ditto ditto Printed ready for circulation . ,....■ Received Royal Assent as part of Act of Uniformity [2 and 3 Edw. VI. c. 1]. [Prolxibly at prorogation of Parliament on . Taken into general use .... English Ordinal ...... Book of Common Prayer. [Second Book of Edwartl VL] — [Committee of Convocation commissioned, probably . Passed through Parliament as part of Act of Uniformity Ordered to be taken into use from ..... Edward VI. died .....-.• Acts of Uniformity (including Prayer Books) repealed by 1 Mary, sess. ii. c. 2 . and G Edw. VI. c. 1] . Nov. 24, 1548 . Dec. 9, 1548 . Jan. 15, 1549 . Jan. 21, 1549 . March 7, 1549 March 14, 1549] . June 9, 1549 March 1650 . 1551] . April 6, 1552 . Nov. 1, 1552 . July 6, 1553 Oct. 1553 XX Cf)ronoloffical Cable. Queen Elizabetk's Accession ...... Edward VI.'s Second Book restored (with some alterations) by 1 Eliz. c. 2 Queen Elizabeth's Latin Book of Common Prayer Commission to revise Calendar and Lessons . Hampton Court Conference .... Scottish Book of Common Prayer Prayer Book suppressed by " ordinance " of Parliament Use of Prayer Book began to be revived Savoy Conference ..... of Common Prayer [that now in use] — Commission to the Convocations to revise it . Eevision completed by Convocations . Approved by King in Council Passed House of Lords as part of Act of Uniformity [14 Car. IL e. 4] Commons ditto ditto Received Royal Assent ditto ilitto Taken into general use ..... Adopted by Irish Convocation .... Standard copies certified under Great Seal Embodied in Irish Act of Uniformity [17 and 18 Car. ll. c. 6j William the Third's Commission to review Prayer Book Revised Calendar authorized by 24 Geo. II. c. 23 . American Book of Common Prayer ..... Revised Tables of Lessons authorized by 34 and 35 Vict. c. 37 Shortened Order for Morning and Evening Prayer authorized by 35 and 36 Vict, c. 35 A.D. . Nov. 17, 1558 . June 24, 1559 1560 . Jan. 22, 1561 Jan. 14-18, 1604 1637 J.m. 3, 1645 April 1660 April 15 to July 24, 1661 June 10, 1661 Dec. 20, 1661 Feb. 24, 1662 April 0, 1662 May 8, 1662 May 19, 1662 Aug. 24, 1662 Nov. 11, 1662 Jan. 5, 1663 June 18, 1666 1689 . 1752 1785-89 . 1871 . 1872 AN HI8T0EICAL INTEODUOTION TO THE PRAYER BOOK. n~^HE Book of Common Prayer remained altogether unaltered for more than two centuries, the new Tables of Lessons of 1871 being the first change made since it was revised, after the great persecution of the Church by the Puritans, in 1G61. But the various stages of its developement from the ancient formularies of the Church of England extended through a period of one hundred and fifty years ; and the history of that developement is of the highest imjDortance to those who wish to under- stand and use the Prayer Book, as well as of considerable interest to all from the fact of its being an integral part of our national history. The Church of England has had distinctive formularies of its own as far back as the details of its customs in respect to Di\'ine Worship can be traced. The earliest history of these formularies is obscure, but there is good reason to believe that they were derived, through Lyons, from the great patriarchate of Ephesus, in which St. John spent the latter half of his life. There was an intimate connection between the Churches of France and England in the early ages of Christianity, of which we still have a memorial in the ancient French saints of our Calendar ; and when St. Augustine came to England, he found the same rites used as he had observed in France, remarking upon them that they differed in many particulars from those of Eome. It is now a well-established opinion that this ancient Galilean Liturgy came from Ephesus.^ But there can be no doubt that several waves of Christianity, perhaps of Apostolic Christianity, passed across our island ; and the Ephesine or Johannine element in the ancient Prayer Books of the Church of England probably represents but the strongest of those waves, and the predominating influence which mingled with itself others of a less powerful character. It was in the sixth century [a.d. 596] that the great and good St. Augustine undertook his missionary work among the West Saxons. The mission seems to have been sent from g^. Augustine and Rome by Gregory the Great under the impression that the inhabitants of England the old EngUsH were altogether heathen ; and if he or Augustine were not unacquainted with what ^^' St. Chrysostom, St. Jerome, and others had said respecting the early evangelization of Britain, they had evidently concluded that the Church founded in Apostolic times was extinct. When Augustine arrived in England, he found that, although the West Saxons were heathen, and had driven the Church into the highlands of Wales by their persecution, yet seven bishops remained alive, and a large number of clergy, who had very strong \iews about the independence of the Church of England, and were unprepared to receive the Roman missionary except on terms of equality. The chief difficulty felt by St. Augustine arose from the difference just refen-cd to between the religious system of Italy, the Church of which was the only one the missionary priests were at that time acquainted with, and the systems of France and England. This difficulty, a great one to a man so conscientious and simple-minded, he submitted to Gregory in the form of questions, and among them was the following one on the subject of Divine Worship : " Whereas the Faith is one, why are the customs of Churches various ? and why is one manner of celebrating the Holy Communion used in the holy Roman Church, and > See Paliieh's OrUjines Lilimj. i. 15.3. NEALEaiul Forbes' Oallkan Liturgies. FnvEMAti's Principles of Divine Service, ii. 399. an IDistorical S'ntromiction another in that of the Gauls ? " This diversity becomes even more prominent in the words which Augustine addressed to the seven Bishops of the ancient Church of England, when they met in conference at the place afterwards called St. Augustine's Oak. "You act," said he, "in many particulars contrary to our customs, or rather, to the customs of the universal Church, and yet, if you will comply with me in these three points, \iz. to keep Easter at the due time; to perform the administration of baptism, by which we are bom again to God, according to the custom of the holy Roman and Apostolic Church ; and jointly with us to preach the Word of God to the English nation, we will readily tolerate all your other customs, though contrary to our own." The answer of St. Gregory contained wise and Catholic advice ; and to it we owe, under Providence, the continued use of an independent form of Divine Worship in the Church of England from that day to the present. " You, my brother," said Gregory, " are acquainted with the customs of the Roman Church in which you were brought up. But it is my pleasure that if you have found anything either in the Roman or the Galilean or any other Church which may be more acceptable to Almighty God, you carefully make choice of the same ; and sedulously teach the Church of the English, which is at present new in the Faith, whatsoever you can gather from the several 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 connect; and when you have made these up into one body, instil tliis into the minds of the English for their Use." [Greg. Opera, ii. 1151, Bened. ed. ; Bede's Eccl. Hist. L 27.] The Liturgy of the Roman Church spoken of in this reply is represented by the ancient Sacramentary of St. Gregory, to which such frequent references are given in the following pages : that of the Galilean Church is also partly extant,^ and has been shewn (as was mentioned before) to be derived from the Liturgy of the Church of Ephesus. The words " any other Church " might be supposed to refer to an independent English Liturgy, but there is no reference to any in the question to which Gregory is replying, and he evidently knew nothing of England except through Augustine. From other writers it seems that the Liturgy of England or Britain before this time had been the same with that of France ; but the native Clergy always alleged that their distinctive customs were derived from St. John. Being thus advised by St. Gregory, the holy missionary endeavoured to deal as gently as possible with those whose customs of Divine Worship differed from his own ; but his prepossessions in favour of the Roman system were very strong, and he used all his influence to get it universally adopted throughout the country. Uniformity in all details was not, however, attainable. The national feeling of the ancient Church steadily adhered to the ancient rite for many years ; while the feeling of the Church founded by St. Augustine was in favour of a rite more closely in agreement with that of Rome. As collision was the first natural consequence of this state of things, so some degree of amalgamation as naturally followed in course of time ; that which was local, or national, mingling with that which was foreign in the English devotional system, as it did in the English race itself Some attemi:)ts were made, as in the Council of Cloveshoo [a.D. 747], to enforce the Roman Liturgy upon all the dioceses of the country, but it is certain that the pre^nious devotional customs of the land had an exceedingly tenacious hold upon the Clergy and the people, and that no efforts could ever wholly extirpate them.- At the time of the Conquest another vigorous attempt was made to secure uniformity of Divine Service throughout the country, and with the most pious intentions. St. Osmund, Bishop of Salisbury, The "Use "of Sails- ^^d Chancellor of England,^ collecting together a large body of skilled clergy, *""^- remodelled the Offices of the Church, and left behind him the famous Portiforium or Breviary of Sarum, containing the Daily Services; together with the Sarum Missal, containing the Communion Service ; and, probably, the Sarum Manual, containing the Baptismal and other " occasional " Offices. These, and some other Service-books, constituted the " Sarum Use," that is, the Prayer Book of the diocese of Salisbury. It was first adopted for that diocese in a.d. 108.5, and ' See the names Menard, Muratori, and Mabillon, in the List of Authorities. The Gregorian and Gallican Liturgies are also printed in Hammond's Liturgies, Eastern and Western, Oxford, 1878. ' See Maskell's Ajicient Liturgy of the Church of England , Preface, p. liv. Bishop of Salisbury [a.d. 1078-1099] after the foundation of that diocese by the consolidation of the Sees of Ramsbury and Sherborne in a.d. 1058 and 1075. St. Osmund was tlie principal builder of the Cathedral of Old Sarum, a small fortified hill a few miles distant from the present city. This cathedral was taken down, and that of New Sarum, or ' St. Osmund, who was canomzed in a.d. 1456, was a ] Salisbury, the existing cathedral, built in the place of it, in nephew of Wilham the Conqueror, being the son of the king's | a.d. 12*5: the remains of St. Osmund being removed sister Isabella and Henry, Count of S('ez. He was tlie second ' thither. to tfje Iprapcc TBoofe was introduced into other parts of England so generally that it became the principal devotional Kule of the Church of England, and continued so for more than four centuries and a half: " the Church of Salisbury," says a writer of the year 125G, " being conspicuous above all other Churches like the sun in the heavens, diffusing its light everywhere, and supplying their defects." ^ Other Uses continued to hold their place in the dioceses of Lincoln, Hereford, and Bangor, and through the greater part of the Province of York ; though in the diocese of Durham the Salisbury system was followed. At St. Paul's Cathedral, and j^erhaps throughout the diocese of London, there was an independent Use until A.D. 1414. For about a hundred and fifty years before the Prayer Book era there was some displacement of the Sarum Use by Roman customs in Monasteries, Monastic Churches (though not at Durham), and perhaps in Parish Churches served by Monastic clergy : but the " Use " itself was not superseded to any great extent even in these. The Salisbury Use, that of York, and that of Hereford, are well known to modem ritualists." They appear to be traceable to a common origin ; but they differ in so many respects from the Roman Bre\aary, and even from the Missal (with which a closer agreement might have been expected), that the}' clearly derive their common origin from a source independent of the Roman Church. And, whatever quarter they may have been derived from in the first instance, it is equally clear that the forms of Divine Service now known to us under these names represent a system which was naturalized so many ages ago, that it had been entitled to the name of an indepen- dent English rite for at least a thousand years. During all this time the public Services of the Church were said in Latin, for Latin had been Quring some ages the most generally understood language in the world, and was spoken vernacularly in France, Spain, Portugal, and Italy (the modem languages of all which countries were formed from it) down to a comparatively late time, as it is now spoken in Hungary. In England the Latin language was almost as familiar to educated persons as it was upon the Continent ; but the poor and uneducated knew no other tongue than their native English, and for these the Church did the best that could be done to provide some means by which they might make an intelligent use of Divine Service. From the earliest j^eriods we find injunctions imj^osed upon the Clergy that they should be careful to teach the people the Creed, the Lord's Prayer, and the Ten Commandments in their own tongiie. Thus, in A.D. 740 there was a canon of Egbert, ArchbishojD of York, to the effect, " that every priest do with great exactness instil the Lord's Prayer and Creed into the people committed to him, and shew them to endeavour after the knowledge of the whole of religion, and the practice of Christianity." '' About the same time, in the Southern Province, it is ordered " that they instil the Creed into them, that they may know what to believe, and what to hope for." * Two centuries later there is a canon of .ZElfric, Archbishop of Canterbury, enjoining the clergy to " speak the sense of the Gospel to the people in English, and of the Pater noster, and the Creed, as often as he can, for the inciting of the people to know their belief and retaining their Christianity." ^ Similar injunctions are to be found in the laws of Canute in the eleventh century, the constitutions of Archbishop Peckham in the thirteenth, and in the canons of many diocesan synods, of various dates in the media3val period. Many expositions of the Creed, Lord's Prayer, Ten Commandments, and other principal formula?, are also to be found in English, and these give testimony to the same anxious desire of the Church to make the most use possible of the language spoken by the poor of the day." Interlinear translations of some, at least, of the Offices were also provided, especially of the Litany, just as the English and Welsh Prayer Book, or the Latin and English JMissal of the Roman Catholics, are printed in parallel columns in modern times. But in days when books were scarce, and when few could read, little could be done towards givino- to the people at large this intelligent acquaintance with the Services except by oral instruction of the kind indicated. Yet the writing-rooms of the Mona.stcries did what they could towards multiplying books for the purpose ; and some provision was made, even for the poorest, by means of horn-books, on which the Lord's Prayer, the Creed, and the Angelic Salutation were written. The following is an ' At an even earlier date [a. B. 1200] the chronicler Brompton » John.son's ^nj. Canons, i. 18C. flaysthattheCustom-bookof Salisburywasusedalmostallover \ * Ibid. 248- England, Wales, and Ireland. [BuiiMrroN's C//roH. 977.] ■ ^. • . - These three English Uses alone were of sulliiient import- ance to ensure the dignity of appearing in print while they were living rites. Hereford barely secnred that honour, while Salisbury is represented by at least a hundred editions ; tlie Sarum Breviary alone having been printed some forty or fifty ; English instead of Frencl: times between 1483 and 1557. Iljid. 398. " It must be remembered that English wa.s not spoken universally by the upper classes for some centuries after the C'on(iucst. In 13(i2 an Act of Parliament was passed enjoin- ing all schoolmasters to teach their scholars to translate into an I^i0torical SntvoDiiction engraving made from one of two which were found by the present writer under the floor of Over Church, near Cambridge, in 1857. It is of a late date, and has had " In the Name of the Father, and of the Son, and of the Holy Ghost," in the place of the Angelic Salutation ; but it is given as an illustration of the traditional practice, and because it is of special interest from being found in a church. II iii:ii b^'lH. \, , tnrvxfti! i-i'/ '<!&-"''' "■^IDCII liomx: I--' '■ ^i-U^Kun Dori bcDburiDvan....^ bencswrustlu; siiv 'on\u'.:, H5 Oil'-' ^isror lornirif rhcp^i: j=;'ia«i=-f^v ^.y While these hom-books were thus pro\'ided for the poor, the Scriptorium of the Monastery also provided Prymers in English and Latin for those who could afford the expensive luxury of a book. The Latin Prymers are well known under the name of " Books of Hours." Vernacular Prymers exist which were written as eariy as the fourteenth century, and many relics of old English devotion of that date still remain.^ These English Prymers contained about one-third of the Psalms, the Canticles, the Apostles' Creed, with a large number of the prayers, anthems, and perhaps hymns. They continued to be published up to the end of Henry VIII.'s reign,^ and, in a modified fonn, even at a later date : and they must have familiarized those who used them w4th a large portion of the Services, even when they did not understand the Latin in which those Services were 'said by the clergy and choirs. The style of the language in which these eariy English Prayer Books were written varies with the age, and the following specimens will shew how much change our native tongue has undergone in the course of the thirteen hundred years during which we can trace it. ' A still earlier Prymer in Latin and "Anglo-Saxon" is printed at tlie end of Hickes' Letters, etc. It probably dates from the tenth or eleventh centuries. " Coverdale and Grafton the printer wrote to Cromwell on September 12, l.'^SS, in favour of Eegnault, the P,->risiau printer, at whose press many of the Breviaries and Missals used in England were printed. Tliey say that, among other books, he had printed English Prymers for forty years, that is, from the end of the fifteenth century. [State Pavers Dom Hen. VIII. i. 589.] -^ ' to tt)C Praper TBoofe. THE LORDS PRAYEE IN ENGLISH OF THE SEVENTH CENTURY. Fader iisser thu arth in Heofnas sic gehalgad noma thin to cymeth ric thin, sie -willo thin suag is in Heofne and in Eortho. Hlaf userne ofer^^■istlic sel us to diBg, and forgef us scyltha usra sua; use forgefon scylgum usum. And ne inlead usith in costnunge. Ah gefrig usich from yfle. THE CREED IN ENGLISH OF THE NINTH CENTUEV. Ic gelji'e on God Freder rehnihtigne, Scyppend heo- fonan and eorthan ; And on Hfehiiid Crist, Sunu his anlican, Drihten urne ; Se the woes geacnod of tham Halgan Gaste, Acrenned of Marian tham mcedene ; Gethrowad under tham Pontiscan Pilate, Gerod faestnad. Dead and bebyrged ; He nither astah to hel warum ; Tham thriddan diege he aras fram deadum ; He astah to heofonum ; He sit to swythran hand God Fseder waes ielmihtigan ; Thonan toweard deman tha cucan and tha deadan. Ic gelyfe Tha halgan gelathunge riht gelyfdan ; Halgana gemoenysse ; And forgyfnysse synna ; FLnesces asriste ; And thaet ece life. Si hit swa. To these early specimens of devotioual English may be added a few taken out of a volume of considerable size, the Primer which was in common use about a hundred years before the present English Prayer Book was constructed.^ iust werkis : jyue to thi seruantis pees that the world may not jeue, that in our heartis jouun to thi com- mandementis, and the drede of enemyes putt awei, owre tymes be pesible thurj thi defeudyng. Bi oure lord iesu crist, thi sone, that with thee lyueth and regneth in the unitie of the hooli goost god, bi all worldis of worldis. So be it. THE lord's prayer IN ENGLISH OF THE THIRTEENTH CENTURY. Fader oure that art in heve, i-halgeed bee thi nome, i-cume thi kinereiche, y-worthe thi wylle also is in hevene so be on erthe, oure iche-dayes bred {if us to day, and forjif us oure gultes, also we forjifet oure gultare, and ne led ows nowth into fondingge, auth ales ows of harme. So be it. THE CREED IN ENGLISH OF THE THIRTEENTH CENTURY. Hi true in God, Fader Hal-michttende, That makede heven and herdeth ; And in Jhesu Krist, is ane lepi Sone, Hure Laverd ; That was bigotin of the Hali Gast, And born of the mainden Marie ; Pinid under Punce Pilate, festened to the rode, Ded, and dulvun ; Licht in til helle ; The thride dai up ras fra dede to live ; Steg intil hevenne; Sitis on his Fadir richt hand, Fadir alwaldand ; He then sal cume to deme the quike and the dede. Hy troue hy theli Gast; And hely * * kirke ; The samninge of halges ; Forgifnes of sinnes ; Uprisigen of fleyes ; And life withuten ende. Amen. Pater Noster. OURE fadir, that art in heuenes, halewid be thi name : thy rewme come to thee : be thi wille do as in heueue and in erthe : oure eche dales breed 5yue us to day : and forjyue us oure dettis, as and we forjeuen to oure dettouris : and ne lede us into temptacioun: but delyuere us fro yuel. So be it. Dumitie, Labia. Lord, thou schalt opyne myn lippis. And my mouth schal schewe thi prisyng. God, take heede to myn help : Lord, hiie thee to helpe me. Glorie be to the fadir and to the sone and to the holy goost : As it was in the bygynnyng and now and euer and in to the worldis of worldis. So be it. Credo in. IBTLEUE in god, fadir almy5ti, makere of heuene and of erthe : and in iesu crist the sone of him, oure lord, oon aloone : which is conceyued of the hooli gost : born of mario maiden : suifride passioun undir pounce pilat : crucified, deed, and biried : he wente doun to hellis : the thriddo day he roos njen fro deede : he steij to heuones : ho sittith on the rijt sydo of god the fadir ahny?ti : thcnus he is to come for to dome the quyke and deede. I beleue in the hooli goost : feith of hooli chirche : communyngc of seyntis : forjyuenesse of synnes : ajenrisyng of fleish, and euerlastynge lyf. So be it. Preie we. For the pees. Deiis a quo. God, of whom ben hooli desiris, rijt councels and [Prai/er fur the Clergy. '\ ALMYGHTI god, euerlastynge, that aloone doost ■' ^ many wondres, schewe the spirit of heelful grace upon bisschopes thi seruantis, and vpon alle the con- gregacion betake to hem : and jeete in the dewe of thi blessynge that thei plese euermore to the in trouthe. Bi crist oure lord. So be it. [Collect fur the Annunciation.^ LORD, we bisechen helde yn thi grace to oure inwittis, that bi the message of the aungel we knowe the incarnacioun of thi sone iesu crist, and by his passioun and cross be ledde to the glorie of his resurreccioun. Bi the same iesu crist oure lord, that with thee lyueth and regneth in oonhede of the hooly goost, god, bi alle worldis of worldis. So be it. [Collect for Whitsun Bay.] GOD, that taujtist the hertia of thi feithful seruantis bi the lijtnynge of the hooli goost : graunte us to sauore rijtful thingis in the same goost, and to be ioiful euermore of his counfort. Bi crist our lorde. So be it. [Colled for Trinity Sunday.] EUERLASTYNGE alrayjti god that 5ave us thi seruantis in knowlechj-nge of verrei feith to ' It will be observed that Latin titles are prefixed to these, as is still done with the Psalms in the Prayer Book. These titles were a guide to the ear when the prayers and psalms were being said or sung in Latin. an ii)i0toncal Jntromiction knowe the glorie of the endeles trinite, and iu the mijt of mageste to worchipe thee in oonliede : we bisechen that bi the sadness of the same feith we be kept and defendid euermore fro alle aduersitiees. Bi crist. \C'ollect /or St. Michad and all Aiigels.'\ GOD, that in a merueilous ordre ordeynedist seruisys of aungcls and of men, graunte thou mercifulli that cure liif be defendid in erthe bi hem that stondcn nyj euermore seruynge to thee in heuvene. Bi crist. The ancient formularies had, however, by change of circumstances, become unsuitable in several respects for the Church of England. They had grown into a form in which they were extremely well adapted (from a ritual point of view) for the use of religious communities, but were far too complex for that of parochial congregations. When monasteries were abolished it was found that the devotional system of the Church must be condensed if it was to be used by mixed congregations, and by those who were not specially set apart for that life of rule and continual worship for which monastic com- munities were intended. The Latin Services had, indeed, never been familiar to the people of England, any more than they are to the Continental laity at the present day. In the place of Service-books the laity were provided with devotional expositions of the Services ; sometimes in English rhyme, like the " Lay Folk's Mass Book,"i and sometimes in prose, like " Our Lady's Mirror."^ When manuscript English Bibles became common in the fourteenth century, they usually contained a list of the Epistles and Gospels, and similar lists are also found in a separate form.^ Such helps and guides would go far to remedy the inconvenience of a Latin Service to those who could or would use them : but probably the number of such persons was never very large. There was, indeed, a popular service which was held about nine o'clock iu the morning on Sundays and Festivals, consisting of the Aspersion with blessed, or holy, water, followed by the Bidding of Bedes, and a Sermon or Homily ; and in this service the vernacular was used long before the disuse of Latin. The Aspersion Service, as given, with the musical notation, in a Breviary ^ belonging to the Dean and Chapter of Salisbury, is as follows : — " Piemember your promys made in baptym. And chrystys mercyfull bloudshedyng. By the wyche most holy sprynklj-ng. Off all youre syns youe haue fre perdun. Haue mercy uppon me oo god. Affter thy grat mercy. Remember your promys made in baptym. And chrystys mercyfull bloudshedyng. By the wycho most holy sprynklyng. Off all youre syns youe haue fre perdun. And acordyng to the multytude of thy mercys. Do awey my wyckydnes. Remember your promys made in baptym. And chrystys mercyfull bloudshedyng. By the wyclie most holy sjirynklyng. Off all youre syns youe haue fre perdun. Glory be to the father, and to the sun, and to the holy goost. As hyt was yn the begynyng so now and euer and yn the world off worlds. So be hytt. By the wyche most holy sprynklyng. (JfT all youre .syn.s youe haue fre perdun."" ' The following is the title of one of these books, ami a sijecimen of the references is annexed : — " Here begyiuieth a rule that tellith in whiche cliapitriy of the bible ye may fynde the lessouns. pistlis and gospels, tliat ben red in the churche aftir the vse of salisburi : markid witli lettris of the a. b. c. at tiie begynnynge of the chapitris toward the niyddil or eende : aftir the ordre as the lettris stonden in the a. b. c. first ben sett sundaies and feriais togidere : and aftir that the sanctorum, the propre and comyn togider of al the yeer : and thanne last the commemoraciouns : that is clepid the temporal of al the yere. p'irst is written a clause of the begynnynge of the pistle and gospel, and a clause of i\iG endynge therof. " ' This commentary on the Mass was published by the Early English Text Society in 1S79 under tlie following title ; " The Lay Folk's JIass Book ; or. The Manner of liearing Mass, with Rubrics and Devotions for the People." It is admirably edited by the Rev. T. F. Simmons, Canon of York and Rector of Dalton Holme. The book is a mediaeval "Companion to the Altar," and was written in the twelfth century. ' This was written aljout a.d. 14.30, and printed in .\. n. 1530. It was reprinted by the Early English Text Society in IS?.*?, with the title, " The Myroure of oure Ladye, con- taining a devotional treatise on Divine Service, with a trans- lation of the Offices used by the Sisters of the Brigittine Monastery of Sion at Islewortli, during the fifteenth and sixteenth centuries. Edited from the black-letter text of 1530, with Introduction and Notes, by John Henry Blunt," etc. It is a commentary upon the Hours, or Services for every day of the Week, and upon the Mass : the whole of the former, and the laymen's part of the latter, being translated. In the library of St. John's College, Oxford, there is also a Processionale [MS. 167] with English rubrics, which once belonged to Sion, and was written in the middle of the fifteenth century. {Mirror, Introd. p. xliv. ] ■The first] Kora-xiii.c. snnenday Vj,jttl,eu xxi. of aduent. \ d. we knowen this ciirfc in tlie lord Ills tyme. ct. n. whanne ihs cam ende. osanna in high nygh. _ thingis." ■• This Breviary, perhaps the finest which has been pre- served, belonged to the Parish Church of Arliugham in Gloucestershire, then in the Diocese of Worcester, and was written in the early part of the fifteenth century. Tlie Aspersion Service was inserted at a later time, the writing being dated by experts of tlie highest authority as belonging to the middle of the century, from a.d. 1440 to 1460. There is a critical paper on this Aspersion by Mr., now Bishop,King- don, in the Wiltshire Archccolorjical Magazine for 1879, pages 62-70, with a photograph of the words and music. ^ At a later date tlir .\spersiou was followed by the dia- to tf)C Iprapcr Xoofe. While this anthem was being sung the priest, with the aqiia3-bajuhis, or holy water-bearer, and the choir walked in procession down the nave of the church, the former sprinkling the congregation with the water ; and it is probable that the whole of the fifty-first Psalm was sung. After this followed the Bidding Prayer in English, several Collects in Latin, and then the Sermon. But although this English Service was evidently in very general use, it does not seem as if the idea of entirely Vernacular Services spread very widely among the clergy and people of England until after the dissolution of the monasteries. Then the gradual but slow approximation to such a system received a great impetus, and Latimer found a very hearty response in the minds of the clergy when, speaking of baptism in his sermon before the Convocation of A.D. 1536, he exclaimed, " Shall we ever- more in ministering it speak Latin, and not English rather, that the people may know what is said and done ?" [Latimer's Sermons, i. 52, ed. 1824!.] The assent to this change was in fact so unanimous among the clergy that Archbishop Cranmer wrote to Queen Mary respecting the Committee appointed for the revision of the Services by Henry VIII., that although it was composed of men who held different opinions, they "agreed without controversy (not one saying contrary) that the Service of the Church ought to be in the mother tongue." [Jenkyns' Granmer's Rem. i. 375.] Ridley also writes to his chaplain that he had conferred with many on the subject, and "never found man (so far as I do remember), neither old nor new, gospeller nor papist, of what judgment soever he was, in this thing to be of a contrary opinion." [Ridley's Works, p. 340.] With this general inclination of the national mind towards the use of the national language alone in Divine Service there arose also that necessity for condensed services which has previously been referred to. There are no means of deciding how far the original Use of Salisbury differed from that which is known to us. The copies remaining belong to a much later period than the eleventh century, and there is reason to think that some accretions gathered around the ancient devotions of the Church of England from the prevalence of Continental influences during the reigns of the Norman and Angevin kings, and from the great increase of monastic establishments : the shorter and more primi- tive form of responsive public service being found insufficient, especially for those who formed them- selves into societies for the purpose of carrying on an unceasing round of prayer and praise in the numerous Minsters which then covered the face of our land. But now that the " religious " of the Church were to be a separate body no longer. Divine Providence led her to feel the way gradually towards a return to the eai-lier practice of Christianity ; the idea of a popular and mixed congregation superseded that of a special monastic one ; and the daily worship being transfen'ed from the Cloister to the Parish Church, its normal form of Common Prayer was revived in the place of the Prayers of a class or the solitary recitation of the Parish Priest. No blame was cast upon the former system for its complexity; but the times were changed, a new order of things was becoming established, and, although the j)rinciples of the Church arc unchangeable, so entire a remoulding of society entailed <>f necessity a corresponding adaptation of her devotional practice, both for the honour of God and the good of souls, to the wants that had come to light. Some slight attempts were made at a reformation of the Sarum Offices in editions of the Breviary which were printed in 1516 and 1531, and a Missal of 1509 is even described as "amended." There was little variation, indeed, from the old forms ; but there was a distinct initiation of the principles which- were afterwards carried out more fully in the Book of Common Prayer of 1540. The rubrics were somewhat simplified; Holy Scripture was directed to be read in order without omission ; and in carrying out the latter direction the Lessons, which had been much shortened in actual u-se [see note to Table of Lessons], were restored to their ancient length. tribution of the eulogia or blessed bread. The two are explained in the ninth of the Ten Articles of A.I>. I53fi in the following words : "As concerning the rites and ceremonies of Clirist's Church ; ... as sprinkling of holy water to put us in remembrance of our Baptism, and the blond of Clirist sprinkled for our redemption ui)on the cross ; giving of holy bread, to put us in remembrance of the .Sacr.ament of the altar, that all Christian men be one body mystical of Christ as the bread is made of many grains, and yet but one loaf : and to put us in remembr.ance of the receiving the holy sacra- ment and body of Christ, the which we ought to receive in right charity : which in the beginning of Christ's Church, men did more often receive than they use nowad.ays to do." [Lloyd's Formul. of Faith, p. 1.5.] The fourth of some injunctions issued by the King's Visitors in .i.D. ir)48, also orders both rites to be used every Sunday, with the words given above. "And in like manner before the dealing of the holy bread these wonls : ' Of Christ's body this is a token, Winch oil the cro.ss for our sins was bniken ; Wherefore of Ills death if yon will be partakers, Of vice and sin ynu must bo forsakers.' And the clerk in the like manner shall bring down the Pax, and standing without the church door shall say boldly to the people these words : 'This is a token of joyful peace, which is betwixt God and men's conscience : ('hrist alone is the Peacemaker, Which straitly commands peace between brother and brother.' And so long as ye iise these ceremonies, so long sh.all ye use these significations." [Ciknkt'.s Reform. V. 18fi, Pocock's ed. ] 8 9n ipistorical 3lntroDuction lu 1531 this revised edition of the Salisbury Portiforium or Breviary was reprinted, and two years later a revised Missal was published; in the latter special care being taken to provide an apparatus for enabling the people to find out the places of the Epistles and Gospels. And though no authorized translation of the Bible had yet been allowed by Henry VIII., Cranmer and the other Bishops began to revise Tyndale's translation in 1534, and encouraged the issue of books containing the Epistles and Gospels in English, of which many editions were published between 1538 and the printing of the Prayer Book.^ A fresh impulse seems thus to have been given to the use of the old English Prymers, in which a large portion of the Services (including the Litany) was translated into the vulgar tongue, and also a third of the Psalms, and to which in later times the Epistles and Gospels were added. In 1540 the Psalter was printed by Grafton in Latin and English [Bodleian Lib., Douce BB. 71], and there seems to have been an earlier edition of a larger size about the year 1534. The Psalter had long been rearranged, so that the Psalms were said in consecutive order, in some churches at least, according to our modern practice, instead of in the ancient but complex order of the Brevia-y. [See Introd. to Psalter.] In 1541 and 1544 other amended editions of the Salisbury Breviary were published, in the title- pages of which it is said to be purged from many enors. By order of Convocation [March 3, 1541] the Salisbury Use was now also adopted throughout the whole Province of Canterbury, and an uniformity secured which had not existed since the days of Augustine. Nor is it an insignificant circumstance that the book was now printed by Whitchurch (from whose press issued the Book of Common Prayer), instead of being printed in Paris as formerly. That these revisions of the ancient Service-books were steps towards a Reformed English Breviary or Portiforium is confirmed by the course of events. Something in the nature of a confirmation is also afforded by a comparison of these attempts with others of a similar kind which were made abroad towards obtaining a Reformed Roman Breviary. Some years after the Convocation of the Church of England had issued the 151G edition of the Salisbury Use, Leo X. gave directions to Zaccharia Ferreri de Vicence, Bishojj of Guarda, in Portugal, to prepare a new version of the Breviary Hymns. This was done, and the volume published under the authority of Clement VII. in 1525, with this prominent announcement of a Reformed Breviary on the title-page: " Breviarium Ecclesiasticum ab eodem Zach. Pont, longe brevius et facilius redditum et ah omni errore purgatiim propediem exibit." The promised reform was actually effected by Cardinal Quignouez, a Spanish Bishop, and was published under the same authority as the Hymnal, in 1535-36. But this Reformed Roman Breviary was intended chiefly, if not entirely, for the use of the clergy and monks in their private recitations ; and its intro- duction in some places for choir and public use eventually led to its sui)pression in 1568. No provision whatever was made (as there had been in connection with the English reform) for adapting it to the use of the laity. During the whole forty years of its use there is no trace of any attempt to connect the Breviary of Quignonez with vernacular translations of Prayers or Scriptures. And, although it was undoubtedly an initiatory step in the same direction as that taken by our own Reformers (who indeed used the Breviary of Quignonez in their subsequent proceedings), yet it was never followed up, nor intended to be followed up ; and the object of the Roman reform throws out in stronger light that of the English." A very decided advance towards the Prayer Book system had been' made in 1536, when in the Province of York, and almost certainly in that of Canterbury also, an Archiepiscopal order was issued that " all curates and heads of congregations, religious and other, privileged and other, shall every holy-day read the Gospel and the Epistle of that day out of the English Bible, plainly and distinctly ; and they that have such grace shall make some declaration either of the one or of both (if ' See the List of Printed Service-Book.s according to the ancient Uses of the English Church, compiled by Mr. F. H. Dickinson, and reprinted from the Ecdesiologiat of Feb. 1850. ' The Reformed Breviary of Cardinal Quignonez was begun under Clement VII. — "ejusque hortatu et jussu " — who ex- latest edition was printed in 1.566, and the Breviary was suppressed in 1568. The title-pages vary, and so do the pre- faces, and if there are not two recensions of the Breviary, there certainly are two of the preface to it ; which, as is shewn further on, was largely used by the writer of the Pre- communicated Henry VIII. It was afterwards approved and face to the Prayer Book of 1549. recommended to the clergy by Paul III. in a Bull dated in a , ForafullaccountofQuignonez's Breviary, sec Claude Jolt's Paris edition of 1536 as issued on February 3, 1535, but in an i De verbis Usuardi Dissertaih, Senonis, 1669, pp. 93-103 ; Antwerp black-letter edition in the Bodleian Library as issued Zaccar. Bibl. Kit. i. 110, 113, 114; Claubii Espenc^i 0pp., on July 3, 1536. It appears to have gone through at least | Paris, 1619, Digresx. I. xi. 156; Ciaconii Vil. Pontif. Eoman. seventeen editions, being printed at Paris, Lyons, Antwerp, ! III. 498, Rome, 1677 ; GrEKAMr.ER's Inatit. Littirg. i. 376, and Rome, in folio, quarto, octavo, and duodecimo. The I 383, and note B ; Christ. Eememh. Ixx. 299. to t&e Praj>cc iBook 9 the time may serve) every holy-day." i lu 1542 a further advance was made by the Convocation, which ordered that the Salisbury Breviary should be used all over England, a canon being passed which enacted " that every Sunday and Holy-day throughout the year, the curate of every parish church, after the Te Deum and Magnificat, shall openly read unto the jDeople one chapter of the New Testament in English without exposition ; and when the New Testament is read over then to begin the Old." - But all the measures which had been hitherto taken by the ecclesiast'ical authorities of England were plainly regarded as being only of a temporary nature. No more Service-books were allowed to be printed than were absolutely necessary for the performance of Divine Worship, as it was seen that a much more thorough alteration of them must take place, and in this session of 1542-43 Convocation entered upon that course of Liturgical revision which resulted in the Book of Common Prayer. At one of its early meetings the president read Letters of Business from the Crown, in which His Majesty directed " that all Mass-books, Antiphoners, Portuises, in the Church of England should be newly examined, cox-rected, reformed, and castigated from all manner of mention of the Bishop of Rome's name, from all apocryphas, feigned legends, superstitious orations, collects, versicles, and responses ; that the names and memories of all saints which be not mentioned in the Scripture or authentical doctors should be abolished -and jJut out of the same books and calendars, and that the service should be made out of the Scripture and other authentic doctors." [Wilkins' Concil. iii. 863.] The Convocation at once set to work on the business thus formally placed before them by the Crown ; and so important was it considered, that no member was allowed to absent himself from their meetings without special leave of absence. A Committee was then appointed for carrying out the details of this work, the original members of it being Shaxton, Bishop of Salisbury, ex officio Precentor of the Province of Salisbury ; Goodrich, Bishop of Ely ; and six proctors of the Lower House. This Com- mittee continued in existence for seven years, and its last work was the Book of Common Prayer published in 1549. But for part of the seven years its jiublic action was restrained by the "Statute of Six Articles,^ which, in point of fact, made such labours highly penal. There is good reason to think that Henry VIII. was himself the author of this statute, and it was certainly passed by his influence. The Bishops had vigorously opposed it in the House of Lords with an eleven days' debate, and their experience shewed them that any reformation of the ancient services must be carried on with extreme caution while this law was in operation under so despotic a monarch.'* But as soon as Convocation met, after the death of Henry, a resolution was passed, " That the works of the Bishops 1 Ap.p. hEE's liijiincfioiis ill Burnetts Hist, of Reform, vi. 199, Pocock's ed. 2 Wii.Klxs' Concil. iii. 863. It is most likely that the Gospels and Epistles were read in Latin first and tlieu in English. There is an interesting anonymous letter to tlie Duke of Norfolk, ■whicli shews that Cranmer had hecome acquainted with tliis plan in Germany : " Although I had a chaplain yet could I not be sufl'ered to have him sing Mass, hut w.as constrained to hear their Mass which is but one in a Church, and that is celebrated in form following. The Priest, in vestments after our manner, singeth everything in Latin, as wc use, omitting sullrages. The Kpistle he rcadeth in Latin. In the mean time the sub-deacon gocth into the pulpit and readetli to tlie people the Epistle in their vulgar ; after they peruse other things as our priests do. Tlien the Priest rcadeth softly the Gospel in Latin. In the mean space the Deacon goeth into the pulpit and readetli aloud the Gospel in the Almaigne tongue. Jlr. Cranmer saitli it was shewed to him that iu the Epistles and Gospels they kept not tlie order that we do, but do peruse every d.ay one chapter of the New Testament. Afterwards the Priest and the (piire do sing the Credo as we do ; the secret and preface they omit, and the Priest singeth with a high voice the words of the t'onsccration. And after the Levation the Deacon turneth to the people, telling to them in Ahiiaigne tongue a long process how they should prepare themselves to the Communion of the Flesh and Blood of Christ. And then may every man come that listeth, without going to Confession. " This letter was written from Nuremberg about 15.'!0. [Ellis' Ori<j. Lett. III. ii. 102.] ' The Statute of Six Articles was an Act of Parliament passed under the personal influence of Henry ^'I1I., and .against the persevering efTorts of the Bishops in the House of Ixirds, in the year 1539. It made highly penal any denial of either of six short statements whicli embodied the chief points of doctrine then brought into controversy. It formed the key of the position for the time ; and, knowing this, Cranmer and other Bishops m-iintained the debate for eleven days in the hope of preventing the bill from passing, he himself argu- ing against it for throe days. Tlie penalties annexed to this Act were, for preaching or writing against the first article, burning (without pardon on recantation); imprisonment for life, with forfeiture, for preaching or writing against any of the others, with death for the second olTence. In his reply to the Devonshire rebels, Archbishop Cranmer writes respect- ing tliis statute (which they wished to have restored), "If the King's Majesty himself had not come into the parliament house, tho.'se laws had never passed. " [Stkyi'e's Cranmer, ii. 515, Eccl. Hist. Soc] •* Yet Cranmer made a vigorous effort to persuade the King into authorizing the publication of their revision. On January ■J4, 1546, he sent Henry a draft of a letter to be addrcs.sed to himself by the King, iu which it is referred to, and by which it was intended to put it in force. But the King would not adopt the suggestion. The Archbishop wise!)' pressed on these proposed reforms in the hope that they would be firmly rooted, if established by so vigorous a hand as that of Henry VIII. "It was better," he s.aid to his Secrctarj' in 1547, "to attempt such reformation in King Henry the Eight his days th.an at this time, the King being in his infancy. For if tho King's father had set forth any thing for the refonnation of abuses, who was he that ilurst gainsay it?" He probably foresaw that there would be Koniau and Puritan schisms, 'anil thought that they might have been prevented by tho Church, when backed by the concentrated power of Henry, wJiile there was little hope of stemming their force under liis successors. lO an It)istoricaI 3Intromiction and others, who by the comniaud of the Convocation have laboured in examining, reforming, and publishing the Divine Service, may be produced, and laid before the examination of this house." This resokition was passed on November 22, 1547, and as some of the Clergy complained that it was not safe to do this while the Statute of Six Articles remained in force, Cranmer exerted himself, and successfully, to get it repealed, and so to set the Committee and the Convocation free. The first etlorts of the Committee had been to prune down the complexity and superabundance Reform of the °^ ^^^ existing Kubrics. This was so great that some pages of the Service-books Rubrics. contained many more words of direction in red letters than of prayers in black. The whole ceremonial of Divine Service was involved in this inquiry, including the ancient and venerable practices of the Church, as well as numberless recent and often superstitious ones. In 1543 they prepared a long Canon on " The Ceremonies to be used in the Church of England, together with an explanation of the meaning and significancy of them.''^ How far this was published at the time is not clear ; but it is highly probable that the investigation which resulted in this document was also the foundation on which the Rubrics of 1549 were constructed. The reconstructors of our devotional offices acted wisely in reducing the number of Rubrics, and generally moderating the ceremonial system of the Church of England. They said that " the great excess and multitude of them hath so increased in these latter days, that the burthen of them was intolerable," and they spoke with the experience of practical men, who were familiarly acquainted all their lives with that about which they wrote. But one inconvenience has arisen out of the manner in which they did their work, from which later generations have suffered more than they could foresee. They went upon the principle of expressing only the most essential things in the Rubric, and left many others to tradition. As Bishop Cosin states it,^ " The book does not every where enjoin and prescribe every little order, what should be said or done, but takes it for granted that people are acquainted with such common, and things always used already." Many of these usages are referred to in the subsequent pages of this volume, and need not be mentioned now. It is sufficient to say that some of them dropped out of memory altogether during the persecution of the Church and the suppression of the Establish- ment under the rule of the Commonwealth ; that others, from want of \vritten authority, have become the subject of controversy ; and that the ritual tradition, to which the Reformers trusted so much when they put forth their condensed form of Rubric, has only been partially recovered even in our own time The next point to which Convocation turned its attention was the revision of the old English Litany, which had long been known in the Prymers, having been in use among the laity for about a hundred and fifty years. The Processional, which contained other Litanies, was also translated, and there exists an interesting letter from Cranmer to Henry VIII. respecting it which throws much light on the manner in which the work of translation and revision was carried on. The date of this letter is October 7, 1544. [Jenkyns' Crammer's Remains, i. 315.] " It may please your Majesty to be advertised, that, according to your Highness' commandment, sent unto me by your Grace's Secretary, Mr. Pagett, I have translated into the English tongue, so well as I could in so short a time, certain processions, to be used upon festival days, if after due correction and amendment of the same, your Highness shall think it so convenient. In which translation, forasmuch as many of the processions, in the Latin, were but barren, as me seemed, and little fruitful, 1 was constrained to use more than tlie Hberty of a translator : for in some processions I have altered divers words ; in some I have added part ; in some taken part away ; some I have left out whole, either for byoause the matter appeared to me to be little to purpose, or bycause the days be not with us festival days " [having been abrogated in 1537] ; " and some processions I have added whole, because I thought I had better matter for the purpose than was the procession in Latin ; the judgement whereof 1 leave wholly unto your Majesty : and after your Highness hath corrected it, if your Grace command some devout and solemn note to be made thereunto (as is to the procession which your ^Lijesty hath already set forth in English), I trust it will much excitate and stir the hearts of all men unto devotion and godliness. But in mine opinion, the song that shall be made thereunto should not be full of notes, but as near aa may be for every syllable a note ; so that it may be sung distinctly and devoutly, as be the !Matins and Evensong, Venite, the Hymns Te Beuni, Benedictus, Magnificat, Nunc Dimittis, and aU the Psalms and Yersicles ; and in the Mass, Gloria in Excchis, Gloria Patri, the Creed, the Preface, the Pater Xoster, and some of the Sanctus and Agmis.^ As concerning the Salve festa dies, the Latin note, as 1 think, is sober and distinct enough; ' The original MS. is presen-ed in the British Museum [Cleop. E. V. 259] ; and it is printed iu Collier's Eccl. Hist. V. 104-122, ed. 1852; and in Stryte's Ecd. Mem. I. ii. 411, cd. 1822. ' Cosin's Works, vol. v. p. 65. ^ The order in which the Canticles are here mentioned suggests that the English Mattins and Evensong had already been put together. to tbe IPragcc TBook. II wherefore I have travailed to make the verses in English, and have put the Latin note unto the same. Never- theless, they that be cunning in singing, can make a much more solemn note thereto. I made them only for a proof, to see how English •N\-ould do in song. But by cause mine English verses lack the grace and facility that I would wish they had, your JIajesty may cause some other to make them again, that can do the same in more pleasant English and phrase. As for the sentence " [the English sense], " I suppose it wiU serve well enough. Thus Almighty God preserve your Majesty in long and prosperous health and felicity. From Bekis- bourne, the 7th of October. " Your Grace's most bounden " Chaplain and Beadsman, " T. Cantuaeien. " To the King's most excellent Majesty." From other transactions between the Archbishop and the King it may be inferred that the sugges- tion was first sent by the former, perhaps at the request of Convocation, to the latter, then returned in the form of an order from the Crown to the Archbishop as head of the Convocation ; and that the above letter is the official reply to that order. It does not appear that the King permitted this English Processional to be published, and the MS. has not been discovered. The previous Procession alluded to by Cranmer in this letter was the English Litany nearly as it is now used, which received the final sanction of Convocation in March 1544, and was promulgated by a mandate of the Crown, dated June 11, 1544.1 But the sanction and promulgation of the English Litany for public use was the utmost that Henry VIIL could be prevailed upon to undertake in the direction of a vernacular Prayer Book. For the last three years of his reign the work ceased ; and at the time of his death, on January 28, 1547, the Services of the Church of England were still the Latin Services of the Salisbury Breviary, Missal, and Manual, with the exception that the Litany was said in English, that Lessons in English were read after the Latin Lessons, that the Gospels and Epistles were read in English after they had been read in Latin, and that the popular services of the Aspersion with Holy Water, the distribution of Holy Bread, and the Bidding of the Bedes, were entirely or almost entirely, said in English. After the death of Henry VHL and the accession of Edward VI. [January 28, 1547] much caution was observed by the authorities in Church and State on account of the King's extreme youth, and for eleven months no changes whatever were made in the devotional system of the Church of England as it was left by Heniy VIII. His young son was crowned with the Sarum rite on February 13, 1547, and on the 24th of that month the Privy Council, Archbishop Cranmer being present, resolved that the Masses which the late King had ordered in his will to be offered up for the good of his soul should be duly said in St. George's Chapel, Windsor. On June 20, 1547, Archbishop Cranmer, assisted by eight other Bishops, offered a requiem Mass for Francis I., King of France, all the Bishops being in their full pontifical attire, and Bishop Ridley preaching the sermon. A set of i)hirty-seven Royal Injunctions respecting the Church and Clergy was promulgated on July 31, 1547, but only three alterations were made by them in the Services of the Church ; the first in respect to Altar Lights, the second in respect to the Lessons at Mattins and Evensong, and the third as regards the Litany. The slight character of the first two of these changes may be best seen by placing side by side the respective customs as authorized in the two reigns. 1. Altae Lights. Frotii the 1th of Henry V Ill's Injunctions of A.D. 1538. "Ye . . . .shall suffer from henceforth no candles, tapers, or images of wax, to be set before any images or picture, but only the light that commonly gooth about the cross of the Church by the rood-loft, the light before the sacrament of the altar, and the light about the sepulchre : which for the adorning of the Church and Divine Service, ye shall suflFer to remain still." From the ith of Edivard VI.'s Injunctions of A.u 1547. "They . . . shall suffer from henceforth no torches nor candles, tapers, or images of wax to be set before any image or i)icture, but only tu<o lights upon the high altar, before the sacrament, which for the signification that Christ is the very true Light of the world, they shall suffer to remain still." ' The Salisbtiry Processional was republished in Latin sometime in 1544, probably bei^iuse the King would not consent to have it used in English as proposed by Cranmer. 12 an it)istocical 3lnttoDuction 2. The Latin and English Lessons at Mattins and Evensong. Canon of Canterhunj Convocation, February 21, 1543. From the i^nd of Ediuard VI. 's Injunctions of a.d. 1547. " Every Sunday and Holy Day tliroughoiit the year " Every Sunday and Holy Day tliey shall plainly the Curate of every Parish Church, after the Te Deum and distinctly read, or cause to be read, one chapter of and Magnificat, shall openly read unto the people one the New Testament in English, in the same place at chapter of the New Testament in English without ilattins, immediately after the Lessons : and at Even- exposition, and when the New Testament is read over song after Magnificat one chapter of the Old Testament, then to begin the Old." And to the intent the premisses may be more con- veniently done, the King's Majesty's pleasure is, that when is lessons should be read in the Church, three of them shall be omitted and left out, with the responds : and at Evensong time the responds with all the memories shall be left off for that purpose." 3. Processional Litanies. From the 2-^ih of Edivard YI.'s Injimctions of 1547. " Also to avoid all contention and strife which heretofore hath arisen among the King's JMajesty's subjects in sundry places of his realms and dominions, by reason of fond courtesy, and challenging of places in procession, and also that they may the more quietly hear that which is said or sung to their edifying, they shall not from henceforth, in any parish church at any time, use any procession about the church or churchyard or other place, but immediately before the High Mass the priests with other of the quire shall kneel in the midst of the church and sing or say plainly and distinctly the Litany which is set forth in English, with all the suffrages following. . . . And in the time of the Litany, of the Mass, of the Sermon, and when the priest readeth the Scripture to the parishioners, no manner of persons without a just and urgent cause shall depart out of the church." The 20th of the same Injunctions directs that no person shall " alter or change the order and manner ... of Common Prayer or Divine Service, otherwise than is specified in these Injunctions," until such changes shall be sanctioned by the authority of the Crown : and this was further enforced by a Proclamation of Februaiy 6, 1548, ordering the imprisonment and punishment of any person who should " change, alter, or innovate any Order, Rite, or Ceremony, commonly used and frequented in the Church of England, and not commanded to be left done at any time " in the reign of Henry VIII., or by Injunctions, Statutes, or Proclamations of his successor. [Wilkixs' Concil. iv. 21.] It was the second of these changes, that directed by the 22ud Injunction, which chiefly affected the Services of the Church : and its practical operation may be, seen by the manner in which it was expanded by those to whom the Visitation of the various Dioceses was intrusted. The following directions, given by the Visitors of the Diocese of York, will illustrate this point. They appear never to have been printed, and are here copied (with the exception of the three last, which have no bearing on the subject) from Fothergill's MS. Collections in the Library of York Minster : — "Injunctions given by the King's Majestie's Visitors in his Highness' Visitation to Eobt. Holdgate Ld. A. B. the Dn. Chapter, and all other the Ecclesiastical ministers of and in the Cathedral Church of York, 26 8bris An. 1547. [1] "Ye shall at all days and times when nine lessons ought or were accustomed to be sung, sing ^Mattins only of six Lessons and six Psalms with the song of Te Deum Laudamus or Miserere, as the time requireth, after the six Lessons : and that dayly from the Annunciation of our Lady to the first day of October ye shall begin JIattins at six of the clock in the morning, and residue of the year at seven of the clock. [2] '' Item. Ye shall sing and celebrate in note or song within the said Church but only one Slass, that is to say. High Mass only, and none other, and daily begin the same at nine of the clock before noon. [3] " Item. Ye shall daily from the said feast of the Annunciation to the said firet day of October, sing the Evensong and Complin without any responds : and begin the same at three of the clock in the afternoon. ' The residue of the year to begin at two of the clock, or half an hour after. [4] " Item. Ye shall hereafter omit, and not use the singing of any hours, prime, dirige, or commendations; but every man to say the same as him sulficeth or he is disposed. [5] " Item. Ye shall sing, say, use, or suffer none other Anthems in the Church but these hereafter follow- ing, and such as by the King's Majesty and his most Honourable Council hereafter shall be set forth. Anthem. " Like as Moses lift up the serpent in the wilderness, even so was our Saviour Jesus Christ lift upon the Cross, that whosoever believeth in Him should not perish, but have joy for ever. For God so loved the world, that He gave His only-begotten Son, that such as believe in Him should not perish, but have life everlasting. " y. Increase, O Lord, our faith in Thee. " B^. That we may work His pleasure only. to t\)t praper Ti3oofe. 13 Collect. Let us pray. " Most bountiful and benign Lord God, we, Thy bumble servants, freely redeemed and justified by the passion, death, and resurrection of our Saviour Jesus Christ, in full trust of salvation therein, most humbly desire Thee so to strengthen our faith and illuminate us with Thy grace, that we may walk and live in Thy favour, and after this life to be partakers of Thy glory in the everlasting kingdom of Heaven, through our Lord Jesus Christ. 80 be it. Another Anthem. " Be it evident and known unto all Christians that through our Lord Jesus Christ forgiveness of sins is preached unto you, and that by Him all that believe are justified from all things from the which we could not be justified by the law of IMoses. So be it. " y. O Lord, for Christ's sake our Saviour. " 1^. Accept and hear our humble prayer. Let us pray. " We sinners do beseech Thee, O Lord, to keep Edward the sixth. Thy Servant, our King and Governor • that it may please Thee to rule his heart in Thy faith, fear, and love ; that he may ever have affiance in Thee and ever seek Thy honour and glory. That it may please Thee to be his defender and keeper, givinf him the victory over all his enemies, through our Lord Jesus Christ. So be it. " The residue of the day ye shall bestow in virtuous and godly exercises, as in study and contemplation of God Hia most holy word. "All which and singular Injunctions before mentioned the Lord Ai-ehbishop of this Church, his Chancellor Archdeacons, or Official, shall publish and send, or cause to be published and sent and observed in to every Church, College, Hospital, and other ecclesiastical places within his Diocese. [6] " I/em. All Sermons, Collations,^ and Lectures of Divinity hereafter to be had or made in visitations Synods, Chapters, or at any other time or place, shall not be used in the Latin Tongue, but in the Enn-lish to the intent that every man having recourse thereunto may well perceive the same." These remarkable Injunctions shew that the authorities were taking up the reform of tlie Lituro y exactly where it had been laid down through the refusal of Henry VIII. to sanction the Eno-lish Processional : for what are here called " Anthems " are exactly similar in character to those parts of the Service which were printed for each Festival in the Latin Processional of Salisbury, the variable part of the Litany, by which it was adapted to the different seasons of the Christian year. They were also used in the " Hours," and seem to shew the original form of the " Anthem."- When the Convocation of Canterbury met on November 5, 1547, it was well known that the Statute of Six Articles (grimly called " The Whip with Six Cords ") would be repealed by Parliament, as it was, in fact, repealed by 1 Edw. VI. c. 12. Freedom of action being thus secured. Convocation at once began advancing towards the practical end of the Revision which had been in view for so many years. After two formal sessions on the day of meeting and on November 18th, the two Hoyses met for business on November 22nd, and the Clergy of the Lower House immediately sent up a petition to the Bishops requesting, among other things, the revival of the work of 1543. The words of the petition so far as they concern this subject, are, " Tiiat whereas by the commandTnent of King Henry VIII. certain prelates and other learned men were appointed to alter the Service in the Church, and to devise other convenient and uniform order therein, who according to the same appointment did make certain books as they be informed ; their request is, that the .said books may be seen and perused by them, for a better expedition of Divine Service to be set forth accordingly."' THE ORDER OF COMMUNION OF A.D. 1548. It was more than a year before the " perusal," or revision, of these " books " ended in the publication of the Book of Common Prayer; but the Clergy had so fur made up their minds about c;:e great prin- ciple of that Book, the restoration of Communion in both kinds to the Laity, that the authorities were able to complete this act of reformation with great promptitude. Shortly before his death Henry ' Those were devotional readings iu the Chapter House, before C'omphne. - <S'c'C also tlic form of Aspersion given on an earlier page, and the Easter processional Anthem printed in the Notes on Easter Day. ' p. S87; Cakdwell's S'j/norfnWa, p. '420.] The Acts of Convocation have been lost, but these are the words as given in Archbisliop Crannier's handwriting, and they are confirmed by a short Latin entry contained in his Register. [Wii,KiNs'Conir(7. iv. 15; Stii.lingfleet's /reiiicon, H 9n IDlstorical 31ntrorjuction VIII. had desired Archbishop Cranmer " to pen a Form for the alteration of the Mass into a Com- munion " [Strtpe's il/eni. of Cranmer, i. 311, Eccl. Hist. Soc. ed.], and the subject had therefore been under consideration for some time. Accordingly, on November 30, 1547, in its fifth session, "The Prolocutor of the Lower House of Convocation exhibited, and caused to be read publicly, a form of a certain ordinance delivered by the Most Reverend the Archbishop of Canterbury, for the receiving of the Body of our Lord under both kinds, viz. of bread and wine. To which he himself subscribed and some others." This does not appear to have been the Order of Communion itself, but simply a IJesolution that the Cup should be restored to the Laity. Its final adoption was postponed until the next session, December 2ud, when the whole of those who were present, "in number sixty-four, by their mouths did approve the proposition made in the last session, of taking the Lord's Body in both kinds, nullo reclamante." [Wilkins' Concil. iv. 16; Stbype's Mem. of Cranmer, ii. 37.] This Act of Convocation was ratified by an Act of Parliament on December 24, 1547 [1 Edw. VI. c. i. § 7], and for a time the Clergy were left to use their own form of words for the administration of the Cup, the Sacrament being still celebrated according to the Sarum Missal. But it was soon found expedient that the principle of a Vernacular Service should be at once applied to the Communion of the Laity, and an " Order of Communion " was prepared in such a form that it could be used in combination with the otherwise unaltered Latin Service after the Communion of the prie.st. This " Order " — which is printed in the " Appendix to the Liturgy " further on in this volume — did not, of course, contain any form of consecration, but it anticipated some of the rubrical and hortatory parts of the English Com- munion Service ; and there is reason to think that it was constructed by the Bishops and Clergy who were selected from among the members of Convocation for the full review and reconstruction of the Service-books. The new Service thus taking the form of a Canon of Convocation was (according to the settlement of 1534) promulgated by the Crown, this being done by a Proclamation dated March 8, 1548, soon after the rising of Parliament. Until the use of the Prayer Book itself was enforced by law on June 9, 1549, or permitted by law [see page 18] three weeks after its publication, the Holy Eucharist was still celebrated according to the ancient Use of Salisbury, but after May 8, 1548, with the English Form of Administration to the Laity superadded : this period comprehending the whole of the first and second years of Edward VI.'s reign, and four months of his third year ; and thus for more than two years and four mouths the reforming Bishops and Clergy continued to use the ancient words, rites, and ceremonies of the unreformed Missal. [For further particulars, see the " Introduction to the Liturgy."] i THE PRAYER BOOK OF A.D. 1549. The Committee of Revision had now been considerably enlarged, and since it occupies so important a position in respect to the subsequent history of England, it will be well to give the names of its members as they stood iu 1547-48, and in 1549.- From the Upper House of Convocation. Thomas Cranmer . . . Archbishop of Canterbury. Thomas Goodrich . . . Bishop of Ely [afterwards Lord Chancellor]. Henry Holbech (or Randes) . Bishop of Lincoln. ■ There ia a curious .and unique volume in the Library of the British Museum [Bible, 0. T. Pss. C. 25 b. ] which "was printed about eight months before the Prayer Book of 1549 and wliich appears to have been intended as a temporary sub- stitute for the Sarum Psalter or Daily Offices. The title of the book is "The Psalter or Boke of the Psalmes, where vnto is added the Litany and certayne other deuout prayers. Set forth wyth the Kyngo's moste gracious lycence. Anno Do. M D.XLViii. Mensis Julii." The Colophon is "Imprinted at London by me Roger Car for Anthone Smyth dwelling in Paul's church y.arde. " The contents of this volume are— [1] The Psalms, in Coverdale's version : [2] The seven Canticles of the Sarum Psalter, with the M.agnificat, Te Deum, and Quicun- que Vult, the M.agnilicat and Te Deum lieing in the version of Marshall's Prymer, and the Quicunque Vult in th.at of Hilsey's Prymer : [3] The Litany of 1544 : [4] The Prayer of St. Chrysos- tom : [5] A prayer for men to s.ay entering into battle : [6] A prayer for the King, the older and longer form of that now in use. The special prayer relating to war suggests that the volume in.ay have been prepared for the Duke of Somerset and his army, to be used during their invasion of Scotl.and. ' This list of n.ames is taken from a contemporary entry of a " Parson of Petwijrth" iu a Prayer Book of 1(;32 which is full of m.anuscript notes by Bishops Andrewes and Gandy [Bodl. Lib. Pawl. 241]. Heylin m.ake3 a quotation from "The Register Book of the Parish of Petworth " which bears upon the subject of the change of service [Heylin',s Hist, of lieform. p. 64, fol. ed., i. 132, Eccl. Hist. Soc. ed.], but no information can now be obtained respecting this register. The same list, omitting the name of May, occurs on a printed broadside within the cover of MS. 44 in Cosin's Library, Durham. It is corrected in the hand- writing of Bishop Cosin, who adds against Redmayne's name "dubito," and before th.at of Cox "Deest Decanus Sti Pauli quisquis erat max. opinor. " The lives of these and other "compilers" of the Prayer Book were written at some length by Samuel Downes, Fellow of St. John's College, Oxford, and were published by an ancestor of the publishers of the present work, Charles Rivington, iu 1722. to ti)t Prapct TSoofe. 15 George Dcay . John Skip Thomas ThirlLy Nicholas Ridley William May Richard Cox. John Taylor . Simon Heynes Thomas Robertson John Redmayne . Bishop of Chichester. Bishop of Hereford. Bishop of Westminster. Bishop of Rochester [afterwards of London]. From the Lower House of Convocation. Dean of St. Paul's. Dean of Ch. Ch. and Chanc. of Oxford Univ. [afterwards Bishop of Ely]. Dean of Lincoln [afterwards Bishop of Lincoln], Prolocutor. Dean of Exeter. Ai-chdeacon of Leicester [afterwards Dean of Durham]. Master of Trin. Coll., Camb. In what manner the Convocation of the Province of York was represented is not on record ; but from the proceedings of 16G1 (which would be founded on strict precedent) there can be no doubt that its co-operation was obtained in some way ; and the names of the Ai'chbishop of York and his Suffragans are indeed contained in a list of Bishops who were indirectly or directly mixed up with those above recorded. There can be no doubt also that they acted under a Royal Commission. No records of their meetings are known, but they are found together on one occasion during the progress of their work, namely, on Sunday, September 9, 1.548, when Farrar was consecrated Bishop of St. David's by Cranmer, Holbech, and Ridley, in the Chapel of the Archbishop's house at Chertsey. On that day the Archbishop celebrated Mass by the old Office, and used English words of administration : and the Archiepiscopal Register records that " there communicated the Reverend Fathers, Thomas [Goodrich], Bishop of Ely ; Thomas [Thirlby], Bishop of Westminster ; Henry [Holbech], Bishop of Lincoln ; Nicholas [Ridley], Bishop of Rochester ; and Farrar, the new Bishop ; together with William May, Dean of St. Paul's ; Simon Hains, Dean of Exon ; Thomas Robertson and John Redman, Professors of Divinity, and others."^ Beyond this happy glimpse of these Divines we know nothing of their move- ments ; nor have any records been discovered which throw any light upon the details of their work. It appears, however, to have occupied them for several months, notwithstanding their previous labours ; and there is every mark of deliberation and reverence in the result. The foundation of their work, or rather the quarry out of which they extracted their chief materials, was the Reformed Salisbury Use of 1516 and 1541 : but some other books were evidently used by them, and it may be safely concluded that they did not end their labours before they had gone through a large amount of liturgical research. The following list may be taken as fairly representing the principal books which the Committee of Convocation had before them as the materials for their work of revision : — The Salisbury Portiforium,- Missal, Manual, and Pontifical. The York and other Uses.^ The Mozarabic Missal and Breviary.'' The Reformed Breviary of Cardinal Quignonez. 1535-36.^ Simplex ac Pia Deliberatio of Hermann, Archbishop of Cologne. 1545." The same in English. 1548.^ (A previous edition also in 1547.) ' Strvpe's Cranmer, ii. 10.'), Eccl. Hist. Soc. ed. In his Memorials Strypo says that they met at Wiudsor in May. [.Strype'.s J/fm. Eccl. II. i. 133.] Heyliii says they met at Windsor on September Ist. [Heylin's //w/. Reform, i. 132, Eccl. Hist. Soc. ed.] - " IJreviarium seu Portiforium secundum Morem et Con- suetudiiiem Ecclesi.-e Sarisburiensis Anglican.t-." It is called " Salinburi/ Use" in tlic I'refiice of our Prayer liook ; and that term, or Saruni Use, is adopted fjenerally for the Breviary, Missal, and other Service-books of the same origin. 3 Referred to in the Prayer ISook Preface, as " Jltreford Use, the Use of Bangor, York Use, and Lincoln Use." •* " Missale Mixtum secundum regulam beati Isidori, dictum Mozar.abe3 . . . impressum Toleti jussu D. Francisci Ximenes. 1500," " Pirevi.arium secundum regulam beati Isidori . . . impressum Toleti iussu D. Francisci Ximenes. 150'2. " " " Brevi.arium Romanum, ex s.acra potissimum Scriptur.a, et probatis Sanctorum historils nuper confectum, ac denuo per eundem Authorem accuratius recognitum, eaque diligentia hoc in anno a mendis ita purgatum, ut Momi judicium non pertimescat. Lugduni. 154.3. ' ^ " Simplex ac pia deliberatio de Reformatiouo Ecclesiaruni Elector.atus Coloniensis. " ' " A simple and religious consultation of us Hermann by the grace of (iod Archbisliop of Colone and IVinee Elector, etc., by what mcanes a Christian reformation, and founded in (iod's worde. Of doctrine, Administration of Divine Sacra- ments, Of Ceremonies, and tlie whole cure of soules, and other ecclesiastical ministries, may be begun among men until the lord graunte a better to be appoynted, either by a free and christian counsaile, generall or nation,al, or else by the states of tlie Empire of the nation of Germany, gatliered togetlur in the Holy Ghost. Perused by tlie translator thereof .and amended in m.-iny places. 1.548. Imprinted at London by Jhon n.-iye and William Seres dwellynge in Sepulchre's paryehe i6 an lt)istorical 3lntionuction The Prymer in English of various dates.^ The " Great " Bible.^ How far the Book of Common Prayer was influenced by these works will be shewn in the margin and the footnotes of the following pages. But even a superficial glance at the latter will make it apparent that the new book was, substantially, as it still remains, a condensed reproduction, in English, of those Service-books which had been used in Latin by the Church of England for many centuries before. The Reformation in Germany was in active progi-ess at this time (not having yet lost the impetus given to it by the strong-handed leadership of Luther),and Cranmer had been much in correspondence with Melanchthon and some other German divines during the reign of Henry VIII. But these foreign reformers had scarcely any influence upon the Prayer Book of 1549 ; and were probably not even consulted during its progress towards completion. Melanchthon and Bucer assisted the Archbishop of Cologne in preparing his "Consultation" (one of the books referred to), and they probably used Luther's version of the ancient Nuremberg oSices. But this volume contributed little to our Prayer Book beyond a few clauses in the Litany, and some portions of the Baptismal Service; and it is somewhat doubtfid whether in the case of the Litany our English form was not in reality the original of that in Hermann's book. Most likely the latter was translated and brought before Convocation with the hope that it would have much influence; but the Committee of Revision were too wise and toolearned in Liturgical matters toattach much importance to it.^ It is, in some respects, unfortunate that we cannot trace the book of 1549 into any further detail during the time when it was in the hands of the Committee. We cannot even form any definite con- jecture as to the parts respectively taken by its members in the work before them ; nor can one of the original collects which they inserted be traced back to its author. And yet there is some satisfaction in this. The book is not identified with any one name, but is the work of the Church of England by its authorized agents and representatives ; and as we reverence the architects of some great cathedral for their work's sake, without perhaps knowing the name of any one of them, or the portions which each one designed, so we look upon the work of those who gave us our fiist English Book of Common Prayer, admiring its foir proportions, and the skill which put it together, and caring but little to inquire whose was the hand that traced this or that particular compartment of the whole. Although thus unable to trace out the work of each hand in this great undertaking, we can, however, by means of internal evidence, and a comparison with the older formularies, find out the nature of their labours, and something of the manner in which they went about them. Nciturc of til© ' o yj changes made in It was made a first principle that everything in the new Prayer Book was to be in me Services. English ; a principle respecting which, as has been shewn before, there seems to have been not the slightest doubt or hesitation. Their first labour was, then, that of condensing the old services into a form suitable for the object in view, and yet keeping up the spirit and general purpose of the original and ancient worship of the Churcli. [1] A great step was made in this direction by substituting a Calendar of Lessons referring to the Holy Bible for the Lessons at length as they had been hitherto printed in the Breviary. This made it possible to combine the Breviary [daily services], the Missal [Holy Communion], Epistles and Gospels (etc.), and the Manual [Occasional Offices], in one volume. A precedent for this was offered by a practice which had been adopted in the fifteenth centuiy of printing the Communion Service (though not the Epistles and Gospels) as part of the Breviary.* The Man-iage Service was also printed in the Missal, which was a i^recedent for introducing the other services of the Manual into the Prayer Book. [2] The next step towards condensation was the adoption of a less variable system in the daily services, so that the Collect of the day, the Lessons, and the Psalms should be almost the only portions of Mattius and Evensong which needed to be changed from day to day, or week to week. at the signe of the Resurrection, alytle aboue Holbourue | mularies for Luther, and who was also the original compiler Conduit. Cum gratia et privilegio imprimeudum solum." ] of a Catechism for Nuremberg and Brandenberg, of which This translation was probably the work of Coverdale. that of Justus Jonas is a Latin translation. John i Lasco is 1 Hat Maskell's Manamtnla liitiiulia Ecck'site Anglicana, i said to have had some influence with Cranmer, and he cer- vol. ii. ; and Burtox's Three I'rhncrs of Hennj VIII, tainly lived with the Archbishop at Lambeth from September ' The Byble in Englyshe, that is to saye, the content of ^ to February in the year 1548-49. But the Prayer Book was before Parliament on December 9, 1548, and was before the King in Council previously. It passed the Lords on January 15th, and the Commons on the 21st, 1549. Foreigners were very forward in interfering, but their suggestions were civilly and Edward Whitchurch. Cum privilegio ad imprimendum | put aside at tliis time. solum. 1539." \ * They are so printed, for example, in Sanim Breviaries of 3 It may be added that Cranmer had married a niece of 1499, 1507, 1510, 1514, 1535, 1541 ; in the British Museum Osiander, who is said to liavo prepai-ed the Nuremberg for- and Bodleian Libraries. all the holy scripture bothe of y" olde and newe testament truly translated after the veryte of the Hebrue and Greke textes, by y^ dylygent studye of diverse excellent learned men, expert in the forsayde tonges. Printed by Eychard Grafton to tf)C draper 15ook. 17 [3] Lastly, the several hours of Prayer were condensed into two, Mattins and Evensong, with a third added on Sundays, Wednesdays, and Fridays, in the form of the Litany. The ancient arrange- ment of the day for Divine Service was as follows : — Noctut'ns or Mattins ; a service before daybreak. Lauds; a service at daybreak, quickly following, or even joined on to, Mattins. Prime ; a later morning service, about six o'clock. Tierce ; a service at nine o'clock. Sexts ; a service at noon. Nones ; a service at three o'clock in the afternoon. Vespers ; an evening service. Compline; a late evening service, at bedtime. These services were often, if not generally, " accumulated " in the Mediteval Church as they are at the present day ou the Continent ; several being said in succession, just as Mattins, Litany, and the Communion Service have been " accumulated," in modern times, in the Church of England. But the different offices had many parts in common, and this way of using them led to unmeaning repetitions of Versicles and Prayers. This evil was avoided by condensing and amalgamating them, so that repe- titions took place only at the distant hours of Morning and Evening. The services of Mattins, Lauds, and Prime, were thus condensed into Mattins ; those for Vespers and Compline into Evensong. The three other hours appear (from a table of Psalms given in the Introduction to the Psalter) to have fallen out of public use long before the reformation of our offices ; and they were probably regarded as services for monastic and private use only.^ The general result of this process of condensation will be best seen by the following table, in which the course of the ancient Mattins, Lauds, and Prime, is indicated side by side with that of the Mattins of 1549; and in the same mannei'. Vespers and Com- pline are set parallel with Evensong. From this comparison it will be clearly seen that the Book of Common Prayer was framed out of the ancient Offices of the Church of England, by consolidation and translation of the latter, the same principles ^hich have been above indicated being also extended to the Communion Service and the Occasional Offices. The details of the changes that were made will be found in the notes under each portion of the Prayer Book in the following pages. The Ancient Daily Services and those of 1549. Salisbury Use. PR.AYER Book of 1549. Slattim. Lauds. Prime. Mattins. luvocatiou. y. and I^. luvocatiou. Our Father. Our Father. Our Father. Lord, open Tliou. Lord, open Thou. God, inaku speed. God, make speed. (.) God. make speed. God, make speed. Glory be. Glory be. Glory be. Glory be. .Mleliiia. Alleluia. Alleluia. Alleluia. Venite, exultemus. Venite, exultemus. Hymn. Hymn. Psalms. I'salnis. Psalms. Psalms. Lessons. 1st Lesson. Te Deu'ii Te Deum or Benedicito. Canticle. Athanasian Creed. Short chapter. .Sliort cliaptor. 'iiid Lesson. Hymn. Benedictus. Benedictus. Creed. Lesser Litany. Lesser Litany. Our Father. Our I'\itlier. Suffrages. [Creed,] Suffr.ages, Con- fession and Absolution Suffrages. 1st Collect. 1st CoUect. •-'nd Collect. '2nd Collect. 3rd Collect. 3rd Collect. Intercessory Prayers. See also No. 4 of the Injunctions which are printed on p. 12. B i8 an Jt)istoncal 31ntroDuction The Ancient Daily Services AND THOSE OF lb-i9— Continued. Salisbury Use. Prayer Book of 1549. X'espers. Compline. Evensong. Invocation. Invocation. Our Father. Our Fatlier. Our Father. God, make speed. God, make speed. God, make speed. Glory be. Psalms. Psalms. Psalms. Short chapter. 1st Lesson. Hymn. Magnificat. Magnificat. Short chapter. 2nd Lesson, Hymn. Nunc Dimittis. Nunc Dimittis. Creed. Lesser Litany. Lesser Litany. Lesser Litany. Our Father. Our Father. Our Father. Suffrages. Suflfrages, [Creed,] Con- fession and Absolution. Suffrages. 1st CoUect. 1st Collect. •2nd Collect. 2nd Collect. 3rd Collect. 3rd Collect. Intercessory Prayers. When these learned Divines had completed their work, the Prayer Book was submitted to Con- vocation (which met on November 24, 1548), that it might go forth with the full authority of the Church. 1 It was then communicated to the King iu Council, and afterwards laid before Parliament on December 9, l.o-lS, that it might be incorporated into an Act of Parliament [2nd and 3rd Edw. VI. cap. 1]. This Act (including the Prayer Book) passed the House of Lords on January 15, and the House of Commons on January 21, 1549. It was the first Act of Uniformity, and it enacted that the Prayer Book should come into use in all churches on the Feast of Whitsunday following, which was June 9, 1549. The Book itself was published on March 7, 1549, thus allowing three months' interval, during which the Clergy and Laity might become acquainted with the new Order of Divine Service. But where it could be procured earlier it was permitted to take it into use three weeks afterwards, and thus, in London churches, it was generally used on Easter-Day, April 21, 1549. The Book of Common Prayer thus set forth with the full authority of Church and State may very fairly be called an expurgated and condensed English Version of the ancient Missal which was used for the celebration of the Holy Communion, the ancient Portiforium or Breviary which was used for the Daily Prayers, and the ancient Manual which was used for the Occasional Services, such as Baptism and Marriage : these ancient or Mediteval Services being themselves elaborated forms of much more primitive ones. The Committee of Revision having followed the directions given to them in 1542 the Mediaeval books had been " castigated from all . . . feigned legends, superstitious orations, collects, versicles, and responses," the services provided for " all saints which be not mentioned in the Scripture or authentical doctors " were " abolished and put out of the same books," and what was retained was " the Service . . . made out of the Scripture and other authentic doctors." The Seven Daily Offices were condensed into two, the system for the use of Psalms and Lessons was ' Archbishop Bancroft, who was for many years Chaplain to Cox, Bishop of Ely, one of the Committee of Revision, ^vrite3 that "the first Liturgy set forth in King Edward's reign was carefully compiled, and confirmed by a Synod." [Collier'.s Erxl. Jlist. vi. 277.] Archbishop Abbot says that "the more material parts were disputed and debated in the Convocation House by men of both parties." [Abbot against Hill, p. 104.] Contemporary evidence respecting the confirmation of the Book by Convocation is also found in letters of the King and of the Privy Council. King : a law of the realm by long study, free disputation, and uniform determination of the whole Clergy, consulted, debated, conclud<!il." [Foxe's Acts and Mon. vi. 8, ed. 1838.] [2] In the reply of Edward VI. to the demands of the Devonshire rebels the King is made to say, ' ' Whatsoever is contained in our book, either for Baptism, Sacrament, Mass, Confirmation, and service in the Church, is by our Parlia- ment established, by the jrhole Clergi/ agreed, yea, by the Bishops of the realm devised, by God's Word confirmed." [Foxe's Acts and Mon. v. 734, ed. 1838.] [3] The King and Council, writing to Bishop Bonner on July 2.% 1549, say, "One uniform Order for Common Prayers and Administration of the Sacraments hath been and is most godly set forth, not only by the common agreement and full assent of the Nobility and Commons of the late session of our late Parliament, but also by tlie like assent of the Bishops in the same Parliament, and of all other the learned men of this our realm in tlieir Synods and Convocations provincial." [Foxe'h Acts and Mon. v. 726, ed. 1838.] No doubt the Convocation of York co-ojierated in some way, as on subsequent occasions, w ith that of Canterbury. to tf)C Iprapcr IBook. 19 greatly simplified ; and although the ritual system in general was retained, the rubrics were condensed throughout, and many details of ritual omitted. When all the changes are taken into account it may still be said that about nine-tenths of what is contained iu the Prayer Book of 1549 came from the old Latin Service-books of the Church of England : and that the principal alteration after the excision of Mediaeval novelties was that of adapting the Services to general use by the Clergy and Laity together, instead of leaving them in the complex form which was only suitable for the use of the Clergy and of Monastic communities. If it was in one sense new, they who had been engaged upon it felt so strong a conviction that it was substantially identical with the old, that in after days Cranmer offered to prove that " the order of the Church of England, set out by authority of Edward the Sixth, was the same that had been used in the Church for fifteen hundred years past." ^ In the Act of Parliament which enacted the Book of Common Prayer, it was said to have been composed under the influence of the Holy Ghost ; and there is, doubtless, an indication of this belief in the choice of the day on which it was enjoined to be used. So solemn were the views which those who arranged and set forth the Prayer Book took of their work, so anxious was their desire that it should be sealed with the blessing of God. THE REVISED PRAYER BOOK OF A.D. L552. It was unfortunate for the peace of the Church of England that those who were in authority at this period were disposed to yield too much to the influence of foreigners whose principles were totally alien from those on which the English Reformation was based. That Reformation had been strictly Catholic in its origin and in its official 23i'ogi'ess, and the repudiation of foreign interference with the Church of England had been one of its main features. But foreign interference now arose from a different quarter, Calvin and his associates endeavouring, with characteristic self-assurance, to bias the mind of England towards Genevan Presbyteiianism rather than Anglican Catholicity. Calvin himself thrust a correspondence upon the Protector Somerset, upon the young King, and upon Archbishop Cranmer.- A letter of his still exists in the State Paper Office, which was written to the Duke of Somerset on October 22, 1548, and in which he urges the Protector to push the Reformation further than it had hitherto gone. Others to the same purpose may be found in Strype's Memorials of Cranmer [iii. 25]. Peter Martyr and Martin Bucer (neither of whom could understand the English language) were jilaced in the most important positions at Oxford and Cambridge by Somerset ; John a Lasco. a Polish refugee, was quartered upon Cranmer for six months, and afterwards established in a schismatic position in London ; and Poullain [Valerandus Pollanus] was, in a similar manner, established at Glastonbury .^ These appointments shew the manner in which the Church of England was sagaciously leavened with foreign Protestantism by those who wished to reduce its principles and practices to their own low ritual and doctrinal level ; and they are but a few of the many indications which exist that the Puritanism by which the Church was so imperilled during the succeeding hundred and twenty years arose out of foreign influences thus brought to bear upon the young Clergy and the Laity of that generation. These influences soon began to affect the Book of Common Prayer, which had been, with so much forethought, learning, and pious deliberation, prepared by the Bishops and other Divines who composed the Committee to which reference has so often been made. It had been accepted with satisfaction by most of the Clergy and the Laity ; * and had even been taken into use by many at Easter, although not enjoined to be used until Whitsunday, so desirous were they of adopting the vernacular service. It was, probably, the quiet acceptance of the Prayer Book by the Clergy which raised hopes in the foreign party of moulding it to their own standard of Protestantism. It is certain that an agitation had been ' Bp. Jeuemy T.wlor's Works, vii. 292. - Heylin's Hefurmation, i. 227, Eccl. Hist. Soc. ' The same liospitable but unwise cliarity towards religious refugees was shewn liy .laiiies I. in the case of Autonio de Dominis, Arehbisliop of Spalatro, and witli most unfortunate results. •* Kven Bishop (iardiner's ofliei,aI reply to the Privy Council on the subject was favourable to tlie Pr.ayer Book. "He had deliberately considered of all the Otliccs contained in the Common I'raycr liook, and all the several br.anches of it : that though he could not have made it iu that manner, had ' asserts the same thing. the matter been referred unto him, yet that he found such things therein as did very well satisfy his conscience ; and therefore, that he would not only execute it in his o«n person, but cause the same to be olhciated by all those of his diocese." [Heyi.in'.s Ilrforvialion, i. 20i>, Keel. Hist. Soc] Somerset, writing to Cardinal Pole, .Tune 4, 1549, and sending him a Prayer P.ook, says that there was "a common agreement of all the chief learned men iu the Realm " in favour of the new "form and rite of service." [State Papers, Dom. Edti: VI. vol. vii.] Edw.ard VI. 's reply to the Devonshire rebels 20 3n Jbistorical 31ntrcriuction going on, among the latter, from the very time when the Book of 1549 had been first brought into use. A Lasco, Peter Martyr, and Martin Bucer appear to have been continually corresponding about the Prayer Book, and plotting for its alteration, although they knew it only through imperfect translations hastily provided by a Scotchman named Aless, living at Leipsic, and by Sir John Cheke. Hooper, also. Chaplain first to the Duke of Somerset, then to the King, and afterwards Bishop of Gloucester, carried on a bitter opposition to it, having returned from Zurich, Avhere he had been living for some years, just at the time that it came into use. Writing to Bullinger on December 27, 1549, he says: "The public celebration of the Lord's Supper is very far from the order and institution of our Lord. Although it is administered in both kinds, yet in some places the Supper is celebrated three times a day. . . . They still retain their vestments ^ and the candles before the altars ; in the churches they always chant the hours and the hymns relating to the Lord's Supper, but in our own language. And that Popery may not be lost, the Mass priests, although they are compelled to discontinue the use of the Latin language, yet most carefully observe the same tone and manner of chanting to which they were heretofore accustomed in the Papacy." [Parker Soc. Orig. Lett. p. 72.] Preaching before Edward \L in the following Lent, Hooper spoke of the Prayer Book as containing "tolerable things to be borne with for the weak's sake awhile," ^ and urged immediate revision. He also told the King and Council that it was " great shame for a noble King, Emperor, or Magistrate, contrary unto God's word to detain and /reep from the devil or his minister any of their goods or treasure, as the candles, vestments, crosses, altars." He also urged the young King to do away with kneeling at the Holy Communion, " sitting were in my opinion best for many considerations." [Hooper's Works, i. .534, 53G, 554 ; Orig. Lett. p. 81.] Bucer was perhaps the most violent of all opponents of the Prayer Book, publishing a "Censure "of it in twenty-eight chapters just before his death in 1551, in which he condemns all ceremonies and customs derived from the ancient Services of the Church of England, from the Consecration of the Holy Eucharist to the ringing of church bells, of which, with the want of imagination and musical ear so common among his class of Reformers, he had a great abhorrence. Meanwhile the Prayer Book had been brought under discussion in Convocation towards the end of the year 1550. The question was sent down to the Lower House by the Bishops, but was jwstponed until the next session. What was done further at that time does not ajjpear, though it is probable that the consideration of the Thirty-nine Articles absorbed the whole attention of Convocation for several sessions, and that the proposition for a revised Prayer Book was set aside, as far as the official assembly of the Church was concerned. The young King had now, however, been aroused by the meddlesome letters of Calvin, by Hooper's preaching, and perhaps by some of the Puritan courtiers, to entertain a strong personal desire for certain changes in Divine Service ; and not being able to prevail on the Bishops to accede to his wishes, he declared to Sir John Cheke — with true Tudor feeling, being then only a little over twelve j'ears of age — that he should cause the Prayer Book to be altered on his own authority. [Strype's Cranmer, ii. 663, Eccl. Hist. Soc. ed.] No records remain to shew us in what manner or by whom this revision was ultimately made. It has been suggested by Dr. Cardwell [Tivo Littvrgies of Edw. VI. xvii. n.] that the Convocation delegated its authority to a Commission appointed by the King, and that this Commission was the same with that which had set forth the Ordinal of 1550, consisting of " six Prelates, and six other men of this Realm, learned in God's law, by the King's Majesty to be appointed and assigned ;" but of which only the name of Bishop Heath of Worcester is recorded. [See Introd. to Ordin. Services.] Archdeacon Freeman considers it to be " all but certain that it was the Ordinal Commission which conducted the Revision of 1552," especially because the Ordinal was affixed to the Act of Parliament by which the revised Book was legalized.^ There is no certain proof that the Prayer Book of 1552, commonly called the Second Book of Edward VI., ever received the sanction of Convocation ; yet it is highly improbable that Cranmer would have allowed it to get into Parliament without it.* Edward's 1 So also on February 10, 1550, John Butler wTote to Thomas I of England by the King's authority and the Parliament, con- Blaurer that some blemishes in the Church of England, "such, | cerning the manner and form of praying and ministering the for instance, as the splendour of the vestments, have not yet ' Sacrament in the Church of England, likewise also the book been done away with."^ [Parker Soc. Orig. Lett. p. 635.] " of Ordering Ministers of tlie Church set forth by the foresaid ' This was Calvin's phrase, "In Anglicana Liturgia, authority, are godly and in no point repugnant to the whole- qualem describitis, multas video fuisse iolernbiles ineptias." some doctrine of the Gospel, but agreeable thereunto, further- [Calvix, /i;);7. p. .tS.J j„g 3,,^^ beautif}'in2 the same not a little: and therefore of ^ See also Heylix .s Reformation, i. 228, 229. all faithful ministers of the Church of England, and chiefly It was sanctioned by Convocation f.r ■post facto in the of tlie ministers of the "SVord, thev ought to be received and thirty-hfth of the forty-two Articles of 1553, which savs : : allowed with all rea<liness of mind' and thanksgiving, and to " The Book which of very late time was given to the Cliurch ' be commended to the people of God." to tf)C Ipraycr T5oofe. 21 secoud Act of Uniformity [5 aud 6 Edw. VI. ch. i.], with the revised Prayer Book attached, was passed on April G, 1552, with a proviso that the book was to come into use on the Feast of AH Saints following. Almost at the last inoment, however, an attempt was made to carry the revision much further. Three editions of the book had been printed when, on September 27, 1552, an Order in Council 1 was passed forbidding anj' further issue of the book, ostensibly on the ground that many printer's errors had crept in. But the real reason is shewn by the Register of the Privy Council : for on the same day a letter was written to the Archbishop requesting him to correct the printer's errors, and directing him to call in several Divines for the pui-pose of perusing or revising the book once more, his attention being specially drawn to the rubric on kneeling at the Holy Communion. The letter itself is not preserved, but only the order directing the Secretary what to write : Cranmer's indignant reply is however among the State Papers [Dovu Edw. VI. xv. 15], and throws so much light on the circumstances under which the revised Prayer Book was issued that it is here printed at length, the italics, however, not being in the original, and the spelling being modernized : — "After my right humble commendations unto your good Lordsliips. " Where I understand by your Lordship.s' letters that the King's majesty bis pleasure is that the Book of Common Service should be diligently perused,- and tlierein the printer's errors to be amended. I shall travaile therein to the uttermost of my power — albeit I had need first to have had the book written whicli was past by Act of Parliament, and sealed with the great seal, whicli remaineth in the hands of Mr. Spilman, clerk of the Parliament, who is not in London, nor I cannot learn where he is. Nevertheless, I have gotten the copy which Mr. Spilman delivered to the printers to print by, which I think shall serve well enough. And where I under- stand further by your Lordshijis' letters that some be offended with kneeling at the time of the receiving of the sacrament, and would that I (calling to me the Bishop of London, and some other learned men as Mr. Peter Martyr or such like) should with them expend, and weigh the said prescrijition of kneeling, whether it be fit to remain as a commandment, or to be left out of the book. I shall accomplish the King's Majesty his command- ment herein : — albeit I trust that we lulth just balance weighed this at the maldng of the book, and not only tve, but a great many Bishops and others of the best learned within this realm ai^pointed for that purpose. And now the book being read and approved by the whole State of the Realm, in the High Court of Parliament, with the King's majesty his royal assent — that this should be now altered again without Parliament — of what importance this matter is, I refer to your Lordships' wisdom to consider. I know your Lordships' wisdom to be such, that I trust ye will not be moved with these glorious and unquiet siii7'its^ which can like nothing but that is after their own fancy ; and cease not to make trouble wlien tilings be most quiet and in good order. If such men should be heard — cdihough the book, were made every year anew, yet it should not lack faults in their opinion. ' But,' say they, 'it is not commanded in tlie Scrijjture to kneel, and whatsoever is not commanded in the Scripture is against the Scripture, and utterly unlawful and ungodly.' But this saying is the chief foundation uf the Anabaptists and of divers other sects. This saying is a subversion of all order as well in religion as in common policy. If this saying be true, take away the whole Book of Service ; for what should men travell to set in order in the form of service, if no order can be got but that is already prescribed by Scripture 1 And because I will not trouble your Lordships with reciting of many Scriptures or proof in this matter, whosoever teacheth any such doctrine (if your Lordships will give me leave) I will set my foot by his, to be fried by fre, that his doctrine is nut me ; and not only untrue, but also seditious and perilous to be heard of any subjects, as a thing breaking their bridle of obedience and losing from the bonds of all Princes' laws. " My good Lordships, I pray you to consider that there be two prayers which go before the receiving of the Sacrament, and two immediately follow — all which time the people praying aiul giving thanks do kneel. Ai.d what inconvenience there is that it may not be thus ordered, I know not. If the kneeling of the people should be discontinued for the time of the receiving of the Sacrament, so that at the receipt thereof they should rise up and stand or sit, and then immediately kneel down again — it should rather import a conlem/ituous than a reverent receiving ef the Sacrament. ' I'ut it is not expressly contained in the Scrijiturc' (say they) 'that Christ ministered the .sacrament to his apostles kneeling.' Ntn- they find it not expressly in Scripture that he ministered it standing or sitting. But if we will follow tlie plain words of the Scripture toe should rather receive it lying doion on the ground — as the custom of the world at that time almost everywhere, and as the Tartars and Turks use yet at this day, to cat their meat lying upon the ground. And the words of the Evangelist import the same, which be avaKilfj-ai. and ttrairiVra), which signify, properly, to lie down upon the floor or ground, and not to sit upon a form or stool. And the same speech use the EvangeUsts where they sh(ew) that Christ fed five thousand with five loaves, where it is plainly expressed that they sat down upon the ground and not upon stools. "I beseech your Lordships take in good part this my long babbling, ivhich I write as of nnjself only. The Bishop of London is not yet come, and your Lordships required answer with speed, and therefore am I constrained ' "A letter to (iraftou the printer to stay in any wise from uttering any of the books of the new .Sen-ice, anil if lie Iiave distributed any of tlieni amongst liis company, that then ho give strait commandment to every of them not to put any of them abroad until certain faults therein bo corrected.'' [Privij Council Iteij.] - TJie word "perused" has a technical sense, the force of uliich is shewn by the Act wliich autliorized the Book of 1552. in which it is said that the King had caused the former Book of 1.549 to be "perused, explained, and made fully perfect." It thus meant more than the correction of clerical errors. •' This seems to refer to Bishoji Hooper. In the order for his execution at Gloucester a simil.ar expression is used, "forasmuch as the said Hooper is, as heretics be, a rain- i//orious person, and delighteth in his tongue." [Hoopeb's Works, II. xxvii.]. 22 an lt)istoricat JntroDiiction to make some answer to your Lordships afore his coming. And thus I pray God long to preserve your Lordships and to increase the same in all prosperity and godliness. "At Lambeth, this 7th of October, 1552, " Your Lordships to command, "T. Cantr." "What course Cranmer eventually took is not known, but the ultimate result is shewn by an entry in the Privy Council Register, dated October 27, 1552, which orders "a letter to the Lord Chancellor to cause to be signed unto the Book of Common Prayer, lately set forth, a certain Declaration signed by the King's Majesty, and sent unto his Lordship, touching the kneeling at the receiving of the Communion." [Buenet's Bcform. iii. 368, Pocock's Note 76.] The " Declaration " which has been commonly known as " the Black Rubric " was then inserted in some of the already printed copies on a fly-leaf, and the printing was again proceeded with. But this delay must have pi-evented the book from being circulated through the country for use at the time appointed, and as Edward died only eight months later, on July 6, 1553, it may be doubted whether the earlier Prayer Book, that of 1549, was ever superseded to any great extent except in London. The chief importance of the Book of 1552 is derived from the circumstance that it was made the basis of those further revisions which resulted in the Prayer Book of 1661. THE REVISED PRAYER BOOK OF A.D. 1559. The Acts of Uniformity passed in the reign of Edward were legally repealed by 1 Mary, sess. ii. c. 2, which was passed in October 1553. By this Act the Services of the Church of England were restored Tie Prayer Book *° *^® condition in which they were in the last year of Henry VIII. A proclamation made unlawful by was also issued, enjoining that no person should use " any book or books concerning ary. ^^^ common sei-vice and administration set forth in English to be used in the churches of this realm, in the time of King Edward the Vlth, commonly called the Communion Book, or Book of Common Service and Ordering of Ministers, otherwise called the Book set forth by the authority of Parliament, for Common Prayer and Administration of the Sacraments ; but shall, within fifteen days bring or deliver the said books to the Ordinary, where such books remain, at the said Ordinary's vnll and disposition to be burnt." This Act and Proclamation were preceded, api^arently, by an Act of Convocation of the same tenor ; for the Upper House had been requested by the Lower (both being beyond doubt " packed " assemblies at the time) to suppress the " schismatical book called the Communion Book, and the Book of Ordering Ecclesiastical Ministers." Thus the work which had been done wiuh so much care and deliberation was, for a time, set aside ; Divine Service was again said in Latin, and the customs of it reverted, to a great extent, to their medijeval form. As, however, the monasteries were not revived, the devotional system of Queen Mary's reign must, in reality, have been considerably influenced in the direction of reformation. We have already seen that " the last year of the reign of Henry VIII." (which was the standard professedly adojited) was a period when much progress had been made towards establishing the devotional system afterwards embodied in the Book of Common Prayer ; and it seems likely that the services of the Church in the reign of Queen Mary were a modified fonn of rather than an actual return to, the mediseval system which existed before the sixteenth century. Queen Elizabeth succeeded to the throne on November 17, 1558, and for a month permitted no change to be made in the customs of Divine Service. On December 27th of that year, a Proclamation was issued condemning unfruitful disputes in matters of religion, and enjoining all men " not to give audience to any manner of doctrine or preach- ing other than to the Gospels and Epistles, commonly called the Gospel and Epistle of the day, and to the ten commandments, in the vulgar tongue, without exposition or addition of any manner, sense, or meaning to be applied or added ; or to use any other manner of publick prayer, rite, or ceremony in the Church, but that which is already used and by law received ; or the common Litany used at this present in her Majesty's own chapel ;^ and the Lord's Prayer, and the Creed, in English, until con- sultation may be had by Parliament, by her Majesty and her three estates of this realm," for the better ' The English Litany of Henry VIII. See Stale Papers, Dom. Eli:, i. 68. 2 That is the LortU, the Commons, and the Clergj'. But see next note, which shews that tliis intention, as regards Convocation, could not have been carried out. to tf)z lifJraycr IBook, 23 conciliation and accord of such causes as at this present are moved in matters and ceremonies of religion." The first Act of Parliament in the reign of Queen Elizabeth restored to the Crown the supremacy- over persons and in causes ecclesiastical, which had been taken away from it in the previous reign. But this does not seem to have been considered sufficient authority for dealing with the subject of Divine Service ; nor does it seem to have been possible, at first, to place it in ^a^betii°^re^'' the hands of Convocation. An irregular kind of Committee was therefore appointed at the suggestion of Sir Thomas Smith, the Queen's Secretary, who were to meet at his house in Canon Row, Westminster, and who were " to draw in other men of learning and gravity, and apt men for that purpose and credit, to have their assents." This Committee consisted of the following persons : ^ — Matthew Parker, subsequently Abp. of Canterbury. Edmund Grindal, „ Bp. of London, Abp. of York, and Abp. of Canterbury. James Pilkington, „ Bp. of Durham. Richard Cox, „ Bp. of Ely. "William May, appointed Abp. of York, but died before consecration. William Bill, subsequently Dean of Westminster. Sir Thomas Smith, „ Dean of Carlisle. David Whitehead, „ [Declined the Archbishopric of Canterbury.] Edwin Sandys, „ Bp. of Worcester, and Abp. of York. Edmund Guest, „ Bp. of Rochester, and of Salisbury. The last two were summoned to attend upon the Committee after its first appointment. It has been supposed, from a vindication of the changes made which was sent by him to Cecil,^ that Guest was the person chiefly concerned in the revision, and that he acted for Parker, who was absent through illness. Cox and May were on the Committee of 1542-49. While this Committee was engaged on its labours, an attempt was made to reconcile the extreme Romanist party by a Conference of Di\dnes held before the Privy Council and others in Westminster Abbey ; but the attempt failed through the impracticable temper of the leading men on the Romanist side : and thus the way was made clear for a new Act of Uniformity on the basis of those passed in Edward's reign. The Queen and Cecil both appear to have desired that the original Prayer Book, that of 1549, should be adopted as far as possible ; but the second Book, that of 1552, was taken by the Committee of Divines, and with a few alterations of some importance, submitted to the Queen to be set before Parliament. [1] A Table of Proper Lessons for Sundays was prefixed. [2] The " accustomed place " or Chancel, instead of " in such place as the people may best hear," was again appointed for the celebration of Divine Service. [3] The ancient " Ornaments of the Church and the Ministers which had been in use under the first Book of Edward, but had been reduced to a minimum by the second, were directed again to be taken into use. [4] The present furna for administering the consecrated Elements to the Communicants was substituted for that ordered by the Book of 1552, which was the latter half only of that now used. As the first half of the words is the form that was used in the Book of 1549, the new form was thus a combination of the two. [5] The declaration respecting kneeling, which had been inserted on a fly-leaf at the end of the Communion Service in the Book of 1552, was now omitted altogether. Thus altered, the Book was laid before Parliament, which (without any discussion) annexed it to a new Act of Uniformity [1 Eliz. c. 2]. This Act was passed on April 28, 1559, and it enacted that the revised Prayer Book should be taken into use on St. John the Baptist's day following. It 1 None of these were Bishops at this time. Parker, Grindal, Cox, and Sandys were consecrated in December 1559, Guest in M.arch 15(:0, and Pilkington in March 1.561. There is a letter of Sir T. Wilson's, written in 1559 [S/atr Papers, Dom. Eliz. vii. 46], which states that the alterations were m.ado " by the Convocation consisting of the same Bishops " who had returned after Queen Mary's deatli "and the rest of the to M.ay 8, 1559, was presided over by Bishop Bonner, with Nicholas Harpsfield, Dean of Canterbury, for Prolocutor. At the end of February 1559 they presented five Articles of the most Ultramontane character to the House of Lords, one of the Articles .assorting Transubstantiation and another the Supremacy of the Pope : and such a Convocation would be too hostile to the Pr.aycr Book to b.> intrusted with its revision. Clergy." But the Convocation which sat from January 24th i - Stuype's Ann. i. 120 : ii. 459. Caudwklls Conf. p. 48. 24 an Ipistorical ^ntroDuction was used, however, in the Queen's chapel on Sunday, May 12th, and at St. Paul's Cathedral on Wednes- day, May loth. After the aiDpointed day had passed, a Commission was issued [July 19, 1559] to Parker, Grindal, and others for carrying into execution the Acts for Uniformity of Common Prayer, and for restoring to the Crown its jurisdiction in Ecclesiastical matters. [State Papers, Dora. Eli:, v. 18.] A Royal Visitation was also held in the Province of York, under a Commission dated July 25th. [Ibkl. iv. 62.] It then appeared that the Prayer Book was so generally accepted by the Clergy, that out of 9400 only 189 refused to adopt it; this number including those Bishops and others of the most extreme Romanist party who had been appointed in Queen Mary's reign on account of what in modern times would be called their Ultramontane principles. It is worth notice, however, that the Book of Common Prayer as thus revised in 1559 was quietly accepted by the great body of Romanist laity ; and also that the Pojie himself saw so little to object to in it that he oftered to give the book his full sanction if his authority were recognized by the Queen and kingdom. " As well those restrained," said Sir Edward Coke, " as generally all the papists in this kingdom, not any of them did refuse to come to our church, and yield their formal obedience to the laws established. And thus they all continued, not any one refusing to come to our churches, during the first ten years of her Majesty's government. And in the beginning of tlie eleventh year of her reign, Comwallis, Bedingfield, and Silyarde, were the first recusants ; they absolutely refusing to come to our churches. And until they in that sort began, the name of recusant was never heard of amongst us." In the same Charge, Coke also states as follows : That the Pope [Pius lY.] " before the time of his excommunication against Queen Elizabeth denounced, sent his letter unto her Majesty, in which he did allow the Bible, and Book of Bivine So^ice, as it is now used among us, to be authentick, and not repugnant to truth. But that therein was contained enough necessary to salvation, though there was not in it so much as might conveniently be, and that he would also allow it unto us, without changing any part : so as her Majesty would acknowledge to receive it from the Pojx, and by his allowance ; which her Majesty den\'ing to do, she was then presently by the same Pope excommunicated. And this is the truth concerning Pope Pius Quartus as I have faith to God and men. I have oftentimes heard avowed by the late Queen her own words ; and I have conferred with some Lords that were of greatest reckoning in the State, who had seen and read the Letter, which the Pope sent to that effect ; as have been by me specified. And this upon my credit, as I am an honest man, is most true." ^ It may have been -with the object of making the Pope acquainted with the real character of the Prayer Book that it was translated into Latin in the same year ; and it is, possibly, to the work of translation that a document in the State Paper Ofiice [Dom. Eliz. vii. 46] refers which, on November 30, 1559, mentions the progress made by the Convocation in the Book of Common Prayer.- The Latin Version (differing in no small degree from the English) was set forth on April 6, 1560, under the authority of the Queen's Letters Patent. The only other change that was made in the Prayer Book during the reign of Elizabeth was in the Calendar. On January 22, 1561, the Queen issued a Commission to the Archbishop of Canter- bury, the Bishop of London, Dr. Bill, and Walter Haddon, directing them " to pemse the order of the said Lessons throughout the whole year, and to cause some new calendars to be imprinted, whereby such chapters or parcels of less edification may be removed, and other more profitable may supply their rooms." ^ This commission was issued by the authority given in the 1.3th clause of Elizabeth's Act of Uniformity, which is cited in its opening paragraph ; and in the end of it there is a significant direction, " that the alteration of any thing hereby ensuing be quietly done, without show of any innovation in the Church." In the Calendar revised by these Commissioners the names of most of those Saints were inserted which are to be found in that of our present Prayer Book. But although no further changes were made in the authorized devotional system of the Church during the remainder of the century, continual assaults were being made upon it by the Puritan party, extreme laxity was tolerated, and even sanctioned, by some of the Bishops (as, for example, at North- ampton, by Bishop Scambler of Peterborough), and the people were gradually being weaned from their 1 The LoKD Coke, his Speech ami Charge, London, 1607. See also Camden, Ann. Eliz. p. 59, ed. 1615. Twysden's Historical Vimlicalion of the Chtirch of Emjland, p. 1/5. Validity of the Order.t of the Church of Ewjland, by Humpheet Prideaux, D.D., 1688. Bramhall's Works, ii. So, ed. 1845. Bp. Babincjton'.s Note.i on the Pentateuch ; on Kumhrrs vii. Enrjlish Ordinations, ii. 360, 378. Harrington's Pius IV. and the Book of Common Prayer, 1856. ^ Sir John Mason, however, writes to Cecil, on Augnst 11, 1559, that the Book of Common Service in Latin is ready to print : and also tlie little book of Private Prayers for children and servants. [State Papers, Dom. Eliz. vi. 11.] CouRATER's Defence of the Dissertation on the Validity of ^ Parker Corresjmndence, -p. 1.S2.' [State 'Pajiers, xvi. 7.] to tf)C Prapcc H3oofe. 25 love for a Catholic ritual : while, in the meantime, a great number of the new generation were being trained, by continual controversy and by enforced habit, into a belief that preaching, either in the pulpit or under the disguise of extemporaneous prayer, was the one end and aim of Divine Service.^ In 1592 the Puritans had grown so rancorous that they presented a petition to the Privy Council in which the Church of England is plainly said to be derived from Antichrist; the press swarmed with scurrilous and untruthful pamphlets against the Church system ; and the more sober strength of this opposition may be measured very fairly by the statements and arguments of Hooker in his noble work, the Ecclesiastical Polity. § Some slight Changes made -in the Prayer Book of 1559 by James I. On the accession of James I. [May 7, 1003] the hopes of those who wished to get rid of the Prayer Book were strengthened by the knowledge that the King had been brought uj) by Presby- terians. A petition was presented to him, called the " Millenary Petition," from the number of signa- tures attached to it, in which it was represented that "more than a thousand " of his Majesty's subjects were " groaning as under a common burden of human rites and ceremonies," from which they prayed to be relieved by a redixction of the Prayer Book system to their own standard. The result of this petition was the " Hampton Court Conference," an assembly of orthodox and nonconforming Clergy, summoned by the King to meet in his presence at the Palace of Hampton Court, and discuss the giievances com- plained of This Conference met on the 14th, 16th, and ISth of January, 1003-4, in the presence of the King and the Privy Council ; but the former was so disgusted with reign of James i the unreasonableness of the Puritan opponents of the Prayer Book, that he broke up the meeting abruptly on the third day, without committing the Church to any concessions in the direction they required. Under the same clause of the Act of Uniformity by which Queen Elizabeth had directed a revision of the Calendar, the King did, however, with the advice of a Commission of Bishops and Privy Councillors, cause a few changes to be made in the Prayer Book.^ [1] The words "or remission of sins" were added to the title of the Absolution. [2] The " Prayer for the Royal Family " was placed at the end of the Litany ; and also some Occasional Thanksgivings. [3] Two slight verbal changes were made at the beginning of the Gospels for the Second Sunday after Easter and the Twentieth Sunday after Trinity. [4] An alteration was made in one of the Rubrics for Private Baptism. [See the Ofifice.] [5] The title of the Confirmation Service was enlarged. [G] The latter part of the Catechism, respecting the Sacraments, was added. [7] Some slight changes were made in the Calendar. The book, as thus altered, was authorized by a Royal Proclamation dated March 5, 1604, and it was afterwai'ds sanctioned by Convocation in the 80th of the Canons passed in the same year [A.D. 1604], which ordered that "the churchwardens or questmen of every Church and Chapel shall, at the charge of the parish, provide the Book of Common Prayer, lately explained in some few points by his Majesty's authority, accoi-ding to the laws and his Highness' prerogative in that behalf, and that with all convenient speed, but at the furthest within two months after the publishing of these our Constitutions." In the following year a petition was presented to the King from ministers in the Diocese of Lincoln, in which fifty " gross corruptions " in the Prayer Book were enumerated : and they demanded its total abolition as the only means by which the land could be rid of the idolatry and superstition which it enjoined. But although the Puritans continued to oppose the devotional system of the Church of England in this spirit during the whole of the reigns of James I. and Charles I., it was forty years before they succeeded in bringing about, and then for a few years only, that total abolition of the Prayer Book which they so ardently desired § The Suppression of the Prayer Booh by the Pihritans, The temporary overthrow of the Church of England was effected by the Long Parliament, which met on November 3, 1640, and lasted until April 20, 1653; and the successive steps by which ' These foreign fashions .anil principles were pertinaciously maintained by those who liad fled the country in Queen Mary's days, and returned with wliat Parker called "Ger- manical natures" in Queen Elizabeth's. [SxiiYrE's Parhrr, i. 15G. &<• also Cakdwell's Conf. 117-120, for a strong illus- tration of this in Convocation.] - The Letters Patent rehearsing the authority and enumerat- ing tlie alterations are printed in CAKDWEr.i,'.s Conf. p. 217-22S. 26 an IDistorical 3introDuction this was accomplished are clearly stated by the Speaker of the House of Commons in the address which he made to the King from the bar of the House of Lords on May 19, 1GG2. " In order to this work," he said, " Church ornaments were first taken away ; then the means whereby distinc- tion or inequality might be upheld amongst ecclesiastical governors; then the forms of common prayer, which as members of the public body of Christ's Church were enjoined us, were decried as superstitious, and in lieu thereof nothing, or worse than nothing, introduced." [Journ. House of Lords, xi. 471.] The first movements towards this end were taken in December 1640, when " a petition was brought complaining of the Church discipline in having Archbishops, Bishops, etc., using the cross in Baptism, kneeling at the Communion, as unuseful in the Protestant Church " [Perfect Biurnal, p. 12] ; and when the House of Commons went to St. Margaret's Church as usual to receive the Holy Communion, they directed that the Communion Table should be brought down from the east end of the chancel and placed in the midst of them in the Presbyterian manner customary in Scotland. The House of Lords appointed a large Committee, consisting of ten Bishops and twenty lay peers, with power to add to their number, to consult respecting such alterations in the Prayer Book as would conciliate the Puritan ministers, who Avere persevering in their jjetitions for its abolition ; but although this Committee held many sittings between March 1st and May 1641, their efforts at conciliation were soon found to be useless, a motion "to agree upon some alterations and new additions to be inserted in the Book of Common Prayer" being made and lost in September of the same year, and the opiDonents of the Church going steadily on vnih their measures for its destruction.^ Shortly afterwards the House of Commons ordered that the Communion Table should everywhere be removed into the body of the church, that the rails should be taken away, and the raised east end of the chancel brought down to the same level as the rest of the church ; and this was soon followed by " ordinances " against " innovations," as all the distinctive customs of the Church of England were called, which led to the removal of fonts from the churches, and to the wholesale destruction of Prayer Books, surplices, copes, organs, and all other " monuments of superstition," as these were called by the prevailing party in Parliament. Soon also, on December 29, 1641, most of the Bishops were thrown into prison, and in a few months the Puritans boasted that 8000 Clergy had already been turned out of their parishes. [Pierce's New Discoverer, p. 140.] On July 1, 1643, the " We.stminster Assembly of Divines" was convened by the Parliament, and after some negotiation with the General Assembly of the Scottish Kirk, it accepted from the latter the " Solemn League and Covenant," which was subscribed by the House of Commons in St. Margaret's Church on September 25th, and was afterwards sent to every parish in England and Wales to be used as a Test during the Reign of Terror which followed. This docimient, which was signed with the solemnities of an oath, pledged those who signed it to substitute Presbyterianism and the Scottish " Directory for Worship " for the Church of England and the Book of Common Prayer, in its first two Ai-ticles, which were as follows : — " I. That we shall .sincerely, reallj-, and con.staiitly, through the grace of God, endeavour, in our several places and callings, the preservation of the reformed religion in the Church of Scotland, in doctrine, woi-ship, discipline, and government, against our common enemies ; the reformation of religion in the kingdoms of England and Ireland, in doctrine, worship, discipHne, and government, according to the Word of God, and the example of the best reformed Churches ; and shall endeavour to bring the Churches of God in the three kingdoms to the nearest conjunction and uniformity in religion, confession of faith, form of church government, directory for worship and catechizing ; that we and our posterity after us may as brethren live in faith and love, and the Lord may delight to dwell in the midst of us. " II. That we shall in like manner, without respect of persons, endeavour the extirpation of Popery, Prelacy ' Izaak Walton, in his Life of Bishoj) Sanderson, havina spoken of the discontent respecting the Prayer Book which had been excited in England by the Scotch Covenanters, writes that " their party in Parliament made many exceptions against the Common Pr.iyer and Ceremonies of the Church, and seemed restless for a Picformation : and although their desires seemed not reasonable to the King and the learned Dr. Laud, then Archbishop of Canterbury, yet to quiet their consciences and prevent future confusion, they did in the year 1641, desire Dr. Sanderson to call two more of the Convoca- tion to advise with him, and that he would then draw up some such safe alterations as thought fit in the Service-Book, and abate some of the Ceremonies that were least material, for satisfying their consciences. And to this end tliey did meet together privately tw'ice a week at the Dean of West- minster's house for the space of three months or more. But not long after that time, when Dr. Sanderson bad made the Reformation for a view, the Church and State were both fallen into such a confusion that Dr. Sanderson's Model for Reformation became then useless." [Walton's Life of Sanderson, sign, e .3.] But this statement must be looked upon with some suspicion, for it appears as if Walton were erroneously attriliuting to Sanderson the work of the Lords' Committee. to tl)c Ipragcr leoofe. 27 (that is, Cliurcli government l:iy Archbishops, Bishops, their Chancellors and Commissaries, Deans, Deans and Chapters, Archdeacons, and all other ecclesiastical officers depending on that hierarchy), superstition, heresy, schism, profaneness, and whatever shall be found to be contrary to sound doctrine and the power of godliness, lest we partake in other men's sins, and thereby be in danger to receive of their plagues, and that the Lord may be one, and His Name one, in the three kingdoms." This pledge was not carried out by Parliament for more than a year, the House of Lords proving for some time an obstacle in the way of the House of Commons, and there being some difficulty in agree- ing upon the form which the Directory was to take. At length, on January 3, 1645, the Directory passed through the two Houses of Parliament, and was issued under the title of "A Directory for the Public Worship of God throughout the three Kingdoms of England, Scotland, and Ireland. Together with an Ordinance of Parliament for the taking away of the Book of Common Prayer, and for establishing and observing of this present Directory throughout the Kingdom of England and Dominion of Wales." ' This Ordinance repealed the Acts of Uniformity, and enacted that the Book of Common Prayer should be " abolished " and the Directory " established and observed in all the Churches within this kingdom." But as this was not so generally obeyed as was intended, another Ordinance " for the more effectual putting in execution of the Directory" was passed on August 23, 1645, which forbade the use of the Prayer Book in any " Church, Chapel, or public place of worship, or in any private place or family within the Kingdom of England," and required all copies of the book to be given up. This Ordinance also imposed some severe penaltie.?, enacting that any person who used the Book of Common Prayer in public or private should, for the first offence, pay a fine of £5, for the second offence a fine of £10, and for the third offence "suffer one whole year's imprisonment without bail or mainprize." The refusal to adopt the rules of the Directory was visited with a fine of £2 for each offence, and those who did or said anything against it were to be punished with a fine of not less than £5, and not exceeding £50. These penalties, which are similar in character to those imposed by the Tudor Acts of Uniformity, were rigorously exacted, as is shewn by the Records of the period and by non-official histories.^ For fifteen years the prayers of the Church of England could only be said in extreme privacy, and even then with danger of persecution to those who used them.^ ' The Directory waa a book of Rubrics and Canons and not of prayers, the very few forms that are given being only given as examples of the kind of prayer to be used by the minister. In the place of the Burial Service of the Prayer Book appears the following direction: "When any person departeth this life let the dead body, upon the day of burial, be decently attended from the house to the place appointed for public burial, and there immediately interred without any ceremony." This is still the custom of the Scottish Presby- terian Kirk. - Instances will be found in the Calendars of State Paper.<!, Bishop Kennett's Segiater, and Walker's Sufferings of the Cterr/y. ^ It was the custom of some of those few Clergy who were permitted to retain their benefices to use the Prayer Book as their "Directory, "introducing as much of its actual langu.igc as could be used with safety. This ciistom w.as vindicated by Bisihop Sanderson in a letter to a friend in lfi.")2, and entitled ".Judgement concerning submission to Usurpers," in which he also explains tliat he only ceased to use the Prayer Book itself when lie was deprived of it by a troop of soldiers who, "immediately after Morning Service ended," on a Sunday in Novendjer 1G44, " seized upon the book and tore it all in jjieces. " [Walton's Life of Samln-mii, 1G78. Sandkr.son's ('asfs nf Conscience, 168,'i, p. ].">". 1 Bishop Jeremy Taylor published a "Collection of OlHces " for the same purpose. The following n.arrative respecting Bishop Bull gives us a graphic picture of the course adopted by these good men : — "The inicpiity of the times wouM not bear the constant and regular use of the Liturgy ; to supply, therefore, that mis- fortune, Mr. Bull formed all the devotions he offered up in public, while he continued minister of this pl.ace, out of the Book of t'ommon Pr.aycr, which did not fail to supply liim with tit matter and proper words upon all those occasions that required him to ajiply to the throne of grace with the wants of his people. He had the example of one of the brightest lights of that age, the judicious Dr. Sanderson, to justify him in this practice : and his manner of performing the public service was with so much fervour and ardency of affection, and with so powerful an emphasis in every part, that they who were most prejudiced against the Liturgy diil not scruple to commend Mr. Bull as a person that prayed by the Spirit, though at the same time they railed at the Common Prayer as a beggarly element, and as a carn.^l per- formance. "A particular instance of this happened to him while he was minister of St. George's, which, becai^e it shewcth how valualde the Liturgy is in itself, and what unijeasouable pre- judices are sometimes taken up against it, the reader will not, I believe, think it unwortliy to be rel.atcd. He was sent for to b.aptize the child of a ] lisscnter in his p.arish, upon which occasion he made use of the ollice of Baptism, as prescribed by the Church of England, which ho had got entirely by heart ; and he went through it with so much readiness and freedom, and yet with so much gravit)' and devotion, and gave that life and spirit to .all th.it he delivered, that the whole audience was extremely allected with his performance; •and notwithst.anding th.at he used the sign of the cross, yet they were so ignorant of the ofliees of the Church that they did not thereljy discover that it was tlie Common I'r.ayer. But after that he had concluded that holy action, the f.ather of the child returned him a gre.at m.auy th.anks, intimating at the same time with how much greater edification they prayed, who entirely depended upon the Spirit of God for His assist- ance in their extempore effusions, than those did ^\ho tied themselves up to premedit.ated forms ; and that if lie h.ad not made the sign of tlie cross, that badge of I'opery, as lie called it, nobody could have formed the least objection against his excellent prayers. Ujjon which Mr. Ihill, hoiiing to recover him from his ill-grounded prejudices, shewed him the oflice of Bajitism in the Liturgy, wherein was contained every prayer which he had ofl'ered up to God m\ that occasion ; which, with farther arguments that he then urged, so cflfectually wrought upon the good man and his whole family, that they always after that time fref|uented the parish church, and never more absented themselves from ilr. Bull's connnunion.'' [Nelson's Life of BnU, p. 31.] 28 3n Ipistorical 3lntroDiiction THE REVISED PEAYER BOOK OF A.D. 1662. It was quaintly said by Jeremy Taylor, comparing the fate of the Book of Common Prayer to that of the roll sent by Jeremiah to Jehoiakim, " This excellent Book hath had the fate to be cut in pieces with a penknife and thrown into the fire, but it is not consumed " [Taylor's Coll. of Offices, Pref.], and his faith and foresight were rewarded by seeing its full and complete resuscitation. When the Republican form of government collapsed upon the death of Cromwell, the restoration of the ancient Constitution of the country involved the restoration of its ancient Church, and consequently its ancient system of devotion as represented by the English Offices that had been in use for nearly a century before the Revolution. When the time drew near for the return of Charles II. to the throne of his fathers, Prayer Books were brought from their hiding-places, printers began to prepare a fresh supply, and its offices began to be openly used, as in the case of the good and great Dr. Hammond, who was interred with the proper Burial Service on April 26, 1660. Before the end of 1660 the demand for Prayer Books had been so gi'eat, notwithstanding the number of old ones which had been preserved, that five several editions in folio, quarto, octavo, and a smaller size are known to have been printed.^ Charles II. landed in England on May 26, 1660, the Holy Communion having been celebrated on board the " Naseby " at a very early hour in the morning ; probably by Cosin, the King's Chaplain, whose influence was afterwards so great in the revision of the Prayer Book. As soon as the Court was settled at Whitehall, Divine Service was restored in the Chapel Royal. On July 8th, Evelyn records in his Diary [ii. 1.52] that " from henceforth was the Liturgy publicly used in our Churches." Patrick is known to have used it in his church on July 2nd ; and Cosin, who reassumed his position as Dean of Peterborough at the end of that month, immediately began to use it in his Cathedral. From Oxford, Lamplugh (subsequently Archbishoi^ of York) writes on August 23, 1660, that the Common Prayer was then used everywhere but in three colleges," shewing how general had been its restoration in the University Chapels, and perhaps also in the City Churches. By October 1661, Dean Barwick had restored the Choral Service first at Durham, and then at St. Paul's. The feeling of the people is indicated by several petitions which were sent to the King, praying that their ministers might be compelled to use the Prayer Book in Divine Service, the Mayor and Jurats of Faversham (for example) complaining that their Vicar, by refusing to give them the Common Prayer, is "thus denying them their mother's milk."^ The nonconforming ministers at first allowed that they could use the gi-eatest part of the Prayer Book ; yet when requested by the King to do so, with the concession that they should omit such portions as offended their consciences, they declined;^ but on the part of the Laity in general the desire for its restoration seems to have been much greater than could be sujiposed, considering how many had never (as adults) even heard a word of it used in church ; and probably had never even seen a Prayer Book. Before the King had left the Hague, a deputation of Presbyterian ministers, including Reynolds, Calamy, Case, and Manton, had gone over to him to use their influence in persuading him that the use of the Prayer Book having been so long discontinued, it would be most agi'eeablc to the English people if it wei'e not restored ; and especially to dissuade him from using it and the surplice, in the Chapel Royal. The subsequent conduct of the House of Commons ^ shewed that this was a very daring misrepresentation of the state of the public mind on the subject ; but the King appears to have been aware that it was so, for he declined, with much warmth, to agree to the impertinent and unconstitu- tional request, telling them in the end of his reply, that " though he was bound for the present to ' The writer has examined eight copies of 1660 and one of j seized by mistake, supiwsing them to be falsely printed. 1661 in the Library of the British Museum, and also one of a j [StaU Papers, Dora. Charles II. xxxix. 87; xlvii. 67.] very rare edition, similar to a copy which formerly belonged - State Papers, Dom. Charles II. xi. 27. to Mr. Maskell [B. M. ,S407, e\ which was discovered at the I » Ibid, xxxii. 97, 109 ; 1. 22. bottom of the Pariah Chest of Grasmere in the year 1878. ! * Kennett's Register, p. 629. The Museum Library possesses copies of all the sizes men- I "' The House of Lords proposed to insert a proviso in the tioned above. i Act of Uniformity making the use of the Surplice and Sign of Among the State Papers there is a record that John | the Cross optional as "things indifferent," but the House of Williams and Francis Eglesfield printed an edition against Commons emphatically refused, on May 7, 1662, to accept the King's return, and what copies remained in tlieir ware house were seized by agents of Bill the King's printer on November 7, 1660. There is extant also a royal mandate to Bill, dated July 25, 1661, commanding him to restore to R. Royston, of Oxford, a quantity of Prayer Books which he had this proviso, defending the use of it, and declaring that it was "better to impose no ceremonies than to dispense with any," and that it was very incongruous while settling nniformitv to establish schism." [House of Lords' Jovrn. xi. 446.] to tf)C Prater IBook. 29 tolerate much disorder and indecency in the exercise of God's worship, he would never in the least degree, by his own practice, discountenance the good old order of the Church in which he had been bred." ^ As we have already seen, the Prayer Book was restored to use in the Chapel Royal immediately after the King's i-eturn. On July 6, 1660, five weeks afterwards, there was a debate in Parliament respecting the settlement of religion. Some suggested that the restoration of the " old religion " was the only settlement required ; but in the end it was agi'eed to pray the King that he would call an assembly of Divines for the purpose of considering the subject. The King, however, issued a " Declaration " on October 25, 1660, in which he refers to his letter from Breda, jDromising toleration to all opinions, and to the visit of the Presbyterian preachers ; and complains of the intolerant spirit which is shewn towards himself by the Presbyterians in wishing to deprive him of the services in the Chapel Royal, and in much misrepresenting his words, acts, and motives. He states that it had been his intention to call a Synod at once to consider the affairs of the Church, but that personal feeling is so strong as to make such a step unwise for the present. Throughout this Declaration the King assumes that the Church is restored in its integrity; but promises that he will call an assembly of " learned Divines, of both persuasions," to review the " Liturgy of the Church of England, contained in the Book of Common Prayer, and by law established ; " again exhorting those who cannot conscientiously use the tvhole of it, to use such portions as they do not object to.- It was in fulfilment of this promise that a Roj-al Commission was addressed on March 25, 1661, to the following Divines, who constituted what is known as the " Savoy Conference," from its place of meeting, in the Master's lodgings at the Savoy Palace or Hospital in the Strand, the Master at that time being the Bishop of London : — On the Church sidt Accepted Frewen, Archbishop of York. Gilbert Sheldon, Bishop of Loudon, afterwards Archbishop of Canterbury. John Cosiu, Bisshoj) of Durham. John Warner, Bishop of Rochester. Henry King, Bishop of Chichester. Humphry Henchman, Bishop of Salisbury, after- wards of London. George Morley, Bishop of Worcester, afterwards of Winchester. Robert Sanderson, Bishop of Lincoln. Benjamin Laney, Bishop of Peterborough, after- wards of Lincoln and Ely. Brian Walton, Bishop of Chester. Richard Sterne, Bishop of Carlisle, afterwards Archbishop of York. John Gauden, Bishop of Exeter, afterwards of Worcester. On the Presbyterian side. Edward Reynolds, Bishop of Norwich. Anthony Tuckney, D.D., Master of St. John's, Cambridge. John Conant, D.D., Reg. Prof Div., Oxford. William Spurstow, D.D. John Wallis, D.D., Sav. Prof Geom., Oxford Thomas Mnnton, D.D. [oft'ered Deanery of Ro- chester.] Eilmund Calamy [offered Bishopric of Lichfield]. Richard Baxter [oft'ered Bishopric of Hereford]. Arthur Jackson. I Thomas Case. Samuel Clarke. Matthew Newcomen. Coadjutors. Thomas Horton, D.D. John Earle, Dean of Westminster, afterwards Bishop of Worcester and Salisbury. Peter Heylin, D.D., Subdean of Westminster. John Hacket, D.D., afterwards Bi.shop of Lichfield. John Barwick, D.D., afterwards Dean of St. Paul's. Peter Gunning, D.D., afterwards Bishop of Chi- chester and Ely. John Pearson, D.D.,' afterwards Bishop of Chester. John Lightfoot, D.D Thomas Jacomb, D.D. William Bate. John Rawlinson. William Cooper. Clarendon, History of the Great Jiehtliion, iii. 990. ' Cardwell'.s Conf. p. 28fi. ' "And was after by SyiKnl cDininissiuneil to review the Cominon Prayer book " [Fotheroill's MS. York Miuster Lib.]. 30 an It)t0toncal 3lntroDuction Thomas Pierce, D.D. John Collings, D.D. Anthony Sparrow, D.D., afterwards Bishop of Benjamin Woodbridge, D.D. Exeter and Norwich. Herbert Thorndike, D.D. William Drake, As this Conference was the last official attempt to reconcile what was afterwards called the " Low Church party" and Dissenters to the cordial use of the Catholic offices of the Church, it will be desirable to give a short account of its proceedings. The Letters Patent authorized the Commissioners " to advise upon and review the said Book of Common Prayer, comparing the same with the most ancient liturgies which have been used in the Church in the primitive and purest times ; and to that end to assemble and meet together from time to time, and at such times within the space of four calendar months now next ensuing, in the Master's lodgings in the Savoy in the Strand, in the county of Middlesex, or in such other place or places as to you shall be thought fit and convenient ; to take into your serious and grave considerations the several directions, rules, and forms of prayer, and things in the said Book of Common Prayer contained, and to advise and consult upon and about the same, and the several objections and exceptions which shall now be i-aised against the same. And if occasion be, to make such reasonable and necessary alterations, corrections, and amendments therein, as by and between • you the said Archbishop, Bishops, Doctors, and persons hereby required and authorized to meet and advise as aforesaid, shall be agreed upon to be needful or expedient for the giving satisfaction unto tender consciences, and the restoring and continuance of peace and unity in the Churches under our protection and government ; but avoiding, as much as may be, all unnecessary alterations of the forms and liturgy wherewith the people are already acquainted, and have so long received in the Church of England." ' This Commission met at the Savoy in the Strand on April 15th, and its sittings ended on July 24, IGGl : the Session of Parliament and Convocation commencing on May 8th of the same year. "The points debated," writes Izaak Walton, " were, I think, many ; some affirmed to be trath and reason, some denied to be either ; and these debates being then in words, proved to be so loose and perplexed as satisfied neither party. For some time that which had been affirmed was immediatel}' forgot or denied, and so no satisfaction given to either party. But that the Debate might become more useful, it was therefore resolved that the day following the desires and reasons of the Nonconformists should be given in writing, and they in writing receive answers from the conforming party." [Walton's Life of Sanderson, sign. 1.] The " several objections and exceptions " raised against the Prayer Book were thus presented to the Bishops in writing, and they are all on record in two or three contemporary reports of the Conference, of which one is referred to in the footnote, being also printed at length in Cardwell's Conferences on the Book of Common Prayer. Some of these "exceptions" were of importance, one requiring that the whole of the responsive system of the Prayer Book should be abolished, even the Litany being to be made into one long prayer, and nothing said in Divine Service by any one except the Minister, unless it were Amen. Another required the abolition of Lent and Saints' Days. But most of the exceptions were of a frivolous kind, and the remai-ks which accompanied them were singularly bitter and uncharitable, as well as diffuse and unbusiness-like. It seems almost incredible that grave Divines should make a great point of " The Epistle is written in " being an untrue statement of the case when a portion of a prophecy was read and technically called an " Eijistle ;" or that they should still look upon it as a serious grievance when the alteration conceded went no further than " For the Epistle :" or again, that they should spend their time in writing a long complaint about the possibility of their taking cold by sajang the Burial Service at the grave. Yet sheets after sheets of their papers were filled with objections of this kind, and with long bitter criticisms of the principles of the Prayer Book. The Bishops replied to them in the tone in which Sanderson's Preface to the Prayer Book is written, but they seem to have keenly felt what Sanderson himself expressed — mild and gentle as he was — when he long afterwards said of his chief opponent at the Savoy, " that he had never met with a man of more pertinacious confidence, and less abilities, in all his conversation." ^ 1 Cariiwell's Conf. 257-3GS. "Graiul Debate between the most Reverend the Bishops and the Presbyterian Di\Tnes. . . . The most perfect copy." 1G61. iSVc ,ilso Heywood's Documents rdatiiKj to the Settlement of the Church of England by the Act of Uniformit;/ of 1662, published in 1862. - Walton writes. Bishop Pearson "told me very lately that one of the Dissenters (which I could, but forbear to, name) appeared to Dr. Sanderson to be so bold, so troublesome, and so illogical in the dispute as forced patient Dr. Sanderson, who was then Bishop of Lincoln and a Moderator with other Bishops, to say ^vith an unusual earnestness, that he had never met with a man of more pertinacious confidence, and less .abilities, in all his conversation." [Walton's Life of I Sanderson, sign. 13.] to tf)C Iprager 1i5oofe. 31 Perhaps too they were reminded of Lord Bacon's saying respecting his friends, the Nonconfonnists of an earlier day, that they lacked two principal things, the one learning, and the other love. The Conference was limited by the Letters Patent to four months' duration, but when that time had drawn to an end little had been done towards a reconciliation of the objectors to the use of the Prayer Book. Baxter had composed a substitute for it, occupying, as he states in his Life and Times, " a fortnight's time " in its composition ; but even his friends would not accept it as such, and probably Baxter's Prayer Book never won its way into any congregation of Dissenters in his lifetime or after- wards. In Queen Elizabeth's time Lord Burleigh had challenged the Dissenters to bring him a Prayer Book made to fit in with their own principles ; but when this had been done by one party of Dissenters, another party of them offered six hundred objections to it, which were more than they offered to the old Prayer Book. The same spirit appears to have been shewn at the Savoy Conference ; and the ^Jriuciple of unity was so entirely confined to unity in opposition, that it was impossible for any solid reconciliation of the Dissenters to the Church to have been made by any concessions that could have been offered. After all the " exceptions " had been considered and replied to by the Bishops' side (replies again r-plicd to by the untiring controversial pens of the opposite party), the result of the Commission was exhibited in the; following list of changes to which the Bishoi^s were willing to assent : — The Concessions offered by the Bishops at the Savoy Conference. § 1. We are willing that all the epistles and gospels be used according to the last translation. § 2. That when anj^ thing is read for an epistle which is not in the epistles, the superscription shall be " For the epistle." § 3. That the Psalms be collated with the former translation, mentioned in rubr., and printed according to it. § 4. That the words " this day," both in the collects and prefaces, be used only upon the day itself; and for the following days it be said, " as about this time." § o. That a longer time be required for signification of the names of the communicants ; and the words of the rubric be changed into these, " at least some time the day before." ij G. That the power of keeping scandalous sinners from the communion may be expressed in the rubr. according to the xxvith and xxviith canons ; so the minister be obliged to give an account of the same immediately after to the ordinary. § 7. That the whole preface be prefixed to the commandments. § 8. That the second exhortation be read some Sunday or Holy Day before the celebration of the communion, at the discretion of the minister. § y. That the general confessioij at the communion be pronounced by one of the ministers, the people saying after him, all kneeling humbly upon their knees. § 10. That the manner of consecrating the elements be made more explicit and express, and to that purpose these words be put into the rubr., " Then shMll ho put his hand upon the bread and break it," " then shall he put his hand unto the cup." § 11. That if the -font be so placed as the congregation cannot hear, it may be referred to the ordinary to jilace it more conveniently. § 12. That these words, "yes, they do perform these," etc., may be altered thus: "Because they ])romise them both by their sureties," etc. § 13. That the words of the last rubr. before the Catechism may be thus altered, "that children being baptized have all things necessary for their salvation, and dying before they commit any actual sins, be undoubtedly saved, though they be not confirmed." § 14. That to the rubr. after confirmation these words may be added, " or be ready and desirous to bo confirmed." § 15. That these words, "with my body I thee worship," may be altered thus, "with my body 1 thee honour." § IG. That these words, " till death us depart," be thus altered, " till death us do part." § 17. That the words " sure and certain " may be left out. The Conference being ended, and with so little practical result, the work of Revision was com- mitted to the Convocations of the two Provinces of Canterbury and York. On Jimc 10, IGGl, a Licence from the Crown had been issued to the Archliishop of Canterbury [Juxon], cmjiowering the Convoca- 32 an IDistorical 3introDuction tion of his Province to "debate aud agree upon such points as were committed to their charge." ^ Another was issued to the Ai-chbishop of York [Frewen], of a similar tenor, on July 10th [or 2ord]. But little was likely to be done while the Savoy Conference was sitting, beyond preparation for future action. A fresh Licence was issued on October 10th, by which the Convocation of Canterbury Avas definitely directed to review the Book of Common Prayer and the Ordinal,^ under the authority of the Commission sent to them on the 10th of June :'' and on November 22nd a similar letter was sent to the Archbishop of York. This letter enjoined the Convocations to review the Prayer Book, and then to present it to " us for our further consideration, allowance, or confirmation." It is probable that much consideration had been given to the subject during the five months that elapsed between the issue of the first Licence and that of the second, as a Form for the 29th of May had been agreed upon, and also the OfRce for Adult Baptism. When, however, the Convocation of Canterbury met on November 21, 1661, "the King's letters were read," and the revision of the Prayer Book was immediately entered upon with vigour and decision.^ The Upper House appointed a Com- mittee, consisting of the following Matthew Wren, Bishop of Ely. Robert Skinner, „ Oxford. John Warner, „ Rochester. Humphry Henchman, „ Salisbury. George Morley, „ Worcester. Robert Sanderson, ,, Lincoln. William Nicholson, ,. Gloucester. John Cosin, „ Durham. The last named had been invited (with tne Archbishop of York, and the Bishops of Carlisle and Chester) to be present and assist at the previous session of the Southern Convocation ; and was now appointed on the Committee as the most learned ritualist among the Bi.shops. Wren, Warner, and Skinner had been Bishops in the Convocation of 1640." It was necessary that the co-oj)eration of the York Lower House of Convocation should be secured : the Archbishop and three Bishops of that Province, the Bishops of Durham, Carlisle, and Chester, therefore wrote to Dr. Neile, the Prolocutor of York Convocation, saying that they sat in consultation with the Bishojjs of the Province of Canterbury, and adding that as the time was very short for the work in hand, it would much facilitate its progress if some Clergy were appointed to act in the Southern Convocation as Proxies for the Northern. Eight such jDroxies were appointed, three of whom were members of the Lower House of Canterbury Province, the Prolocutor and the Deans of St. Paul's and Westminster, and five of the Lower House of York." The Committee of Bishops met at Ely House ; aud Sancroft, at this time Rector of Houghton-le- Spring, Prebendary of Durham, and Chaplain to Cosin, acted as their Secretai'y. Bishop Cosin had prepared a folio Prayer Book of 1619, in which he had written down in the margin such alterations as he considered desirable : and this volume, which is preserved in the Cosin Library, Durham [D. III. 5], has been thoroughly examined for the present work, all the alterations so made being either referred to or printed in the Notes.^ This volume was evidently used as the basis of their work by the Bishops, although (as will be seen) they did not adopt all the changes proposed by Cosin, and introduced others which arc not found in his Prayer Book. They were thus enabled to proceed rapidly with the work of revision, and on November 23rd sent a poition of their labours down to the Lower House, which returned it on the 27th. The whole Prayer Book was completed by December 20, 1661, and a form ' State Papers, Dom. Charles II. xliii. October 10. I so had about twenty members of the Lower House of - Kennett's Reghfer, p. 50.3. 1661. ' Stale Papers, Dom. Charles II. xliii. October 10. " Kennett's Reijhtcr, pp. 563-56 ■* Kennett's Keghter, p. 5()4. ^ The Bishops returned to tlieir seats in the House of Lords on November 20th, and from that time the junior Bishop s.iid prayers daily as formerly. The Presbyterian minister had been ' ' excused from attendance " on the House of Commons on October 7, IGGO. •^ Archbishop Juxon, Bishops Duppa, Piers, and Roberts, liad also been Bishops in 1640. Four other Bishops in the Upper House of 1661, Sheldon, Floyd, Griffith, and Ironside, had been in the Lower House in 1640, and 8 A fair copy of this volume, written by Sancroft in a Prayer Book of 1634, is preserved in the Bodleian Library [Arch. Budl. D. 28], and has been collated with the original for the present work. Cosin had also written three sets of Notes on the Prayer Book ; and had prepared a fourtli, suggesting amendments which he considered to be necessary, several years before. These are collected in the fifth volume of his Works, publislied in the Library of Anglo-Catholic Theologj-. Some MS. Notes on the Prayer Book, Harl. MS. T311, ai-e also said to be his. {See p. 36, note.] to tU ipraycr IBook. of Subscription was then agreed upon, of wliicli a copy in Bishop Cosin's handwriting is inserted in his Durham Book, and which is also to be found, with all the names attached, in the Manuscript volume originally annexed to the Act of Uniformity. Meanwhile Parliament was busily engaged in elaborating a new "Act for the Unifonnity of Publick Prayers and Administration of Sacraments and other Rites and Ceremonies : and for establishing the Form of Making, Ordaining, and Consecrating Bishops, Priests, and Deacons in the Church of England " [14 Car. II. c. 4], to which it was necessary to annex a Pi-ayer Book, as in the case of preceding Acts of Uniformity, as the Book to which the Act referred and which was incorporated with it. There is thus not only an Ecclesiastical but a Parliamentary histoiy of the Prayer Book, extending from June 25, 16C1, to May 19, 1CG2 ; and it is very worthy of remark that the desire for the statutory restoration of the Church system of Divine Service was so great as to cause considerable impatience on the part of the Commons at the delay which occuiTcd through the Savoy Conference and through the careful deliberation with which Convocation carried on the work of revision. This Parliamentary history of the Praj'er Book is, however, of so much interest and importance that the details of it, as they appear on the Journals of the two Houses, must be referred to at some length. On June 25, IGGl, the House of Commons ordered, " That a Committee be appointed to view the several laws for confirming the Liturgy of the Church of England ; and to make search, whether the original book of the Liturgy, annexed to the Act passed in the fifth and sixth years of the reign of King Edward the Sixth, be yet e.xtant ; and to bring in a compendious Bill to supply any defect in the former laws ; and to provide for an eifectual confonuity to the Liturgy of the Church, for the time to come." The Bill was brought in on June 29th, and read a second time on July 3rd, a Prayer Book of 1604 being temporarily annexed to it. When the Bill was committed on the latter day an instruction was given to the Committee, a very large one, that " if the original Book of Common Prayer cannot be found, then to report the said printed book, and their opinion touching the same ; and to send for persons, papers, and records." The search for the original Prayer Book proved fruitless, and when the Bill was read a third time on July 9th, " a Book of Common Prayer, intituled ' The Book of Common Prayer, and Administration of the Sacraments, and other rites and ceremonies of the Church of England,' which was imprinted at London in the year 1604, was, at the clerk's table, annexed to the said Bill, part of the two prayers, inserted therein before the reading psalms being first taken out, and the other part thereof obliterated." On the following day the Bill with the Book annexed was sent up to the House of Lords, and was not again sent back to the House of Commons until April 10, 1662, the delay being caused by the proceedings of the Savoy Conference and of the Convocation. The Bill was read a first time in the House of Lords as long afterwards as January 14, 1662 ; and on the 17th it was read a second time and committed. A message was brought from the House of Commons on the 28th urging the Lords to expedition, but on February 13, 1662, the Earl of Dorset reported, " That the Committee for the Bill for Uniformity of Worship have met oftentimes, and expected 9, book of Uniformity to be brought in ; but, that not being done, their Lordships have made no progress therein ; therefore the Committee desires to know the pleasure of the House, whether they shall proceed upon the Book brought from the House of Commons, or stay until the other Book be brought in. Upon this, the Bishop of London signified to the House, ' That the Book will very shortly be brought in.' " In the Letters Patent, under the authority of which the Convocations were acting, the latter were directed, when they had revised the Prayer Book, to present it to the King " for our further considera- tion, allowance, or confirmation." The revision had been completed on December 20, 1661, and the direction given in the Letters Patent was complied with by sending to the King the fairly written Manuscript copy of the new Prayer Book as it had been subscribed by the two Houses of Convocation on that day. It was not to be expected, however, that the King and his Council should collate every page of this volume with the Prayer Book formerly in use, and therefore a folio black-letter Prayer Book of 1636 was also sent, in which the changes were carefully entered by Sancroft.^ Two tables had also been made, on a separate paper, the one of " Alterations " and the other of " Additions," in which the " Old " text and the " New " text were put in parallel columns : at the end of the first table this note being added, " These are all y" materiall Alterations, y^ rest are onely verball or ye changeing of some Kubricks for ye better performing of y^ Service or ye new moulding some of yo Collects." ^ A Privy Council was then summoned, at which four Bishops were ordered to be present. This met on ' A photozincographed facsimile of this volume was "pub- I the Lord Commissioners of Her Majesty's Treasury," in the liahed for the Royal Commission on Ritual, by authority of | year 1S71. ' See p. 38. 34 3n ipistorical 3lntt:oDuction Febniary 24, 1662, the Bishops of London, Uiirliam, Salisbury, Worcester, and Chester being present : " at which time the Book of Common Prayer, with the Amendments and Additions, as it was prepared by the Lords Bishops, was read and approved, and ordered to be transmitted to the House of Peers, with this following recommendation, signed by His Majesty:" — "Charles ]!. "His majesty having, according to his Declaration of the 25th of October, 1660, granted his commission under the great seal, to several bishops and other divines, to review the Book of Connuon Prayer, and to prepare such alterations and additions as they thought fit to offer : afterwards the convocations of the clergy of both the provinces of Canterbury and York were by his majesty called and assembled, and are now sitting. And his Majesty hath been pleased to authorize and require the presidents of the said convocations, and other the bishops and clergy of the same, to review the said Book of Common Prayer, and the book of the form and manner of making and consecrating of bishops, priests, and deacons ; and that, after mature consideration, they should make such additions or alterations in the said books respectively as to them should seem meet and convenient ; and should exhibit and present the same to his majesty in writing, for his majesty's further consideration, allowance, or confirmation. Since which time, upon full and mature deliberation, they the said presidents, bishops, and clergy of both provinces, have accordingly reviewed the said books, and have made, exhibited, and presented to his majesty in writing, some alterations, which they think fit to be inserted in the same, and some additional prayers to the said Book of Common Prayer, to be used upon jiroper and emergent occasions. "All which his majesty having duly considered, doth, with the advice of his council, fully approve and allow the same ; and doth recommend it to the House of Peers, that the said Book of Common Prayer, and of the form of ordination and consecration of bishops, priests, and deacons, with those alterations and additions, be the book which, in and by the intended Act of Uniformity, shall be appointed to be used, by all that officiate in all cathedral and collegiate churches and chapels, and in all chapels of colleges and halls in both the universities, and the colleges of Eton and AVinchester, and in all parish churches and chapels within the kingdom of England, Dominion of Wales, and town of Berwick-upon-Tweed, and by all that make or consecrate bishops, priests, or deacons, in any of the said places, under such sanctions and penalties as the parliament shall think fit. " Given at our court, at Whitehall, the 24th day of February, 1661 " [New Style 1662]. The Journals add, " The book mentioned in his majesty's message was brought into this House ; which is ordered to be referred to the committee for the Act of Uniformity." Lord Clarendon mentions that the Revised Book, that is, the MS. which the members of Convocation had subscribed, was "confirmed by his Majesty under the Great Seal of England;" and as, being Chancellor at the time, the Seal would have been afhxed by his direction, it seems impossible that he should have been mistaken, though no trace of the Great Seal is now to be found in connection with the volume. A few days afterwards, on March 3, 1662, a conciliatory explanation of the delay was given by the King himself to the House of Commons, as is shewn by the following entry in its Journals : — " [The king having commanded the Commons to attend him in the banqueting-house, Whitehall, on Saturday, 1st March, they did so ; and the speaker read his majesty's speech to the house, on the following ]\Ionday. In the course of it his majesty said : — ] " ' Gentlemen, I hear you are very zealous for the church, and very solicitous, and even jealous, that there is not expedition enough used in that affair. I thank you for it, since, I presume, it proceeds from a good root of piety and devotion : but I must tell you I have the worst luck in the world, if, after all the reproaches of being a papist, whilst I was abroad, I am suspected of being a presbyterian now I am come home. I know you will not take it unkindly, if I tell you, that I am as zealous for the church of England, as any of you can be ; and am enough acquainted with the enemies of it, on all sides ; that I am as much in love with the Book of Common Prayer, as you can wish, and have prejudice enough to those that do not love it ; who, I hope, in time will be better informed, and change their minds : and you may be confident, I do as much desire to see a uniformity settled, as any amongst you : I pray, trust me, in that affair ; I promise you to hasten the despatch of it, with all convenient speed ; you may rely upon me in it. "'I have transmitted the Book of Coumion Prayer, with those alterations and additions which have been pre- sented to me by the Convocation, to the House of Peers with my approbation, that the Act of Uniformity may relate to it : so that I presume it will be shortly despatched there ; and when we have done all we can, the well settling that affair will require great prudence and discretion, and the absence of all passion and precipitation.' " Parliament now proceeded to the completion of the Act of Uniformity without any further delay. The Lords' Committee reported to the House on March 13, 1662, and on that and the following two days the " alterations and additions " were read ;i " which being ended, the Lord Chancellor, in the name, and by the directions of the House, gave the Lords and Bishops thanks, for their care in this > In the original rough Minutes of proceedings taken by I Preface was read." This shews the purpose for which the the Clerks it is stated that "after debate it was resolved that I "printed book" sent with the "fairly written" MS. was the amendments and alterations in the printed book should | prepared. Both books are mentioned subsequently as being be read, which was this day begun accordingly, and so the .sent down to the House of Commons. to tf)e pcagct TSoofe. 35 business ; and desired their Lordships to give the Ukc thanks, from this House, to the other House of Convocation, for their pains herein." On the 17th the " House took into consideration the Bill concerning Uniformity in Public Worship, formerly reported from the committee. And, upon the second reading of the alterations and provisos, and considerations thereof, it is ordered, that this House agrees to the preamble, as it is now brought in by the committee. And the question being put, ' Whether this book that hath been transmitted to this House from the King shall be the book to which the Act of Uniformity shall relate ? ' it was resolved in the affirmative." Alter the Act had been carefully considered clause by clause, it was read a third time and passed on April 9, 1662, and before holding a conference with the Commons on the following day "the House directed that the Book of Common Prayers, recommended from the King, shall be delivered to the House of Commons, as that being the Book to which the Act of Uniformity is to relate ; and also to deliver the book wherein the alterations are made, out of which the other Book was fairly written ; and likewise to communicate to them the King's message, recommending the said book ; and lastly, to let the Commons know, ' That the Lords, upon consideration had of the Act of Uniformity, have thought fit to make some alterations, and add certain provisos, to which the concurrence of the House of Commons is desired.' " The "book wherein the alterations are made" was the black-letter Prayer Book of 1536, which has already been mentioned ; " the other book " which had been " fairly written " out of it was the Manuscript volume to which the membei-s of Convocation had appended their subscriptions, and which was afterwards "joined and annexed" to the Act of Uniformity: both volumes being still preserved in the House of Lords.^ On April 11, 1662, the Act of Unifonnity was again in the House of Commons, and on the 14th " the amendments in ' The Book of Common Prayer, and Administration of the Sacraments and other Rites and Ceremonies of the Church of England,' sent from the Lords ; the transcript of which Book, so amended, therewith sent, they desire to be added to the Bill of Uniformity, instead of the book sent up therewith, was, in part, read." The reading was finished the same afternoon, and on the following day a Committee was appointed " to compare the Books- of Common Prayer, sent down from the Lords, with the book sent up from this House ; and to see whether they difler in anything besides the amendments, sent from the Lords, and already read in this House, and wherein ; and to make their report therein, with all the speed they can. And, for that purpose, they are to meet this afternoon, at two of the clock, in the Speaker's chamber." The Committee sat late and early, and reported to the House on the afternoon of the 16th, receiving the special thanks of the House for their expedition. The question was then put, " Whether debate shall be admitted to the amendments made by the Convocation in the Book of Common Prayer, and sent dowai by the Lords to this House ? " when ninety members voted for and ninety-six against a debate. Afterwards the question was put, " That the amendments made by the Convocjition, and sent down by the Lords to this House, might, by the order of this House, have been debated, and it was resolved in the affimiative." * Much further debate took jilace on the many clauses of the Act of Uuiformity, and on the various amendments made or proposed, but the only other incident specially connected with the Prayer Book itself was the formal correction of a clerical error, which is thus recorded in the Journals of the House of Lords on May 8, 1662 :— " \Vhereas it was signified by the House of Commons, at the conference yesterday, ' That they found one mistake in the rubric of baptism, which they conceived was a mistake of the writer, " persons " being put instead of " children :'" ' Both these volumes were practically lost sight of for i for the Couvocatiou," it was ordered that those members who forty or fifty years, but were discovered iu 18(i7 to liavo been managed the Conference with the Lords should intimate the all the while in safe custody, first on a shelf in the chamber j desire of the House. This was done, and the following entry where the original Acts of Parliament were preserved, and | appears in the Journals of the House of Lords on JLiy 8th : — afterwards in the Lil)rary of the House of I..ords. j " Whereas it was intimated at the conference yesterday, - That is, the bhickdetter folio with M.S. corrections and as the desire of the House of Commons, ' Th.at it be rccom- the fairly written MS. | mended to tlie Convocation, to take order for reverend and ' The constitutional respect of the two Hcnisrs for Convo- j uniform gestures and demeanors to be enjoined at the time of cation is strongly illustrated by an incident which occurred j divine service and preaching: ' on one of these days. A strong desire had been expressed in " It is ordered by this House, and hereby reconmiended to the House of Commons that a proviso should be introduced : the Lords, the Bishops, and the rc-t of the Convocation of into the Act of Uniformity " for being uncovered and for the Clergy, to prejjaro some canon or rule for that j)ur- using reverent gestures at the time of Divine Service. " This ' pose, to be humbly presented unto his majesty for his proviso was twice read, "but the matter being held proper ' assent." 36 an Ipistorical 3introtJuction " The Lord Bishop of Durham acquainted the House, that himself, and the Lord Bishop of St. Asaph, and the Lord Bishop of Carlile, had authority from the Convocation to mend the said word, averring it was only a mistake of the scribe. And accordingly they came to the clerk's table, and amended the same."' The amendments proposed by the House of Commons in the Act of LTniformity all tended to raise the tone in which the Prayer Book was to be used, and to make the provisions of the Act more strict. They especially required, as has already been mentioned, that the Surplice, and the Sign of the Cross in Baptism, should continue to be used. These amendments were all agreed to by the Lords on May 10th ; and thus the Prayer Book, as amended by Convocation, and the Act of Uniformity, as amended by Parliament, both received the Royal Assent on May 19, 1662. In answer to inquiries from the House of Lords, the Bishops had guaranteed (on April 21st) that the Book should be in print and ready for use on August 24th, the Feast of St. Bartholomew, which was the day fixed by Parliament for the Act to come into operation. The printing was done in London by Bill and Barker, the King's Printers, and under the superintendence of Convocation, which, as early as March 8th, had appointed Dr. Sancroft to be Supervisor, and Messrs. Scattergood and Dillingham, Correctors of the press.- The following MS. entry on the fly-leaf of Bishop Cosin's Durham Book, in the Bishop's owti hand, ■\\'ill shew how much anxious thoixght he had taken for this and all other matters connected with the Revision of the Prayer Book :^ — " Directions to be given to the printer. " Set a fair Frontispiece at the beginning of the Book, and another before the Psalter, to be designed as the Archbishop shall direct, and after to be cut in Brass." [A proof copy of this is preserved in the same volume.] " Page the whole Book. " Add nothing. Leave out nothing. Alter nothing, in what Volume soever it be printed. Particularly ; never cut off the Lord's Prayer, Creed, or any Collect with an etc. ; but wheresoever they are to be used, print them out at large, and add [Amen] to the end of every prayer. " Never print the Lord's Prayer beyond — ' deliver us from evil. Amen.' " Print the Creeds always in three paragraphs, relating to the three Persons, etc. " Print not Capital letters with profane pictures in them. " In aU the Epistles and Gospels foUow the new translation." [They are so written in the JIS. annexed to the Act of Uniformity.] " As much as may be, compose so that the leaf be not to be turned over in any Collect, Creed, Verse of a Psalm, Jliddle of a sentence, etc. " Set not your own Names in the Title-page nor elsewhere in the Book, but only ' Printed at London by the printers to the King's most exceUent Majesty. Such a year.'" [These names were erased from the Sealed Books.] " Print [Glory be to the Father, etc.] at the end of every Psalm, and of every part of «•(>. Psalm. " In this Book :— " Where a line is drawn through the words, that is all to be left out. " 'Where a line is drawn under the words, it is to be printed in the Roman letter. " Where a prickt line is drawn under the words, it is not part of the book, but only a direction to the printer or reader. ' This correction was made both in the black-letter copy and in the manuscript, where it is still to be seen. An order for making it had passed Convocation on April 24th. [Kenxett's Reriister, p. CfJK.] A more curious slip of the pen is said to have been corrected with a bold readiness by Lord Clarendon. "Archbishop Tenison told me by his bedside on Monday, Feb. 12, 1710, that the Convocation book intended to be the copy confirmed by tlie Act of Uniformity had a rash blunder in the rnbrick after Baptism, which should have run [It is certain by God's word, that children which are baptized dying before they commit actual sin are undoubtedly saved]. But the words [which are baptizeil] were left out, till Sir Cyril ^Yyche coming to see the Lord Chancellor Hyde found the book brought liome by his lordship, and lying in his parlour window, even after it had passed the two houses, and happening to cast his eye upon tliat place, told the Lord Chancellor of that gross omission, who supplied it with his own hand." [Ibid. p. 643.] This story was fifty years old when it reached Bishop Kennett, but it has an air of probability : and such strange accidents in the most important matters have not unfrequently occurred. So the word "not" was once omitted from the seventh com- mandment in a whole edition [ad. 16.31] of the Holy Bible ; the printers being heavily fined for the mistake. But there is no trace of the error in either the black-letter copy or the manuscript. If it ever existed it was probably in the copy prepared for the printers, of which nothing is now known. - Among Archbishop Sancroft's MSS. in the Bodleian, there is a letter from one of Bishop Cosin's chaplains, written from Bishop Auckland on June 16, 1662, in which he says, "My lord desires at all times to know particularly what pro- gress you make in the Common Prayer." There is also a mandate from Charles 11. to the Dean and Cliapter of Durham among the State Papers, dated June 16, 1662, likewise, and ordering them to dispense with Prebeudary Sancroft's residence, as he "has been for some months, and still is attending the impression of the Liturgy;" and adding that " it is not the meaning of the statutes to require tlie residence of members of the Chapter wdien service of greater use to the Cliurch requires them." [State Papers, Ivi. 61.] ' It is very singular that Burton had alleged, in his Tryall of Frirate Der^otions, that there was "in the great printing house at London a Common Prayer Book," altered with Cosin's hand, to shew "how he would have it altered." Prvnne asserts something similar in his criticism of Cosrx's Devotions, printed in 1626 and 1627. [Brief Cemture of Mr. Cozens and his Cozening Devotions, pp. 92, 104.] These anticipations of Cosin's influence shew that he was marked out for a leader in the work of revision. to the Prapcr T5oo&. 37 " Where this note [ is set, a break is to be made, or a new line begun. " Where a double line is drawn under any words, they are to be printed in Capitals." From this memorandum, and from evidence supplied by the character of the printed copies used for the " Sealed Books " hereafter mentioned, it may be concluded that the " copy " sent to the printing office was a printed Prayer Book with the corrections written in, as in the volume which had been sent with the manuscript to the King and the Houses of Parliament : and it is to be observed that the " prickt " or dotted " line," as well as the other marks spoken of above, all occur both in that volume and in the copy revised by Cosin's own hand. But although great care was used to print the supply of books required for present use according to the Text which had been prepared by Convocation, still greater care was necessary for the production of a printed Text that would so exactly correspond with the Manuscript volume which had been annexed to the Act of Uniformity as to be an accurate representative of the actual Record. While, therefore, the Act of Unifonnity was passing through Parliament, the House of Commons inserted a clause which provided that " a true and perfect copy of this Act, and of the said Book annexed here- unto," should be provided by the Deans and Chapters of every Cathedral or Collegiate Church before Christmas Day, obtained " under the Great Seal of England," and also that similar copies should be delivered into the respective Courts of Westminster, and into the Tower of London, to be kept and preserved as record.s. It was also provided that these books should " be examined by such persons as the King's Majesty shall appoint under the Great Seal of England for that purpose, and shall be compared with the original Book hei-eunto annexed." These Commissioners were to have power " to correct, and amend in ^vl•iting, any error committed by the Printer in the printing of the same book, or of any thing therein contained, and shall certify under their hands and seals . . . that they have examined and compared the said Book, and find it to be a true and perfect Copy." The Prayer Books so certified and sealed with the Great Seal were then to be as good Records as the MS. itself These Commissioners were appointed by Letters Patent, which were issued on November 1, 1662, and were twenty-five in number, although seven or eight of them only signed the books when their work was completed. A sjaecial edition of the Prayer Book was printed for their use in a large folio size with wide margins, and in preparing this some oversights occurred, such as the old page headings instead of those in the Manuscript, together with some printer's errors. Corrections were duly made by the Commissioners, but not with so minute an accuracy as was to be desired,^ in every copy which was to receive the Great Seal, and a Certificate was ajipended to each volume, which was signed by the Commissioners on December 13, 16G2. The Books so certified were afterwards ordered by the Crown to be passed under the Great Seal ; and Letters Patent carrying the Seal were affixed to each of them by the Lord Chancellor on January 5, 1 663.^ One of the volumes was then sent to every Dean and Chapter throughout the country, one to each of the Courts at Westminster, and one to the Tower, to be preserved among the Records. Thus the Book of Common Prayer was carefully guarded through every stage of its preparation, that it might go forth to the people of England with all the authority that law can give, and that a perfect Record might never bo wanting of the true documf;ut by which the .system of Divine Service is regulated in the Church of England. Many of the Cathedral copies, probably all, are still in existence, that of Durham being as perfect as when first received, but the five which were formerly preserved in the Tower, the Courts of Chancery, Queen's Bench, Common Pleas, and Exchequer, have been transferred to the custody of the Master of the Rolls and arc now in the Public Record Office. The alterations and additions which were with so great care, exactness, and deliberation, made in the Prayer Book at this last Revision were too numerous to be mentioned in detail, but the more important of them were collected into two Tables, which were sent to the King and Pri\'y Council, and, as has been shewn at p. 34, these Tables were read for the information of the two Houses of ' Every eiuleavour has been used to obtain permission from the House of Lords to make an e-tact coUation of tlie Manu- script volume, but without success. Suthcient examination of it liiis however been allowcil to shew that no important variations occur between the Text of tlie original Record and the Text of the present volume. [January 18S1.] ' Until this w.as done no copies were .allowed to be put into circulation but those which were sent out from tlie ollice of the King's Printers. As soon as the first impression had been published the University of Cambridge began to print from it ; but a sharp Mandate w.as sent to the ^ ice-Chancellor by the King on August L'G, lt)G2, expressing his displeasure .at the contempt of authority thus shewn, and directing him "to order" the University Printers "to forbear, to secure the sheets of the said Books, that none may be (lisjiosed of, and to inquire why former orders were not obeyed." [State Paper.1, Dom. Charles //. Iviii. 42; Ixi. 144: Ixiii. 42.] 9n ^iflftorlcal ^ntcoQuction Parliament. They are here printed at length, both for the sake of their historical interest and also as giving a convenient view of the changes that were made. "ALTERATIONS. OLD. NEW. Litany. Bishops, Pastors, and Ministers. Bishops, Priests, and Deacons. Collect. The 3^' Sunday in Advent. A larger and more proper inserted. For Christmas Day. this day. as at this time [as also in y" Preface at y« Communion], for Easter Tuesday. is put for Low Easter. For Whitsunday. upon this day. as at this time. y'' Epistle. For y<^ Epistle [as often as it is not taken out of an Epistle]. Communion. Rnhrich. Overnight or else in y<^ Horning, before y^ beginning of at least sometime y^ day before. Morning prayer or immediately after. iu y" body nf y'^ Church or in y* Chancel. in y*^ most convenient place in y« upper end of y" Chancel, or of y6 body of y'^ Church where there is no Chancel. northside. north part. Bishops, Pastors, and Curate.s. Bishops and Curates. The l*** and 2'"^ Exhortations are altered and fitted for timely notice and preparation to y" Communion. In y^ 3'' Exhortation this clause [If any of you be a blasphemer of God, an hinderer, etc.] is left out. These words [before this Congregation] omitted. Before y* Confession, for these words [either by one of by one of y'^ ^Ministers, them, or else by y*= Minister]. In y« 1'^ Prayer after Eeceiving, for [in thy mysticall in y"" mj'sticall body of thy Son. body]. In y** last Kubrick but one 'these words [And y'' Parish shall be discharged of such sums of money or other dutyes w'' hitherto they have payed for y'' same by order of their houses every Sunday] omitted as needlesse now. Baptisme. didst sanctify y* flood Jordan and all other waters. in y'' river Jordan didst sanctify water. dost thou forsake? Am. I forsake, doest thou in the name of this childe renounce? Ans. I renounce. Private Baptisme. This Demand [whether thinke you y' childe to be law- fully and perfectly baptized 1] omitted. Confirmation. set before y* Catechism. In y« Rubrick for these words [untill such time as he untill such time as he be confirmed, or be ready and can say y^ Catechism and be confirmed] these. desirous to be confirmed. to tbc Praper T5oofe. 39 Catechisme, y^ King and liis Ministers. y^ King and all that are put in authority under him. Water : wherein y« person baptized is dipped or sprinkled Water, wherein y« Person is baptized in y^ Name, etc. in it, In y* Name, etc. Vea they doe performe them both by their sureties, who Becau.se they promise them both hj their sureties, which promise and vow them both in their name.'s. promise. Matkimony. These words [In Paradise] omitted. depart. do part. children's children unto yi^ 3'^ and 4*'' generation. children christianly and virtuously brought up. loving and amiable to her husband as Racliel, wise as amiable, faithfull and obedient to her husband. Rebecca, faithfull and obedient as Sara. The new married persons, the same day of their Marriage, It is convenient y* y'' new married persons should receive must receive y" Communion. yt Communion at y« time of y"' marriage or at y"" first opportunity after y"' marriage. Visitation of y"^ Sick. In y^ Psalme y'^ 5 last verses omitted. BURIALL. y" Lesson read before they goe to y^ grave. eyes. eares. of resurrection. of y* Resurrection, this our brother omitted, tlieni that be elected. y'- faithfull. Churching. For Psalme 121, 116 or 127. w"!'' hast delivered. wee give thee hearty thanks for that thou hast vouch- safed to deliver, in her vocation omitted. Note y« All y" Epistles and Gospels and most of the Sentences of Scripture are put in y' last Translation of y<= Bible. These are all y^' materiall Alterations. V rest are onely verball, or y^ changeing of some Kubricks for y« better performing of y« Service, or y'^ new moulding some of y*" Collects. ADDITIONS. OLD, NEW. deliver us from evil. For thine is y'^ kingdome, y'^ power and y^ glory, for ever and ever [here and in some other places]. Praise ye the Lord. Ans. The Lord's name be praised. Litany. privy conspiracy and rebellion. heresy and schisme. To y« Prayer in time of dearth another prayer added. in y' of plague. Almighty God w<='' in thy wrath didst send a jilague upon thine owne people in y« wilder- nesse for their obstinate rebellion against Moses and Aaron, and also. didst then accept of an atonement and. Two Prayers for y' Ember weekes. A Thanksgiving for restoring publique peace. A Prayer for j'<^ Parliament. 40 an ll)istorical :jntrotiuction Collects. A Collect for y« 6 Sunday after y'^ Epiphany. Epistle, 1 S. John 3. 1. Gospel, S. Matt. 24. 23. A Collect for Easter Eve. An Antheme on Easter day, 1 Cor. 5. 7. Communion. In y« 3'' Eubrick added, Provided y' every Minister so repelling any as is speci- fied, in this or in y'= next preceding Paragraph of this Eubrick, shall be obliged to give an account of y^ same to y^ Ordinary within 14 dayes after at y^ fur- thest, and y'^ Ordinary shall proceede against y'' offend- ing person according to y" Canon, the Lord thy God, who brought thee out of y« Land of Egypt, out of y" house of bondage. In y^ prayer fur y'' whole state of Christ's Church. to accept our almes and oblations. adversity. And wee also blesse thy holy name for all thy servants departed this life in thy faith and fear ; beseeching thee to give us grace so to follow their good examples that w*'' them wee may be partakers of thy heavenly kingdome. draw neere in full assurance of faith. At y"* Prayer of Consecration Marginall Notes directing y^ Action of y"^ Priest. Baptisme. A fourth demand added here, and in Private BaptLsme. Wilt thou then obediently keepe God's holy will and^ commandements, and walke in y^ same all y^ dayes of thy life? Ans. I will. In y^ prayer after y'' Demands, after these words [y*" supplications of thy Congregation] added. Sanctify this water to y'' mysticall washing away of sin. A ^larginall note added. Here shall y'= Priest make a crosse upon y'^ childe's fore- head. At y« end of y'^ Rubrick is added this Declaration. It is certaine by God's word that persons w<='' are baptized, dying before they committ actuall sin, are undoubtedly saved. An Office for baptizing such as are of riper yeeres added. Confirmation. Then shall y« Bishop say. Doe you here, in y^ presence of God and of this Congregation, etc., and every one shall audibly answer, I doe. After y*" words of Confirmation added, Y« L'> be w"' you. Ans. And w* thy spirit. Y<' Lord's Prayer. After y'^ Collect Another Prayer added. Visitation op V^ Sick. for ever. Ans. Spare us, good Lord, ye od Prayer enlarged. A Commendatory Prayer. A Prayer for a sick childe. A Prayer when there appeares small hope of recovery. A Commendatory at y" point of death. A Prayer for persons troubled in minde. to tt)c H^rapcc Tl3oofe. 41 BURIALL. everlasting glory, at y* end. After they are come into y<^ Church shall be read one or both these Psakus, 39. 90. through Jesus Christ our Lord. y« grace of our L'^ .Jesus Christ, etc. COMMINATION. In y» last prayer, after [looke upon us in y<= merits and mediation of thy blessed Son Jesus Christ our L*"- Amen. Then shall y'^ Minister alone say, Y'^' Lord blesse us, and keepe us, y<= L*^ lift up y" light of his countenance upon us, and give us peace, now and for evermore. Ajnen." § Subsequent Dealings with the Prayer Book. An attempt was made in the reign of William III. to remodel the Prayer Book on principles much less Catholic than those which had been adopted in 1549 and 16G1 ; the two objects being to satisfy the Latitudinariaus by watering down its Theology, and to bring the language of it into agree- ment with the so-called " elegant " English of the period ; but happily the attemj^t was unsuccessful.' In the year 1751 an Act of Parliament was passed " for regulating the commencement of the year, and for correcting the Calendar now in use " [2'4 Geo. II. c. 23], and the effect of this on the Calendar of the Prayer Book is shewn in the Introduction to the Calendar. In 1871 a new Table of Daily and Proper Lessons was compiled by a Royal Commission, approved by Convocation, and authorized by 34 and 35 Vict. c. 37. In 1872 an "Act for the Amendment of the Act of Uniformity " [35 and 3G Vict. c. 85] was also passed, sanctioning the use of a shorter fonn of Mattins and Evensong which had been prepared in a similar maimer. § National Versions of the Prayer Book. The English system of Divine Service was adopted bj' the Cliurch of Scotland in the seventeenth century, and by that of the United States of America in the eighteenth : and although the Churches of both countries are but small bodies, when compared with the numbers of the population, the versions of the Book of Common Prayer adopted by them have an historical claim to be called national versions, — that of Scotland having been adopted under royal and ecclesiastical authority, while that of America was adopted under the most authoritative sanction of the ecclesiastical body to which the original English colonists of the continent belonged. The Reformation was not canied forward in Scotland with the same calm, dispassionate, and humble reverence for the old foundations which was so conspicuous in that of the Church of England. For many years no imiform system of devotion took the place of the ancient offices, The Scottish and it was not until the reign of James I. that any endeavour Avas made to put an Prayer Book, end to that ecclesiastical anarchy which was thinly veiled by Knox's miserable Book of Common Order. The General Assembly of ICIG agreed to the proposal that a national Liturgy should be framed: but King James wished to introduce the English Prayer Book, and it was used in his presence at Holyrood on May 17, 1017. Three years afterwards an Ordinal was published for the use of the Scottish Church ; and the draft of a Liturgy was submitted to the King by Archbishop Spottiswoode. This was revived on the accession of Charles I., and in 1(329 official measures were taken for obtaining its reconsideration and adoption by the Church of Scotland ; although both the King and Laud were an.xious to have the English Prayer Book introdttccd without alteration. Eventually the King gave way to the wish of the Scottish Bishojjs that a national fonn of Divine Service should ' The whole of this proposed Revision of 1689 was printed in a Blue Book by oriler of tlie House of Commons, dated June 2, 1854: and this was reprinted in a very convenient form under the title of "The Revised Liturgy of 1689," by liagster, in 18.5;'). Some account of the progress of the revi- sion will be found in Brsnop Patrick's Autohiographti, pp. 149-153, ed. 1839. As the Revision never had any autliority or influence, it has been considered unnecessary to give any further particul.ars respecting it here. 4i 9n l^istorical ^ntroDuction bo ado])ted : au episcopal committee was appointed (of whom Maxwell, Bishop of Ross, and Wedder- bum, Bishop of Dunblane, appear to have been the most active), and they were engaged on the work for many months, some delay being caused, apparently, by the necessity of communicating with the King and the Archbishop of Canterbury, which had arisen from the altered relations of the two countries. The Scottish Prayer Book of 1C37 was the result of these labours. It has been popularly connected with the name of Archbishop Laud, but it was the compilation of Scottish Bishops ; and all the English Archbishop did was (as one of a commission of which Wren and Juxon were the other two members) to offer suggestions, prevent rash changes, communicate between the Crown and the Scottish Bishops respecting alterations, and facilitate the progress of the book through the press. The Book of Common Prayer so prepared was not submitted to the General Assembly of the Church of Scotland. As the preceding pages have she\\ai, the English Book was, from first to last, the work of Convocation ; and no doubt the Scottish book ought also to have had the sanction at least of the whole Scottish Church by representation, and not only of the Crown and the Bishops. In the year 1037 it was imposed upon the Church of Scotland by letters patent and the authority of the Bishops : but, as is well kno^vn, its introduction was vigorously opposed by a fanatical faction, which in the end became supreme, and both the Church and the Prayer Book of Scotland were suppressed. That now in use in the Scottish Church was introduced in later times; but the book of 1637 is so much connected with the history of the period, and has, besides, so much liturgical interest, that a fuller notice of it has been inserted in the Appendix at the end of this work. Until the separation of the North American colonies from England, the English Book of Common Prayer was used without any alteration in the American Church. After they became independent, as The American the United States, it was thought expedient for the Church to make some changes, Prayer Book. especially as alterations were being introduced without authority, and there seemed danger of much disorder in Divine wor.ship if a fonn were not adopted which could have some claim to be called national. The first step towards this was taken at the General Convention of the American Church held at Philadelphia in 1785 : during the next four years the various Offices were graduallj" remodelled vmtil they took the fonu in which they are now used, and which was authorized by the General Convention of 1789. Committees had been appointed to prepare an entirely new book : but in the end the English Prayer Book was taken as the basis to be adopted. The language was in many parts modernized, the Communion Office was restored to a fonn similar to that of 1549, a selection of Psalms was appointed as well as our daily order, the use of the Athanasian Creed was discontinued, and some other less important alterations were made. But the Preface declares that the American Church " is far from intending to depart from the Church of England in any essential point of doctrine, discipline, or worship, or farther than local circumstances require." A further account of this also will be found in the Appendix. t) Translations of the Prayer Bool: The Book of Common Prayer arose, in no small degree, from a conviction, on the part of the Clergy and Laity of England, that Divine Service should be offered to God in the vernacular tongue of those on whose behalf and by whom it is being offered. The principle thus adopted in respect to themselves has been carried out as far as possible in all the missionary operations of the Church of England ; and the establishment of her forms of Divine Service in countries where the English language is not freely spoken, has generally been accompanied by the translation of the Book of Common Prayer into the language of those who are being won over to the Church of Christ. A necessity has also arisen for translations into some European languages : while provision was made for rendering it into Welsh and Irish at the time of its first issue. An account of the Latin translation will be found under the rubric relating to the use of Divine Seri'ice in other languages than the English. The following list contains the names of fifty-seven languages and dialects into which the Book of Common Prayer has been translated, but the number is constantly increasing as the missionary work of the Church is developed : — Latin. Greek. Hebrew. Welsh. Irish. Gaelic. Manks. French. German. Dutch. Spanish. Danish. Portuguese Russian. Italian. Polish. to tf)e Iprapcr TBoofe. 43 Modem Greek. Susu. Singhalese. Assamese. Persian. Turkish. Amharic. Telugoo. Indo-Portuguese. Cree. Mandarin, Colloquial. Swahili. Armenian. Armeno-TurkisL Chinese. Hawaiian. Malagasy. Maori. Hangchow. Sesuto. Arabic. Kafir. Maltese. Mota. Bengali. Hindi. Biillom. Yoruban. Ojibbeway. Muncey. Punjabi. Sindhi. Burmese. Malay. Marathu. Bechuana. Mahratta. Tamil. Dyak. Zulu. Esquimaux. Most of these translations have been produced under the auspices of the Society for Promoting Christian Knowledge, and of the Prayer Book and Homily Society ; and some guarantee is thus given for accuracy. It should also be mentioned as a fact of interest and importance that the Hawaiian version was made in 1863 by the native king, Kamehameha IV., who annexed to it a Preface which shews a thorough knowledge of the principles of the Prayer BooIl EITUAL INTEODUCTION TO THE PKAYER BOOK. SECTION I. THE PRINCIPLES OF CEREMONIAL WORSHIP. "CpORMS and ceremonies in Divine Service are bodily manifestations of spiritual worship, and the ordinary means by which that worship is expressed before God. The whole scheme of Redemption is based on a principle which shews that God establishes com- munion between Himself and mankind to a great extent through the body and bodily acts, and not solely through purely mental ones, as the exercise of thought or will. For when a perfect and unim- peded spiritual intercourse was to be renewed between the Creator and His fallen creatures, God, Who " is a Spirit," took upon Him a bodily nature, " of a reasonable Soul and human Flesh subsisting," and by means of it became a Mediator, through Whom that intercourse could be originated and maintained. For the particular application, also, of the benefits of His mediation, Christ ordained Sacraments, which are outward and visible signs endowed with the capacity of conveying inward and spiritual grace to the soul through the organs of the body. " Hadst thou been incorporeal," says St. Chrysostom, " Christ would have given thee His incorporeal gifts pure and simple : but as the soul is bound up with a body, He gives thee spiritual things in sensible forms." [Chrysost. on Matt, xxvi.] In analogy with this principle. Ceremonial worship, or Ritual, may be defined as the external body of words and actions by which worship is expressed and exhibited before God and man. As it is ordained that men shall tell their wants to God in prayer, although He knows better than they know themselves what each one's necessities are, so it is also ordained that spiritual worship shall be com- municated to Him by words and actions, although His Omniscience would be perfectly cognizant of it without their intervention. The Divine Will on this subject has been revealed very clearly and fully in the Holy Bible ; from its earliest pages, which record the sacrifices of Cain, Abel, and Noah, to its latest, in which the worship of Heaven is set forth as it will be offered by the saints of God when the worship of Earth will have passed away. Before the origination of the Jewish system of ceremonial, we find customs which indicate the use of certain defifiite fonns in acts of Divine worship. The chief of these is Sacrifice, in which the fruits of the earth were offered to God, or the body of some slain animal consumed by fire on His altar. Such acts of sacrifice were purely ceremonial, whether or not they were accompanied by any words ; and the account of Abraham's sacrifice, in Genesis xv. 9-17, illustrates very remarkably the minute character of the ritual injunctions given by God even before the time of the Mosaic system. The Divine institution of the outward ceremony of Circumcision is another instance of the same kind, and one of even greater force, from the general and lasting nature of the rite as at first ordained ; a rite binding on the Jewish nation for nearly two thousand years. Another ceremonial custom to be observed in the 3 JRitual 31ntroDuction to tbe Iprapcr TBoofe. 45 Patriarchal times, is that of " bowing down the head " when worshipping the Lord [Gen. xxiv. 26, 48] ; another, that of giving solemn benedictions, accompanied by laying on of hands [Gen. xxvii. 27-29; xxviii. 1-4; xlvii. 10; xh'iii. 9-20]; another, that of setting up a pillar, and pour- ing oil upon it [Gen. xxviii. IS ; xxxv. 14] ; another, purification before sacrifice [Gen. xxxv. 2] ; and, to name no more, one other, the reverent burial of the dead [Gen. xxiii. 19; xxxv. 19; 1. 10], which even then was an act of reverence towards God, as well as of respect and affection towards the departed. The introduction of a higher form of corporate worship than that of Patriarchal times was accom- panied by a great developement of ceremony or ritual. Of what was previously in use, we can only infer that it was divinely instituted ; but the Divine institution of the Jewish system of ritual is told us in the most unmistakeable terms in the Holy Bible, and the narration of it occupies more than eight long chapters of the Book of Exodus [xxiv-xxxi.], together with the greater part of the twenty-seven chaj^ters of Le\aticu This system of ritual (sometimes called " IMosaic," but in reality Divine) was revealed with cir- cumstances of the utmost solemnity. After a preparation of sacrifices, Moses, Aaron, Nadab and Abihu, and the seventy elders, went up into the lower part of Mount Sinai, and from thence " they saw the God of Israel : and there was under His feet as it were a paved work of a sapjihire stone, and as it were the body of Heaven in clearness." Moses was then commanded to go up to the summit of the mountain, " and a cloud covered the mount. And the glory of the Lord abode upon Mount Sinai, and the cloud covered it six days : and the seventh day He called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him into the mount : and Moses was in the mount forty days and forty nights " [ExoD. xxiv. 9-18]. During this awful time of converse between God and His servant Moses, it appears that the one subject of revelation and command was that of ceremonial worship : the revelation of the moral law being recorded in the single verse, "And He gave unto Moses, when He had made an end of communing with him vipon Mount Sinai, two tables of testimony, tables of stone, written with the finger of God " [ExoD. xxxi. 18]. The revelation of God's will respecting forms and ceremonies thus awfully given to Moses, went into very minute particulars, which were chiefly respecting the construction of the Tabernacle, the dress of those who were to minister in it, the instrumenta of Divine Service, and the ceremonies with which that service was to be carried on. The architecture of the structure itself, the design of its utensils, and of the priestly vestments, and that kind of laws for the regulation of Divine Service which wo now know as rubrics, were thus communicated to Moses by God Himself, and in the most solemn manner in which any revelation was ever given from Heaven. And when the revelation was completed, " the Lord spake unto Moses, saying, See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah : and I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship. . . . And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan : and in the hearts of all that are wise-hearted I have put wisdom, that they may make all that I have commanded thcc " [ExoD. xxxi. 1-G]. ■ Thus Divine Inspiration was given to the principal architects and superintendents of the external fabric by means of which Divine Service was to be carried on, as well as a Revelation of its structure, and of the ceremonial itself; and no words can heighten the importance and value which Almighty God thus indicated as belonging to ceremonial worship. Nor did this importance and value belong to ceremonial worship only in the early period of the Jewish nation's life. It was not given to them as a means of spiritual education, by which they should be gradually trained to a kind of worship in which externals should hold a less conspicuous position. Nothing whatever appears, in the revelation it.self, of such an idea as this; but the ceremonial is throughout regarded as having reference to Him in Whoso service it was used, looking to the Object of worship, and not to the worshippers. And accordingly, when the Jewish nation attained its highest pitch of prosperity, and probably of intellectual as well as spiritual progress, in the latter years of Da\'id and in the reign of Solomon, this elaborate system of ceremonial worship was developed instead of being narrowed. The magnificent preparations which David made for building the Temple arc recorded in 1 Chron. xxii., xxviii., and xxix.; and those which he made for establishing the service there, in 1 Chron. xvi., xxiii-xxvi.: the descriptions of tli,c structure and of the utensils being almost 46 a JRitual 31ntroDuction as minute and detailed as in the commandments of God on Sinai respecting the Tabernacle. In this more intellectual age of the Jewish nation, and for this developement of ceremonial worship, God vouchsafed to give inspiration to His servants for their work, as He had done to Bezaleel and Aholiab. When the Holy Bible gives the account of David furnishing Solomon with the designs for the Temple and its furniture, these significant words are added, " And the pattern of all that he had by the Spirit." Even more striking are David's own words : " All this the Lord made me understand in writing by His hand upon me, even all the works of this pattern. . . . The Lord God, even my God, will be with thee ; He will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the Lord" [1 Chron. xxviii. 12, 19]. The fulfilment of this prophetic promise is indicated in a subsequent place by the words, " Now these are the things wherein Solomon was instructed for the building of the house of God " [2 Chron. iii. 3] : and the Divine approval of all that was done is strikingly shewn in 1 Kings is.. S; 2 Chron. v. 11-14; and vii. 1, 2. Nor should the fact be over- looked that the most costly and beautiful house of God which the world ever saw was built, the most elaborate and gorgeous form of Divine Service established, by one who was no imaginative enthusiast, but by one whose comprehensive knowledge and astute wisdom exceeded those of any man who had ever before existed, and were perhaps greater than any learning or wi.sdom, merely human, which have since been known. Solomon was a man of science, an ethical philosopher, and a statesman, and with all these great gifts and acquirements he was also a ritualist. Thus the use of Ceremonial Worship in some form is she^vn to have existed even in the simple Patriarchal ages ; and to have been ordained in its most extreme form by God Himself in the times of Moses, David, and Solomon. Let it be reverently added, that it was this extreme form of Ceremonial Worship which our Lord recognized and took part in when He went up to Jerusalem to celebrate the great Festivals, and the restoration of which in its purity He enforced both at the beginning and end of His ministry by His " cleansing the Temple " from the presence of those who bought and sold there. The vain and empty private ceremonies which the Pharisees had invented met with the severe con- demnation of our Lord ; but there is not one act or word of His recorded which tends in the least towards depreciation of the Temple service ; or which can lead to the supposition that the worship of God " in spirit and in truth " is to be less associated with forms and ceremonies when carried on by Christians, than when it was offered by Moses, David, Solomon, and the Old Testament saints of many centuries who looked forward to Christ. The ritual practices of tlie Apostolic age are to some extent indicated in the New Testament, but as the Temple service was still carried on, and Jerusalem formed the religious centre of the Apostolic Church, it is clear that an elaborate ceremonial was not likely to be established during the first quarter of a century of the Church's existence. Yet this earliest age of the Church witnesses to the principle of ceremonial worshij), as the Patriarchal age had done ; and each foreshadowed a higher developement of it. A learned German ritualist has written thus on this subject : " On mature reflection, I am satisfied that the Apostles by no means performed the Divine Liturgy with such brevity, at least as a general rule, as some have confidently asserted. The faithful, whether converts among the Jews -or Gentiles, were accustomed to ceremonies and prayers in their sacrifices ; and can we suppose that the Apostles would neglect to employ the like, tending so greatly as these must do to the dignity of the service, and to j^romote the reverence and fervour of the worshipper ? Who can believe that the Apostles were content to use the bare words of consecration and no more ? Is it not reasonable to suppose that they would also pour forth some prayers to God, especially the most perfect of all prayers which they had learned from the mouth of their Divine Master, for grace to jjcrform that mystery aright; others preparatory to communion, and again, others of thanksgiving for so inestimable a benefit ? " [Krazer, de Liturgiis, i. 1-3.] But there are distinct traces of actual forms of service in the Acts of the Apostles, and in some of the Epistles. In the second chapter of the former, at the forty-second verse, it is said of the first Christians that they continued stedfastly in the doctrine [t« SiSaxfi] and in the fellowship [rfi Koivwvia] of the Apostles; and in the breaking of the Bread [rfi KXuaet tov ciprov], and in the prayers [rak Trpoaeuxnh] ', the two latter expressions clearly indicating settled and definite ceremonial and devotional usages with which the writer knew his readers to be acquainted. St. Paul's reference to a Sunday offer- tory [1 Cor. xvi. 1] ; to the obsenance of decency and order in the celebration of Divine Service [1 Cor. xiv. 40] ; to the ordinances, or traditions, which he had delivered to the Corinthians, and which he had received from the Lord Himself [1 Cor. xi. 2] ; and to the Divisions of Divine Service in his words, " I to tt)e Ipragcr TSoob. 47 exhort, therefore, that Urst of all, supplications [oej/o-eiy], prayers [irpoa-evx^'s], intercessions [evrev^ei?], and Eucharists [evxapicrriail, be made for all men " [1 TiJl. ii. 1], — these shew that an orderly and formal system was already in existence ; while his allusion to " the traditions " [ret? Trapaooa-et';], seems to point to a system derived from some source the authority of which was binding upon the Church. [See also Introd. to Liturg}'.] Such an authority would attach to every word of our Blessed Lord ; and when we know that He remained on earth for forty days after His Resurrection, and that during that period He was instructing His Apostles in " the things pertaining to the Kingdom of God " [Acts i. 3], it is most natural to suppose that the main points of Christian ritual were ordained by Him, as those of the Jewish ritual had been ordained during the forty days' sojourn of Moses on Sinai. It is to be remembered also that there are forms and ceremonies in use by the Church which were undoubtedly ordained by Christ, such as the laying on of hands in Ordination, the use of water and certain words in Holy Baptism, and the manual ceremonies at the Holy Communion. At a later period, when the Temple service had nearly or quite come to an end, when the tem- porary dispensation of a miraculous Apostolate was drawing to a close, and when the Church was settling into its permanent form and habits, St. John (the last and most comprehensive of the Apostolic guides of the Church) wrote the Book of the Revelation ; and several portions of it seem intended to set forth in mystical language the principles of such ceremonial worship as was to be used in the Divine Senacc of Christian churches. In the fourth chapter, the Apostle is taken up to be shewn, as Moses had been shewn, a " pattern in the Mount ; " and as that revelation to Moses began to be made on the Sabbath of the Old Dispensation, so it was " the Lord's Day " on which St. John was " in the Spirit," that he might have this new revelation made to him. As, moreover, the revela- tion made to Moses was one respecting the ritual of the Jewish system, so there is an unmistakeable ritual character about the \'ision first seen by St. John ; the whole of the fourth and fifth chapters describing a scene which bears a close resemblance to the celebration of the Holy Eucharist, as it was celebrated in the early ages of the Church, and as it is still celebrated in the East. The form and arrangement of churches in primitive times was derived, in its maiia features, from the Temple at Jerusalem. Beyond the porch was the narthex, answering to the court of the Gentiles, and appropriated to the unbaptized and to penitents. Beyond the narthex was the nave, answering to the court of the Jews, and appropriated to the body of worshippers. At the upper end of the nave was the choir, answering to the Holy Place, for all who were ministerially engaged in Di\'ine Service. Beyond the choir was the Bema or Chancel, answering to the Holy of Holies, used only for the celebration of the Holy Eucharist, and separated from the choir by a closed screen, resembling the organ screen of our cathedrals, which was called the Iconostasis. As early as the time of Gregory Nazianzeu, in the fourth century, this screen is compared to the division between the present and the eternal world [Carm. xi.], and the sanctuary behind it was ever regarded with the greatest reverence as the most sacred place to which mortal man could have access. " When," said St. Chrysostcjm in one of his sermons, " thou beholdest the curtains drawn up, then imagine that the heavens are let down from above, and that the Angels are descending." [Chkys. in Eph. Hom. iii.] The veiled door which formed the only direct exit from it into the choir and nave was only opened at the time when the Blessed Sacrament was admini.stercd to the people there assembled, and thus the opening of this door brought into yiew the Altar and the Divine mysteries which were being celebrated there. And when St. John looked through the door that had been opened in Heaven, what he saw is thus described : " And behold a Throne was set in Heaven, . . . and round about the throne were four and twenty seats ; and upon the seats I saw four and twenty elders sitting, clothed in white raiment ; and they had on their heads crowns of gold : . . . and there were seven lamps of fire burning before the Throne, . . . and before the Throne there was a sea of glass like unto crystal." Here is exactly represented an arrangement of the altar familiar to the whole Eastern Church, to the early Church of England, and to the Churches of Italy, France, and Germany at the present day, in which it occupies the centre of an apse in front of the seats of the Bishop and Clergy, the latter being jjlaced in the curved jmrt of the wall. And, although there is no reason to think that the font ever stood near the altar, yet nothing appears more likely than that the " sea of glass like unto crystal " mystically represents that lavcr of regeneration through ^^•hich alone the altar can be spiritually approached.^ Another striking characteristic of the ancient Church ' Neale says that reservoirs to supply water for use in Divine Service are sometimes found in the eastern part of Oriental churches. [Neale's Introd. to Holy East. Ch. p. 189.] In his Additions and Corrections he also says, " There is a well open rather in front of the place where the altar once stood in the Church of St. Irene in the Seraglio at Coustan- 48 a iRitual 3lntroriuction was the extreme reverence which was shewn to the book of the Gospels, which was always placed upon the altar and surmounted by a cross. So " in the midst of the Throne, and round about the Throne," St- John saw those four living creatures which have been universally interpreted to represent the four Evangelists or the four Gospels ; their position seeming to signify that the Gospel is ever attendant upon the altar, penetrating, pervading, and embracing the highest mystery of Divine Worship, giving " glory and honour and thanks to Him that sat on the throne, Who liveth for ever and ever." In the succeed- ing chapter St. John beholds Him for Whom this altar is jirepared. " I beheld, and lo, in the midst of the Throne, and of the four living creatures, and in the midst of the elders, stood a Lamb as It had been slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth." It cannot be doubted that this is our Blessed Lord in that Human Nature on which the septiformis gratia was poured witliout measure ; and that His appearance in the form of " the Lamb that- was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing," represents the mystery of His jjrevailing Sacrifice and continual Intercession. But around this living Sacrifice there is gathered all the homage of an elaborate ritual. They who worship Him have " every one of them harps," to offer Him the praise of instrumental music ; they have " golden vials full of incense, which are the prayers of saints," even as the angel afterwards had " given unto him much incense that he should offer it with the prayei's of the saints upon the golden altar which was before the Throne :"i they sing a new song, mingling the praises of "the best member that they have " with that of their instrumental music ; and they fall down before the Lamb with the lowliest gesture of their bodies in humble adoration. Let it also be remembered that one of the Anthems here sung by the choirs of Heaven is that sacred song, " Holy, Holy, Holy, Lord God Almighty, Which was, and is, and is to come," the Eucharistic use of which is traceable in every age of the Church. These striking coincidences between the worship of Heaven revealed to St. John and that which was and is ofifered at the altars of the Church on earth, wan-ant us in considering this portion of the Kevelation as a Di\dne treasury wherefrom we may draw the principles upon which the worship of earth ought to be organized and conducted. And the central point of the principles thus revealed is that there is a Person to be adored in every act of Divine Worship now, as there was a Person to be adored in the system which culminated in the Temple Service. This Person is moreover revealed to us as present before the worshippers. And He is further represented as our Redeeming Lord, the " Lamb that was slain," He Who said respecting Himself to St. John at the opening of the Apocalyptic Vision, " I am He that liveth and was dead, and am alive for evermore." This Presence was promised by our Blessed Lord in words which the daily prayer of the Church interprets to have been spoken with reference not only to Apostolic or Episcopal councils, but also to Divine Service : " Where two or three are gathered together in My Name, there am I in the midst of them " [Matt, xviii. 20]. It is cjuite imjiossible to view this promise in the light of Holy Scripture, and especially of that part of the Revelation which has been referred to above, without seeing that its fullest and most essential meaning coimects it with the Eucharistic Presence of Christ, the "Lamb as it had been slain." This truth so pervaded the mind of the ancient Church that in its primitive ages Di\ine Service consisted of the Holy Eucharist only ; ^ and the early Liturgies speak to Christ in such terms as indicate the most simple and untroubled Faith in the actual Presence of our " Master " and Lord. 3 Hence the Ceremonial Worship of the early Church was essentially connected with this Divine Service ; and to those who were so imbued with a belief in the Eucharistic Presence of their Lord the object of such ceremonial was self-evident. The idea of reflex action upon the worshipper probably never occurred to Christians in those times. Their one idea was that of doing honour to Christ, after the pattern of the four living creatures, the four and twenty ciders, the angels, and- the ten thousand times ten thousand and thousands of thousands who said " Worthy is the Lamb : " after the pattern of those who, even in Heaven, accompanied their anthems with the music of harps, and their prayers with the sweet odour of incense. The mystery of our Lord's Presence as the Object of Divine Worship lies At the root of all the tinople. This church," he adds, "is a splendid specimen of part of Christian worship. The "hours of prayer," now Byzantine architecture, and contains three or four rows in the ■ represented by our Mattins and Evensong, were derived synthrouus of the magnificent apse." ; from the Jewish ritual; and the Christians of Jerusalem ' It is observable that the incense is not a symbolical figure for prayer, but is said to be offered in combination with prayer. [Rev. viii. 3, 4.] * The Holy Eucharist was the only distinctively Christian evidently " went up to " those of the Temple Service while it lasted. ' See a prayer "for the King, " from the Liturgy of St. Mark, but addressed to the First Person of the Blessed Trinity. to tbe Prapcr IBook. 49 ceremonial practices of the Church : and a conviction that this Presence is vouchsafed chiefly through the Holy Eucharist causes the latter to become the visible centre fi'om which all ritual forms and cere- monies radiate. It is true that there are some ceremonies which may be said to belong to the organiza- tion of Divine Ser\ice ; but even that organization is linked on to acts of worship, since it is in the service of God, Who enjoins order, and exhibits it in all His works. But this latter class of ceremonies is not large, and scarcely affects the general principle which has been jJrcviously stated. There are, again, some ceremonies which may bo called educational or emotional in their purpose, but they are so only in a secondary degree ; and such a character may be considered as accidentally rather than essen- tially belonging to them. The principles of Ceremonial Worship thus deduced from Holy Scripture may be shortly applied to some of the more prominent particulars of the ritual of the Church of England, leaving exact details for the two subsequent sections of this Introduction, and the Notes throughout the work. 1. The local habitation pro\'ided for the welcome of our Lord's mystical Presence is provided of a character becoming the great honour and blessing which is to be vouchsafed. It is the House of God, not man's house ; a place wherein to meet Him with the closest approach which can be made in this life. Hence, if Jacob consecrated with the ceremony of unction the jDlace where God made His cove- nant with him, and said of it, " This is none other but the house of God, and this is the gate of heaven ; " so should our churches be set apart and consecrated with sacred ceremonies making them holy to the Lord. So also, because they are to be in reality, and not by a mere stretch of language, the Presence chambers of our Lord, we must regard them as the nearest to heaven in holiness of all places on earth by the virtue of that Presence. And, lavishing all costly material, and all earnest skill upon their first erection and decoration, we shall ever after frequent them with a consciousness that " the Lord is in His holy Temple," and that all which is done there should be done under a sense of the greatest reverence towards Him. 2. Hence too, the furniture of the House of God, the utensils or instrumenta necessary for Divine Service, should all be constructed with a reverent regard to the Person in Whose service they are to be used. Costly wood or marble, precious metals and jewels, used for such an object, do not minister to luxury, and have no direct and primary reference at all to those who will use them or look ujjon them. But as ministering to the honour of Christ our Lord they cannot be too freely used : nor need we ever fear of expending wealth or skill too abundantly when we read of the manner in which God accepted all that Solomon had done for His holy Temple at Jerusalem, and all the beauty and splendour with which He ,.is worshipped in Heaven. The same principle applies with equal force to the apparel in which the ministers of God carry on His Divine Worship ; surjDlice and albe, cope and vestment, all being used in His honour, and for no other jjrimary object whatever. If they are not necessary for the honour of God, the greater part of them are not needed at all. 3. The use of instrumental music, of singing, and of musical intonation, instead of colloquial modes of speech, arc all to be explained on the same ground. Universal instinct teaches that the praises of God ought to be sung, and that singing is the highest mode of using in His service the organs of speech which He has given us. An orderly musical intonation is used by priest and people in their prayers, that they may speak to their Maker otherwise than they would speak to their fellow-men, acknowledging even by their tone of voice that He is to be served with reverence, ceremony, and awe. 4. And, lastly, the gestures used in Divine Service are used on similar principles. Kneeling in prayer, standing to sing praise, turning towards the East or the Altar when saying the Creeds, using the Sign of the Cross, humbly bowing the head at the Name of Jesus or of the Blessed Trinity,^ — these are all significant gestures of reverence towards One Who is really and truly present to accept the ^ " When I enter a place of common pr.-vyer, as y" choir of a collegiate churcli or tlic bo<ly of a pariah cluircli or cliapel, I worship God by liumbly bowing of my body towards His holy altar, where I liave often exjjerjenced His most gracious and glorious presence, beseeching Him to bless and succeed me and my brethren in our joint and faitliful devotion. In like manner, prayers being ended, I again worship in mind and body His eternal and only adorable Majesty, and render Him humble and cordial thanks for the assistance of I^s Holy Spirit in all boundcn and public service tlirough Jesus Christ our T.ord. Hallelujah. I likewise lowly adore as often as I ap]iro.ach tlie boanl of our Lord beseecbing His speci.al aid, ami grace on my self and whole congreg.ation for the worthy and profitable performance of the Communion Office, the most solemn service of the Church. This liumilia- tion of my body and mind is due in public and in private for mo a vile and miserable sinner to the Kternal, most holy, most worthy, and most glorious and most merciful Maker and I'reserver of nie and all numkind : \\liom I can never too nuich, never enough adore, magnify, [jraisc, serve, and honour. God accept mo and my brethren. (Jod forgive us our irreligion, our hasty, careless, cheap, indecent, and imperfect devotion." [Dr. 1)ei;naI!D'.s JIS. Annotat. on Common J'raija; Bodl. l.ib. 11. '24.] Fuller notices that although Foxe was "no friend to the cere- monies," yet "he never entered .any church without ex- pressing solenm reverence therein." [Fuller's CA. Jlist. ii. 475, ed. 1S37.] 50 a IRitual :jntroouction worship which they offer ; One Who accepts such reverence from the holy Angels and the glorified Saints, and Who will not be otherwise than willing to receive it from His ministers and members in the Church on earth. These, then, are the principles of Ceremonial Worship which pervade the Book of Common Prayer ; and for the practical expression of which provision is made in the rubrics and in the ritual tradition to which the rubrics directly or indirectly point. They are principles which were origmally laid down with the most awful solemnity by God Himself; which were not abrogated by any act or word of our Lord when He was upon earth ; which were illustrated afresh on the first formation of the Christian Church in as solemn a manner as that in which they were originally enunciated ; which were practically adopted by those Christians who lived nearest to the time of our Lord's ministry and teaching ; and which have been followed out in -our own Church from the most ancient days. ^ The particular manner in which these Divinely revealed principles of Ceremonial Worship are practically applied to Divine Service as regulated by the present rules of the Church of England will be shewn in the following sections. SECTION 11 THE MUSICAL PERFORMANCE OF DIVINE SERVICE. The perfoi-mance of Divine Service may be regarded in a twofold relation ; as it affects the eye, and as it affects the ear. In other words, it may be considered as coming within the province, and under the superintendence of, one or other of the two representative Church officers, the Sacrist, who has charge of the Altar, Vestments, and other " Ornaments " of the Church and Ministers ; and the Precentor, who is the " Chief Singer " of the Church, and whose duty it is to regidate and conduct Divine Service in its musical aspect. It is with the latter that this Section -svill deal : and in doing so it must be observed by way of introduction that although the du-ections of the Prayer Book respecting the musical performance of Divine Service are but few, they imply much more than they express ; such a word as Evenso?!gf, or such brief injunctions as " here followeth the anthem ;" " then shall be said, or sung ;" " here shall follow ;" " then shall be read ;" " here the Priest and Clerks shall say ;" " these Anthems shall be sung or said ;" with many others, containing references to establisli^ practices, and requiring to be elucidated by historical explanations. Before commenting upon the musical dii-ections of the Prayer Book, it will be desirable, however, to say a few words respecting the ultimate foundation on which they rest ; that is, respecting the Divine authority for the employment of instrumental and vocal music in the worship of God. For this we must go to Sacred History. The earlier portions of that History may be passed over, as the notices of any definite and settled Ritual in Patriarchal times are but slight. We may pass over also the sojourn of the Chosen People in Egypt, their wanderings in the desert, and the unsettled period of their history in the Promised Laud. " In Egyi)t," writes Hooker, " it may be God's people were right glad to take some comer of a poor cottage, and there serve God upon their knees ; peradventure, covered with dust and straw some- times. ... In the Desert, they are no sooner possessed of some little thing of their own, but a Tabernacle is required at their hands. Being planted in the land of Canaan, and having David to be their King, when the Lord had given him rest, it grieved his righteous mind to consider the growth of his own estate and dignity, the affairs of Religion continuing still in the former manner. What he did propose it was the pleasure of God that Solomon his son should perform ; and perform in a manner suitable to their present, not to their ancient state and condition," etc. [Eccl. Pol. IV. ii. 4.] We must, therefore, look to the Davidic period of Sacred History as the earliest age in which the Church was able, through its outward circumstances, to give that full ritualistic form and expression to its worship which has ever since been so conspicuous a feature of it whether in the Temijle or the Church. The first great religious celebrations in David's^eign took place in connection with the removal of the Ark from its place of banishment (after it had been captured by the Philistines in the time of Eli) to its resting-place on Mount Sion. There were two grand Choral Processional Services in connection with this removal. The former of these, in consequence of certain ritual ii'regularities to tfje prapcr IBooK 51 which disijleased God, came to a sad and uutimely close [1 Chron. xiii. 8-12; xv. 11-lG]. The latter is the one which, as meeting with God's express approbation, especially demands our notice. It is in reference, then, to this second and successful ceremonial, that we read of David, by God's appointment, " speaking to the chief of the Levites to appoint their brethren to be the singers with instruments of musick, psalteries and harps and c}Tiibals, sounding, by lifting up the voice with joj^." " Thus all Israel " — the narrative proceeds — " brought up the Ark of the Covenant of the Lord with shouting, and with sound of the comet, and with trumpets, and with cymbals, making a noise \dih psalteries and harps " [1 Chron. xv. 28]. Nor was the work of Praise at an end. So soon as the solemn business of translating the Ark was over there was a special festival of Thanksgiving in commemoration of the auspicious event, and provision was also made for a continuous service of Praise. Hence David " appointed certain of the Levites to minister before the Ark of the Lord, and to record, and to thank and praise the Lord God of Israel;" some " mth psalteries and harps;" some to make "a sound with cymbals ;" besides "the priests with trumpets continually before the Ark of the Covenant of God." Then it was that " David delivered first this Psalm to thank the Lord [Ps. cv.] into the hand oi' Asaph and his brethren : ' Give thanks unto the Lord ; call upon His Name. . . . Sing unto Him, siny Psalms unto Him. . . . Sing unto the Lord, all the earth : shew forth from day to day His Salva- tion.'" And that the words of this Song should be practically realized, and the offering of Praise not cease with the festive occasion which had drawn forth the Psalm, we read of " Asaph and his brethren " being " left before the Ark of the Covenant to minister continually ;" of " Heman and Jeduthun," and others, " who were expressed by name," " being chosen to give thanks to the Lord, with trumpets and cymbals, . . . and with onusieal instruments of God" [1 Chron. xvi. 37, 41, 42] ; of a great company of Le\ites being set by David " over the Set-vice of Song in the House of the Lord, after the Ark had rest," who " ministered before the dwelling-place of the Tabernacle of the Congregation with singing " [1 Chron. vl 31, 32] ; and of" the singers, chief of the fathers of the Levites, . . . who were employed in that work day and night " [1 CnEON. ix. 33]. So highly developed, indeed, did the musical department of the Divine Service become, that we find David, later in life, enumerating no fewer than " four thousand, who praised the Lord with the instruments which I made to praise therewith " [1 Chron. xxiii. 5]. And lest we should deem these and kindred ritual arrangements of " the man after God's own heart," " the sweet Psalmist of Israel," to be mere private unauthorized exhibitions of strong musical and aesthetic taste on the part of an individual monarch, we are expressly told in one place, that " all these things were done according to . . . the commandment of The Lord by His Prophets " [2 Chron. xxix. 2-5]. Solomon carefully perpetuated all the musical arrangements of his father, and after the completion of his glorious Temple, according to the pattern shewn him by God Himself, he transferred thither all the " instruments " which David had made for God's service ; and there is abundant evidence in the magnificent ceremonial of the Temple Dedication, as well as in the account of his regulations for the subsequent maintenance of its Services, that he firmly established there an elaborate systeni of instru- mental and vocal ritual. As to subseqxicnt monarchs, in proportion as they neglected God, in that proportion did they cease to care for the Ritual of His House, and suffered the music of His Sanctuary to decline. And conversely, as any monarch was mindful of the Lord of Hosts, and zealous for His honour, so do we ever see one token of his zeal and devotion in his reverent attention to the Ritual and the Music of God's Holy Temple. Of Joash, of Hezekiah, of Josiah, the Holy Ghost recounts with special approbation their efforts for the restoration and encouragement of Church Music. When times grew darker, and when God's people fell away from Him, then they forgat that " God was their Strength, and the High God their Redeemer." Then followed the sad era of the Captivity when the harps of Sion were hung on Babel's willows. On the return from the Captivity we read of laudable and energetic attempts on the part of Ezra and Nehcmiah to restore the ancient choral worship, and with a certain amount of success : but it may be doubted whether the services of the later Temple ever reached so high a standard as that which characterized them in the Temple of Solomon. From this brief survey we learn that God's Church is emphatically " a singing Church ;" that music, vocal and instrumental, is designed, by His express appointment, to constitute one essential element, one necessary feature, one integral part, of His public Ritual ; that the absence of music and suitable ceremonial in the history of His ancient Church, in, in every case, not the result of His Will, but of man's sinful disregard of that Will ; an infallible sign, not of the faithfulness, but of the unfaith- fulness of His people. Nor has Christianity introduced any change in this respect. At no tune and in no manner has 52 a Eitual ^ntroOuction God ever given any word or sign to shew that He has altered His Will on this subject. Our Blessed Lord is not recorded to have said a word in disparagement of the general principle of Ceremonial Wor- ship, or of the ancient Eitual, or Music, of God's Church. It was one of His chief earthly delights to take part in that worship Himself: and an elaborately Ceremonial Worship was the only public worship which He attended while sojourning here below. He was first discovered in His youth in His Father's Temple. His first-recorded words are, " Wist ye not that I must be eV roii tov nar/JoV ixov ;" words which " remind the earthly mother that it was in the courts of His Heavenly Father's House that the Son must needs be found ; that His true home was in the Temple of Him Whose glories still lingered round the heights of Moriah.''^ Do wo not see Him here and elsewhere expressing in deed that which of old He expressed in word by the mouth of His " Sweet Singer," — " Lord, I have loved the Habitation of Thy House. . . . My soul hath a desire and longing to enter into the Courts of my God"? And even after the Ascension, while we read of our Lord's chosen ones meeting together for their private celebrations of the Blessed Eucharist in their own consecrated Oratory,- " the large Upper Room " (that sacred spot, hallowed first by the visible Presence of Christ, and then by the descent of the Holy Ghost), we find them exhibiting the effect of their Master's reverent example and teaching, by " continuing" none the less, " daily, tvith one accord, in the Temjile," for the public worship of God. Our Lord came, not to abolish, but to transfigure the old Ritual ; not to diminish, but to increase its glory ; to breathe into its dead forms a Divine and Life-gi\'ing Energy. Christian worship, at its first introduction, was not designed to supplant, but to supplement, the ancient Ritual. It was pro- bably simple in outward character, as being ouly lyrimte ; God's piMic worship being still intrusted to, and conducted by, the Ministers of the Old Dispensation. For a whole generation, the two went on simultaneously ; the public worship of the Old, the private worship of the New Dispensation. The two were ultimately to be fused together : the outward and expressive forms of the Old, adapted, under the guidance of the Holy Ghost, to clothe the august realities of the New. It is plainly recorded tvhen and tvhere the first Christian Service took place ; viz. on the eve of our Lord's Passion, and in " the large Ujiper Room " — hereafter to become the first Oratory of the Chris- tian Church. Though outwardly, it may be, without pomp and show, as bearing on it the shadow of the great Humiliation to be consummated on the morrow, yet has the world never beheld, before or since, a Service of such surpassing dignity, sacredness, and significance. Here we witness the meeting-point of two Dispensations ; the virtual passing away of the Law, and its transfiguration into the Gospel ; the solemn Paschal close of the Old Economy, the Holy Eucharistic Inauguration of the New. Here we see the whole Representative Church assembled together with its Divine Head. And here we find every essential element of Christian Wor.ship introduced and blessed by Incarnate God Himself. The grand central feature of the Service is the Holy Eucharist. Clustering round, and subsidiary to it, we find supplication, intercession, exhortation, benediction, excommunication, and Holy Psalmody : " after they had simg {vnv^'jrravTei), they went out to the Mount of Olives." Here, in the solemn Eucharistic Anthem which accompanied the first Celebration ; — the Celebrant, God Incarnate, " giving Himself with His own Hands ;". and the Leader of the Holy Choir, God Incarnate, fulfilling His own gracious prediction, " In the midst of the Church will I sing praise unto Thee " (v/uWia-w ae) — do we behold the Divine Source of that bright and ever-flowing stream of " Psalms and Hymns, and Spiritual Songs," which was to " make glad the City of God." In this august and archetypal Service, then, we see all those venerable essentials of Christian Worship which it would afterwards devolve upon the Church, under the guidance of the indwelling Spirit, to embody and express in her solemn Liturgies ; and for the clothing and reverent performance and administration of which it would be needful for her, under the same Holy Teaching, to borrow and adapt from that Divine Storehouse of Ritual which God had jjrovided in the ancient Ceremonial. ' Ellicott's Historical Lectures on the Life of our Lord, p. 93, 1st ed. - The English version, "breaking bread from house to house" [Acts ii. 4(5], would lead us to imagine, if it suggested the Eucharist at all, tliat this solemn Breaking of the Bread of Life — that " Bread wliioli is tlie Communion of the Body of "filling the whole House where they were sitting;" — the "Large Upper Room," where tlie first Eucharist had been celebrated, where our Lord had appeared on two consecutive Sundays — "tlie Upper Room" \j<) virepuov. Acts i. 13], to which our Lord's chosen servants resorted after the Ascension in obedience to His command that they should not depart Christ " — took place irregularly, now in one private house, I from Jerusalem, but wait there for His Promised Gift, and now in another. Tliis is not, however, the meaning. Kar' ' "where abode Peter, and James, and John, and Andrew, oIkov is not at any house, but "at home," at one particular Philip," with tlie rest, who " all continued witli one accord house, or home. And the then Home of the Infant Church in prayer and supplication, with the women, and Mary the was that Sacred Place where the Holy Ghost had descended, ' Mother of Jesus, and with His brethren." to tf)C Prapct IBook. 53 But the chief point for us, at present, is this ; that in the "Hymn" of our Ever-Blessed Redeemer we meet with a iiew, and, if possible, more constraining warrant for the use of Music in Divine Worship. We learn that the " Service of Song," ordained of old by God for His Church, and commended by so many marks of His approval, so far from being discountenanced by our Lord, was deliberately sanctioned, appropriated, perpetuated, re-consecrated, by His own most blessed practice and example. Music was henceforth, no less than of old, to form one essential element in Divine Worship. Nor must we fail to notice that, as music was doubtless intended to find its appropriate place throughout the entire offices of the Christian Church, even as the threefold division of Church Music into " Psalms, and Hymns, and Spiritual Songs," ^ twice emphatically repeated by the Holy Ghost, would seem to indicate, so its special home is the Liturgy. Wherever absent, it should not be absent there : and the immediate juxta- position of the Words of Institution, in both Gospels, with the mention of the Hymns, may be reve- rently conceived to teach this. So also does the Church seem instinctively to have felt : regarding the Holy Eucharist as the great centre round which her songs of praise should cluster and revolve ; the great source from which they should take their rise, and flow forth. Pliny's mention of the early morning meetings of the first Christians to offer Divine Worship and sing hymns to Christ, probably refers to their Eucharistic assemblies. And Justin Martyr's expression must have a similar allusion, when he speaks of their offering ujj " solemn rites and hymns," Ho/ttTra? Ka\ ij/uvovs, — where the word Ho/iTra? is interpreted by Grabius to denote the solemn prayers "in Mysteriorum Celebratione." [A270L i. 13.] With regard to the nature of the music used in God's Church in early times, we are utterly in the dark. Over the grand old Temple Music, in fact over the whole of the ancient Jewish Ritual Song, there is an impenetrable veil hanging. There are doubtless natural reasons which may, in a measure, account for the fact ; especially this, that the ancient Jews seem to have possessed no musical characters ; so that the melodies used in their services have been traditional, and as an inevitable consequence, more or less at the mercy of the singers. And we must further bear in mind that, ever since the woful time of the Captivity, the Holy Nation, instead of maintaining its ancient grand Theocratic independence, has been in subjection successively to all the great powers of the world ; to the Baby- lonian, Medo-Persian, Grseco-Macedonian dynasties ; then, in turn, to Egypt and Syria ; then to the mighty power of Rome. When we consider this, and take into account also their intestine factions, their constant imfaithfulness to God, the gradual loss therefore of their inward strength and glory, and, with these, of the beauty and comjjleteness of that perfect Ritual which at once clothed, expressed, enshrined, and preserved their Holy Faith; it is no matter for wonder that, even before their dispersion into all lands, the memory of much of their own ancient music had faded away, and their Church song had lost its character, under the ever-varying heathen influences to which it had so long been inciden- tally subjected. From the modern Je^\dsh music we can leam nothing. Music, we are told, has been authoritatively banished from the Sjmagogue ever since the destruction of Jeiiisalem ; the nation deeming its duty to be rather to mourn over its misfortunes in penitential silence, until the Coming of Messiah, than to exult in songs of praise. Hence the music which still practically exists in so many Jewish congregations throughout the world is more or less arbitrary, and destitute of traditional authority." We are in equal doubt as to the nature of the ancient Christian music. All wc know is, that anti- ' Kph. v. 19; Col. iii. l(i. In this threefold division it is scarcely possible to miss sonic special secret relation witli the three several Persons of the Ever- Hlessed Trinity. (1) The " fsahnu," (lowing to ns from, and uniting us to, the Old Dispensation, primarily lead us up to, and reveal to us, "the Fallitr of an infinite Majesty." (2) Tlie " Ili/nuiM," originating, as we have seen, from the Eucharistic Hynm in the Upper Iloom, bring us into special connection with our Lord jexus Clirist. (3) Tho "Spiritual Songs," as their very name indicates, rather represent the free, unrestrained outbreathings in Holy Song of that Divine Spirit which animates and inspires the Body of Christ. So that we find the Jirnt in our Psalters ; tho second chiefly in our Liturgical Hymns, "(iloria in Kxcelsis," "Ter Sanctus," and tho like ; the third in our metrical songs, or odes, — those songs in which Christian feeling has ever delighted to find expression. The first class is rather occupied with God Himself; the second, with God in Ilia dealings with man through tho One Mediator ; the third, with man in his dealings with God, tlirough the Spirit of God quickening him. Reverence and devotion speak in the first ; dogma finds utterance in the second ; Christian emotion in the third. - Dr. I'lurney says that "tho only Jews now on tho globe who have a regular musical establisliment in their Syn.agoguo arc the Germans, who sing in parts ; and these preserve some old melodies or chants which are thouglit to be very ancient. " Padre Martini collected a great number of tho Hebrew chants, wliioh are sung in the did'orcnt synagogues through- out Europe. Dr. Burney has inserted several of these in his History of Music. But, with a single exception, they shew not even the remotest affinity to the Gregorian system of melody ; nor, in the sequence of their notes, any possible observance of the ecclesiastical modes or scales. There ia, however, one exception. One single melody bears so strange a resemblance (probably purely accidental) to a Church Cliant, that it is worth preserving. Transcribed into modem notation, ami written in a chant form, with simple harmony, it is as follows : — 54 3 Bitiml ^ntrooiiction phonal singing was at a very early period introduced : in fact, there can be no reasonable doubt that it was a heritage bequeathed to the Christian Church from her elder Jewish sister, and that the Author of it was none other than the " Chief Musician " Himself. It was at Antioch, however, that the practice seems first to have systematically established itself, and from thence it ultimately spread over Chris- tendom. Antioch was a city of great importance in the history of Church Music, for the Church there was the one which, next in order after that of Jerusalem, rose to pre-eminence, and it was in a special way the mother and metropolis of Gentile Christendom. The account which Socrates gives of the beginning of antiphonal singing in this city is too interesting to be passed over. " Now let us record whence the hymnes that are song interchangeably in the Church, commonly called Antemes, had their originall. Ignatius, Bishop of Antioch in Syria, the third Bishop in succession from Peter the Apostle, who was conversant, and had great familiarity with the Apostles, saw a vision of Angels which extolled the Blessed Trinity with Hymnes that were sung interchangeably : and delivered unto the Church of Antioch the order and manner of singing expressed in the Vision. Thereof, it came to passe, that every Church received the same tradition. So much of Antemes." [Sockat. Eccl. Hist. vi. 12, Hanmer's transl., 1636.] • Antioch, as capital of SjTia, capital also of Roman Asia in the East, became a great intellectual as well as theological centre, and it appears to have been the city in which Church Song first worked itself into shape ; where Jewish tradition and Gentile intelligence met and blended ; where the ancient Hebrew antiphonal system of Psalm recitation, and the shattered fragments of the old Ritual Song, allied themselves with, and were subjected to the laws of, modem Grecian musical science. It seems almost certain that Church music is rather Greek than Hebrew in origin. Hellenism had long been doing a Providential though subsidiary work in preparing the world for Christianity. And though Greece had fallen under the iron grasp of the power of Rome, she had, in turn, subdued her conquerors to her literature, her language, and her arts. In the department of Christian Song, then, in the Church's first essays at giving musical expression to her sacred services, no doubt she would be mainly indebted to the science and skill of that nation which had already furnished her with a language, and which yet ruled the intellect of the world. The very names of the (so-called) ecclesiastical modes, or scales, — Dorian, Phrygian, Lydian, Mixo-Lydian, etc., — bear incidental testimony to this fact, but perhaps the Church's metrical hymn-music is that branch of her song which is most directly and immediately borrowed from ancient Greece. We find the old Greek and Roman metres freely employed in the ancient Christian hymns ; and doubtless the music to which they were first allied bore no very remote resemblance to that used in the heathen temples. Metrical hymns appear to have been first used (to any extent) by heretics, for the promulgation of their tenets ; and then by the Church, with the view of counteracting heretical teaching, and popu- larizing the true faith. St. Chrysostom's attempts to overcome attractive Arian hymn-singing at Constantinople with more attractive orthodox hymn-singing, are well known. Socrates tells us of " the melodious concert and sweet harmony in the night season ;" of the " silver candlesticks, after the manner of crosses, devised for the bearing of the tapers and wax candles," presented to the good Bishop by " Emloxia the Empress," and used by him to add beauty to his choral processions. It was shortly before this j^eriod that St. Ambrose had introduced into the West the system of Hymn -singing and Antiphonal Psalm-chanting. He is said to have learned it at Antioch, and to have brought his melodies thence. Responsive singing seems never to have been practised in the West till his time, and the circumstances attendant upon its introduction — for the purpose of relieving his people in their nightly ser\'ices during the Arian Persecution — form an interesting episode in Church History. St. Augustine's touching account of the effect produced upon himself by the psalms and hymns in St. Ambrose's Church in Milan has often been quoted, and is well known. And it is in reference to the period just referred to that be informs us that " it was then ordained that Melody to the Title of the LI. and other Psalms, or Lamnatzeach, i.e. "To the Chief Musician," aa sung by the Spanish Jews. (Original Key F.) ,! r - j ^ r:r W^ iS: Jff ^2 /=5 i4«iJ HSW (S ^ (^ '^ mf ' ^^ -S) El^SE ^Wt to tf)e Iprapcr T6oofe. 55 the Psalms and Hymns should bo simg 'secundum morem Orientalium partium ;'" and that from Milan this Eastern antiphonal system spread throughout all parts of Western Christendom. [Aug. Conf. ix. 7.] It is very difficult to ascertain accurately (and this is not the place to discuss) the exact nature and extent of the influence exerted by St. Ambrose over the Music of the Church in the West. That his influence was very considerable is shewTi by the fact of the extended use of the term " Cantus Ambrosianus " for Church song generally. Possibly this wide use of the term may account for the title given to the old melody of the " Te Deitm," which — certainly, at least, in the form in which it has come down to us — cannot be of the extremely early date which its name, " The Ambrosian Te Deum," would appear to imply. But the name of St. Ambrose as a musical reformer was eclipsed by that of his illustrious successor St. Gregory, who flourished about 200 years after. As Church Song was all " Ambrosian " before his time, so has it, since, been all " Gregorian." The ecclesiastical modes, or scales, were finally settled by him ; until the time when Church Music broke through its trammels, rejected the confined use of modes and systems essentially imperfect, and, under the fostering influence of a truer science, developed its hidden and exhaustless resources. Without entering into any detail respecting the ancient Church scales, it may not be out of place to state thus much : — I. The four scales admitted by St. Ambrose, called the Dorian, Phrygian, Lydian, Mixo-Lj^dian (modifications of the ancient Greek scales so named), were simply, in modem language, our respective scales of D, E, F, G, without any accidentals ; the melodies written in each ranging only from the keynote to its octave, and ending properly on the keynote, thence called the " final." '^ Now each particular scale had its own reciting note (or "dominant"), generally b, fifth above the final. Thus (had there been no exception) we should have had : — The respective \ F / ^^^ their corresponding "finals " of the j F i " '^^ominccnts," or notes 4 scales ( G ; ^°^ recitation But there was one exception. For some reason or other, B was not approved of as a recitation note ; and hence, in the second scale, C was substituted for it. II. To each of these four scales St. Gregory added a subordinate, or attendant scale — ^just as, in the ancient Greek system, each " principal " mode had two subsidiary, or " plagal," modes ; the one below (inro) it, and the other above (virep) it — beginning four notes heloiv it, and therefore characterized by the prefix viro {hypo, or under). i Thus, to St. Ambrose's 1st (or Dorian) mode, St. Gregory added a Hypo-Donan. To his 2nd (or Phrygian) „ „ //7//)o-Phrygiau. „ 3rd (or Lydian) „ „ Hypo-Lydian. „ 4th (or Mixo-Lydian) „ „ Hypo-^iiixo-Lydian. So that the number of the scales, instead of four, became eight. Each added scale is essentially the same as its corresponding " principal " scale ; the " final " (or keynote, so to speak) of each being the same. Thus, D, for instance, is the proper final note for melodies, whether in the Dorian or Hypo-Dorian mode. The only points of difference between St. Gregory's added, and St. Ambrose's original, scales are these : — 1. That each added scale lies a fourth beloiu its original. Thus, while the melodies in the four primary scales lie respectively between D, E, F, G, and their octaves ; the melodies in the " plagal," or secondary, scales lie between A, B, C, D, and their octaves. 2. And next, that the recitation notes (or dominants) of the two sets of scales are different ; those of the added scales being respectively F, A, A, C. ' It is not meant that all the chants or mcloiliea in each mode do really end on the " final ; " but that this is the note, in the scale, on which a melody, which came to a full close, tcoidd naturally tcrminato. 56 a IRitual Inttotiuction Thus the eight scales as finally settled by St. Gregory are as follows Name. 1st. Dorian 2nd. Hjq^o-Dorian 3rd. Phrygian 4th. Hy]3o-Phrygian 5th. Lydian 6th. Hyjjo-Lydian 7th. Mixo-Lydian 8th. Hypo-Mixo-Lydian ^ange of 8 notes, "Final" (or bcginninrj from Keynote). D D A D E E B E F F F G G D G ' Dcmiinant " (or Recitimj note). A F C A C A D C In strict Gregorian song the notes were all of uniform length ; and the only accidental ever allowed was the B flat. It was necessarily by slow degrees that Ritual song assuined its full proportions, and the Divine Service clothed itself, in all its parts, with suitable musical dress. Monotonic Recitative forms the basis of "plain song." In fact, in early times it would appear that, except in the Hymns, Church Music was exceedingly simple in character. St. Augustine tells us that St. Athanasius strongly discouraged the use of much inflexion of voice and change of note in the saying of the Divine Office. He would even have the Psalms sung almost in monotone: a practice, however, with which St. Augustine's keen musical susceptibilities could not bring him wholly to sympathize. From the simple monotone, the other portions of the plain song little by little develope themselves. The bare musical stem becomes ever and anon foliate: its monotony is relieved with inflexions recurring according to fixed rule. Then it buds and blossoms, and flowers into melodies of endless shape. When the musical service of the Western Church became m a measure fixed, it consisted mainly of the four following divisions : 1. There was, first, the song for the prayers, the " Cantus CoUectarum," which was plain monotone.^ 2. Secondly, there was the song for the Scripture Lections, the " Cantus Prophetarum," " Episto- larum," " Evangelii," which admitted certain inflexions. These inflexions were for the most part of a fixed character, and consisted (ordinarily) in dropping the voice, — a. at each comma or colon, a minor third (" accentus medius ") ; ^. at each full-stop, a perfect fifth (" accentus gravis ").- The same rule was followed in intonating the versicles and responses, the versicle and response together being regarded as a complete sentence ; the close of the former requiring the " mediate," the close of the latter the " grave " accent.^ 3. The third division embraces the Psalm-chants. These seem originally to have followed the rule of the " Cantus Prophetarum ;" to have consisted of plain monotone, relieved only by one of the " accents " at the close of each verse. In course of time the middle, as well as the end of the verse, came to be inflected. The inflexions became more varied and elaborate ; the result being a whole suc- cession of distinct melodies, or chants, following the laws of the several ecclesiastical modes. 4. As the third division admitted of far greater licence than either of the two former (ultimately, of very considerable melodic latitude), so was the fourth division more free and unrestrained than all. ' In the Roman use the monotone was unbroken ; but in the ,Sarum use there was generally the fall of a perfect fifth (entitled the " grave accent ") on the last syllable before the Amen. IC2I A - men. - But in case the clause ended with a monosyllable, the fol- lowing variations took place : — The "accentus medius "^ izz: gave way to the "accentus modcratus," or interrogativus," 122: /3. And the " accentus gravis " -} 32^ to the 'accentus acutus,' It is noticeable that while the Church of England (following the lead of Merbecke) has retained the use of the " mediate " and " moderate " accents, she seems practically to have parted with the "grave" and the "acute;" but the acute is still used for the Preces in Lincoln Cathedral. 3 Or their substitutes, in case of a monosyllabic termination. See the preceding note. to tfte IPragcr Tgoofe. 57 This embraces the music for the Hymns, metrical or prose ; for Prefaces, Antiphons, and the like. From these any continuous recitation note disappears altogether, and an unrestricted melody is the result. Church Song has passed through many vicissitudes ; becoming at times viciously ornate, debased, and emasculate. So long as the people took part in the service, the music was necessarily kept very simple. When they ceased to participate, and the ser\'ice was performed for them, the once simple inflexions and melodies became expanded and developed, — ten, twenty, or more notes being constantly given to a syllable ; and the plain song became the very reverse of plain, and for purposes of edifica- tion welhiigh useless. Many protests were from time to time issued ; but it was not until the period of the Council of Trent, in the sixteenth century, that really effectual and energetic measures were taken to arrest the growdng evil. At that time the laborious task of examining and revising the Plain Song of the Western Church was intrusted, by the musical commissioners appointed by the Council of Trent (one of them the great St. Carlo Borromeo), to Palestrina, who chose for his principal coadjutor the pains- taking Guidetti. But twenty years before Palestrina had set about his toilsome work a similar movement had been initiated in this country, in connection with our revised Office-books. When the great remodelling of our English Services took place, earlier in the same century ; when the ^ „ . , „ . o p ,11 ™^ Music of Eng- energetic and successful attempt was made to render them once more suitable, not lish service- only for private and claustral, but for public congregational use, and at the same time ''°°''^- to disencumber them of any novelties in doctrine or practice which in the course of ages had fastened round them ; when the old Mattins, Lauds, and Prime of the Sanim Breviary were translated into the vernacular, compressed, and recast into the now familiar form of our English " Mattins," or " Morning Prayer," and the Vespers and Compline into that of our " Evening Prayer," or " Evensong ; " the question of the music for these rean-anged Offices forced itself upon the notice of our Church rulers. And it is most interesting to note how the same wise conservative spirit, which had guided the changes in the v:ords, manifested itself in the corresponding changes in the music with which those words were to be allied. Radical alteration in either department there was none, simplification being the main object. And thus, in the province of Church Music, the great aim was not to discard, but to utilize the ancient plain song, to adapt it to the translated Offices, to restore it to something more of its primitive " plain- ness," to rid it of its modern corruptions, its wearisome " neuvias " and ornaments and flourishes ; so that the Priest's part., on the one hand, might be intelligible and distinct, and not veiled in a dense cloud of unmeaning notes, and the people's part, on the other, so easy and straightforward as to render their restored participation in the public worship of the Sanctuary at once practicable and pleasurable. It has been hastily imagined by some in modern days that our great liturgical revisionists of the sixteenth century designed to abolish the immemorial custom of the Church of God, alike in Jewish and Christian times, of saying the Divine Service in some form of solemn musical recitative, and to introduce the unheard-of custom of adopting the ordinary colloquial tone of voice. But such a serious and uncatholic innovation never appears to have entered into their heads. The most that can be said of our English Post-Reformation rule on this subject is, that in case of real incapacity on the part of the priest, or other sufficient cause, the ordinary tone of voice may be employed ; but this only as an exceptional alteniative. The rule itself remains unchanged, the same as of old. The Rubrical directions, " read," " say," " sing," expressed in the old technical language, are sub- stantially what they were before. The first of these words, " logcrc," was the most general and com- prehensive; merely expressing recitation from a book, without defining the "modus Icgcndi," or stating whether the recitation was to be plain or inflected. The usual modes of recitation are expressed in the words "say" and "sing;" the former ("dicere") pointing to the simpler, the latter {" cantarc") to the more ornate mode. Thus the old " legcre " inirjld signify (and often did) ornate singing ; and it might signify (and often did) plain monotone ; and it is observable that the words " say " and " sing " are often employed interchangeably in the old rubrics, when their specific distinctions do not come into prominence. ^ The same holds good as to our jjrcsent Book. For instance, in one place we find a rubric ordering ' "How (lepe and inw.irde comforte shoulde yt be to you to synge and rede and say thys lioly seruyce." [Our Lady's Mirror, K. E. T. Soc. ed. p. 10.] 58 a Eitual 3lntroDuction that the Athanasian Creed shall be " read here." Now, the point of this rubric being the particular position in which the Creed shall be recited, and not the particular mode of its recitation, the general term " legere" is employed. The "modus legendi" is determined by other rubrics, which prescribe that it may be " either said, or sung ; " which allow (that is) of both modes of choral recitation, either the plain or the ornate ; either the simple monotone, or the regiilar chant. The same thing occurs in another rubric, which (like the fonner), dealing with the positio^i, not the mode, orders the " Venite " to be " read " in a certain place. Now the general term " read " in this instance is obviously equivalent with the word " sing ; " the Church of England always contemplating that the Psalms shall be not said on the monotone, but sung to regular chants.'' The two works which directly illustrate the mind of the English Church as to the musical render- ing of her reformed Service are, 1st, the Litany published by Cranmer with its musical notation (the first instalment of our Book of Common Prayer) ; and, 2ndly, the more important work containing the musical notation of all the remainder of that Book, edited (plainly under the Archbishop's supervision) by John Merbecke, and published " cum privilegio " in the same year with the first Prayer Book of Edward YI. A word or two may be said respecting both these publications. 1. The Litany was published in 1544 in a work entitled "An exhortation unto praier thought mete by the King's Majestic and his clergie, to be read &c. Also a Litany with suffrages to be said or sung." Now this Litany was set to the beautiful and simple old Litany chant still used in most of our Cathedrals and Parish Churches where the service is chorally rendered. It was republished by Grafton, with harmonies in five parts, a month after its first appearance. Some twenty years afterwards it was again harmonized by Tallis ; and it has been harmonized and set in different forms by many of our English Church musicians. 2. The other publication was entitled " The Booke of Common Praier noted," wherein " is con- teyned so much of the Order of Common Praier as is to be song in Churches." Like the Prayer Book itself, it contains nothing absolutely neiv: the old English Service Music being simplified, and adapted to our revised and translated Offices. The adjustment of the musical notation is as follows : — i. For the Prayers, the old " Cantus Collectarum," or simple monotone, is used.- ii. For the Versicles and Responses, the old inflected " Cantus Prophetarum." ^ iii. In the Scripture Lections, however, it seems manifest that it was not in contemplation to retain the use of this last-mentioned inflected song, which of old appertained to them. In the Pre-Reforma- tion Service-books the " Capitula " and the Lections were generally very short ; the latter being moreover broken and interrupted by Antiphons. Here, inflected musical recitative might not be inappropriate. But to sing through a long lesson from the English Bible in the same artificial method would be plainly wearisome, if not somewhat grotesque.* Hence our rubric ordered that " in such places where they do sing, then shall the lesson be sung in a 23?ai7i tune, after the manner of distinct reading ; and likewise the Epistle and Gospel." Now here the emphatic word appears to be "plain" as opposed to " inflected ;" and the object of the rubric, to recommend the substitution of the " Cantus Collectarum," or monotone, for the Lessons, Epistle, and Gospel, in place of the ancient " Cantus Prophetarum." It is needless to point out, by the way, in the face of a rubric which defines the mode in which even the lessons are to be " sung," how little idea there was on the part of our Liturgical Revisers of interfering generally with the ancient musical performance of Divine Service. It may not be out of place here to remark, that the above rubric which ordered the "plain tune " for the lessons, was, after the lapse of above a century, ultimately withdrawn. The Puritans strongly urged its withdrawal at the Savoy Conference, prior to the last Review in IGGl. Our Divines at first refused to yield, alleging that the objections urged against the use of monotone for Holy Scripture were groundless. However, they gave way at last : and it is, perhaps, happy that they did. For, while in the case of solemn public addresses to Almighty God, the grave, devout, unsecular, ecclesiastical recita- tive is alone appropriate ; in the case of addresses to man, even though they are lessons of Holy Scrip- ' " The Psalter, or Psalms of David, pointed as they are to be xung (or said) in Churches." The Psalter, we see, is speci- ally pointed for singing : the pointing itself plainly expressing the mind and wish of the C'liurch. The "say" only gives a permissible alternative where there is no choir. ' In two instances (but only two) Merbecke has adopted a ! note on Palm Sunday. special peculiarity of the Sanim (as distinguished from the Roman) Kite, in the employment of the grave accent {see p. 56) on the last syllable of the collect preceding the "Amen." ' See also p. 56. ■* See, however, an instance of this method described in a to tf)C l^rapcr 15ook. 59 ture, which are read for purposes of instruction, a freer and less formal mode of utterance seems alike suitable and desirable. iv. The Te Deum is set to the ancient Ambrosian melody, simplified and adapted to the English words from the version given in the Sarum Breviary. V. The other Canticles and the Psalms are assigned to the old Gregorian chants. The Book does not actually contain the Psalter with its chants (just as it does not contain the Litany with its music, which had been already published). A simple Gregorian melody (8th tone, 1st ending) is given for the " Venite ;" after which is added, " and so forth with the rest of the Psalms as they are appointed." The primary object of this was, probably, to keep the Book in a reasonably small compass, and avoid the great additional expense of printing a musical notation for each verse of the entire Psalter. But partly, no doubt, it was the uncertainty then felt (and even to the present day, to some extent experi- enced) as to the best mode of selecting and adapting the old chants to English words, which caused the editors instinctively to shrink from the responsibility of so soon determining these delicate points, and to prefer leaving it to the different Choirs and Precentors to make experiments, and adapt and select according to their own judgement. There is no proof that it was intended to fasten this par- ticular book ujjon the English Church. It was probably of a tentative and experimental character. It was put forth as a companion to our Revised Service-book, as a practical explanation of its musical rubrics, and as also furnishing examples and specimens of the way in which the framers of our vernacular Offices originally contemplated that they should be allied with the old Latin Eitual Song. vi. In the music for the Hallelujah (" The Lord's Name be praised "), for the Lord's Prayer in the Post-Communion, and for the Kyrie (the melody of the latter borrowed from the Sarum " Missa pro Defunctis "), we find merely the old Sarum plain song reproduced in simplified form. vii. The Nicene Creed, the Oloi'ia in Excelsis, and the Offertory Sentences appear to be all original settings, although they are, as is sufficiently evident, founded, to a considerable extent, on the old Church plain song. From what has been said it will incidentally appear, 1st, how fully determined were our sixteenth- century Revisionists that the Offices in their new fonn should not lose their old choral and musical character ; and thus that Divine Service should still continue what it had ever theoretically been, a "Service of Song;" and, 2nd, how earnestly anxious they were that the music should be of a plain and simple character, so that it might be a real aid in the great object they had before them, that of restoring to the people their long-suspended right of due and intelligent participation in the public worship of the Sanctuary. In illustration of these points, Cranmer's letter to Henry YIII., dated Oct. 7, 1544, is interesting; and although it is printed entire at p. 21, it is necessary again to refer to it in connection with our present subject. After speaking of the English Litany already published with musical notation ; and of certain other Litanies, or " Processions," which he had been preparing, and which he requests the King to cause to be set to music, on the ground that " if some devout and solemn note be made there- unto," " it will much stir the hearts of all men to devotion ;" he proceeds to offer his opinion as to the kind of music suitable for these Litanies, as also for other parts of the Service : — " In mine opinion the Song that .shall bo made thcreinito would not be full of notes, but as near as may be for every syllable a note ; as be, in the Matins and Evensonr;, ' Venite,' the Hymns ' To Deum,' ' Bencdictus,' 'Magnificat,' 'Nunc Dimittis,' and all the Psalms and Versicles ; and, in the Mass, 'Gloria in Excelsis,' 'Gloria Patri,' the Creed, the Preface, tlie ' Pater noster,' and some of the ' Sanctus ' and ' Agnus.' As concerning the ' Salve, festa dies,' the Latin note, as I think, is sober and distinct enough ; wlicreforc T have travailed to make the verses in English, and have put the Latin note unto tlie same. Nevertheless, they that be cunning in singing can make a much more solemn note thereto. I made them only for a proof, to see how English would do in song." ' The last portion of this letter introduces a subject on which it is necessary to add a few words viz. the use of Metrical Hymns in public worship. Craimier himself was most anxious to have retained the use of them, and with that view set about translating the Breviary Hymns. But he was so dissatisfied with his attempts, that eventually ho gave up the idea. This loss was a serious one, and soon made itself experienced. Fervent Christian feeling must find means of expression ; and if not provided with a legitimate outlet, such as the Hymns ' For the Jlelody of the Hymn " Salve, festa dies," see the " Hymnal Noted," No. 62. 6o 9 IRitual 3!ntroDuction of the Church were intended to furnish, will vent itself in ways irregular, and, perhaps, in unorthodox lann-uajre. It is difficult to ascertain the exact time when the practice of popular Hymn and metrical Psalm singing established itself in connection with our revised Kitual, though independently of its direct authority. Such singing was in use very early in Elizabeth's reign, having doubtless been borrowed from the Protestants abroad. For the puriDose of giving a quasi-official sanction to a custom which it would have been very unwise to repress (and thus, through a sort of bye-law, to supply a practical want in our authorized public Ritual), it was ordained, by a Royal Injunction in the year 1559, that, while there was to be " a modest and distinct song so used in all j^arts of the Common Prayers in the Church that the same might be understanded as if it were read without singing ; " (in other words, while the old traditional plain song, in its simplified form, is to be employed throughout the whole of the service ; yet,) " for 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 an 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 resnect that the sentence [('.e. sense] of the hymn may be imder- standed and perceived." To this Injimction of Queen Elizabeth we owe our modem Anthem ; on which it is necessary to add a few words. The term itself is merely an Anglicized synonym of the word Antiphon. Its old spelling was Antem, Anteme, or Antempne} Its origin is the Greek word avTiipuivov, or rather avTitjxava {anti- phona : neut. plur.), which is the old ecclesiastical term. From antiphona comes the Italian and Spanish antifona, as well as the old English form antephne, and the Anglo-Saxon antefn. Now, just as the Anglo-Saxon word ste/fi. (the end, or prow, of a ship) became stem in English, so did Antefn become Antem. The further change of the initial ant into anth is merely parallel with the correspond- ing change of the old English te and ta into thee and that? From the fact of Barrow in one of his sermons spelling the word " Anthymn," Dr. Johnson and others have hastily inferred that its true origin is to be traced in avrl vfivo? or avQvfxvo^ (anti-hymnus, or anthyvinus), which would give it the meaning of a responsive hymn. And it is by no means improbable that the accidental similarity in sound between the final syllable of " Anthem " and the word "hymn," coupled with the fact of the intelligible, and in a measure correct, meaning which this plausible derivation would seem to afford, has not been without its influence in determining the popular sense of the word itself But there is not a vestige of authority for this latter derivation, and it is certain that (poovi], not ufjLvo?, is the root out of which " Anthem " grows. In its earliest form, the Anthem, or Antiphon, seems to have been a single verse out of any Psalm repeated after the recitation of the Psalm (and, in later times, before its recitation also) with a view of fixing the keynote, so to speak, of the Psalm ; of bringing into prominence, and fastening attention upon, some special idea contained within it. In course of time the Antiphons came to be selected from other Psalms than the particular ones to which they were affixed ; and appropriate passages of Scrip- ture from any book, and even short uninsjiired sentences in prose or verse, came to be similarly applied.' When the use of a " Hymn, or such like song," was authoritatively permitted at the beginning or end of Common Prayer — not only mth a view of adding dignity and interest to the worship of Almighty Godf and rendering the Service of Praise more worthy of Him to Whom it was offered, but with the twofold secondary end also (1) of "comforting" musical people by allowing the strains of the Sanctuary a greater freedom of developement than the mere chant and plain-song intonations admitted, and thus (2) of encouraging amongst all classes the study and practice of music — our Church composers, in casting about for suitable words, seem first to have had recourse to the old Antiphons, many of which they set to music. Other similar brief and characteristic passages of Holy Scripture, Prayers, Hymns, and the 1 See Our Lady's Mirror, p. 163, E. E. T. Soc. ed. - For a discussion on the derivation and use of the word Anthem, see Notes and Queries, 2nd Series, xi. 457, 491 ; xii. 90, 1.51. Also Skeat's itpn. Diet. s. v. ' From the fact of the Antiphon giving the keynote or leading idea of the Psalm to whicli it was attached, we find the word Anthem frequently used for the text of a sermon. It may be remarked, that as the idea of responsive music lies at the bottom of Antiphon, or Antliem (wlience we find old writers speaking of tlie Psalms as sung Anthem-wise, i.e. re- sponsively), so, in the actual and varied use of the word we find sometimes the responsive and sometimes the musical element coming into prominence : occasionally, one or the other element entirely disappearing. In the text of a sermon, for instance, there is nothing mHs/ro/. In a modern Anthem there is nothing necessarily responsive. to the Prapcr iBoofe. 6i like, were speedily selected for the same purpose ; but the name " Anthems," whether they happened to have been used as Antiphons or not, equally attached itself to all. Many have endeavoured to discover some definite ritual significance in the word itself, and in the position occupied by the Anthem in our Service, to account for its name. It has been regarded as the intentional " residuum " of the Antiphons of the old Service-books. But such theories, though interesting, arc unsubstantial. It is all but certain that it was through a loose, accidental, popular application of an old term, the strict meaning of which was not a matter of much concern, rather than through any deliberate conviction of the modern Anthem being, practically or theoretically, identical with, or a legitimate successor and representative of the old Antiphon, that the name Anthem finally allied itself with that class of musical compositions or Sacred Motets which now form a recognized adjunct to our English Service.^ It may be added that, in country parishes, where a trained choir could not be obtained, a metrical Psalm would be sung in the place of the Anthem, and fall under the same general designation. The actual period of the introduction of the term in its familiar modem and popular sense, to denote a piece of sacred music for the use of the Church, may perhaps be approximately illustrated by a comparison of the titles of two successive editions of a very important musical work. Within the year after the publication of Queen Elizabeth's Injunction giving permission for the use of a " Hymn, or such like song," John Day printed his great choral work entitled, " Certain notes set forthe in 4 & 5 parts, to be sung at the Morning, Communion, & Evening Prayer, very necessary for the Church of Xt to be frequented & used. And unto them be added divers godly Prayers & Psalmes in the like form to the Honour and Praise of God." Five years later, this fine work, to which Tallis with other famous Church writers contributed, was reprinted, though with a somewhat different title : " Morning & Evening Prayer & Communion set forth in 4 parts, to be sung in Churches, both for men & children, with divers other godly Prayers & Anthems of sundry men's doyings." In the second edition we thus have the word " -4 Jif/(e;».s" used, where in the first edition "Psalmes" had been employed. An illustration of the early actual use of the Anthem in its modern English sense is afforded by Strype, in his description of the Lent Services which took lAace in the Chapel Royal, within a year of the time when the permissive Injunction for the use of " a Hymn, or such like song," was published, at the beginning of Elizabeth's reign. •'The same day" (he writes, i.e. Slidlent Sunday, March 2-f, 1560), "in the afternoon, Bp. Barlow, one of King Edward's Bishops, now Bishop of Chichester, preached in his Habit before the Queen. His sermon ended at five of the clock : and, presently after, her Chapel went to Evening Song. The Cross as before standing on the Altar ; and two Candlesticks, and two Tapers burning in them. And, Service concluded, a good Anthem was sung." [See also Machyn's Diary, 15G0.] Thus the j^lace of the Anthem became practically settled after the third Collect, ^tith which Morning and Evening Prayer at that time concluded ; although it was not till above a hundred years after this period that there was any rubrical recognition of the Anthem, or direction concerning the time of its performance. When, however, at the last Review, in 16G1, the concluding prayers were added, the Anthem was not removed to the end of the Service, as before, but was still allowed to retain its old traditional jjlace after the third Collect. And it was with a view of fixing this position that the Rubric was inserted, " In Choirs and places where they sing, here followeth the Anthem." But although this is the only place where the introduction of a " Hymn, or such like song," or "Anthem," is definitely authorized, yet custom has sanctioned a much freer inter2n-ctation of the Rubric than its words actually convey. Practical need has asserted and substantiated its claim. The Rubric, or rather the original Injunction on which the Rubric was based, has shewn itself conveniently expansive and clastic, and the word "Anthem" proved a pregnant and germinant one, covering at once the Hymn, the Introit, and the Anthem proper. The truth is, however, that it is to custom and necessity, not to Rubrics or Injunctions, that wo owe the general introduction of Music, as distinct from Plain song, into our Revised Offices. Custom drew forth the Injunction of Queen Elizabeth ; the Injunction subsequently gave rise to the Rubric. But as Music originally found its way into our ' It will also be observed that the two Englisli words — really identical, and coming from the same root — Antiphon and Anthem, have fin.ally parted comii.any ; the former retaining its ancient ritual, the latter ae(iuiring a modern musical meaning. " Antem ys as nioche to say as a sownynge before. For yt ys begonne before the Psalmes yt is as moche to saye as a sownynge ageynste." [Our Lady's Mirror, p. 94. E. E. T. Soo. ed.] 62 3 Eitual 3lntroDuction Reformed Service independently of written authority, so, independently of written authority, does it continue. For the very necessity which received formal recognition in the Anthem-Rubric, refuses to be satisfied with or limited by the strict terms of that Rubric. The Anthem, in some shape or other, was a fact before ever any written authority called it into legal existence ; and in like manner, Hymn- sino-ino- over and above the Anthem, has been, and is, and will be, an actual fact, notwithstanding its apparent want of formal rubrical sanction. The result of all is, that while " the Anthem " still retains its place, as a special offering to God of the firstfruits of sacred musical skill and science, " in choirs and places " where such an offering is possible, the additional introduction elsewhere of suitable Hymns, whether in the Eucharistic or other Offices, as aids and reliefs to the Services, is not only not thereby excluded, but practically and subordiuately and implicitly sanctioned. This Section may be concluded with some practical rules on the subject of which it has treated. 1. Although, as we have seen, there was no deliberate intention, on the part of our Liturgical Revisers, that the old Autiphon should be reproduced, or find an exact counterpart in the modem Anthem ; still, on the other hand, it is most desirable that the Anthem should practically — by its appropriate character, by its responding accordantly to the Service of the day, bringing out and emphasizing its special theme — vindicate its right to the title it has obtained, and prove itself a legitimate successor and representative of the Antiphon.^ Anthems or Hymns may thus become invaluable auxiliaries ; imparting a freedom and variety to our Service which it would not otherwise possess, and rendering it susceptible of easy adaptation to the ever-changing phases of the Church's year. If the " Hpnn, or such like song," does not possess any of this " Autiphoual " character, if it is regarded merely in the light of so much music interpolated into the Office by way of relief, it becomes simply an element of disintegration, splitting up the Service into several isolated fragments, instead of imparting a unity and consistency and character to the whole. Hence the need of due and reverent care in the selection of the Anthems and Hpnns. Judiciously chosen, they may not only give new beauty and meaning to our Sen-ices, but may also prove most useful and delightful means of propa- gating and popularizing Church doctrine, and promoting the growth of genuine and healthy Church feeling. 2. As regards the position of the Hpnns. The Elizabethan Injunction specifies the " beginning or end of Common Prayer;" and the Rubric says, "after the third Collect." So that we have three available places for " Hymns, or such like songs." The Hjonn at the beginning of Common Prayer, although desirable on great Festivals, as a kind of Antiphon fixing the kejoiote of the whole succeed- ing Service, is somewhat inconsistent with the general penitential character of the Introduction to our Mattins and Evensong, and should not, therefore, be ordinarily employed.- During the Eucharistic Office, the singing of Hymns, independently of the Nicene Creed, and the great Eucharistic Hymn " Gloria in Excelsis," is most desirable. There may be (1) an introductory "Introit;" (2) a Hymn, or (as the alternative provided in Edward's first Prayer Book) the "Agnus Dei,"^ after the Prayer of Consecration; and (3) a Hymn, or (as a very suitable alternative) t^e "Nunc Dimittis," when the Service is over, and the remains of the Consecrated Elements are being reverently consumed. In the Office for Holy Matrimony, the Order for the Burial of the Dead, and other occasional Offices, Hymns may be often most appropriately and happily introduced. 3. With regard to the exact nature of the music to be employed in the Psalms, Hymns, Canticles, Anthems, etc., it would be most unwise, even if possible, to lay do^\•n any strict mles. While it would be a great error to discard many of the ancient Hjann-tunes and Psalm-chants of the Church, it would be a no less serious error to keep exclusively to them. The Church must bring forth from her treasure- house "things new and old;" not only the severe (and to some ears uncouth) unisonous strains of bygone times, but also the rich, full hannonies of modem days. All must be freely, fearlessly 1 It should, perhaps, be rcm.arked, that there still remain in the Prayer Hook a few instances of the word Anthem retaining its old meaning. For example, the Invitatory Psalm, " Venile exiiltemus," is regarded in some sort as a fixed Antiphon before the Psalms for the day, and is in this sense called an Anthem ; the Rubric enjoining its constant use, "except ou Easter-day, upon which another Anthem is Anthemst, Responds, Invitatories, and such like things as did break the continual course of the reading of the Scripture. " The "0 Saviour of the world," after the Psalm in the " Visitation of the Sick," is strictly an Antiphon. - See, however, a note on the invitatory character of the Sentences in a note upon them. In the Communion time the Clerks shall sing- appointed. " The word is also used in its old sense in the "' O Lamb of God, that takest away the sins of the world following passage from the Introduction, "Concerning the have mercy upon us. Service of the Church:" "For this cause be cut off "' Lamb of C od, etc. , grant us Thy peace. ' " to tf)e l!?rapcr 16oofe. 63 employed, according as taste, or special circumstances, or choral capability may dictate. Experiments must be made, mistakes perhaps braved; for many questions as to the best practical methods of linking together the " sphere-born, hannonious sisters. Voice and Verse " in the Service of the Sanctuary remain as yet undecided. Hasty dogmatism, and intolerant exclusiveness, in reference to the accessories of Di\ine Worship, are much to be deprecated, for in all matters of external apparatus the Church of England has yet much to learn. In putting forth the full strength of the Prayer Book, and developing its inward powers and energies, there will be also gradually disclosed outward features and graces which seem new and strange from their having been so long latent. But it is certain that all the resources of the Church, external as well as internal, are needed for modern times ; and that all appliances, musical, ritual, testhetic, should be brought to bear on the Services rendered to God by so cultivated an age, and set iorih before men to win and help their souls. God having given all these outward aids — music, ritual, art — He means them to be employed for His glory, and in order to influence, and subdue, and attract mankind. As churches should be beautiful, and ritual beautiful, so music also should be beautiful ; that it may be a more fitting offering to Him, and better calculated to impress, soften, humanize, and win. None of these Divinely-granted helps may be contemptuously laid aside. All should be reverently, humbly, piously used; used for God, not for self; used in full and fearless confidence that it is His own blessed Will that they should be used ; used with the single eye to the glory of God, and the spiritual welfare of His people. SECTION III. THE ACCESSORIE.S OF DIVINE SERVICE. Divine Service being, as the term implies, the act of Worship rendered to GoD, it follows from the consideration of His Majesty that the place where it is offered, and the persons engaged in conducting it, should be furnished with whatever is suitable to denote its reverent dignity. The practice of the Jewish Church in this respect, based as it was on a Di\4ne command which prescribed even its minutest details, jiroves that such accessories are not in their own nature unacceptable to God, or inconsistent with the claims of a Spiritual Being to the homage of His rational creatures. Further, the sanction given by our Lord Jesus Christ and His Apostles to the Services of the Temple and the Synagogue, and the application made of the Jewish Ritual by St. Paul in his Epistle to the Hebrews, furnish indisputable authority for incori^orating similar symbolic uses with Christianity, in order that it may present itself to mankind in a not less attractive form than the Religious System which it was designed to complete, but did in the end suj^ersede. That such a Christian adaptation of oti\er existing Religious Ritual Customs was considered to be right and desirable, is evidenced by the fact that the Christian Church, from its earliest days downwards, has everywhere exhibited, though in varying degrees, this combination of Symbolical Ritualism with the highest spiritual worship; and thus has practically enunciated a law — that Divine Service is to be accomjianied with external accessories. The Rule given by the Church of England in applying this principle is contained in the following general Rubric, which is placed in a prominent jjosition at the beginning of the Prayer Book : " And here is to be noted, that such Ornaments of the Church, and of the Ministers thereof, at all Times of their Ministration, shall be retained, and be in use, as were in this Church of England, by the Autho- rity of Parliament, in the Second Year of the Reign of King Edward the Sixth." A Rubric substantially, though not quite verbally, identical with this, first appeared in the Eliza- bethan Prayer Book of 1559 : the necessity for which arose out of the determination, on Queen Eliza- beth's accession, to abandon the Latin Service-books, which had been restored in Queen Mary's reign, and to revert to the form of Divine Worshij^ arranged in the Second Prayer Book of King Edward VI. [a.d. 1552], though with some revisions which made it more conformable to the First Reformed Prayer Book [a.d. 1549]. This change in the Services necessarily required some adaptation in the Accessories of Divine Worship ; and as these had also undergone alterations during the jieriod in which the Prayer Books of 1549 and 1552 were employed, it was requisite to adopt some standard by which to regulate them. The standard chosen was the use which prevailed " by the Authority of Parliament, in the Second Year of the Reign of King Edward the Sixth." The Rubric wliich declared this decision 64 9 JRitual 3Intromiction was also incorporated with the Elizabethan Act of Uniformity ; it was retained in the very slightly revised Prayer Book of James I., and was re-enacted at the last revision in 1G61. It will facilitate the comparison of these four directions, to place them in parallel columns, thus : — Prayer Bool; 1559. " And here is to be noted, that the Minister at the time of the Com- munion, and at all other times ill his Ministration, shall use such Ornaments in the Church as were in use by authority of Parlia- ment in the second year of the reign of King Edward the Sixth, according to the Act of Parliament set in the beginning of this Book." [The Act of Parliament here referred to is that from which the clause in the nest column is taken.] Statute 1 Eliz. c. 2, § 25, 1558-59. " Provided always, and be it enacted, that such Ornaments of the Church, and of the IMinisters there- of, shall be retained and be in use, as was in this Church of England by au- thority of Parliament, in the second year of the reign of King Edward the Sixth, until other order shall be therein taken by the authority of the Queen's Majesty, with the advice of her Commissioners ap- pointed and authorized under the Great Seal of England, for Causes Eccle- siastical, or of the !Metro- politan of this Realm." Prayer Booh, 1G03-4. Prayer Book, 16C2. " Aid here is to be noted, that the Minister at the time of the Com- munion, and at all other times m his Ministration, shall use such Ornaments in the Church, as were in use by authority of Parlia- ment, in the second year of the reign of King Edward the Sixth, according to the Act of Parliament set in the beginning of this Book." [The Act of Parliament here referred to is that from which the clause in the preceding column is taken.] " And here is to be noted, that such Orna- ments of the Church, and of the Ministers thereof at all times of their Ministra- tion, shall be retained and be in use as were in this Church of England by the Authority of Parliament, in the second year of the reign of King Edward the Sixth."! But it should be noticed that, though the fir.st three of those directions furnished the primary and general Rule during the period from 1559 to 1G62, there were issued contemporaneously other orders relating to the same subject: these occur (1) in the Elizabethan Injunctions of 1559; (2) in the Elizabethan Advertisements of 15G4-65 ; (3) in the Jacobean Canons of 1603-4 ; (4) iu the Caroline Canons of 1040. Of all these, however, it must be remembered that they were not designed to supersede the fuller direction given in the two Rubrics and in the Statute : but that the First were exjjlanatorij of the Rubric and Statute of 1559; the Second, Third, and Fourth were drawn out by the laxity of the times, which necessitated endeavours to secure something like a general and uniform decency in the conduct of Divine Worship, and in order to effect this, insisted only upon the fewest and simplest of the Accessories which were prescribed under the fuller Rule. But these four series of special oiiDEKS being sometimes cited as Directions advisedly contrariant to the general rules, it is desirable to state somewhat more particularly their precise character and object. 1. The Injunctions of 1559. Such of these as related to the Accessories of the Services and Offices appointed in the Prayer Book of 1559 were demanded by the then existing condition of things. The Statute 1 Mary, Sess. 2, c. 2, A.D. 1553, had abolished the alterations made in the reign of Edward VI., and legally restored the Services (together with their Accessories) to the condition iu which they were left " in the last year of Henry Eighth." The consequence of this was, that the ' In Bishop Cosin's Durham Prayer Book [Cosin's Lib. Durham, I). III. 5] the Rubric is altered from its previous to its present form in his handwriting. At the end of the alteration is a note (nut intended for printing, but under- scored with a dotted line), "These are the words of the Act itself, V. Supra." He also began to write a list, but gave over the task after writing the words "Surplice &c." Probably he thought that to specify them might peril the Rui)ric itself ; tliouglx it is clear that his wish was to name them, for, in his " Particulars to be considered, explained, and cor- rected, in tlie liook of Common Prayer," he appends this note to the Rubric: "But what those ornaments of the Church and of the minister were, is not here specified, and tliey are so unknown to many, that by most they are neglected. Wherefore it were requisite that those ornaments, nscd in the second year of King Edward, should be here particularly named and set forth, that there might be no diSerence about them." In another Prayer ]5ook, which is interleaved and contains copious annotations by Cosin, there is also the follow- ing fuller note on this Rubric ; and for the sake of exactness it is here printed with the original spelling ; — ' ' And there were in vse not a Surplice and hood as we now vse, but a playne white Albe w"' a Vestment or Cope ou' it ; and therefore according to this rubrick are wee all still bound to weare Albes and Vestm'», as liave beene so long time wome in the Church of God, howsoeuer it is neglected. For the disuse of these ornam'^ we may thank them y' came from Geneua, and in the beginning of Q. Eliz. reigne beyng set in places of gou'nment, suffred eu'y negligent priest to' doe what him listed, so he wold but protesse a difference and an opposition iu all things (though neu' so lawfuU otherwise) ag' tlie Church of Rome, and the Ceremonies therein vsed. If any man shall answere that now the 58 Canon hath ap- pointed it otherwise, and y' these things are alterable by the discretion of the Church wherein we line, I answere, y' such matters are to be altered by the same autority wherew"" they were established : and y' if y' autority be y" Convoca- tion of the Clergy, as I think it is, (only that,) that the 14 Canon com.ands vs to[observe all y " Ceremonies p'scribed in this book, I wold faine know how we shold obserue both Canons. " [Interleaved Prayer Book of 1619, Cosin's Lib. Durham, C. I. 2.] to the Praper 16oofe. 65 Injunctions of 1547 (whether then or previously having the force of an Act of Parliament or not is here immaterial) ceased to be of any authority, at least so far as they at all affected the character of the Serv-ices : nor do they seem to have subsequently regained their authority ; for the reviving Statute, 1 Eliz. c. 1, A.D. 1558, does not touch them, and the Elizabethan Act of Uniformity could, at most, only very indirectly refer to them when restoring the book of 1552, "with the order of service," subject, however, to "the alterations and additions" made by the Statute of 1559. Probably indeed it was intended not to continue the Injunctions of 1547, whether they had lapsed or not, since the issuing of new Injunctions would furnish a more convenient method of altering the former ones, if requisite, than the mere publication of amendments. But however this may have been, the Marian period having legally reintroduced some of those practices which the Injunctions of 1547 had regarded as abuses, they could not be forbidden on the ground of being unlawful. The obvious jilan therefore was to repeat the process of 1547, and thus define legally how much of the existing general custom was designed to be preserved, by distinctly specifying such particular items of it as were thought desirable to be abolished. This was done by the Elizabethan Injunctions, which were founded upon those of 1547, and were fol- lowed by certain " Interpretations and further Considerations ;" and thus (except such of them as did not deal at all with any old, or authorized some new, practice in regard to Ritual and Ceremonial matters) they simply subtracted certain portions from the existing whole, and so enabled the Clergy and Laity of that day to know exactly which and how many of the Accessnries of Divine Service then employed were to be regarded as coming within the terms of the Rubric and Statute — " in the Second Year of the Reign of King Edward the Sixth." Rather less was, however, abolished by the Injunc- tions of 1559 than by those of 1547 — e.g. nothing was said about the removal of Images, though the second Injunction forbade to " set forth or extol the dignity of any images, robes, or miracles." 2. The Advertisements of 1564-G5. The neces.sity for these sprang from the great and growing negligence of the anti-ritual party, and their opposition to the then existing law which regulated the Ritual and Ceremonial. To so great a height had this attained, that it provoked a letter of complaint from the Queen to Archbishop Parker, dated January 25, 15G4-G5, wherein Her Majesty said that — ■ " We, to our no small gi-icf and discomfort, do hear that . . . for lack of regard given thereto in due time, by such superior and principal oflScers as you are, being the Primate, and other the Bishops of your province, . . . there is crept and brought into the Church ... an open and manifest disorder and offence to the godly wise and obedient persons, by diversity of opinions, and specially in the external, decent and lawftil rites and ceremonies to be used in the Churches . . . : " and the Queen further declared that " We . . . have certainly determined to have all such diversities, varieties, and novelties ... as breed nothing but contention, offence, and breach of common charity, and are also against the laws, good usages, and ordinances of our realm, to be reformed and repressed and brought to one manner of uniformity through our whole realm and dominions. . . ." [Parker Correspondence, p. 224.] lu consequence of this Royal Letter the Archbishop directed the Bishop of London (Griudal), as Dean of the Province, to inform the other Bishops of the Queen's commands, and also to direct them " that they inviolably see the laws and ordinances already established to be without delay and colour exe- cuted in their particular jurisdictions." [Parker Correspondence, p. 229.] Moreover, the varieties com- plained of were to be stated in returns which were to be sent to the Archbishop by the end of February. But it was no ea.sy task to deal with the prevalent disorder, encouraged as it was by a not incon- siderable body of persons (including many Clergy and some Bishops) who had a violent dislike of the prescribed Ritual and Ceremonial. Nor is it surprising to find that the Bishops, in order to promote uniformity, contented themselves with insisting upon the observance of only such of the existing requirements as they thought necessary for the decent conduct of Divine Worship. This minimum requirement was embodied in the Advertisements which, about a month later, were submitted to the Queen for her approval, that so they might be issued with the full force of Ecclesiastical Law. Yet, anxious as Her Majesty was to stop irregularities, the requisite authorization was absolutely refused ; and when, after some delay, they were set forth by the Archbishop as a rule for the Province of Canterbury, they were enforced, so far as they could ha enforced, solely by his authority and that of his suffragans, no sanction being ever gi\en to them by the Crown or by Convocation. There does not appear to be any very precise infonnation on the matter, but the little which is available seems to imply that the Queen (if not also some of her Council) was dissatisfied with so low a standard of conformity as the Bishops had set up : and also that there was an unwillingness to appear to supersede the Rubric on Ornaments, and its corresponding clause in the Act of Unifonnity, by legalizing what £ 66 9 iRitual 31ntromiction probably it was then hoped would be no more than a temporary step towards attaining a further compUance with the Ecclesiastical Law under more favourable circumstances.^ 3. The Canons of 1603-4. The history of the thirty-eight years between the publication of the Elizabethan Advertisements and the accession of James I., is that of a continuous strife between the Ecclesiastical Authorities and the nonconforming party in the Church of England ; the efforts of the latter being encouraged by the hope, or persuasion, that the new King's familiarity with Scottish practices might favourably incline him towards tlieir Presbyterian prepossessions. The Hampton Court Conference, which was held within the first year of King James's reign, was an effort to convince them, and to remove, if possible, any reasonable ground of complaint; but its proceedings revealed the weakness of the objections, and terminated in a resolution that any changes ought to be in the direction, not of laxity, but of strictness ; and so the few alterations which were made in the Book of Common Prayer were of the latter character, and served to bring out more distinctly some points of its Doctrine, — points, however, which were clearly implied in the Services. But it was easier to make Doctrine more objective in the Formularies than to enforce Discipline, especially in Ritual and Ceremonial matters, which were peculiarly obnoxious to those of Presbjrterian inclinations. The long acquiescence in a low standard of practice in these respects could hardly be other than fatal to any attempt to impose obedience to the larger legal requirements which still subsisted. So, while it was necessary, in the loose and fragmentary condition of many of the then existing Ecclesiastical Ordinances, to provide some complete code of discijjline, it was nevertheless impossible to do more than re-enforce those more limited Orders which could not be dispensed with, unless the Clergy and Churches in England were to assume a garb little, if at all, distinguishable fi-om the Ministers and Temples of the foreign Refomied bodies or of the Presbyterian Community in Scotland. Accordingly, in the Book of Canons " collected by Bishop Bancroft out of the Articles, Injunctions, and Synodical Acts passed and published in the reigns of King Edward the Sixth and Queen Eliza- beth," and passed by " both Houses " of Convocation [Collier's Eccl. Hist. ii. p. 687], all that was deemed indispensable was embodied, and in virtue of the King's Letters Patent, which ratified these Canons, became Statutably binding upon the Clergy, and Ecclesiastically obligatory upon the Laity. 4. The Canons of 1640. During the last twenty years of King James's reign, and the first fourteen years of his successor. King Charles I., there was a gradual improvement in the externals of Divine Service, due in part to the Canons of 1G03, but more, probably, to greater vigilance among the Ecclesiastical Authorities, and to an increasing desire for the restoration of what had fallen into desuetude, though it was still upheld by Ecclesiastical enactments. But the Puritan leaven was still working in the Church of England, and its fermenting power was increased by Civil proceedings with which it came in contact. The effect of this was that accusations, vaguer or more specific, became current, and presented serious obstacles to those loyal and well-affected Churchmen who were doing what they could to rescue the worship of the Church from the ill condition to which a long period of negligence had reduced it. It was for the purpose of defending generally this reformation, and of sanctioning particularly some of its more prominent features, that the Convocation of 1640 agreed to a small code of seventeen new Canons : their design being thus distinctly proclaimed in the Letters Patent which were prefixed to them : — " Forasmuch as We are given to understand, that many of Our subjects being mislead against the Rites and Ceremonies now used in the Church of England, have lately taken offence at the same, upon an unjust supposal, that they are not only contrary to Our Laws, but also introductive unto Popish superstitions, whereas it well appeareth unto Us, upon mature consideration, that the said Rites and Ceremonies, wliich are now so much quarreled at, were not onely approved of, and used by those learned and godly Divines, to whom, at the time of Reformation under King Edward the Sixth, the compihng of the Book of Common Prayer was committed (divers of whom 1 That the aiK-icnt Oruaments were still in use is shewn It is remarkable tliat at a much later date, early in the by^ a letter written by Beza to Bullinger on Sept. 3, 1566. I eighteenth century, the Roman t'atliolic Ritual commentator "Some," he says, writing in Latin, "are even cast into I Grancolas writes in a chapter on the Church of England of prison unless they will swear that they will so inviolably ap- i that day, "All these things the priests sing in the regular prove all these things as neither by word nor writing to op- I course of the seasons, vested in surplice, cope, and chasuble, pose them, and will conform themselves to the priests of Baal I in the Cathedrals. They have also a choir of boys, singers, so far as even to wear square caps, stoles [collipendm], sur- i and organs." [Grancola.s, C'omm. Hist, in Brev. Horn. i. plices, chasubles [ca.<i!(K.9], and other things of a similar kind. " I li2. 1 [Zurieh IHI. II. ii. 77.] to tbc Prapcr 'IBoofe. 67 suffered ^Martyrdom in Queen Maries days), but also again taken up by this whole Church under Queen Elizabeth, and so duly and ordinarily practised for a great part of her Reign, (within the memory of divers yet living) as it could not then be imagined that there would need any Rule or Law for the observation of the same, or that they could be thought to savour of Poperj-. " And albeit since those times, for want of an express rule therein, and by subtile practices, the said Rites and Ceremonies began to fall into disuse, and in place thereof other foreign and unfitting usages by little and little to creep in ; Yet, forasmuch as in our Royal Chapels, and in many other Churches, most of them have been ever constantly used and observed. We cannot now but be very sensible of this matter, and have cause to conceive that the authors and fomenters of these jealousies, though they colour the same with a pretence of zeal, and would seem to strike only at some supposed iniquity in the said Ceremonies : Yet, as we have cause to fear, aim at Our own Royal Person, and would fain have Our good subjects imagine that we Our Self are perverted, and doe worship God in a Superstitious way, and that we intend to bring in some alteration of the Religion here established. . . . •' But forasmuch as we well perceive that the misleaders of Our well-minded people do make the more advantage for the nourishing of this distemper among them from hence, that the foresaid Rites and Ceremonies, or some of them, are now insisted upon, but only in some Diocesses, and are not generally revived in all places, nor constantly and uniformly practised thorowout all the Churches of Our Realm, and thereupon have been liable to be quarreled and opposed by them who use them not. . . ." Therefore tlie King had " thought good to give them free leave to treat in Convocation : and agree upon certain other Canons necessary for the advancement of God's glory, the edifying of His holy Church, and the due reverence of His blessed Mysteries and Sacraments :" and further " to ratifie by Our Letters Patent under Our Great Seal of England, and to confirm the same. . . ." ^ From what has now been said with reference to these four Series of Ecclesiastical Ordinances, it will be seen that only the two latter have anything more than Historical authority : it is only to the Canons of 100-3-4 and 1(340 that any legal obligation still attaches: but even these no longer retain the force which they once possessed in limiting or defining or dispensing with in practice the larger and more general Rule prescribed in the Prayer Book ; for the revision of that Book in 1G61, sanctioned as it was by the Convocations of the two Provinces and legalized by the Act of Uniformity 13 and 14 Charles II. c. 4, provided the latest and most authoritative law for regulating the Services of the Church of England : so that if in any instance a direction of these Canons and a direction of the Prayer Book are found to be conflicting, the Canon must yield to the Rubric, the latter being of supreme authority. The Rubric relating to the Ornaments of the Church and of the Ministers, which stood in the Books of Elizabeth and James I., is retained, then, with certain verbal changes (not, however, affecting its former sense) in the Prayer Book of 16G2, that at present in use. And, by travelling back to " the Second Year of the reign of King Edward the Sixth," and fixing upon the Ornaments then in use " in this Church of England, by the authority of Parliament," this Rubric passes over all changes and varieties subsequent to that year, and sets up a standard by which it is easy to decide what are now the proper Accessories of Divine Worship. It has been called " The Interpretation Clause " of the Prayer Book, and with much appropiiateness ; for it not oialy furnishes an exact mode of solving doubts which may arise as to the precise meaning of the directions which jjrescribe things to be used in Divine Service, but also it is a trustworthy guide in ascertaining whether anything not prescribed is needful or suitable in executing the Offices which the Prayer Book provides. But though the present authority of this Rubric could not be disputed, the meaning of those words of it, " by the Authority of Parliament, in the Second Year of the Reign of King Edward the Sixth," had in recent times often been a subject of controversy prior to the year 1857. Then, however, the celebrated Ecclesiastical suits arising out of the opposition to certain Ornaments introduced into ^ It has been thought that these Cauons have ceased to i tion of a Chvuse contaiueil in" 17 Charles I. c. 2. The Act possess authority, owing to the language of the 13 Charles [ merely excludes these Cauons from any Parliamcniarij II. c. 12, § 5, A.D. 10(il, where it is stated that tlii.s Act is authority which it might be sujiposed to confer on them; not "to abridge or diminish the King's Majesty's Supremacy but then it does precisely tlie same with "any other Eccle- in Ecclesiastical matters and alFairs, nor to conlinn tliu siastical Laws or Canons not formerly confirmed, allowed, or Canons made in the year One thous.and six hundred and enacted by Parliament :" this neeess.arily includes the Canons forty, nor any of them, nor any otlier Kcclesiaslical Laws , of l()0.'!-4, yet their authority is admitted. The Act in no or Canons not formerly confirmed, .allowed, or enacted by i way affects the recognized authority derived by tlie Canons Parliament, or by the listablished Laws of the land, as they of 1G40, or by any others, from Royal I./etters Patent : on stood in the year of our Lord One thousand six hundred and the contrary, it helps to euiifirm such authority by declaring thirty-nine." j that it was not me.ant "to abridge or diminish the King's l!ut, on consider.-ition, it will be seen that the words are | Majesty's Supremacy in Ecclesiastical nijitters and affairs;" cavfionari/, and were intendeil to prevent any misconception and of this tlie confirmation of Canons was m.ade an iin- as to theforee of this Act, wliich was passed "for explana- port.int part by the Act of Submission 2") Honry Vlll. c. 19. 68 9 Eitual 3Introi3uction the Churches of St. Paul, Knightsbridge, and St. Barnabas, Pimlico, led to a definitive judgement on this point by the Judicial Committee of the Privy Council. In interpreting this Rubric, the Judges determined that " the term ' ornaments ' in Ecclesiastical Law is not confined, as by modern usage, to articles of decoration or embellishment, but it is used in the larger sense of the word ' ornamentum,' which, according to the interpretation of Forcellini's Dictionary, is used ' pro quocumque apparatu, seu instrument©.' All the several articles used in the performance of the Services and Rites of the Church are 'ornaments.' Vestments, Books, Cloths, Chalices, and Patens, are amongst Church Ornaments ; a long list of them will be found extracted from Lyndwood, in Dr. Phillimore's Edition of Burn's Ecclesiastical Law (vol. i. pp. 375-377). In modem times Organs and Bells are held to fall under this denomination." Havincr thus defined the term " Ornaments," the Court of Appeal then interpreted the expressions " Authority of Parliament " and " Second Year " as connected with the reign of Edward VI. : their conclusion being arrived at thus : — After noticing the alterations in King Edward's Second Prayer Book (which diminished the n\imber of the Ornaments prescribed in his First Book), and referring to the abolition of the Reformed Services by Queen Mary, they state that " on the Accession of Queen Elizabeth, a great controversy arose between the more violent and the more moderate Reformers as to the Church Service which should bo re-established, whether it should be according to the First, or according to the Second Prayer Book of Edward the Sixth. The Queen was in favour of the First, but she was obliged to give way, and a compromise was made, by which the Services were to be in conformity with the Second Prayer Book, with certain alterations ; but the Ornaments of the Church, whether those worn or those otherwise used by the Minister, were to be according to the First Pra3"er Book." Then they compare the four Directions, as to the Ornaments, which occur in the Elizabethan Act of Uniformity and the Prayer Books of 15.59, 1603-4, 1GG2 (given already at p. 64), declaring of them that " they all obviously mean the same thing, that the same dresses and the same utensils, or articles, which were used under the First Prayer Book of Edward the Sixth may still be used." Further, they discuss an important question which was raised as to the date of the Royal Assent to the Act of Uniformity which legalized the Prayer Book of 1549, and they resolve that the " use" of the Book "and the Injunctions contained in it, were established by authority of Parliament in the Second Year of Edward the Sixth, and this is the plain meaning of the Rubric." It may indeed be (questioned whether what can be gathered from the records of the time warrants this decision as to the date in question ;i but if it be an error, it is practically unimportant in connection with their entire interpretation of the Rubric ; for, whether 1547 — the date of King Edward's Injunctions, or 1549 — the date of the First Prayer Book, be the " Second Year " mentioned in the Rubric, the result is the same, because no change was made in the Ornaments between those years. Moreover, the Rubric has now been judicially interpreted by a court from which there lies no appeal, and therefore that interjDreta- tion, and that only, is the sole ground upon which the members of the Church of England can legally stand in endeavouring to carry out the requirements of the Rubric on Ornaments. One thing more the Judicial Committee of the Privy Council shewed in reference to the meaning . of this Rubric, viz. that though it is prescriptive, it is not exhaiostive : this opinion was arrived at from their consideration of the fact, that the Second Prayer Book of Edward VI. (like the First Book, and indeed the previous Service-books) " does not expressly mention " everything which, nevertheless, it is certain was used under it, e.g. the Paten (just as the First Book does not mention, e.g., the Linen Cloth) ; and also from the circumstance that they had to decide whether the Credence-table (which is not prescribed nomincctlm) could be regarded as a Legal Ornament. The opinion of the Court is thus stated : " Here the Rubrics of the Prayer Book become important. Their Lordships entirely agreed with the opinions expressed by the learned Judges [i.e. of the Consistory and Arches Courts] in these cases, and in ' Faulkner v. Lichfield,' that in the performance of the services, rites, and ceremonies ' The First Year of Edward VI. was from Jan. 28, 1547, to both kinds. A Form for carrying out this Act was issued by Jan. 27, 1548. Proclamation on Jlay 8, 1548, and thenceforward until June The Second Tear of Edward VI. was from Jan. 28, 1548, to 9, 1549, the ancient Salisbury Use with a suijplementary Jan. 27, 1549. The Third Year of Edward VI. was from Jan. 28, 1549, to Jan. 27, 1550. Up to Deo. 24, 1547, the ancient Salisbury Use was alone sanctioned by law. On Dec. 24, 1547, the Act of Parliament w.as passed which gave legal force to the resolution of Con- vocation that the Holy Eucharist should be admiuiatered in English service for communicating the Laity [see p. 13] was the only form sanctioned by law for the celebration and administration of the Holy Communion. Thus during the whole of Edward VI. 's Second Year, the ancient Latin Service was retained, and until lialf of his Tliird Year liad expired : and with the ancient Service the ancient "Ornaments " were also retained. to tf)c Prayer TSoofe. 69 ordered by the Pra3'er Book, the directions contained in it must be strictly observed ; that no omission and no addition can be pennitted ; but they are not prepared to hold that the use of all articles not expressly mentioned in the Rubric, although quite consistent with, and even subsidiary to the Service, is forbidden. Organs are not mentioned ; yet because they are auxiliary to the singing they are allowed. Pews, cushions to kneel upon, pulpit-cloths, hassocks, seats by the Communion Table, are in constant use, yet they are not mentioned in the Rubric." So, as their Lordships further argued, there being a Rubric which " directs that at a certain point in the course of the Communion Service (for this is, no doubt, the true meaning of the Rubric) the Minister shall place the bread and wine on the Communion Table," in their judgement, " nothing seems to be less objectionable than a small side-table, from which they may be conveniently reached by the officiating Minister, and at the proper time transferred to the Communion Table." One remark, however, may be made before quitting the consideration of this judicial rendering of the Rubric ; and it is this — that although it so completely covered the whole debateable ground by deciding that " the same " things " which tuere used under the First Prayer Book of Edward the Sixth may still be used," it does not follow that all such things can be legally restored now quite irrespective of any differences in the Prayer Book of 1549 as compared with that of 1G62, — the one at present in use. It may not be useless to say, that before any Edwardian Ornament is reintroduced, under the terms of this decision, it must first be inquired whether the particular Ministration in which it is pro- posed to employ it is now so essentially the same as it was in 1549 that the Ornament has the like symbolical or practical use which it had then. It will probably be found that very few indeed of those Ornaments are inapplicable at this time ; but to determine this it is important to proceed now to ascertain — First, What were the customary Ornaments of that period. There are four sources from which it may be ascertained with considerable accuracy what " Orna- ments were in the Church of England, by the authority of Parliament, in the second year of ttic reign of King Edward the Sixth." These are — I. The ancient Canon Law, which is held to have been then (as now) statutably binding upon the Church by the 25th Henry VIII. c. 19, in all points where it is not repugnant to or inconsistent with later Ecclesiastical Law. II. The Salisbur}'- Missal, which was the Liturgy chiefly ^ used, and of which a new edition was published by autliority in 1541 : the Bangor, Hereford, and York books (especially the latter) may also be appealed to as illustrative of or supplementary to the Salisbury book, for they had long been more or less in u-se. "The Order of the Communion" of 1548 — which was an English sup^alement to the Latin Mass, to come in after the Communion of the Priest for the purpose of communicating the Laity in both kinds — expressly directed in its first Rubric that " until other order shall be provided,' there should be no " varying of any other rite or ceremony in the Mass." Hence the ancient Service- books continued to be used during the whole of " the second year of Edward the Sixth," and until the First English Prayer Book was published in 1549. [See p. 13, and Ajjp. to the Liturgy.] III. The directions, explicit or implicit, in the Prayer Book of 1549. IV. The Inventories of Ornaments which were made in pursuance of Edward VI. 's Instructions to the Oommissioucrs appointed in 1552 to survey the Church goods throughout the kingdom. These Inventories arc very numerous, and for the most part are preserved in the Public Record Office : they do not indeed exhibit such full catalogues as would have been found in 1549, for many things had been sold (especially where they were duplicates) to meet Church expenses of various kinds ; and some too had been embezzled. But they are thus the more trustworthy, as being likely to shew what Articles it was deemed needful to retain for the Services then authorized. Three of these Inventories (and they are by no means the richest which might have been chosen) are here selected for comparison, as affording a probably fair specimen of the rest, viz. a Cathedral, a London Parish Church, and a Country Parish Church. Secondly, It must be determined what Ornaments, whether by expi-ess prescription or by plain implication, are now pointed out for use in the Ministrations of the Church of England. ' The preference which seems to have been given to the Kites of Sarum is ilhistrated by the circumstance tliat the Convocation of Canterliiiry decrecil, M.arch 3, l.")4I, that the "use and custom of the Church of Sahsbury should bo ob- served by all and singular clerics throughout the Province of Canterbury, in saying tlieir canonical hours.'' [W1LKIN3' Concilia, iii. 861, 8U2.J ^o a iRitual 3lntroriuction V. These Ornaments are to be sought in the Canons of 1G03-4 and of 1G40 ; also iu the directions, expUcit or implicit, of the present Book of Common Prayer. ORNAMENTS OF THE CHURCH." English C.\NON.-i A. D. 740 to 1463. Altars of Stone. A Table. Frontal for the High Altar. A clean white large liiicu cloth for the Altar. Corporas (and Case). " A very clean cloth " for "the Priest to wipe his fingers and lips after receiving the Sacrament. " Paten. Chalice. Wine and Water to be used, — implying ves- sels for them. Bread to be ofiered by the faithful — implying some pre- sentation of it at the time. Bells, witli tlieir ropes. Cross, for processions and for the dead. "Two Candles, or one at the least, at the timeof High Mass. " A Cense pot. Font of stone, with a lock and key. II. The Old English LiTUKOIES. 1. Sarum. •J. Bangor. 3. York. 4. Hereford. I, 2, 3, 4. Altar. I. Linen Cloth. 1, 2, 3, 4. Coi-poral. 2. Sudarium. 1, 2, 3, 4. Paten. 1, 2, 3, 4. Chalice. 1, 2, 3, 4. Wine and Water brought to thePriests, — imply- ing vessels in which to bring them. 1, 2, 3, 4. Rread. Wine, and Water, Ijrought to the Priest, — implying ,'jome place fi"om which they wei'e brought. 1. Cross, Crucifix. 1. Two Wax Candles in Candlesticks to be carried to the Altar steps. 1, 2, 3. Tlmrible. I. Font. III. The Pkayer Book A.D. 1549. The Altar, the Lord's Table, Gods board. "laying the bread upon the Corporas." "Paten or some other comely thing. " Chalice or Cup. Cruets — implied in "putting the Wine into the Clialice . . . jiutting thereto a little pure and clean water. " Credence — implied in " tlien shall the Minister take so mucli Bread and Wine as shall suf- fice, . . . and set- ting both the Bread and Wine upon the Altar." Poor men's Box. Font. IV. Inventories. 1. Winchester Cathedral. Oct. 3, 1552. 2. St. Martin, Outwich, London, Sept. 16, 1552. 3. Stanford - in - the -Vale, Berks, May 11, 1553. 1. The High Altar. 2. A Communion Table. 3. A Table with a frame. 1, 2. Cushions. 1,3. Fronts for the Altar. 2. Altar Cloth. 1. Altar Cloths, white, co- loured, plain, and diaper. 2. Table Cloths, plain and diaper. 3. Altar Cloths. 1, 3. Corporas Cloths. 1, 2, 3. Paten. 1, 2, 3. Chalice. 1, 2, 3. Cruets. Credence — unlikely to be mentioned, being com- monly structural. 3. Poor men's Box. 2, 3. Bells, in the steeple. 1, 2, 3. Cross for the Altar. 1, 2, 3. Two Candlesticks for the Altar. 1, 3. Large Candlesticks — Standards. 1, .3. Censers. 1. Ship — for Incense. 1 , 2. Spoon — for Incense. Font — unlikely to be men- tioned, not being move- able. V. MOREEECENTArTHORITIE.S. 1. Canons, 1603-4. 2. Canons, 1640. 3. The Prayer Book, 1662 1. A Communion Tabic. 2. An Altar. 3. The Lord's Table. [Desk or Cushion — needed for the Altar Book.] 1. A carpet of silk or other decent stufl'. 1. A fair Linen Cloth. 3. Fair white Linen Cloth. 3. A fair Linen Cloth for covering what remaiueth of the Consecrated Ele- ments. [Mundatoiy — needed to wipe Chalice, etc. 3. Paten. 3. Cup or Chalice. 1. Pot or Stoup in which to bring the Wine to the Communion Table. 3. Flagon. 3. Credence — mplied in "when there is a Com- munion the Priest shall then place upon the Table so much Bread and Wine as he shall think suffi- cient. " 3. Bason for Alms. 1. Chest for Alms. 1, 3. Bell for the Services of the Cliurch, and for any liassing out of this life. Cross — lawful as a decora- tive Ornament. Two Lights — the old direc- tions for them not re- pealed. Standard Candlesticks — consistent with the Ser- vices. Censer — Use of Incense never legally abolished. 1, 3. Font. 3. Vessel for Water — im- plied in " then to be filled with pure water." 3. Shell — consistent witli "pour water." 1, 3. Litany Desk — implied in "some convenient place " and ' ' the place where they are accustomed to say the Litany. " 1. Stall or Reading-pew, to read Service in. to tDc Ipraj^cc Book. 71 "Ornaments op the Chdrch" — continued. Images, especially of the Saint to which the Church is dedi- cated. Banners for Rogation Days. A Bier for the dead. II. 1, 2. Pulpit {or Am- bo) for the Epistle and Gospel. 1. Seats. 1. Images. 1. Banners. III. Pulpit. Chair for Ai'chbishop or Bishop. IV. 2. Cloth for the Pulpit. 2. Organs. 1, 3. Banners. 2. HerseCloth for burying. 1, 3. Cloths to cover and keep clean the Linen Altar Cloth. 1, 3. Pulpit. 3. Kneeling - desk — for Churchings. 3. Chair for the Archbishop or Bishop. Organ — desirable. 1. The Ten Command- ments. " Other chosen sentences upon thewalls." [Decorative Ornaments.) 3. Rogation Days recog- nized. Bier — requisite. Pall — requisite. Covering for Linen Cloth — desirable. Besides the " Ornaments " contained in this List, there are many others mentioned in the Inven- tories, which arc merely Ornaments " in the sense of Decorations." Such are the following : Curtains for the sides of Altars ; Hangings for the wall behind the Altar and of the Chancel ; Carpets for the Altar steps ; Cloths and Veils for Lent. There were also " Ornaments," I.e. Articles " used in the Services," which, on various grounds, are barely, or not at all, consistent with the character of the present Prayer Book Services, or with some of its directions. Thus we find : the Pyx, ov Monstrance, with its covering and canopy for the Keserved Sacrament (the former of which could only be used in circumstances which really necessitated Reservation for the Sick) ; Bason and Towel for the Priest to wash his hands before Consecrating ; Sanctus, Sacring, and other Bells ; Light and Covering for the Easter Sepulchre ; Vessels for Holy Water ; the Chrismatory for the oil of Unction in Baptism and Visitation of the Sick ; the Pax for the Kiss of Peace ; the Reliquary. 'ORNAMENTS OF THE MINISTERS." I. ■ Cope. Principal Mass Vest- ment. Chesible. Dalmatic (for Deacon). Tunic(for Sub-deacon). Albe. Girdle. Stole. Maniple. Amice. Surplices. 1, 2. Cope. 1, 2, 4. Vestment. 1, 2. Chasuble. 1. Dalmatic. 1. Tunicle. 1, 4. Albe. 1, 2, 4. Amice. 1. Gremial (or Apron). 1, 2. Surplices. III. Cope. Vestment. Tunicles. Albes. Pastoral Staff (Bp.). Rochette (Bp.). Surplice. Hood. 1, 2, 2,3. IV. 3. Copo. Vestment. 1, .3. Chasuble. 1, 3. Deacon (i.e. Dalmatic). 1. 3. Sub-deacon (i.e. Tu- nicle). 1, 2, 3. Albes. 1, 3. Stole. 2. Amice. 1, 3. Mitre. 1. Crosier .Staff (Bp.). 1. Gloves (Bp.). 1. Ring (Bp.). 2 3. Surplices. V. 1. Cope. 3. General Eiihric. "And here is to be noted, that such Ornaments of the Church, and of the Minis- ters tliereof at all times of their Ministration, shall be retained and be in use as werein this Cliurch of Eng- land by the Authority of ParUament, in the second year of the Reign of King Edward the Sixth." 3. "Rochet "and the rest of the "Episcopal Habit." 1. Surplice. ]. Hood. 1. Tippet. It will be seen, by an examination of these comparative Tables of Ornaments, that very few indeed of those which are mentioned in the Inventories, the old English Canons, and the Sanun and other books, arc not distinctly and by name shewn to be legally useable now if the combined authority of the Prayer Books of L549 and 1002, together with that of the Canons of 1603 and 1G40, is, as it must be, taken into account. Moreover, of those excepted, there is not one of which it can be fairly alleged that it is wholly incongruous with the letter and the spirit of those Services which, in the present Prayer Book, occupy the place of the older Services in coimection with which these Ornaments were employed. If it were necessary here to resort to a further mode of proving what Ornaments are now lawful 72 a laitual Introtiuction in the Church of England, it would be desirable to adopt the test indicated by the Judicial Committee of the Privy Council as noticed at p. C8. The Judges referred to a List of Church Ornaments extracted from LjTidwood, in Burn's Ecclesiastical Law : all which occur in one or other of three series of those old English Canons already summarized in the foregoing tables, viz. [1] Archbishop Grey's Constitutions, A.D. 1250; [2] Archbishop Peckham's Constitutions at Lambeth, A.D. 1281; and [3] Aixhbishop Winchelsy's Constitutions at Merton, A.D. 1305. These laws define what Ornaments the Parishioners were required to provide at those periods, and are really the basis of those Rules which professedly guide the Ecclesiastical Courts now in deciding the similar liability of Parishioners in the present day. These Constitutions are contained in Johnson's English Canons : and a comparison of them would shew what was considered to be generally necessary for Divine Service under the old English Rituals, and so would materially aid in determining what is legally requisite now, so far as the present Sei'vices are in unison with the ancient ones. In considering the legal requirements of the general Rubric on the Ornaments of the Church and of the Ministers, it is very important to recollect that its retention in the present Book of Common Prayer was not the mere tacit permission for an existing direction to remain ; for not only (as has been already shewn at p. G4) were certain verbal changes made in the Rubric, as it had been printed in the Books of 1559 and 1G04, but the question of its retention or rejection was pointedly raised by the Presbyterian party at the Savoy Conference, and was then deliberately answered by the Bishops. The Pi-esbyterians said, " Forasmuch as this Rubric seemeth to bring back the Cope, Albe, etc., and other Vestments forbidden by the Common Prayer Book, 5 and 6 Edw. VI., and for the^ reasons alleged against ceremonies under our eighteenth general exception, we desire that it may be wholly left out." [Card- well's Conf. p. 314.] The Bishops replied, " § 2. rub. 2. For the reasons given in our answer to the eighteenth general, whither you refer us, we think it fit that the Rubric continue as it is." [Ibid. p. 351.] The "reasons" here referred to are as follows: "Prop. 18, § 1. We are noAv come to the main and principal demand as is pretended, viz. the abolishing the laws which impose any ceremonies, especially three, the surplice, the sign of the cross, and kneeling. These are the yoke which, if removed, there might be peace. It is to be suspected, and there is reason for it from their own words, that somewhat else pinches, and that if these ceremonies were laid aside, and these or any other prayers strictly enjoined without them, it would be deemed a burden intolerable : it seems so by No. 7, where they desire that when the Liturgy is altered, according to the rest of their proposals, the minister may have liberty to add and leave out what he pleases." [Ibid. p. 345.] In what light the excepting Ministers viewed this answer of the Bishops may be gathered fi-om their "Rejoinder" (London, 1061), where, in noticing it, they reply, "We have given you reason enough against the imposition of the usual ceremonies; and would you draw forth those absolute ones to increase the burden ? " [Documents relating to the Act of Uniformity, 1862. Orand Debate, etc., p. 118.] It is plain, therefore, that, in the judgement of the Episcopal authorities at that time, it was con- sidered desirable to legalize a provision for Ornaments which, if acted upon, would confonn the appear- ance of the Churches and Services to those general features which they presented in the second year of the reign of Edward VI., i.e. as the Judicial Committee has decided, to that condition in which the first Prayer Book of Edward VI. designed to leave them. Indeed it seems highly probable that had Bishop Cosin, the chief reviser in 1661, been allowed entirely to guide his Episcopal brethren on this matter, he would have made the Rubric so detailed and explicit as to place it beyond the reach of controversy ; for, as already noticed at p. 64," in his " Farticidars to be considered, explained, and corrected in the Book of Common Prayer" he says, with almost a prophetic instinct of subsequent and present controversies, " But what these Ornaments of the Church and of the Minister were, is not here specified, and they are so unknown to many, that by most they are neglected. Wherefore it were requisite that those Ornaments, used in the second year of King Edward, should be here particularly named and set forth, that there might be no difference about them." [Cosin's Worls, v. p. 507.] More- over, as is also mentioned in the same note, he had begun to write a List of the Ornaments, but got no ftirther than the word " Surplice." There does not appear to be any explanation on record to shew why this suggestion, apparently so 1 Cardwell prints "so our reasons," but the corrected I he has written the exact words of Elizabeth's Act of Uuifor- reading inserted above is that of the report entitled "The mity except in the slight variation " at all times of their Minis- Grand Debate," etc., p. 12. | tration," thus putting the Rubric into its present form. * Where it will be seen also that in his Durham Prayer Book to m Pragcc IBook, 73 valuable, was not acted upon. Probably the ground which had to be recovered after fifteen years' banishment of the Prayer Book from Churches .which had also been more or less despoiled of their Ornaments, combined with the extensively adverse temper of the time and its special manifestation in the Savoy Conference, warned the Bishops that an authorized catalogue (whether in the Prayer Book or elsewhere) of all the Legal Ornaments of King Edward's Second Year might raise a too formidable barrier against endeavours to restore the use of any of them at that time. And so it may have been regarded as the more prudent course only to re-establish the general rule as to the Ornaments, trusting to an improved ecclesiastical tone to develope in time its actual details. The Church Revival of the Nineteenth Century has been gradually realizing this probable expec- tation of a future developement in a way and to an extent with which no previous period since 1G62 can be at all com2Jared : for, indeed, through a variety of causes, there had been a more or less continuous declension from even that standard of Ritual and Ceremonial which the Restoration practically raised, though in fact it was considerably lower than the one legally jii'escrihed. The renewed understanding and appreciation of Doctrine — especially of Sacramental Doctrine — as embodied in the Formularies and taught by old and great Divines of the Church of England ; the improved taste for Ecclesiastical Art ; the deeper sense of the reverential proprieties with which the acts of Public Worship should be sur- rounded : these and other favourable circumstances have combined, notwithstanding much indifference and opposition, to produce a reaction in favour of Ceremonial and its corresponding Accessories more extensive probably than that which arose in the time of King Charles I., and, as it may reasonably be believed, of a far more stable character. The present time, then, would seem to be a not unfavourable one for endeavouring to act upon Bishop Cosin's suggestion by specifyincj in this Annotated Prayer Book (though of course in a wholly unauthoritative way, except so far as the law itself is therein correctly represented), "what these Ornaments of the Church and of the Ministers were " at the period referred to in the Rubric which orders that they " shall be retained, and bo in use." The account already given in this Section will, it is believed, have described them with sufficient clearness and exactness : the three following Tables are designed to shew more explicitly the prescribed use or the inherent fitness of the several Ornaments in connection with those " all times of their Ministration " at which the Rubric directs the Clergy to employ them. Those which may be said to be Rubrically essential are distinguished from those which may be accounted as Rubrically supplemental by the latter being printed in Italics. ORNAMENTS OF THE CHURCH. To be used at M.lUni.s, Evensong, Lit.any, Com- miuation. Holy Com- niuniou. Baptism, Public and Private ; Catcchizillt^ Matrimony. Visitation and Communion of the Sick. Churching of Women. Burial of the Dead. 1 Altar or Lord's Table. To present her Offerings. If a Celebra- tion. Cross or Picture. To be always there, being a permanent Ornament, i.e. 1 Decoration. Frontal and Super-frontal. To be always there, being the ordinary Furniture. The Two Lights. Evensong When a Cele- bration When a Cele- bration. The Linen Cloth. do. Com. of Sick. do. Book Rest or Cushion. Corporal and Case. When a Cele- bration. Com. of Sick. When a Cele- bration. Fair Linen Cloth or Veil. do. do. do. liasou for Alms, etc. do. Sta nda rd Ca ndlcsiicks. Paten and Chalice. When a Cele- bration. Com. of Sick. When a Cele- bration. Paten for Bread to be offered. do. do. do. Flagon for Wine arid Water. do. do. do. Veil (Silk) to cover Vessels. do. do. do. Linen Falls to cover Chalice. do. do. do. Mundatory. do. do. do. Censer, etc. do. Font and Vessel for Water. For Public Baptisms — some convenient vessel for Private Baptism. Bier and Pall. Processional Cross. Still retained in some Catliedrals, e.rj. Chichester. Banners. For Eog.ation Days and spcci.il occasions. Chair For the Arcl bishop or Bisl op at Ordin.it ons an<l Confi rmations. 74 a IRitual JnttoDuction ORNAMENTS OF THE MINISTERS. Tu he used at Mattins, Evensonj;, Litany, Cotu- niinatiou. Huly Com- luunion. Baptism, Public and Private; Catechizing. JIatriuiony. Visitation and Communion of the Sick. Churching of Women. Burial of the Dead. Cope or Vestment Dalmatic (for Gospeller or Deacon). Tunicle (for Epistoler or Sub-deacon). Albe and Girdle. Stole. Maniple and Amice. Surplice (with Sleeves). Hood or Tippet. When a Cele- bration. do. do. do. When a Cele- bration. When a Cele- bration. do. do. do. When a Cele bration. Rochette. Surplice or Albe. Cope or Vestment. Pastoral Staff. Gremial or Apron. Milre and lling. EPISCOPAL ORNAMENTS. PubhcBap- ] tism and Catechizing. do. do. do. do. do. *,j* The Episcopal Ornaments are the same for Confirmation, Ordination. Consecration of Churches and Burial Grounds : perhaps the Rubric at the end of the First Prayer Book, in directing ' ' a Surplice or Albe, and a Cope or Vestment, " may have intended the use of the Albe and Vestment when the whole Communion Service was used. In any consideration of the Ornaments to be used in Divine Service, it is not only unavoidable but important to consider such points as [I] their material, [2] their colour, [3] their /or»i, particularly in reference to such of them as, by reason of long disuse, are but little known. The fact that those Orna- ments which have been retained in use among us do exhibit mostly their ancient material, colour, and form, except as altered, for the better or the worse, by any subsequent fashions, may fairly be taken to indicate what would have been the case with those Ornaments which have fallen into disuse : and this view is strongly confirmed by the very general preservation of these ancient characteristics in the Royal, Noble, Civic, Legislative, Judicial, Military, and Naval Ornaments which (unlike so many of the Ecclesiastical) have never ceased to be employed among us. Furthermore, it is noteworthy that, in the very extensive modem restorations which have been accomplished, the permanent Decorations of Churches, the Altar-plate, and Altar-coverings have decidedly followed, for the most part, the ancient patterns and models which were familiar at the period selected as the Standard in the Rubric on Ornaments. The English Church, while presenting in her Ornaments the same ordinary features which were common to the rest of Christendom, always had her own special usages, and those, too, somewhat diver- sified in details by several local varieties ; as, indeed, was and is also the case in Kingdoms or Dioceses connected mth other Branches of the Catholic Church. Though most has perished, enough remains in England of actual ancient specimens (besides the more abundant illustrations in old Illuminations) of Windows, Carvings, Monuments, Brasses, Seals, and the like, to furnish authoritative guidance, especi- ally in regard to the Form of ancient Ornaments. Moreover, in the Inventories of Church Goods, the descriptions of Material and Colour are so numerous and detailed as to supply what is, to a great extent, unavoidably lacking in these respects in the illustrations just named, owing either to the nature of them, e.g. Carvings which rarely exhibit Colours, or to errors which may be due, for instance, to the glass-painter or the illuminator who, perhaps, was at times less careful to give the actual colour of a Vestment in an Ecclesiastical Function than to furnish a picture in accordance with his ovra taste. The following Tables contain a summarized analysis of such contents of five Inventories as relate to the Vestments of the Ministers and the Choir, and also to the various Hangings or Articles employed in furnishing and decorating the Altars and Chancels: they are all of the date of 1552 and 1553, and so they exhibit accurately Ornaments which to ttjc Prayer T5oofe. 75 were preserved iu the Churches at the very period to which the Rubric on Ornaments directs atten- tion, when prescribing the general Rule as to the things which " shall be retained, and be in use " now in the Church of England. Three of these Inventories, viz. Holy Trinity Cathedral, Winchester, 1552 ; St. Martin, Outwich, London, 1552-53 ; and Stanford-in-the-Vale, Berks, 1553, have been used already to illustrate other points : the two additional ones now cited are St. Paul's Cathedral, 1552, and St. Nicolas, Cole Abbey, London. 1552. [L] MATERIAL OF VESTMENTS. Cloth of Gold . . 30 Sarsuett . Cloth of Silver 6 Bawdkyn Velvet . . 137 Damask . Satin . 30 Tissue Silk. . 134 Chamlett . 16 Fustian . 6 226 Buckram . o 146 Dornyx . S 54 Serge 1 9 Various . . 48 337 451 65 Total 853 A cursory inspection of these Lists of Ornaments shews at once that, as respects Material, the choice, while amply varied, ran very much upon the richer fabrics, whether of Home or Foreign Manu- facture ; Cloth of Gold, and Satin of Bruges, being the more costly, were, as might be expected, the most rare ; but Velvet, Satin, Silk, Bawdkyn, and the like, were not uncommonly used ; though such inferior stuffs as Taffeta, Chamlett, and Fustian often occur. The nature or quality of what was to be employed seems not to have been prescribed ; indeed, had there been a desire to do so (which is very improbable) the varying pecuniary abilities of Parishes would have made it needfiil to avoid any rule on the subject, except requiring them to provide according to their means the essential (and if they could any supplementary) things appertaining to the Services of the Church. The same principle is acted upon now in the Holy Eastern Church. A Priest of that Communion informs the writer that " there are no strict rules for the Material : when possible, silken and brocaded Vestments are to be preferred. Where the means are circumscribed, plain linen ones are worn, or of whatever Material, so long as it is clean, and made in the proper shape." With them doubtless it is, as the foregoing catalogtie proves it to have been with us, that the instinct of natural piety, viz. the devotion of the best to God's service, is not relied upon in vain. Nor was the care and cost bestowed upon the Material limited to the foundation of the Vestments or Hangings ; embroidery of all kinds was abundantly displayed in pattern or powdering, whether in Silk or Gold (not seldom in the much- valued Gold of Venice), so that the Sacred Name, the Crucifix, the Cross, Crowns, Angels, Imager)', Eagles, Herons, Lions, Dolphins, Swans, the Sun and Moon, Stars, Wheat-sheaves, Grapes, Flowers, and the like, adorned the Fabrics of which the Vestures were made ; or composed the rich Oqjhreys, which were rendered all the more beautiful and costly by Pearls and Precious Stones ; as though the donors desired to attain in the adornments of the Sanctuary to somewhat of the fulness of meaning contained in the Psalmist's words, " The king's daughter is all glorious within : her clothing is of WTOught gold. She shall be brought unto the king in raiment of needlework " [Ps. xlv. 13, 14]. [II.] So, again, as to Colour: the Inventories now under examination shew it to have been chiefly of six kinds, viz. White, Red, Blue, Green, Yellow, and Black ; besides various combinations of all these. The proportions in which they existed are shewn in the following Table of Vestments which were in the five Churches at the date of the Inventories : — Copes Chasubles Dalmatics Tuniclcs . Totals COLOURS OF VESTMENTS. White. Red. Blue. Oreeii. Yellow. Blad: Various. Totals. 121 107 83 40 20 13 75 4,59 28 34 24 10 7 15 37 155 22 33 23 6 6 13 13 116 22 24 27 6 6 12 26 123 193 198 157 62 39 53 151 853 It may be as well to remark here that all the Green Vestments in this list belonged to the two Cathedral Churches, except one Chasuble, Dalmatic, and Tuniclo, which were in St. Martin, Outwich. Green occurs much less frequently than other colours : it was an Exeter colour, and is also found 76 a Jaitual 31ntroDuction Gold. Blue. Oreen. White. i?erf. ^Zaci. Vdr'ious. 3 11 6 18 6 2 oo 3 1 6 8 2 2 9 — 6 8 4 2 4 10 — o — 2 5 — — 6 20 20 32 15 8 41 in Lists of Vestments belonging to the Northern Province ; but there seems very little to indicate with any certainty when it was used, though perha2:)s it served for ordinary week-days, especially in Trinity-tide. So, again, with regard to BliLe : while it appears to have been a much more usual colour, it is often very uncertain what kind of Blue is meant, whether Cerulean or some darker shade ; frequently indeed the latter is indicated by the words " blodium " and " indicus," which mean a sort of hyacinthine and darker blue ; but these must not be confounded with Purple, which is also found in the same or other Lists. The occasions, however, on which Blue or Purple was employed are somewhat conjectural, though there is more to guide : light Blue seems sometimes to have been used in Commemorations of the Blessed Virgin Mary, and a somewhat darker shade is to be seen in Illuminations of about the Fifteenth Century, in Copes used at Funerals. A similar variety is found, both as to material and colour, in the Coverings and Hangings used for the Altars and Chancels : the annexed list exhibits their Colours : — Altar Coverings Altar Hangings Altar Curtains . Chancel Hangings . Totals Besides the colours already enumerated, others are sometimes mentioned, such as Brown, Tawney, Murre)', Pink, and Chejniey — perhaps Chestnut; also combinations of colours, viz. Red and Green, Paly of White and Green, Red and White, Blue and White, Blue and Yellow, White and Red chequered. These different colours, or mixtures of colours, are to be found alike in Vestments of the Ministers, or of the Altars, no less than in the Hangings of the Churches. It is worth noticing that the more usual Ecclesiastical colours are those which may be especially accounted the Colours of England^Red, White, and Blue — being combined in the National Flag, and designating the Admirals of this Country's Fleets : possibly the close, though curious and apparently untraceable, relations which for several centuries subsisted between the Church and the Navy.^ in the Admiralty and Ecclesiastical Courts, may have tended to perpetuate this correspondence. It may also be mentioned, as probably indicating the effect which Ecclesiastical customs produced or helped to per- petuate, that Red, Violet, and Black are mentioned as colours worn on the Judicial Bench, according to the Term, in some Regulations made by the Judges in 1635. [Gent. Mag. Oct. 1768.] Green, also, appears to have been at one time a favourite colour with them. ]\Ioreover, the retention of Red, Purple, and Green — and especially the prevalence of Red — in the rich and decent, no less than (as was once too common) in the miserable and dirty coverings of handsome or unsightlj' Altar-tables in the churches, are in all Likelihood the traditional use of these same colours which fonnerly were more com- monly and more variously employed in the Services of the Church of England, and that, too, not without regard to some -written or unwritten rule as to the Sendees and Seasons at which they should be used. That a desire has long existed, and increases, again to adopt a greater variety of colour in the Ornaments of the Church, and especially in the coverings of the Altar, is plain from what has been accomplished and is still doing : one object of this wished-for variety is the very useful one of dis- tinguishing, and so teaching, by outward tokens, the changes of the Church Seasons and the occurrence of Ecclesiastical Holy days. For lack of any existing rule on this subject in the Church of England, the rule of the rest of the Western Church has not unnaturally been followed in many cases, especially as the ancient English rule or practice was either not at all known, or not easily to be collected, even by those who were aware that some leading points of it were to be found without much difficulty. As the need of some guide in this matter is becoming more general, it may not be without a really practical use to compare the old English rules with those of the Roman and the Eastern Churches : by doing this a somewhat uniform principle will probably be found, sufficient also to furnish a general rule for those who, while rightly wishing to be not out of harmony with the rest of Christendom, would with equal propriety prefer to follow any older practice of the Church of England which would afford a satisfactory direction in the absence of any definite rule authorized by living Ecclesiastical Authority. The Roman rule is laid down with precision : the old English rule can be ascertained with a near * Dyer mentions that in Spain Philip II. brought naval matters before the Inquisition, and that Don Pedro, Arch- bishop of Toledo, was High Admiral of Castile " by a then not uncommon union of offices." [Dyer's Modern Europe, p. 1S9.] to tf)c IPragcr 15oofe. / / approach to accuracy, from the ancient Service-books, St. Osmund's Register, and the Inventories of Church goods. The Eastern Church, as a learned Priest of it states, does not give " in her Ritual books " any such " minute rules with regard to the colours of the Vestments, as are to bo found in the Western Ritual. The Church enjoins her ministers to care more for the simple purity and propriety of the vestments than for their richness. In those cases where means are at hand, she bids the ministers to wear richer vestments of any colour for the joyful seasons of the year, and Black or Red ones for the times of fasting and sorrow. Thus, in Passion Week, and Great Lent, at Burials, etc.. Black or Purple Vestments are worn. It is customary to wear White Silk Vestments (if possible) at Epiphany and Easter." In this description of the general and unspecific character of the Eastern rule, there is a considerable correspondence with the features of the Sarum rule just noticed. The following Table may be considered as furnishing a fairly trustworthy view of these three Rules : — COMPARATIVE TABLE OF COLOURS ACCORDING TO THE ENGLISH, ROMAN AND EASTERN USE. Sgasons. Advent — Sundays , , Ferial Cliristmaa Eve ,, Octave St. Stephen . St. Jolm Evangelist Innocents ,, Octave . . . . \^. (lies Natalis . . . . The rest of Christmas-tide . Circumcision . . . . Epiphany Octave . . . . The rest of the Season . Septuagesima to Easter — Sundays ,, ,, Ferial Ash Wednesday . Midlent (" Laeban ") . Maundy Thursday Good Friday Easter Eve . Easter .... Low Sunday Invention of the Cross . Martyrs in Paschal-tide Rogation Days Vigil of Ascension Ascension Octave . Tlie rest of the Season . Vigil of Pentecost Whitsuntide Vigil of Holy Trinity . H CO < Violet. Violet. White. White. ENGLISH. Early, llth-12th century. Eed. Red. Red. Red. White. Red. Eed. Red. Red. Red. Late, 16th-16tll century. Violet. Red. Violet. : Red. V^iolet. Red. Violet. Red. Black. Red. i Black. Red.« Black or Red. Red. ' White. White. White. I White. Red. 1 White. I Red. White. White. White or Red. White or Red.t Green. I Red. Red. Purple (?). White. White. Red. White. Red. Red. White (?). White (?). White (?). White. Red. Red or Purple. Red. Red. Red. Red. Red. White. White. Red. White. Red. White. White (?). Red. Red. Red. Red.' White. 3 Red.*i Red.' Red.' Red.' Red. White. White. 3 Red.' Red.' White. Blue.= White. 3 Red.* Blue. Red.' Red. Red.** Red.' White. Red.' Red.' White. 3 4 Red Well-s. "Omnia media." "Omnia media." White. Eed. "Media et alba." Red. Red and White. White. Red. Red. Red. Eed (a white banner). Eed and Purple. Eed. Eed. Wliite. Red. White. White. Eed Eed. Eed. London, 1400-20. Violet or Purple. Violet or Purple. White. Eed. White. Violet or Purple. Red. White. White. White. White. Green or Yellow. Violet or Purple. Violet or Purple. Violet or Purple. Violet or Purple. White. Eed or Black. White. Wliite. Wliite. Red. White. Purple or Violet. White. Eed. ROMAN. Eed. Eed. Innocent III , d. 1216. Black. Black. White. Green. Black. Black. Black. ' Violet. Black. Black. White. White. White. White. White. Eed. Violet. Violet. White. White. Eed. White. Violet (Eed if Sunday). White. White. White. White. Green. Violet. Violet. Violet. Eose or Violet. Violet. Black. Violet (W.Mass). Wliite. White Eed. Red. Violet. White. White. Violet (Eed at Mass). Eed. Eed. * White was prescribed at York for the Christmas M!,«sa in aurora, and for offices of Palm .Sund.ay and Easter Eve. + Symbolical of the Pentecosttil fire. ' For numbered footnotes, see. p. 78. 78 a IRitual 3lnttoDiiction Comparative Table of Colours according to the English, EoMA^ , and Eastern Use — continued. 25 ENGLISH. ROMAN. Seasons. Salisbl'rv. Innocent III., <1. 1216. < E.arly, llth-iath Late, 15th-lt)th YOKK. Wells. London, 1406-26. Modern. century. century. Red. Red.i Trinity Sunday Red. Red. White. White. Corpus Christi ..... Red. Red.i Red. White. White. After Trinity — Sundays Red. Red. Red.i Red. Green or YeUow. Green(?). Green. „ Ferial .... Red. Green (?). Green.'* Green or Yellow. Green. Green. Transfiguration and M. Holy Name Red. White (?). Red.' Red.'" White. Holy Cross Ked. Red. Blue(?).- Red. Red. Red. Feasts of Blessed Virgin Mary No pre- cise prac- While. White or Blae(:). White.= White. White. White. Michaelmas tical rule can be White. Wiite. Red.i Blue and White. White. White. Apostles— out of Easter given for Ked. Red. Red.i Red. Red. Red. St. John, Port Latin .... these: the Whit.>. Red. Blue(?).' White. Red. Conversion of St. Paul .... general Red. White (?) Blue.= Red. Red(?). White. St. Peter ad Viueula .... principle which Red. Red. Red. G reen and Yellow. Red(?). White. St. John Baptist— Nativity . regulates Red. Red" Red.' Blue. White. White. „ Decollation the col- Red. lied. Blue.= Red. vol Red. Red. Evangelist — out of Easter . our for Red. Red. Red.i Red." Red. Red. Martyrs . . .... seasons Red. Red. Red.'-' Red. Red. Confessors applies to Festivals Yellow. YeUo«-. Blue. Blue and Green. Yellow. White. Bishops ■ which are ob- Yellow(?). Blue. Green and Yellow. White. « Doctors served by the Yellow(?). Red. Green and Yellow. White Virgin not Martyr — Matron Eastern White. White. Blue.^ White. White. White. All Saints Church. Red. Red (?). Red.i Red and White. White.', » White. All Souls Purple (?). Black. Black. Black. Black. Violet. Ember Days (out of Whitsuntide) Red [so in Chichele's Poutif.] Red(?). Black. Violet. Vigil Purple or Violet. Violet. Dedication Octave .... White. White. Red.' "Media etalba." White, s White. Relics Green. 5 Red and White. 9 Marriage White (?). White. Funeral of an Innocent White (?). Black. Mass of Dead Black(?). Purple. Black. Black. Black. Office of Dead Purple. Blue. Black. Blue or Purple. Black. Black. Black. Processions Red. Blue. Black. Violet. III. Having thus given some description of the Material and Colour of the " Ornaments of the Ministers," their Form may be understood by means of the accompanying descriptions and illustra- tions. The symbolical meanings which are added to the former are taken from the "Book of Ceremonies" or "Rationale," drawn up under the direction of Archbishop Cranmer in the year 1542. The original manuscript of this " Rationale," occasionally corrected by Cranmer's own hand, is preserved in the British Museum [Cleop. E. 5, fol. 259 sqq.], and it may also be found in print in Collier's ' It appears from inventories, etc. (noted by Canon Sim- mons and Dr. Henderson), that in tliese instances at Yoi-k Blue was used for Ked at some altars in the fourteenth :ind fif- teenth centurie.s. 2 White fur Blue at some ill-furnished altars in Vorl: ' Green, ibid. * White or Green, ibid. 5 Red or Blue, i!,id. « At Hereford, as in other English uses, the Red Chasuble was changed for tlie Black Cope for the latter part of Good Friday Service. At Paris Brown, or Black witli Red Orphreys, was used in Passion-tide. The fVells Ordinal prescribes a Black Cope for the impersonator of Caiaphas as the one exception to the rule for Red. ' At Lincoln, which otlierwise followed Sarum, White was used on the Natinty of St. .John the Baptist. This was also the Parisian colour, and it appears in Archbishop Chichele's Pontifical in the Library of 'Irin. Coll. Camb. Purple was used at Lincoln by the celebrant in solemn obsequies about 1350. " Some GaVican uses have Green for Bishops and Violet for Abbats. ^ At Exeter (where Bishop Grandisson in 1340 adopted tlie London, Canterbury, or Mediieval Roman sequence) any colour nd lihitnm was admitted on All Saints, Feast of Relics, and Dedication of a Church. '" But these are described as tlie days of Sixtus and Donatus. " Unfortunately a blank is left in the Wells Ordinal against St. Luke's Day. '= The Welh rule (printed by Mr. H. E. Reynolds, 18S1) gives for a Virgin not Martyr White and lied. to t!)C Prapcr IBoofe. 79 Ecclesiastical History, v. 104, ed 1852, and in Strtpe's Ecclesiastical Memorials, I. ii. 411, ed. 1822. The full title of the work is " Cerenaonies to be used in the Church of England, together with an Explanation of the Meaning and Significancy of them." The Ornaments mentioned in the " Rationale " are those only which are worn by the Celebrant at the Altar, and are as follows : [1] The Amice : [2] the Albe ; [3] the Girdle ; [4] the Stole ; [5] the Phanon, i.e. the Maniple or Sudarium as it was also called ; [6] the Chasuble. The Rubric in the Prayer Book of 1549 specifies only — [1] the Albe ; [2] the Vestment or Cope ; [3] the Tunicle ; but, of course, it does not exclude the others named in the " Rationale," and, in fact, the whole were in use under the First Prayer Book. These two lists, then, comprise eight Ornaments which are now to be described. 1. The Amice, Amictus (the Armenian Vakass and, perhajis, the Eastern Omophorion seem to correspond to this, especially the former). — This is a broad and oblong piece of Linen with two strings to fasten it ; in its more ornate form it is embroidered on the outer edge with a rich fillet or otherwise adorned. When used it is first placed on the head, then slipped down to and worn on the shoulders beneath the Albe ; so that, when left somewhat loose, it has the appearance of an ornamental collar as shewn in the drawing, Plate II. The " Rationale " says : " He putteth on the Amice, which, as touching the Mystery, signifies the veil with the which the Jews covered the face of Christ, when they buffeted Him in the time of His Passion. And as touching the Minister, it signifies faith, which is the head, ground, and foundation of all virtues ; and therefore, he 2)uts that upon his head first." 2. The Albe, Alba (the Eastern StoicJiarion and the Russian Podriznik). — This is a loose and long garment coming down to the feet and having close-fitting sleeves reaching to the hands. Anciently it appears to have been made usually of Linen, though in later times I'ich Silks of different colours were frequently used, while in the Russian Church Velvet is often employed. It was very commonly ornamented with square or oblong pieces of Embroidery called Apparels ; these were stitched on or otherwise fastened to various parts of it, especially just above the feet and near the hands, where they had somewhat the appearance of cuffs. The Rubric of 1549 directs the use of "a white Albe plain ; " this may have meant a Linen Albe without Apparels, yet Silk or similar material seems not to be forbidden provided it be white : Embroidery, such as shewn in the sketch, Plate I., appears sufficiently " plain " to be consistent with the language and intention of the Rubric. Old-fashioned Surplices are always thus ornamented about the shoulders, a tradition of ancient custom. The " Rationale " says of the Minister that " he puts upon him the Albe, which, as touching the Mystery, signifieth the white garment wherewith Herod clothed Christ in mockery when he sent Him to Pilate. And as touching the Minister, it signifieth the pureness of conscience, and innocency he ought to have, especially when he sings the j\Iass." The Surplice, Siqmydliceum, Plate II. (whether with or without Sleeves;, and the Rochet, Rochetum, being both of them only modifications of the Albe, this language of the " Rationale " respecting it appears to apply equally to them. 3. The Girdle, Cimjulum (the Eastern Puijass). — This is a Cord or narrow band of Silk or other material (usually white) with Tassels attached ; or, as in the Eastern Church, a broad Belt (often of rich material) with a clasp, hooks, or strings. It is used for fastening the Albe romid the waist. Ttie " Rationale " thus explains it : " The Girdle, as touching the Mystery, signifies the scourge with which Christ was scourged. And as touching the Minister, it signifies the continent and chaste living, or else the close mind which he ought to have at prayers, when he celebrates." 4. The Stole, Stola (the Eastern Epitrachdion of the Priest, the Orarion of the Deacon, the Lention of the Sub-deacon). — This is a strip of Silk about three inches wide, and about eight and a half feet long ; it may be plain or richly ornamented ; especially at the ends, of which examples are given in Plate II. The Priest wears it hanging over his neck, and when he celebrates it is usually crossed on the, breast and passed under the Girdle : the Deacon wears it suspended over the left shoulder; but, when assisting at the Celebration, he often has it brought across his back and breast and fastened at his right side. As used by the Greek Priest it has the appearance of two Stoles joined together, the upper end having a hole through which the head is put, and thus it hangs down in front. The " Rationale " says thus of it : " The Stole, as touching the Mystery, signifieth the ropes or bands that Christ was bound with to the pillar, when He was scourged. And as touching the Minister, it signifieth the yoke of patience, which he must bear as the servant of God." 5. The Maniple, Manipulm, sometimes called Fanon or Phanon and Sucldriiim (the Eastern 8o a IRitiml 31ntromiction to tf)C Iprapet OBoofe Einmanikia and the Russian Forutchi ; each of these are, however, a kind of Cuffs worn on both hands). — Originally it appears to have been a narrow strip of Linen, usually as wide as a Stole and about two and a half feet long [sec Plate II.], and seems to have been employed as a kind of Sudarium for wiping the hands and for other cleanly purposes, w^heuce it probably took one of its names. Sub- sequently, however, it became a mere ornament, being made of rich materials and often embroidered, or even enriched with jewels. It hangs over the left arm of the Celebrant and his assistants ; it should be fastened near the wrist, in a loop, to prevent its falling off. The " Rationale " describes its meaning together with the Stole in these words : " In token whereof " {if. of patience), "he puts also the Phanon on his arm, which admonisheth him of ghostly strength and godly patience that he ought to have, to vanquish and overcome all carnal infirmity. 6. The Chasuble or Vestment, Casula (the Eastern Phelonion and the Russian Pheldne or Phct'lonion). — This vesture is worn over the Albe : originally it was nearly or entirely a circular gar- ment, havincr an opening in the centre through which the head of the wearer passed ; and thus it fell gracefully over the shoulders and arms, covering the entire person in its ample folds and reaching nearly to the feet both before and behind : at a later period it was made narrower at the back and front by reducing its circular form, and so it frequently terminated like a reversed ijointed arch ; the sleeve part also became shorter, reaching only to the hands, and thus avoiding the need of gathering it up on the arms. Ultimately, whether from economy, or bad taste, or supposed convenience, the sleeve parts were cut away to the shoulders in the Latin Communion ; and even the Russian vestment has been so much reduced in the front that it covers little more than the chest : however, the older form has been for the most part retained in the rest of the Eastern Communion. The drawing on Plate I. shews the form which prevailed in the Church of England prior to the Reformation ; it has the merit of being both elegant and convenient. The same picture shews the mode of ornamenting it, namely, by embroidering the collar and outer edge, and by attaching to it what is called the Y Orphrey ; thouo-h very commonly the Latin Cross, and sometimes the Crucifixion, was variously embroidered on the back, only the perpendicular Orjjhrey (or Pillar, as it is termed) being affixed in the front. The " Rationale " is thus given : " The overvesture, or Chesible, as touching the Mystery, signifieth the purple mantle that Pilate's soldiers put upon Christ alter that they had scourged Him. And as touching the Minister, it signifies charity, a virtue excellent above all other." 7. The Cope, Cappa (the Armenian Phelonion is a similar Vestment, and is used instead of the Chasuble). — It is a kind of full, long Cloke, of a semicircular shape, reaching to the heels, and open in front, thus leaving the arms free below the elbows. Most commonly it has a Hood, as shewn in the drawing, Plate II. ; where also is represented the Orphrey and an illustration of the mode of enriching the material by embroidery. The mode of fastening it by a Band, to which is often attached a rich ornament, called the Morse, is there also exhibited. It is worn over either the Albe or the Surplice. The " Rationale " does not mention it ; probably because it was not one of the Eucharistic Vestments then or previously in use. But that it might be used at the Altar (though probably not by the Cele- brant when consecrating the Oblations) is plain from the fact that the Rubric of 1549 in naming " Vestment or Cope," apparently allows a choice between it and the Chasuble ; but it may only have been intended that, in a place where both are pro\'ided, the Chasuble alone should be worn where the whole Eucharistic Service was used ; for a Rubric at the end of the Service specifies the Cojje as the Vestment to be employed at those times when only the earlier portion of the Service is intended to be said, no Consecration being designed because of its being known that there would " be none to com- municate with the Priest." The 24th Canon of 1603 does indeed recognize the Cope as the Celebrant's Vestment to be used in Cathedrals ; but the Rubric of 1662, having later and larger authority, seems to point to the Chasuble of the Book of 1549 as the Vestment in which to consecrate. 8. The TuNiCLE, Tunica ; also called, as worn by the Deacon or Gospeller, DALMATIC, Dalmatica (the Eastern StoicJiarion or Saccus of the Deacon). — This is a kind of loose coat or frock, reaching below the knees, open partially at the lower part of the sides ; it has full, thotigh not large, sleeves ; in material and colour it should correspond with the Chasuble. Examples of its Orphreys and of the mode of embroidering it are shewn in the two illustrations on Plate I. The Deacon's Dalmatic was usually somewhat more ornamented in the Western Church than was the Tunicle worn by the Sub- deacon or Epistoler. This ornament, like the Cope, is not mentioned in the "Rationale" probably because, as was observed above, only the Vestments of the Celebrant are there specified. THE BOOK OF And Administration Of tlie SACRAMENTS, AND OTHER RITES AND CEREMONIES Of the CHURCH, According to the Use Of the CHURCH of ENGLAND; Together with the PSALTER or PSALMS OF DAVID, Pointed as they are to be Sung or Said in CHURCHES; AND THE FORM OR MANNER OF Making, Ordaining, and Consecrating BISHOPS, PRIESTS, AND DEACONS. 82 Cf)C Citic ano tfjc THE TITLE OF THE PEAYER BOOK. Common Prayer] This familiar term seems first to have been used authoritatively in a rubric to the English Litany of 1544 : " It is thought convenient in this Common Prayer of Procession to have it set forth and used in the Vulgar Tongue, for stirring tlie people to more devotion." It is again found in the Injunctions of Edward VI., issued in 1546-7. But it is a very ancient term, being found in use as far back as a.d. "252, in St. Cyprian's Treatise on tlie Lord's Pi'ayer ; of which he writes, " 1 uhlica est nohis et Communis Oratio." Common Prayer and Public Prayer are not theologically identical, although the terms are used m the same legal sense in the respective titles of the two Acts of Uniformity. In an exact sense, Common Prayer is defined by the authoritative words of our Lord, " Where two or three are gathered together in ily Name, there am I in the midst of them. " [Matt, xviii. '20.] The Name of God is an expression used with great frequency in Holy Scripture to denote tlie authority of God ; in the same manner as we say, that the official agents of the Sovereign act in the Name of the Sovereign, when they engage in the duties of their office. To be met together in tlie Name of Christ is to be met together under His authority, not as an accidental or promiscuous assembly ; and officially, that is, in the ijreseuce and with the aid of His authorized agents. Thus, true Common Prayer is that which is offered in Divine Service in the Church, by a Bishop or Priest (or a Deacon as locum tenens in some cases), in the presence and with the aid of three, or at least two other Christian persons. Such prayer presupposes a reverent assent to our Lord's appli- cation of the words, "My House' shall be called the house of prayer," and to those already quoted. To it also may be applied the words of St. Cyprian :" "They continued with one accord in prayer, manifesting at the same time the instancy of their pr.iying, and the agreement. Because God, who 'maketh men to be of one mind in an house, 'admits into the house divine and eternal those oiilj- among whom is unanimous prayer." This kind of prayer is therefore the highest kind of all. Other prayer is exalted in kind, and probably in eflicacy, in proportion as it connects itself with that which is Common ; as it is offered in that sense in which we are taught to say Our Father ; as it is offered under the conviction that Christian individuals stand not alone, each one for himself before God, but are parts of one Body whereof all the mem- bers are in communion one with another through the One Intercessor of Whom the ministers of the Church are the earthly representatives. and administration of the Sacraments] This does not exclude the Sacraments from Common Prayer. The corporate work of the Church is distinctly recognized in the administration of Baptism, and the Holy Communion is the root and apex of Common Prayer. But it puts forward prominently the idea of a never-ceasing round of Divine Service as distinguished from the occasional (however frequent) offering of the Holy Eucharist. other rites and ceremonies of the Church] These words claim, as a matter of course, that the substance of the Prayer Book is in accordance ■with the theological and devotional system of the Catholic Church : and, in connection with those which immediately follow, they plainlj' enunciate the principle set forth more at large in the Thirty-fourth Article of Religion, that while that system is binding on the whole Church, yet particular Churches have a right to carry it out in their own way, according to their own "use" as to detail and ceremonial.^ ' T« Kupixxly, Kyrke, Church, the House of the Lord. 2 Oil the Lord's Prayer^ iv, 3 The phr.ise "Rites and Ceremonies" is not at all equivalent to our modern words Ritual and Ceremonial : but refers to the minor services of the Church, such as tiie Coinniiuation, or the Churching of Women. Arch- bishop Cranmer's fourth article of 1036 is a good illustration of the meaning intended : " IV. Of Rites and Ceremonies. As vestments in God's ser\ice ; sprinkling holy water; giving holy bread; bearing candles on Candlemas Day; giving of ashes on Ash Wednesday; bearing of palms on Palm Sunday ; creeping to the Cross, and kissing it, and offering unto Christ before the same on Good Fnd.ay ; setting up the sepulchre of Christ; hal- lowing the font, and other like exorcisms, and benedictions, and laudable customs : that these are not to be condemned and cast away, liut continued, according to the vsc of the Church of Emjland] This right was acted upon so freely in ancient days that there "was a con- siderable variation in the details and ceremonial of Divine Service as it was celebrated in different parts of England. Each Prayer Book took its name from the place of its origin, anil was thus called the " York use," the " Bangor use," the "Hereford use," the "Salisbury use," and so forth; but when uniformity of Common Prayer was established upon the basis of these old service-books, one "use" only retained its authority, that of the Church of England. In modern Prayer Books the words "the United Church of Euglaud and Ireland" were, during aljout seventy years, substituted for the words "the Church of England," under an Order of Council, dated January 1, 1801 ; but such an e.xercise of the Royal authority goes beyond that permitted by the Act of Uniformity ; and the change was very misleading.-' The two Churches are, and always have been, in communion with each other, the interchange of friendly relations has always been very free, and they have been united in a common political bond since 1801. The formularies of the Church of England have also been adopted in the Church of Ireland, but a false gloss was put upon the real title of the Prayer Book when it was printecl in the unjustifiable form referred to. Tiic Cliurch of England can alter its own "use," and so can the Church of Ireland, but neither can control the customs of the other : and, in fact, there are some important vai'iations in the Prayer Books of the two countries which make the expression "the use of the United Church of England and Ireland " a misnomer. The Prayer Book as it now exists is an adaptation of ancient formularies made by the Church of England alone. Its adop- tion by other Churches cannot alter the fact, and therefore cannot justly infiuence the title. However much it may be adopted therefore in Ireland, Scotland, and other possessions of tlie English crown, America, the Book of Common Prayer is still " according to the use of the Church of England. " * But it is also to be observed that the Irish Act of Uni- formity is entitled ' ' An Act for the Uniformity of . . . in the Church of Ireland:" the declaration of assent and consent is to "The Book entitled. The Book of Common Prayer . . , according to the LTse of the Church of Ireland ; " and so the title is recited throughout the Act. together with the Psalter] In the earlier Prayer Books the Psalter was printed with a separate Title-page, as distinct from the Services. The first of Bishop Cosin 's ' ' Directions to be given to the Printer," is also, "Set a fair Frontispiece at the beginning of the Book, and another before the Psalter ; to be designed as the Archbishop shall direct, and after to be cut in brass. " Such an engraved Title-page is affixed to the Sealed Books, and a proof copy is bound up with Cosin's own volume : but that to the Psalter was not provided. The Ordinal was bound up with the Prayer Book for the first time in 1661. The following Tables will illustrate some of the preceding remarks, and shew at a glance what changes have been authorized. The Table of the Contents of the Prayer Book is not in itself of much interest, but it has been so freely handled by modern printers that a work like the present cannot go forth without an accurate copy of the authorized form. The successive changes made in it have a certain interest, and they are therefore arranged in parallel columns on the oppo- site page. There is thus given also a sort of bird's-eye view of the History of the Prayer Book. to put us in remembrance of spiritual things. But that none of these cere- monies have power to remit sin." [Strype's Hemoi'iats of Cranmcr, i. 89, Eccl. Hist. Soc. ed.] A rubric at the end of the Elizabethan Prayer Books enjoins also that " every parishioner shiall communicate at the least three times in the year, of which Easter to be one, and shall also receive the Sacrameuts and other Rites according to the order in this book appointed." * The Act of Uniformity empowers the Sovereign to alter the names of the King, Queen, and Royal Family, as occasion shall require ; but to alter the name of the Church itself was a very ditferent thing. In Marriage Licences, and in Letti-rs of Orders, the old form was used : but in many docu- ments the alteration had been adopted. It is right to add that in the title- page of Edward VI. 's Injunctions he is called "in earth under Christ, of the Church of England and of Ireland the supreme bead," and that Henry VIII. had been named by the same title in the Bidding of the Bedes, used in Ireland about the year 1538. [State Pap. Dom. lien. VIII. ii. 564.] B The distinctive title, " Church of England," is very ancient, being found in Magna Charta, where it ax'pears to be used as a familiar phrase. Ca&lc of Contents. § Successive Titles of the Prayer Book. 1549. 1552. 1662. The Book of the Common Prayer and Administration of the Sacraments, and other Rites and Ceremonies of tlie Church : after the use of the Cluirch of England. Londini in Officina Richardi Graftoni Regii impressoris. Cum privilegio ad imprimeudum solum. Anuo Domini MDXLix. Mense Martii. [Colophon. ] Imprinted at London in Fleet-street, at the sign of the Sun over against the Conduit, by Edward Whit- church. The seventh day of March, the year of our Lord 1.549. The Book of Common Prayer, and Administration of the Sacraments and other Rites and Ceremonies in the Church of England. IT Londini, in OfBcina Eilwardi Whytchurclie. IT Cum Privilegio ad Imprimeudum Solum. Anuo 1552. The Book of Common-Prayer and Administration of the Sacraments, and other Rites and Ceremonies of the Church, according to the use of the Clmrch of England ; together with the Psalter or Psalms of David, pointed as they are to be Sung or Said in Churches ; and the Form or Manner of Making, Ordaining, and Consecrat- ing of Bishops, Priests, and Deacons. § Successive Tables of Contents. 1549. 1552. 1662. The Contents of this Bool: The Contents of this Bool: The Contents of this Bool. 1. A Preface. 1. A Preface. 1. An Act for the Uniformity of 2. A Table and Kalendar for Psalms 2. Of Ceremonies, why some be abol- Common Prayer. and Lessons, with necessary rules per- ished and some retained. 2. The Preface. taining to the same. 3. The order how the Psalter is ap- 3. Concerning the Service of the 3. The Order for Matins and Even- pointed to be read. Church. song, throughout the year. 4. The Table for the order of the 4. Concerning Ceremonies. 4. The Introits, Collects, Epistles, Psalms to be said at Morning and 5. The Order how the Psalter is ap- and Gospels, to be used at the celebra- Evening Prayer. pointed to be read. tion of the Lord's Supper and holy 5. The order how the rest of holy 6. The Order how the rest of the Communion through the year, with Scripture is appointed to be read. holy Scripture is appointed to be read. proper Psalms and Lessons, for divers 6. Proper Psalms and Lessons at 7. A Table of proper Lessons and feasts and days. Morning and Eveuing Prayer, for cer- Psalms. 5. The Supper of the Lord and holy tain feasts and days. 8. Tables and Rules for the Feasts Communion, commonly called the Mass. 7. An Almanack. and Fasts through the whole year. G. The Litany and Suffrages. 8. The Table and Kalendar for Psalms 9. The Kalendar, with the Table of 7. Of Baptism, both public and and Lessons, with necessary rules apper- Lessons. private. taining to the same. 10. The Order for RIorning Prayer. 8. Of Confirmation, where also is a 9. The order for Morning Prayer and 11. The Order for Evening Prayer. Catechism for children. Evening Prayer, throughout the year. 12. The Creed of S. Atha/iasiiis. 9. Of Matrimony. 10. The Litany. 13. The Lit.iny. 10. Of Visitation of the Sick, and 11. The Collects, Epistles, and Gos- 14. Prayers and Thanksgivings upou Communion of the same. pels, to be used at the ministration of several occasions. ' 11. Of Burial. the holy Communion, throughout the 15. The Collects, Epistles, and Gos- 12. The purification of women. year. pels, to be used at the JIiuistr.ation of the 13. A declaration of Scripture, with 12. The order of the ministration of holy Communion throughout the year. certain prayers to bo used the first day the holy Communion. 16. The Order of the Ministration of of Lent, commonly called Ashwednes- 13. Baptism, both public and private. the holy Communion. day. 14. Confirmation, where also is a 17. The Order of Baptism, both pub- 14. Of Ceremonies omitted or re- Catechism for Children. lick and private tained. 15. M.atrimony. 18. The Order of Baptism for those 15. Certain notes for the more plain 16. Visitation of the Sick. of riper years. explication and decent ministration of 17. The Comnmuion of the Sick. 19. The Catechism, with the Order things contained in this book. 18. Burial. for Confirmation of children. 19. The Thanksgiving of Women 20. Matrimony. after childbirth. 21. Visit.ation of the Sick, and Com- 20. A Commination against sinners. munion of the Sick. with certain Prayers to be used divers 22. Burial. times in the year. 23. Thanksgiving for Women after 21. The form .and manner of making child-bearing. and consecrating of Bishops, Priests, 24. A Commination or Denouncing and Deacons. of God's anger and judgments against sinners. 25. The Psalter. 26. The Order of Prayers to be used at Sea. 27. A Foi-m and Manner of Ordain- ing Bishops, Priests, and Deacons. AN ACT FOR THE UNIFORMITY OF COMMON PRAYER/ and Service in the Church, and Administration of the Sacraments, Primo Elizah^thce. [1 Eliz. c. 2, A.D. 1559.] WHERE at the death of our late Soveraign Lord Kiug Edward the Sixth, there remained oue uniform order of Common Ser- vice, and Prayer, and of the administration of Sacraments, Kites and Ceremonies in the Church of England, which was set forth in one Book, intituled, Tliii Book of Common Prayi'r, and Administration of Sacraynents, and other J^ites and Cere- monies in the Church of England, Authorized by Act of Parliament holden in the fifth and sixth years of our said late Soveraign Lord King Edward the Sixth, intituled. An Act for the Uniformity of Common Prayer, and Administration of the Sacraments ; Tlie which was repealed, and taken away by Act of Parliament, in the first year of the Keign of our late Soveraign Lady Queen Mary, to the great decay of tlie due honour of God, and discomfort to the professors of tlie truth of Christs Religion : Be it therefore enacted by the Authority of this present Parliament, That the said Statute of Repeal, and every thing therein contained, only concerning the said Book, and the Service, Administration of Sacraments, Rites, and Ceremonies contained or appointed in, or by tlie said Book, shall be void and of none effect, from and after the Feast of the Nativity of Saint John Baptist next coming : and That the said Book, with the order of Service, and of the Administration of Sacraments, Rites and Ceremonies, with the alteration and additions therein added and appointed by this Sta- tute, shall stand, and be, from, and after the said Feast of the Nativity of Saint John Baptist, in full force and effect, according to the tenour and effect of this Statute : Any thing in the foresaid Statute of Repeal to the contrary notwithstanding. 1 This is the third Act of Uniformity which was passed by rarliament. The first was that which passed tlie House of Lords on January 15, and tlie House of Oomraous on January 21, 16-lit, and to which tlie "First Prayer Hook of Edward VI." was annexed. The original statute is called of the second and third year of that king, Edward's second year ending on January '!", \b\\}, and the royal assent not being given until the third year. It was repealed, among other Acts, by 1 Mar. sess. 2, c. 2, in which it is called a statute of Edward's second year, and it is also said to have been "made in the second year of the King's Majesty's reign" in the fifth clause of Edward's second Act of Uniformity. The following is a summary of this Act :— § 2 and 3 Edw. VI. c. 1. [a.d. 1549.] I. For a long time there have been "divers forms of Common Prayer" used in England, that is to say, "the use of Sarum, of York, of Bangor, and of Lincoln ; and besides the same, now of late much more divers anil sundry fonus and fashions have been used in the Cathedral and parish churches of England and Wales, as well concerning the Mattins or Morn- ing Prayer and the Evensong, as also concerning the Holy Communion, commonly called the Mass, with divers and sundry rites and ceremonies concerning the same, and in the administration of other Sacraments of the Church." Some have been pleased with the use of " rites and ceremonies in otlier form than of late years they have been used," and others greatly offended. The King, Protector, and Council have tried to stay such inno- vations, but without success; wherefore to the intent that a uniform, quiet, and godly order should be adopted, his Highness has appointed the Archbishop of Canterbury, with otlier bishops and learned divines, to arrange such an order, "having as well eye and respect to the most sincere and pure Christian religion taught by the Scripture, as to the usages in the Primitive Church." This " rite and fashion of Common and open Prayer and administration of the Sacraments, has been, by the aid of the Holy GnosT, WITH ONE UNIFORM AGREEMENT, coucluded by them, and is set forth in the Hook of Common Prayer." This form of " Mattins, Evensong, celebration of the Lord's Supper, <:oinmonly called the Mrtss, and adminis- tration of each of the Sacraments, and all their common and open prayer," is therefore to be .said and used from and after the Feast of Pentecost next ensuing, "and none other or otherwise." II. Any clergyman refusing to use the Book of Common Prayer, or using any other forms than those set forth therein, shall, on conviction by verdict uf a jury, forfeit one of his benefices, and snfler six months' imprisonment for the first offence ; for the second offence be imin-isoued for twelve mouths, and forfeit all "his spiritual promotions;" and for the third offence suffer imprisonment for life. Unbeneficed clergy to be imprisoned six months for the first offence, and perpetually for the second. III. No "interludes, plays, songs, rhymes," or any other open words, are to be allowed to be spoken "in the derogation, dei)ra\ing. or despising of the same Book, or of any thing therein contained, or any part thereof." No oue shall forcibly compel a clergyman to use other forms than those of the Prayer Book, under penalties similar in character to those enacted iu the second clause. IV. Gives power to the Judges to inquire, hear, and determine all offences committed contrary to this Act. j V. Provides that any Archbishop or Bishop may associate himself with , the Judge in the trial of such offences as have been committed within his I own diocese. ) VI, The Prayer Book may be used in Greek, Latin, or Hebrew, by such j as understand those languages, with the exception of the Holy Communion. I VII. In "Churches, Chapels, Oratories, or other places, "any Psalm or Prayer taken out of the Bible may be used, provided the proper Service I has been previously said. I VIII. That the books shall be bought at the charges of the parishioners, I and where they have been obtained before Pentecost shall be put in use within three weeks afterwards. The five following clauses are of a technical kind, and need not be noticed. The following is also a summary of the second Act of Uniformity, to which the " Second Prayer Book of Edward VI." was annexed :— § 5 and 6 Edw. VL c. 1. [a.d. 1552.] I. Tlie Book of Common Prayer, " a vei-y godly order, agreeable to the "Word of God and the primitive Church, very comfortable to all Christian people desiring to live in Christian conversation, and most profitable to the state of this realm," having been set forth by authority of Parliament, yet a great number of persons " following their own sensuality, and living eillier mthout knowledge or due fear of God," neglect to come to church on Sundays and Holy-days. II. For reformation thereof, it is enacted that every person shall duly attend church, unless they liave some reasonable hindrance. The two following clauses give authority to punish those who disobey the Act, V, Doubts about the manner of using the Prayer Book having arisen, "rather by the curiosity of the minister and mistakers, than of any other worthy cause," the said book has, by command of the King, and with the authority of Parliament, been " faithfully and godly perused, explained, and made fully perfect," and a form for the consecration of bishops, and ordination of priests and deacons, has been annexed to it. The revised book is to be in force under the provisions of the former Act ; and shall be put in use by all persons after the Feast of All Saints, under penalties such as those pre\iously enacted : every Curate reading this Act on one Sunday in every quarter of a year ; and enforcing the duty of Common Prayer in an exhortation to his people. Both these Acts of Uniformity were repealed in 1553, and the authority of Parliament consequently withdrawn from both the Prayer Books, by the tiiird Act of Parliament passed after Queen Mary's accession [1 Mar. sess. 2, c. 2]. But this "Statute of Repeal, and every thing therein con- tained, only concerning the said Book," was made "void and of none effect" by the Elizabethan Act of Uniformity : the second book (subject to the alterations made in it by Elizabeth's Commissioners) being thus revived, but not either of the statutes themselves. The Act of Mary's reign was, however, entirely repealed by 1 James I. c. 25, and thus the two Acts of Edward were revived. They are also s.iid to be made perpetual by 5 Anne, c. 5, and in the authoritative list of the statutes published in the year 1870 they are set down as still in force. acts of tiniformitp. 85 [2] And further be it Enacted by the Queens Highness, with the assent of the Lords and Commons of this present Parliament assembled, and by the Authority of the same. That all, and singular Ministers in any Cathedral, or Parish- Church, or other place within tliis Realm of England, Wales, and the Marches of the same, or other the Queens Dominions, shall from and after the Feast of the Nativity of Saint John Baptist next coming, be bounden to say and use the Mattens, Evensong, celebration of the Lords Supper, and administra- tion of each of the Sacraments, and all other Common and open Prayer, in such order and form as is mentioned in the said Book, so Autliorized by Parliament in the said fifth and sixth year of the Eeign of King Edvard the Sixth ; with one alteration, or addition of certain Lessons to be used on every Sunday in the year, and the form of the Letany altered, and corrected, and two sentences only added in the delivery of the Sacrament to the Communicants, and none other, or otherwise : and, That if any manner of Parson, Vicar, or other whatsoever Minister, that ought or should sing, or say Com- mon Prayer mentioned in the said Book, or minister the Sacraments, from, and after the Feast of the Nativity of Saint John Baptist next coming, refuse to use the said Common Prayers, or to minister the Sacraments in such Cathedral, or Parish-Church, or other places, as he sliould use to minister the same, in such order and form, as they be mentioned, and set forth in the said Book, or shall wilfuUy, or obstinately standing in the same, use any other Eite, Ceremony, Order, Form, or manner of celebrating of the Lords Supper openly, or privily, or Mattens, Even song, administration of the Sacra- ments, or other open Prayers, than is mentioned, and set forth in the said Book, [Open Prayer in, and through this Act, is meant that Prayer, which is for other to come nnto, or hear, either in Common Churches, or private CJiappels, or Oratories, commonly called the Service of the Church] or shall preach, declare, or speak any thing in the derogation, or depraving of the said Book, or any thing therein contained, or of any part thereof, and shall be thereof lawf uUy convicted, according to the Laws of this Realm, by verdict of twelve men, or by his own confession, or by the notorious evidence of the fact ; shall lose, and forfeit to the Queens Highness, Her Heirs, and Successors, for his first offence, tlie profit of all his Spiritual Benefices, or Promotions, coming, or arising in one whole year next after his conviction : And also that the person so convicted shall for the same offence suff'er imprisonment by the space of six moneths, without Bail, or Mainprise ; And if any such person, once convict of any offence concerning the premisses, shall after his first conviction, eftsoons offend, and be thereof in form aforesaid lawfully convict ; That then the same person shall for his second offence suffer inn)risonment by the space of one whole year, and also sliall tliercfore be deprived ipso facto of all his Spiiitual Promotions ; and, That it shall be lawful to all Patrons, or Donors of all and singular the same Spiritual Promotions, or any of tliem, to present, or collate to the same, as thougli the person or per- sons so offending were dead : and Tliat, if any such person, or persons, after lie shall be twice convicted in form aforesaid, shall offend against any of the premisses the third time, and shall be thereof, in form aforesaid, lawfully convicted ; That then the person so offending, and convicted the third time shall be deprived ipso facto of all his Spiritual Promotions, and also shall suffer imprisonment during his life : And if tho person, that shall offend, and be convict in form aforesaid, concerning any of the premisses, shall not be Beneficed, nor have any Spiritual Promotion ; Tliat then the same Person, so offending, and convict, shall for tlie first offence suffer imprisonment during one whole j'ear next after his said con- viction, without Bail or Mainprise : And if any such person not having any Spiritual Promotion, after his first convic- tion, shall eftsoons offend in any tiling concerning the premisses, and shall in form aforesaid be thereof lawfully convicted ; That then the same person shall for his second oflfence sufler imprisonment during his life. [3] And it is Ordained, and Enacted by the Authority aforesaid, That if any person, or persons whatsoever, after the said Feast of tlie Nativity of St. John Baptist next coming, shaU in any Enterludes, Playes, Songs, Rimes, or by other open words declare, or speak any tiling in the deroga- tion, depraving, or despising of the same Book, or of any thing therein contained, or any part thereof, or shall by open fact, deed, or by open threatnings compel, or cause, or otlier- wise procure, or maintain any Parson, Vicar, or other Minister in any Cathedral, or Parisli-Church, or in Chappel, or in any other Place, to sing, or say any Common, or open Prayer, or to minister any Sacrament otlierwise, or in any other manner, and form, than is mentioned in the said Book ; or that by any of the said means shall unlawfully interrupt, or let any Parson, Vicar, or other Minister in any Cathedral, or Parish- Church, Chappel, or any other place to sing or say Common and open Prayer, or to minister the Sacraments, or any of them, in such manner, and form, as is mentioned in tlie said Book ; That then every such person, being thereof lawfully convicted in form abovesaid, shall forfeit to the Queen our Soveraign Lady, Her Heirs, and Successors for the first offence an hundred marks : And if any person, or persons, being once convict of any such offence, eftsoons ofJ'end against any of the last recited offences, and shaU in form aforesaid be thereof lawfully convict ; That then the same person, so offending and convict, shall for the second offence forfeit to the Queen our Soveraign Lady, Her Heirs, and Successors Four hundred marks : And if any person, after he in form aforesaid shall have been twice convict of any ofience con- cerning any of the last recited offences, shall offend the third time, and be thereof in form abovesaid lawfully convict ; That then every person, so offending and convict, shall for his third offence forfeit to our Soveraign Lady the Queen all his Goods and Chattels, and shall suffer imprisonment during his Lfe : And if any person or persons, that for his first offence concerning the premisses, shall be convict in form aforesaid, do not pay the sum to be paid by vertue of his conviction, in such manner and form, as the same ought to be paid, within si.x weeks next after his conviction ; That then every person so convict, and so not paj'iiig the same, shall for the same first offence, in stead of the said sum, suffer imprisonment by tlie space of six moneths without Bail or JIainprise : And if any person, or persons, that for his second offence concerning the premisses shall be convict in form afore- said, do not pay the said sum to be paid by vertue of his con- viction, and this estatute, in such manner and form, as the same ought to be paid, within six weeks next after tliis said second conviction ; Tliat tlien every person so convicted, and not paying the same, shall for the same second offence, in the stead of the said sum, suffer imprisonment during twelve moneths without Bail or Mainprise : and. That from and after the said Feast of tho Nativity of Saint John Bap>list next coming, all, and every person and persons, inhabiting within this Realm, or any other the Queens Majesties Dominions, shall diligently and faitlifully, Iiaviug no lawful, or reasonable excuse to be absent, indeavour themselves to resort to tlieir Parish-Church, or Chappel accustomed, or upon reasonable let thereof, to some usual place, wliere Common Prayer, and such service of God shall be used in such time of let, upon every Sunday, and other dayes ordained and used to be kept as holy days, and tlicn, and there to abide orderly and soberly, during tlie time of Common Prayer, Preachings, or other Service of Goi) there to be used and ministred, upon pain of punishment by tho censures of the Church ; and also upon pain, that every person so offending shall for- feit for every sucli ofl"ciico twelve pence, to be levied by the Churchwardens of the Parish, where such offence shall be done, to tlio use of tho poor of tho same Parisli, of the 86 ^cts Of Ontformitp. goods, lands, and tenements of such offender, by way of distress. [4] And for due execution hereof, the Queens most excel- lent Majesty, the Lords Temporal, and all the Commons in this present Parliament assembled, doth in Gods Name earnestly require, and charge all the Archbishops, Bishops, and other Ordinaries, that they shall endeavour themselves to the uttermost of their knowledges, that the due and tnie execution hereof may be had throughout their Dioccsse and Charges, as they will answer before God for such evils and plagues, wherewith Almighty God may justly punisli His people for neglecting His good and wholsom law. And for their Authority in this behalf, Be it further Enacted by the Authority aforesaid. That all and singular the same Arch- bishops, Bishops, and all other their officers, exercising Ecclesiastical jurisdiction, aswel in place exempt, as not exempt, within their Diocesse shall have full power and Authority by this Act to reform, correct and punish by censures of the Church, all, and singular persons, which shall offend within any of their jurisdictions, or Diocesse, after the said Feast of the Nativity of Saint John Baptist next coming, against this Act and Statute : Any other Law, Statute, Priviledge, Liberty, or Pro\'ision heretofore made, had, or suffered to the contrary notwithstanding. [5] And it is Ordained and Enacted by the Authority afore- said. That all and every Justice of Oyer and Determiner, or Justices of Assize shall have full power and Authority in every of their open and general Sessions to enquire, liear and determine aU and all manner of olfences, that shall be com- mitted, or done contrary to any Article contained in this present Act, within the limits of the Commission to tliem | directed, and to make process for the execution of the same, as they may do against any person being indicted before them of trespass, or lawfully convicted thereof. [6] Provided always, and be it Enacted by the Authority aforesaid, That all and every Archbishop and Bishop shall and may at all time and times at his liberty and pleasure, joyn and associate himself by vertue of this Act to the said Justices of Oyer and Determiner, or to the said Justices of Assise, at every of the said open and general Sessions, to be holden in any place within his Diocess for and to the inquiry, hearing, and determining of the offences aforesaid. [7] Provided also, and be it Enacted by the Authority- aforesaid, That the Books concerning the said Service shall at the costs and charges of the Parishioners of every Parish, and Cathedral Church be attained, and gotten before the said Feast of the Nativity of Saint John Baptist next following, and that all such Parishes and Cathedral Churches, or other places, where the said Books shall be attained and gotten before the said Feast of the Nativity of Saint John Baptist, shall within three weeks next after the said books so attained and gotten, use the said Service, and put the same in use according to this Act. [8] And be it further Enacted by the Authority aforesaid, That no person or persons shall be at any time hereafter impeached, or otherwise molested of or for any of the offences above mentioned, hereafter to be committed, or done con- trary to this Act, unless he or they so offending be thereof indicted at the next general sessions to be holden before any such Justices of Oyer and Determiner, or Justices of Assise, next after any offence committed or done, contrary to the teuour of this Act. [9] Provided always, and be it Ordained, and Enacted by the Authority afore said. That all and singular Lords of the Parliament, for the third offence above mentioned, shall be tried by their Peers. [10] Provided also, and be it Ordained, and Enacted by the Authority aforesaid, That the Mayor of London, and all other Mayors, Bayliffs, and other Head-officers of all, and singular Cities, Boroughs, and Towns-corporate ■n'ithin this Realm, Wales and the Marches of the same, to the which Justices of Assise do not commonly repair, shall have full power and Authority by vertue of this Act, to enquire, hear, and deter- mine the offences abovesaid, and every of them yearly, within fifteen days after the Feasts of Easter, and saint Michael the Archamjcl, in like manner and form, as Justices of Assise, and Oyer, and Determiner may do. [11] Provided always, and be it Ordained and Enacted by the Authority aforesaid. That all and singular Archbishops, and Bishops, and every of their Chancellors, Commissaries, Archdeacons, and other Ordinaries, having any peculiar Ecclesiastical jurisdiction shall have full power and Authority by vertue of this Act, aswel to enquire in their Visitation, Synods, or elsewhere within their jurisdiction, at any other time, and place, to take accusations, and informations of all, and every the things above mentioned, done, committed, or perpetrated within the limits of their jurisdiction and Autho- rity, and to punish the same by admonition, excommunication, sequestration, or deprivation, or other censures, and processes, in Uke form, as heretofore hath been used in like cases by the Queens Ecclesiastical Laws. [12] Provided alwaies, and be it Enacted, That whatsoever person offending in the premisses shall for the first offence receive punishment of the Ordinary, having a testimonial thereof under the said Ordinaries seal, shall not for the same offence eftsoons be convicted before the Justices ; and like- wise receiving for the said first offence punishment by the Justices, he shall not for the same first offence eftsoons receive punishment of the Ordinary : Any thing contained in this Act to the contrary notwitlistanding. [13] Provided always, and be it Enacted, That such ornaments of the Church and of the ministers thereof shall be retained, and be in vise, as was in this Church of England by the Authority of Parliament in the second year of the reign of King Edirard the Sixth, until other order shall be therein taken by Authority of the Queens Majesty, with the advice of Her Commissioners, appointed and Authorized under the great seal of Enyland for causes Ecclesiastical, or of the Metropolitan of this Realm : And also. That if there shall happen any contempt, or irreverence to be used in the Ceremonies, or Rites of the Church, by the misusing of the Orders appointed in this Book ; the Queens ^Majesty may by the like advice of the said Commissioners, or Metropolitan, ordain and publish such further Ceremonies, or Rites, as may be most for the advancement of GoD.s glory, tlie edifying of His Church, and the due reverence of Christs holy Mysteries and Sacraments. [14] And be it further Enacted by the Authority aforesaid, That all Laws, Statutes, and Ordinances, wherein, or whereby any other Service, Administration of Sacraments, or Common Prayer is limited, established, or set forth to be used within this Realm, or any other the Queens Dominions, and Coun- tries, shall from henceforth utterly be void, and of none effect. acts of 2Iniformitp. s? [A few alterations being made in the Prayer Book after the Hampton Court Conference [see p. 25], a Royal Proclamation was issued, on March 5, 1604, in which the reasons for making these alterations were stated, and the use of the new book en- joined. This Proclamation was printed after the Elizabethan Act of Uniformity in all Prayer Books of the reigns of James I. and Charles I., but was omitted by the Revisers of 1661, the Caroline Act of Uniformity being substituted for it in the printed Prayer Books of 1662 and all subsequent dates.' For the sake of historical completeness, and to illustrate the atti- tude of the Crown towards the Prayer Book on the accession of James I., the Proclamation is here printed entire.] By the King. IT A Proclamation for the authorizing of an uniformitj' of the Book of Common Prayer to be used thorowout the Realm. ALTHOUGH it cannot be unknown to Our Subjects by the former Declarations wee have publislied, what our purposes and proceedings have been in matters of Religion since Our coming to this Crown ; Yet the same being now by Us re- duced to a settled Form, wee have occasion to repeat somewliat of that which hath passed : And now at Our very fii'st entry into the Realm, being entertained and importuned with infor- mations of sundry ^Ministers, complaining of the errours and imperfections of the Church here aswel in matter of Doctrine, as of Discipline : Although wee had no reason to presume that things were so favre amisse as was pretended, because wee had seen the Kingdom under that form of Religion wliich by Law was cstaljlished in tlie dayes of the late Queen of famous memorie, lilessed with a Peace and Prosperity, both extraordinary and of many yeers continuance (a strong evidence that God was therewith well pleased,) yet because the importunitie of the Complainers was great, their afSrma- tions vehement, and the zeal wherewith the same did seem to 1)6 accompanied, very specious : wee were moved thereby to make it Our occasion to discharge that duety which is the chiefest of all Kingly dueties. That is, to settle the aflairs of Religion, and the Service of God before their own, which while wee were in hand to do, as the contagion of the sick- nesse reigning in Our C'itie of London and other places, would permit an assembly of persons meet for tliat purijose ; some of those who misliked the state of Religion here established, presuming more of Our intents than ever wee gave them cause to do, and transported with humour, began such proceedings, as did ratlier raise a scaudall in the Church, then take offence away. For both tliey used Forms of publike serving of God not here allowed, held Assemblies without authority, and did other things carying a very apparent shew of Sedition, more then of Zeal : whom wee restrained by a former Proclamation in the monetli of October last, and gave intimation of the Conference wee intended to be had witli as much speed as conveniently could liee, for the ordering of those things of the Church, which accordingly followed in the moneth of January last at Our Honour of Hampton Court, where before Our Self, and Our Privie CounceU, were assembled many of the gravest Bishops and Prelates of the Realm, and many other learned men, aswcll of those that are conformable to the State of the Church established, aa of tliose that dissented. Among whom, what Our Pains were, what Our patience in hearing and reply- ing, and what the indifference and uprightnesso of Our Judgement in determining, wee leave to the report of those who heard the same, contenting (hir Self witli the Sincerity of Our own heart therein. But Wee cannot conceal tliat the successo of that Conference was such aa liappencth to many other things, wliicli moving great expectation before they bo cntred into, in tlicir issue produce small effects. For Weo 1 The only rccnnl of this omission is a ^16. note iii the margin of tlto Prayer Book of 1030, wliicli eontnincd the "Additions and Alterations" as submitted to tlie Crown by Convocation. [Sec p. 38. 1 The note is as follows : " This rrnelanintion is left ont : and hcorc foUowcth Tun PnEFAct wch you hauc at yo begi.ming of this book." found many and vehement Informations supported with so weak and slender proofs, as it appeareth unto Us and Our Counsell, tliat there was no cause why any change should have been at all in that which was most impugned, the Book of Common prayer, containing theform of the publike Service of God here established, neither in the doctrine, which appeared to bee sincere, nor in the Forms and Rites, which were justified out of the practice of the Primitive Church. Notwithstand- ing, We thought meet, with consent of the Bishops, and other learned men there present, That some small things might rather be explained then changed, not that the same might not very well have been born with by men who would have made a reasonable construction of them : but for that in a matter concerning the Service of God We were nice, or rather jealous, that the publique fonn thereof should be free, not onely from blame, but from suspicion, so as neither the common Adversary should have advantage to wrest ought therein contained, to other sense then the Church of England intendeth, nor any troublesome or ignorant person of this Church be able to take the least occasion of caviU against it : And for that pui-pose gave forth Our Connnission under Our great Seal of England to the Archbishop of Canterbury and others, according to the Form which the Lawes of this Realm in like case prescribe to bee used, to make the said Explanation, and to cause the whole Book of Common prayer with the same Explanations, to be newly printed. Which being now done, and established anew after so serious a deliberation, although we doubt not, but all Our Subjects, both Ministers and others, will receive the same with such reverence as appertaineth, and conform themselves thereunto, every man in that which him concern- eth : Yet have wee thought it necessary to make known by Proclamation Our authorizing of the same, And to require and enjoyn all men, aswell Ecclesiasticall as Temporal!, to con- form themselves unto it, and to the practice thereof, as the onely publique form of serving God established and allowed to be in this Realm. And the rather, for that all the learned men who were there present, as well of yo Bishops as others, pro- mised their conformity in the practice of it, onely making suit to Us, that, some few might be born with for a time. Where- fore Wee require aU Archbishops, Bishops, and all other pub- like Ministers, as well Ecclesiasticall as Civill, to do their duties in causing the same to be obeyed, in punishing the offenders according to the Lawes of the Realm lieretofore established, for the authorizing of the said Book of Common prayer. And wee think it also necessary, that the said Arch- bishops, and Bishops, do each of them iu his Province and Dioccsse take order : That every Parish do procure to them- selves, within such time as they shall think good to limit, one of the s.aid Books so explained. And last of all, wee doe admonish all men, that hereafter they shall not expect, nor attempt any further alteration in the Common Publique form of Gods service, from this which is now established, for that neither will we give way to any to presume, that Our own Judgement having determined in a matter of this weight, shall be swayed to alteration by the frivolous suggestions of any light spirit : neither are wee ignorant of the inconveniences that do arise in government, by admitting innovation in things once setlcd by mature delibei-atiou ; And how. necessary it is to use constancie in the upholding of the publique determina- tions of States, for that such is the un(|uietnessc and unsted- fastnease of some dispositions, affecting every yeer new forma of things, as if they sliould liec followed in their uncon- stancie, would make all actions of States ridiculous and con- temptible : Whereas the stedfast maintaining of things by good advice established, is the weal of all Commonwealths. Given at Our Palace of Westminster, the fifth day of March, in the first year of Our Reign of England, France, and Ireland, and of Scotland the seven aiid thirtieth. God savk tiik Kinc;. AN ACT UNIFORMITY OF PUBLICK PRAYERS, And Administration of Sacraments, and other Rites and Ceremonies : And for establishing the Form of Making, Ordaining, and Consecrating Bishops, Priests, and Deacons in the Church of England. XIV. Carol. II. [14 Charles XL c. 4, A.D. 1662.] WHEREAS in tlic first year of tlie late Queen Elizaheth there was one Uniforiii Order of Common Service and Prayer, and of the Administration of Sacraments, Rites and Ceremonies in the Cliurcli of England (agreeable to the Word of God, and usage of the Primitive Church) compiled by the Pieverend Bishops and Clergy, set forth in one Book, Entituled, T/ie Boole of Common Prayer, and Administration of Sacraments, and other liiles and Ceremonies in the Church of Ent/land, and enjoyned to be used by Act of Parliament, holden in the said First year of the said late Queen, Entituled, An Act for the Uniformity of Common Prayer, and Service in the Church, and Administration of the Sacraments, very comfortable to all good people desirous to live in Christian conversation, and most profitable to the Estate of this Realm, upon the which the Mercy, Favour and Blessing of Almighty God is in no wise so readily and plentifully poured, as by Common Prayers, due using of the Sacraments, and often Preaching of the Gospel, with devotion of tlie hearers : And yet this notwithstanding, a great number of people in divers parts of this Realm, follow- ing their own sensuality, and living without knowledge and due fear of God, do wilfully and Schismatieally abstain, and refuse to come to their Parish Churches and other Publick places where Common Prayer, Administration of the Sacra- ments, and Preaching of the Word of God is used upon tlie Sundays and other days ordained and appointed to be ke25t and observed as Holy days : And whereas by the great and scandalous neglect of Ministers in using the said Order, or Liturgy so set forth and enjoyned as aforesaid, gi-eat mischiefs and inconveniences, during the times of the late unhappy trouljles, have arisen and grown ; and many people have been led into Factions and Schisms, to the great decay and scandal of the Reformed Religion of the Church of Enrjland, and to the hazard of many souls : for prevention whereof in time to come, for setling the Peace of the Church, and for allaying the present distempers, which the indisposition of the time hath contracted. The Kings Majesty (according to His Decla- ration of the Five and twentieth of October, One thousand six hundred and si.xty) granted His Commission under the great Seal of Enrjland to several ]5ishops and other Divines to review the Book of Common Prayer, and to prepare such Alterations and Additions, as they thought fit to ofler ; And afterwards the Convocations of both the Provinces of Canterbury and York, being by his Majesty called and assembled (and now sitting) His Majesty hath been pleased to Authorize and require the Presidents of the said Convocations, and other the Bishops and Clergy of the same, to review the said Book of Common Prayer, and the Book of the Form and manner of the Making and Consecrating of Bishops, Priests, and Deacons ; And that after mature consideration, they should make such Additions and Alterations in the said Books respectively, as to them shovild seem meet and convenient ; And should exhibit and present the same to His Majesty in writing, for his further allowance or confirmation ; since which time, upon fuU and mature deliberation, they the said Presidents, Bishops, and Clergy of both Provinces have accordingly reviewed the said Books, and have made some Alterations which they think fit to be inserted to the same ; and some Additional Prayers to the said Book of Common-Prayer, to be used upon pi'oper and emergent occasions ; and have exhibited and presented the same unto his Majesty in writing, in one Book, Entituled, Tlie Book of Common Prayer, and Administration of the Sacraments, and other liites and Cere- monies of the Church, according to the use of the Church of England, together with the Psalter, or Psalms 0/ David, Pointed as they are to be sung or said in Churches ; and the Form and Manner of Making, Ordaining, and Consecrating of Bishops, Priests, and Deacons: All which His Majesty having duely considered l-.ath fully approved and allowed the same, and recommended to this present Parliament, that the said Books of Common Prayer, and of the Form of Ordination and Con- secration of Bishops, Priests, and Deacons, with the Altera- tions and Additions, which have been so made and presented to His Majesty by the said Convocations, be the Book, which shall be appointed to be used by all that Officiate in all Cathedral and Collegiate Churches and Chappels, and in all Chappels of Colledges and Halls in both the Universities, and the Colledges of Eaton and Winchester, and in all Parish- Churches and Chappels within the Kingdom of England, Dominion of Wales, and Town of Bericick upon Tweed, and by all that Make, or Consecrate Bishops, Priests or Deacons in any of the said Places, under such Sanctions and Penalties as the Houses of Parliament shall think fit : Now in regard that nothing couduceth more to the setling of the Peace of this Nation (which is desired of all good men) nor to the honour of our Religion, and the propagation thereof, than an Universal agreement in the Public Worship of Almighty God ; and to the intent that every person within this Realm, may certainly know tlie rule, to which he is to conform in Public Worship, and Administration of Sacraments, and other Rites and Ceremonies of the Church of England, and the manner how, and by whom Bishops, Priests, and Deacons are, and ought to be made, Ordained and Consecrated ; [2] Be it Enacted by the Kings most Excellent Majesty, by the advice, and with the consent of the Lords Spiritual and Temporal, and of the Commons in this present Parliament assembled, and by the Authority of the same. That all and singular Ministers, in any Cathedral, Collegiate, or Parish- Church or Chappel, or other place of Publick Worship within this Realm of England, Dominion of Wales, and Town of Berwick upon Tweed, shall be bound to say and use the Morn- ing Prayer, Evening Prayer, Celebration and Administration of both the Sacraments, and .all other the Publick, and Common acts of 23niformftp. 89 Prayer, in such order and form as is mentioned in the said Book, annexed and jojoied to this present Act, and Entituled, The Book of Common Prayer, and Adminktration of the Sacra- ments, aiul other Riles and Ceremonies 0/ the Church, according to the use of the Church of England : tor/ether with the Psalter or Psalms of David, Pointed as they are to be sun;/ or said in Chtirches ; and the form or manner of Making, Ordaining, and Consecrating of Bishops, Priests, and Deacons : and That the Morning and Evening Prayers, therein contained, sliall upon every Lords day, and upon all other days and occasions, and at the times therein appointed, be openly and solemnly read by all and every Minister or Curate in every Church, Chappel, or other place of Publick Worship within this Realm of England, and places aforesaid. [3] And to the end that Uniformity in tlie Publick Worship of God (which is so much desired) may be speedily effected. Be it further Enacted by the Atithority aforesaid, That every Parson, Vicar, or other Minister whatsoever, who now hath, and enjoyeth any Ecclesiastical Benefice, or Promotion within this Realm of England, or places aforesaid, shall in the Church, Chappel, or place of Publick Worshij) belonging to his said Benefice or Promotion, upon some Lords day befoi"e the Feast of Saint Bartholomew, whicli shall be in the year of our Lord God, One thousand six hundred sixty and two, openly, publickly, and solemnly read the Morning and Evening Prayer appointed to be read by, and according to the said Book of Common Prayer at the times thereby appointed, and after such reading thereof shall openly and publickly, before the Congregation there assembled, declare his unfeigned assent, and consent to the use of all things in the said Book contained and prescribed, in these words, and no other ; [4] / A. B. Do liere declare my unfeigned assent, and consent to all, and every thing contained, and prescribed in, and by the Booh intituled. The Book of Common Prayer and Administra- tion of the Sacraments, and other Rites, and Ceremonies of the Church, according to the use of the Church of England ; together with the Psalter, or Psalms of David, Pointed as they are to be sung or said in Churches, and the form, or manner of Making, Ordaining, and Consecrating of Bishops, Priests, and Deacons. [5] And, That all and evei-y such person, who shall (without some lawful Impediment, to bo allowed and approved of by the Ordinary of the place) neglect or refuse to do the same within the time aforesaid, or (in case of such Impediment) within one Moneth after such Impediment removed, shall ipso facto be deprived of all his Spiritual Promotions ; And that from thenceforth it shall be lawful to, and for all Patrons, and Donors of all and singular the said Spiritual I'roniotions, or of any of them, according to their respective Rights, and Titles, to present, or collate to tlie same ; as though the person, or persons, so ollending or neglecting were dead. [G] And be it further Enacted by the Authority aforesaid, That every person, who shall hereafter be presented, or collated, or put into any Ecclesiastical Benefice, or Promotion witliin this Realm of England and places aforesaid, shall in the Church, Cha]ipel, or place of Publick \Vorship, belonging to his said Benefice or Promotion, within two Moneths next after that he shall be in the actual possession of the said Ecclesiastical Benefice or Promotion, upon some Lords day openly, publickly and solenmly Read the Morning and Even- ing Prayers, ajjpointed to be Read by, and according to tlic said Book of Common Prayer, at the times thcreljy appointed, and after such Reading thereof, shall openly, and publickly before the Congregation there assembled, declare his unfeigned assent, and consent to the use of all things therein contained and prescribed, according to the form before appointed : and That all and every such person, who shall (without some lawful Impediment, to be allowed and approved by the Ordinary of the place) neglect or refuse to do the same within the time aforesaid, or (in case of such Impediment) within one month after such Impediment removed, shall ipso facto be deprived of all his said Ecclesiastical Benefices and Promotions ; and That from thenceforth, it shall and may be lawful to, and for aU Patrons, and Donors of all and singular the said Ecclesiastical Benefices and Promotions, or any of them (according to their respective Rights and Titles) to present, or collate to the same, as though the person or persons so offending, or neglecting, wore dead. [7] And be it further Enacted by the Authority aforesaid. That in all places, where the proper Incumbent of any Parsonage, or Vicarage, or Benefice with Cure doth reside on his Living, and keep a Curate, the Incumbent himself in person (not having some lawful Impediment, to be allowed by the Ordinary of the place) shall once (at the least) in every month openly and publickly Read the Common Prayers and Service, in, and by the said Book prescribed, and (if there be occasion) Administer each of the Sacraments and other Rites of the Church, in the Parish Church or Chappel, of, or belong, ing to the same Parsonage, Vicarage, or Benefice, in such order, manner and form, as in, and by the said Book is appointed, upon pain to forfeit the sum of Five pounds to the use of the poor of the I'arish for every offence, upon conviction Ijy confession, or proof of two credible Witnesses upon Oath, before two Justices of the Peace of the County, City, or Town- Corporate where the offence shall be committed, (which Oath the said Justices are hereby Impowred to Administer) and in default of payment within ten days, to be levied by distress, and sale of the goods and chattels of the Offender, by the Warrant of the said Justices, by the Church-wardens, or Over-seers of the Poor of the said Parish, rendring the sur- plusage to the partj'. [8] And be it further Enacted by the Authority aforesaid. That every Dean, Canon, and Prebendary of every Cathedral, or Collegiate Church, and all Masters, and other Heads, Fellows, Chaplains, and Tutors of, or in any CoUedge, Hall, House of Learning, or Hospital, and every Publick Professor, and Reader in either of the Universities, and in every Col- ledge elsewhere, and every Parson, Vicar, Curate, Lecturer, and evei-y other person in holy Orders, and every School- master keeping any publick, or private School, and every person Instructing, or Teaching any Youth in any House or private Family as a Tutor, or School-master, who upon the first day of Hay, which shall be in the year of our Lord God, One thousand six hundred sixty two, or at any tinje thereafter shall be Incumbent, Or have possession of any Deamy, Cauonry, Prebend, Mastership, Headship, FelloW-ship, Pro- fessors-place, or Readers place. Parsonage, Vicar.age, or any other Ecclesiastical Dignity or Promotion, or of any Curates place. Lecture, or School ; or shall instruct or teach any Youth as Tutor, or School-master, shall before the Feast-day of Saint Bartholomew, wliich shall be in the year of our Lord One thousand six hundred sixty two, or at or before his, or tlieir respective admi.ssion to be Incumbent, or have pos.scs- sion aforesaid, subscribe the Declaration or Acknowledgement following. Scilicet : [9] / A. B. Do declare that it is not laufiil iqwn any pre- tence whatsoever to take Arms against the King ; and that I do abhor that 'Praitcrous Position of taking Arms by His Authority against His Person, or against those that are Commissionated by him; and that I will conform to the Liturgy of the Church of ICngland, as it is now by Laic established. And I do declare that I do hold, there lies no Obligation upon me, or on any other person from the Oath, commonly called the Solemn League and Covenant, to eiuieailiur any change, or alteration of Oovem- mcnt, cither in Church, or State; and that the same was in it self an unlawful Oath, and imposed upon the Subjects of this Realm against the known Latns and Liberties of this Kingdom. 90 acts of Qniformitj). [10] Which said Declaration and Acknowledgement shall be subscribed by every of the said Masters and other Heads, Fellows, Chaplains, and Tutors of, or in any CoUedge, Hall, or House of Learning, and by every publick Professor and Reader in either of the Universities, before the Vice-Chan- cellor of the respective Universities for the time being, or his Deputy ; And the said Declaration or Acknowledgement shall be subscribed before the respective Arch-bishop, Bishop or Ordinary of the Diocess, by every otlier person hereby in- joyncd to subscribe the same, upon pain, that all and every of the persons aforesaid, failing in such subscription, shall lose and forfeit such respective Deanry, Canonry, Prebend, Mastership, Headship, Fellowship, Professors place, Pieaders place, Parsonage, Vicarage, Ecclesiastical Dignity, or Promo- tion, Curates place. Lecture, and School, and shall be utterly disabled, and ipso facto deprived of the same ; and that eveiy such respective Deanry, Canonry, Prebend, Mastership, Headship, Fellowship, Professors place, Readers place, Par- sonage, Vicarage, Ecclesiastical Dignity, or Promotion, Curates place. Lecture and School shaU be void, as if such person so failing were naturally dead. [11] And if any Schoolmaster or other person. Instructing or teaching Youth in any private House or Family, as a Tutor or Schoolmaster, shall Instruct or Teach any Youth as a Tutor or Schoolmaster, before License obtained from his respective Archbishop, Bishop, or Ordinary of the Diocess, according to the Laws and Statutes of this Realm, (for which he shall pay twelvepence onely) and before such subscription and acknow- ledgement made as aforesaid ; Then every such School-master and other. Instructing and Teaching as aforesaid, shall for the first offence suffer three months Imprisonment without baU or mainprise ; and for every second and other sucli offence shall suffer three months Imprisonment without bail or main- prise, and also forfeit to His JIajcsty the sum of five pounds. And after such subscription made, every such Parson, Vicar, Curate, and Lecturer shall procure a certificate under the Hand and Seal of the respective Arclibishop, Bishop, or Ordinary of the Diocess, (who are hereby enjoyned and re- quired upon demand to make and deliver the same) and shall pubUckly aud openly read the same, together with the Declaration, or Aclinowledgement aforesaid, upon some Lords day within three months then next following, in his Parish Church where he is to officiate, in the presence of the Con- gregation there assembled, in the time of Divine Service ; upon pain that every person failing therein shall lose such Parson- age, Vicarage, or Benefice, Curates place, or Lecturers place respectively, and shall .be utterly disabled, and ipso facto deprived of the same ; And that the said Parsonage, Vicarage, or Benefice, Curates place or Lecturers place shall be void, as if he was naturally dead. [12] Provided always, that from and after the Twenty fifth day of March, which shall be in the year of our Lord God, One thousand six hundred eighty two, there shall be omitted in the said Declaration or Acknowledgement so to be sub- scribed and read, these words following, scilicet. And I do declare that I do hold there lies no ohlUjation on me, or on any other person from the Oath, commonly called The solemn League and Covenant, to endeavour any change, or alteration of Government either in Church or State; And that the same was in it self an unlawful Oath, and imposed upon the Subjects of this Jiealm ar/ainst the known Laws and Liberties of this Kingdom ; So as none of the persons aforesaid shall from thenceforth be at all obliged to subscribe or read that part of the said Declaration or Acknowledgement. [13] Pro\'ided always, and be it Enacted, That from and after the Feast of Saint Bartholoview, which shaU be in the year of our Lord, One thousand six hundred sixty and two, no person, who now is Incumbent, and in possession of any Parsonage, Vicarage, or Benefice, and who is not already in holy Orders by Episcopal Ordination, or shall not before the Feast-daj' of Saint Bartholomew be ordained Priest or Deacon, according to the form of Episcopal Ordination, shall have, Iiold, or enjoy the said Parsonage, Vicarage, Benefice with Cure or other Ecclesiastical Promotion within this Kingdom of England, or the Dominion of Wales, or Town of Berwick upon Tweed; but shall be utterly disabled, aud ipso facto deprived of tlie same ; and all his Ecclesiastical Promotions shall be void, as if lie was naturally dead. [14] And be it further Enacted by the Authority aforesaid. That no person whatsoever shall thenceforth be capable to be admitted to any Parsonage, Vicarage, Benefice, or other Ecclesiastical Promotion or Dignity whatsoever, nor shall presume to Consecrate and Administer tlie holy Sacrament of tlie IiORD.s Supper, before such time as he shall be Ordained Priest, according to the form and manner in, and by the said Book prescribed, unless he have formerly been made Priest by Episcopal Ordination, upon pain to forfeit for every offence the sum of One hundred pounds ; (one moyety thereof to the Kings Majesty, the otlier moyety thereof to be equally divided between the poor of the Parish where the offence shall be committed, and such person, or persons as shall sue for the same by Action of Debt, Bill, Plaint, or Information in any of his Majesties Courts of Record ; wherein no Essoign, Pro- tection, or Wager of Law shall be allowed) And to be disabled from taking, or being admitted into the Order of Priest, by tlie space of one whole year then next following. [15] Provided that the Penalties in this Act shall not extend to the Foreiners or Aliens of the Forein Reformed Churches allowed, or to be allowed by the Kings Majesty, His Heirs and Successors, in England. [16] Provided always. That no title to confei', or present by lapse sliall accrue by any avoidance, or deprivation ipso facto by vertue of this Statute, but after six months after notice of such voidance, or deprivation given by the Ordinary to the Patron, or such sentence of deprivation openly and publickly read in the Parish Church of the Benefice, Parson- age, or Vicarage becoming void, or whereof the Incumbent shall be deprived by vertue of this Act. [17] And be it further Enacted by the Authority aforesaid, That no Form, or Order of Common Prayers, Administration of Sacraments, Rites or Ceremonies shall be openly used in any Church, Chappel, or other Publick place of or in any Colledge, or Hall in either of the Universities, the Colledgcs of Westminster, Winchester, or Eaton, or any of them, other than what is prescribed and appointed to be used in and by the said Book ; and That the present Govemour, or Head of every Colledge and Hall in the said Universities, and of the said CoUedges of Westminster, Winchester, and Eaton, within one month after the Feast of Saint Bartholomew, which shall be in the year of our Lord, One thousand six liundred sixty and two : And every Govemour or Head of any of the said CoUedges, or Halls, hereafter to be elected, or appointed, within one month next after his Election, or Collation, and Admission into the same Government, or Headship, shall openly and publickly in the Church, Chappel, or other Publick place of the same Colledge, or Hall, and in the pre- sence of the Fellows and Scholars of the same, or the greater part of them then resident, Subscribe unto the Nine and thirty Articles of Religion, mentioned in the Statute made in the thirteenth year of the Reign of the late Queen Elizabeth, and unto the said Book, and declare his unfeigned assent and consent unto, and approbation of the said Articles, and of the same Book, and to the use of all the Prayers, Rites, and Ceremonies, Forms, and Orders in the said Book prescribed, and contained according to the form aforesaid ; and that all such Govemours, or Heads of the said CoUedges and Halls, or any of them as are, or shall be in holy Orders, shall once at least in evei-y Quarter of the year (not liaving a lawful ^ct0 Of Oniformitp. 91 Impediment) openly and publicldy Read the Morning Prayer, and Service in and by the said Book appointed to be Read in the Church, Chappel, or other Publick place of the same Col- ledge or Hall, upon pain to lose, and be suspended of, and from all the Benefits and Profits belonging to the same Government or Headship, by the space of Six mouths, by the Visitor or Visitors of the same CoUedge or Hall ; And if any Governour or Head of any Colledge or Hall, Suspended for not Subscribing unto the said Articles and Book, or for not Reading of the Morning Prayer and Service as aforesaid, shall not at, or before the end of Six months next after such sus- pension, Subscribe unto the said Articles and Book, and declare his consent thereunto as aforesaid, or read the Morn- ing Prayer and Service as aforesaid, then such Government or Headship shall be ipso facto void. [18] Provided always. That it shall and may be lawful to use the Morning and Evening Prayer, and all other Prayers and Service prescribed in and by the said Book, in the Chappels or other Publick places of the respective CoUedges and Halls in both the Universities, in the Colledges of Wcslminste7; Winchester, and Eaton, and in the Convocations of the Clergies of either Province in Latine ; Any thing in this Act contained to the contrary notwithstanding. [19] And be it further Enacted by the Authority aforesaid, That no person shall be, or be received as a Lecturer, or permitted, suffered, or allowed to Preach as a Lecturer, or to Preach, or Read any Sermon or Lecture in any Church, Chappel, or other place of Publick worship, within this Realm of England, or the Dominion of Wales, and Town of Bervnch upon Tweed, unless he be first approved and thereunto Licensed by the Archbishop of the Province, or Bishop of the Diocess, or (in case the See be void) by the Guardian of the Spiritualties, under his Seal, and shall in the presence of the same Archbishop, or Bishop, or Guardian Read the Nine and thirty Articles of Religion, mentioned in the Statute of the Thirteenth year of the late Queen Elizabeth, with Declaration of his unfeigned assent to the same ; and That every person, and persons who now is, or hereafter shall be Licensed, As- signed, Appointed, or Received as a Lecturer, to preach upon any day of the week in any Church, Chappel, or place of Publick worship within this Realm of England, or places aforesaid, the first time he Preacheth (before his Sermon) shall openly, publickly, and solemnly Read the Common Prayers and Service in and by the said Book appointed to be Read for that time of the day, and then and there publickly and openly declare his assent unto, and approbation of the said Book, and to the use of all the Prayers, Rites and Cere- monies, Forms and Orders therein contained and prescribed, according to the Form before appointed in this Act ; And also shall upon the first Lecture-day of every month after- wards, so long as ho continues Lecturer, or Preacher there, at the place appointed for his said Lecture or Sermon, before his said Lecture or Sermon, openly, publickly, and solemnly Read the Common Prayers and Service in and by the said Book appointed to 1)0 read for that time of the d.ay, at which the said Lecture or Sermon is to be Preached, and after such Reading thereof, shall openly and publickly, before the Con- gregation there assembled, declare his unfeigned assent and consent unto, and approbation of the said Book, am', to the use of all the Prayers, Rites and Ceremonies, Forms and Orders therein contained and prescribed, according to the form aforesaid ; and. That all and every such person and per- sons who shall neglect or refuse to do the same, shall from thenceforth bo disable<l to Preach the said, or any other Lecture or Sermon in the said, or any other Church, Chappel, or place of Publick 'worship, until such time as ho and they shall openly, publickly, and solemnly Read the Common- Prayers and Service appointed by the said Book, and Conform in all points to the things therein appointed and prescribed, according to the purport, true intent, and meaning of this Act. [20] Provided alwaies, that if the said Sermon or Lecture be to be Preached or Read in any Cathedral, or Collegiate Church or Chappel, it shall be sufficient for the said Lecturer openly at the time aforesaid, to declare his assent and consent to all things contained in the said Book, according to the form aforesaid. [21] And be it further Enacted by the Authority aforesaid. That if any person who is by this Act disabled to Preach any Lecture or Sermon, shall during the time that he shall con- tinue and remain so disabled. Preach any Sermon or Lecture ; That then for every such offence the person and persona so offending shall suffer Three months Imprisonment in the Common Gaol without Bail or mainprise, and that any two Justices of the Peace of any County of this Kingdom and places aforesaid, and the Mayor or other chief Magistrate of any City, or Town-Corporate, witliin the same, upon Certifi- cate from the Ordinary of the place made to him or them of the offence committed, shall, and are hereby required to com- mit the person or persons so offending to the Gaol of the same County, City, or Town Corporate accordingly. [22] Provided alwaies, and be it further Enacted by the Authority aforesaid. That at all and every time and times, when any Sermon or Lecture is to be Preached, the Common Prayers and Service in and by the said Book appointed to be Read for that time of tlie day, shall be openly, publicldy, and solemnly Read by some Priest, or Deacon, in the Church, Chappel, or place of Publick worship, where the said Sermon or Lecture is to be preached, before such Sermon or Lecture be Preached ; And that the Lecturer then to Preach shall be present at the Reading thereof. [23] Provided nevertheless. That this Act shall not extend to the University-Churches in the Universities of this Realm, or either of them, when or at such times as any Sermon or Lecture is Preached or Read in the same Churches, or any of them, for, or as the publick University-Sermon or Lecture ; but that the same Sermons and Lectures may be Preached or Read in such sort and manner as the same have been hereto- fore Preached or Read ; This Act, or any thing herein con- tained to the contrary thereof in any wise notwithstanding. [24] And be it further Enacted by the Authority aforesaid. That the several good Laws, and Statutes of this Realm, which have been formerly made, and are now in force for the Uniformity of Prayer and Administration of the Sacraments, within this Realm of England, and places aforesaid, shall stand in full force and strength to all intents and purposes whatsoever, for the establishing and confirming of the said Book; Entitulod, The Booh of Common Praijer, and Admi- nistration of lite Sacraments, and other Jlites and Ceremonies of the Church, according to the ^tse of the Church of England ; together with the Psalter or Psalms of David, Pointed as tliey are to be sung or said in Churches ; and the form or manner of Making, Ordaining, and Consecrating of Bishops, Priests, and Deacons ; herein before mentioned to be joyned and annexed to this Act ; and shall bo applied, practised, and put in use for the punishing of all offences contrary to the said Laws, ^vith relation to the Book aforesaid, and no other. [25] Provided alwaies, and be it further Enacted by the Authority aforesaid. That in all those Prayers, Litanies, and Collects, which do any way relate to the King, Queen, or Royal Progeny, the Names be altered and changed from time to time, and fitted to the present occasion, according to the direction of lawful Authority. [26] Provided also, and be it Enacted by the Authority aforesaid. That a true Printed Copy of the said Book, Entituled, The Booh of Common Prayer and Administration of the Sacraments, anel other Piles and Ceremonies of the Church, according to the vse of the Church q/'England ; together with the Psalter, or Psalms of David, Pointed as they arc to be, sung or said in Churches; and the form and manner of Mahing, Ordaining, and Consecrating of Bishops, Priests, and 92 acts of Clniformit^. Deacons, shall at the costs and charges of the Parishioners of every Parisli-Church, and f'happelry, Cathedral Church, Col- ledge, and Hall, be attained and gotten before the Feast-day of Saint Bartholomew, in the year of our Lord, One thousand six hundred sixty and two, upon pain of forfeiture of Three pounds by the month, for so long time as they shall then after be unprovided thereof, by every Parish, or Chappelry, Cathe- dral Church, Colledge, and Hall, making default therein. [27] Provided alwaies, and be it Enacted by the Authority aforesaid, That the Bishops of Hereford, Saint Davids, Asaph, Bangor, and Landaff, and their Successors shall take such order among themselves, for the souls health of the Flocks committed to their Cliarge within Wales, That the Book here- unto annexed be truly and exactly Translated into the Srit- tish or Welsh Tongue, and that the same so Translated and being by them, or any three of them at the least viewed, perused, and allowed, be Imprinted to such number at least, so that one of the said Books so Translated and Imprinted, may be had for every Cathedral, Collegiate, and Parish- Cluirch, and Chappel of Ease in the said respective Diocesses, and places in Wales, where the Welsh is commonly spoken or used before the First day of May, One thousand six hundred sixty five ; and. That from and after the Imprinting and publishing of the said Book so Translated, the whole Divine Service shall be used and said by the Ministers and Curates throughout all Wales within the said Diocesses, where the Welsh Tongue is commonly used, in the Brittkh or Welsh Tongue, in such manner and form as is prescribed according to tlie Book hereunto annexed to be used in the English Tongue, diflering nothing in any Order or Form from the said English Book ; for which Book, so Translated and Imprinted, the Church-wardens of every of the said Parishes shall pay out of the Parish-money in their hands for the use of the respective Churches, and be allowed the same on their Accompt ; and. That the said Bishops and their Successors, or any Three of them, at the least, shall set and appoint the price, for which the said Book shall be sold ; And one other Book of Common Prayer in the English Tongue shall be bought and had in every Church throughout Wales, in which the Book of Common Prayer in Welsh is to be had, by force of this Act, before the First day of May, One thousaud six hundred sixty and four, and the same Book to remain in such convenient places, within the said Churches, that such as understand them may resort at all convenient times to read and peruse the same, and also such as do not understand the said Language, may by conferring both Tongues together, the sooner attain to tlie knowledge of the English Tongue ; Any thing in this Act to the contrary notwithstanding ; And until Printed Copies of the said Book so to be Translated may be had and provided, the Form of Common Prayer, established by Parliament before the making of this Act, shall be used as formerly in such parts of Wales, where the English Tongue is not commonly understood. [28] And tc the end that the true and perfect Copies of this Act, and the said Book hereunto annexed may be safely kept, and perpetually preserved, and for the avoiding of all disputes for the time to come ; Be it therefore Enacted by the Authority aforesaid. That the respective Deans and Chapters of every Cathedral, or Collegiate Churcli, within England and Wales shall at their proper costs and charges, before the twenty fifth day of December, One thousand six hundred sixty and two, obtain under the Great Seal of England a true and perfect printed Copy of this Act, and of the said Book annexed hereunto, to be by the said Deans and Cliapters, and their Successors kept and preserved in safety for ever, and to be also produced, and sliewed forth in any Court of Record, as often as they shall be thereunto lawfully required ; And also there shall be delivered true and perfect Copies of this Act, and of tlie same Book into the respective Courts at Westminster, and into the Tower of London, to be kept and preserved for ever among the Records of the said Courts, and tlie Records of the Tower, to be also produced and shewed forth in any Court as need shall require ; which said Books so to be exemplified under the Great Seal of England, shall be examined by such persons as the Kings Majesty shall appoint under the Great Seal of England for that purpose, and shall be compared with the Original Book hereunto annexed, and shall have power to correct, and amend in writing any Error committed by the Printer in the printing of the same Book, or of any thing therein contained, and shall certifie in writing under their Hands and Seals, or the Hands and Seals of any Three of them at the end of the same Book, that they have examined and compared the same Book, and find it to be a true and perfect Copy ; which said Books, and every one of them so excmplitied under the Great Seal of England, as aforesaid, shall be deemed, taken, ad- judged, and expounded to be good, and available in the Law to all intents and puiijoses whatsoever, and sliall be accounted as good Records as this Book it self hereunto annexed ; Any Law or Custom to the contrary in any wise notwithstanding. [29] Provided also. That this Act or any thing therein con- tained shall not be prejudicial or hurtful unto the Kings Professor of the Law within the University of Oxford, for, or concerning the Prebend of Shijtton, within the Cathedral Church of Sarum, united and annexed unto the place of the same Kings Professor for the time being, by the late King James of blessed memory. [30] Provided always, That whereas the Six and thirtieth Article of the Nine and thirty Articles agreed upon by the Ai'ch-bishops, and Bishops of both Provinces, and the whole Clergy in the Convocation holden at London, in the year of our Lord, One tliousand five hundred si.>cty two, for the avoid- ing of diversities of Opinions, and for establishing of consent, touching true Religion, is in these words following, viz. That the Booh of Consecration of Archbishops, and Bishops, and Ordaining of Priests and Deacons, lately set forth in the time of King Edward the Sixth, and confirmed at the same time by Authority of Parliament, doth contain all things necessary to siieli Consecration and Ordaining, neither hath it any thing that of itself is s^tj'erstitiotis, and nngodly ; Atid therefore ichosocver are Consecrated or Ordered according to the Rites of that Book, since the second year of the aforenamed King Edward unto this time, or hereafter shall be Consecrated or Ordered according to the same Rites ; We decree all sucli to be rightly, orderly, and lavfully Consecrated and Ordered ; [.31] It be Enacted, and be it therefore enacted by the Authority aforesaid. That all Subscriptions hereafter to be had or made unto the said Articles, by any Deacon, Priest, or Ecclesiastical person, or other person whatsoever, who by this Act or any other Law now in force is required to Subscribe unto the said Articles, shall be construed and taken to extend, and shall be applied (for and touching the said Six and thirtieth Article) unto the Book containing the form and manner of Making, Ordaining, and Consecrating of Bishops, Priests, and Deacons in this Act mentioned, in such sort and manner as the same did heretofore extend unto the Book set fortli in the time of King Edxnard the Sixth, mentioned in the said Six and thirtieth Article ; Any thing in the said Article, or in any Statute, Act, or Canon heretofore had or made, to the contrary thereof in any wise notwithstanding. [.32] Provided also, That the Book of Common Prayer, and Administration of the Sacraments and other Rites and Cere- monies of tliis Church of England, together with the form and manner of Ordaining, and Consecrating Bishops, Priests, and Deacons heretofore in use, and respectively established by Act of Parliament in the First and Eighth years of Queen Elizabeth, shall be still used and observed in the Church of England, until the Feast of Saint Bartholomew, which shall be in the year of our Lord God, One thousand six hundred sixty and two. AN ACT FOR THE AMENDMENT OF THE ACT OF UNIFORMITY. 35 and 36 Victoria, c. 35. [a.d. 1872.] WHEREAS by the Act of Uniformity it is enacted that all and singular ministers in any cathedral, collegiate, or parish church or chapel, or other place of public worship in England, shall be bound to say and use the Morning Prayer, Evening Prayer, celebration and administration of both the Sacra- ments, and all other the public and common prayer, in such order and form as is mentioned in the Book of Common Prayer annexed to the said Act : And whereas in the year one thousand eight hundred and sixty-nine Commissioners were appointed by Her ^Majesty to inquire and consider, amongst otlier matters, tlie diB'erences of practice which have arisen from varying interpretations put upon the rubrics, orders, and directions for regulating the course and conduct of public worship, the administration of the sacraments, and the other services contained in the Book of Common Prayer, with a view of explaining or amending the said rubrics, orders, and directions so as to secure general uniformity of practice in such matters as may be deemed essential, and to report thereon from time to time, having regard not only to the said rubrics, orders, and directions, but also to any other laws or customs relating to the matters aforesaid, with power to suggest any alterations, improve- ments, or amendments with respect to such matters or any of them : And whereas the said Commissioners have by their Report dated the thirty-first day of August one thousand eight hundred and seventy recommended in manner therein mentioned : And whereas Her Majesty was pleased to authorize the Convocations of Canterbury and York to consider the said Report of the said Commissioners, and to report to Her Majesty thereon, and the said Convocations liave accordingly made their first reports to Her Majesty : Be it therefore enacted liy the Queen's most Excellent Majesty; by and with tlie advice and consent of the Lords Spiritual and Temporal, and Commons, in tliis present I'arliamcnt assembled, and by the authority of the same, as follows : 1. In this Act, — The term " Act of Uniformity " means the Act of the four- teenth year of the reign of King Charles the Second, cliapter four, intituled "An Act for the Uniformity of Pubhc Prayers and Administration of Sacraments and other Kites and Ceremonies, and for cstaldishing the Form of Making, Ordaining, and Conse- crating liisliops, Priests, and Deacons in the Church of England," and incbides the enactments confirmed and applied by that Act to the Book of Common Prayer ; The term "Book of Common Prayer" means the book annexed to the said Act of the reign of King Charles tlie Second, and intituled " The Book of Common Prayer and Ailministration of the Sacraments and other Kites and Ceremonies of the Church according to the Use of the Church of England, together with the Psalter or Psalms of David pointed as they are to be sung or said in Churches, and the Form or Manner of Making, Ordain- ing, and Consecrating of Bishops, Priests, and Deacons :"' The term "cathedral" means a cathedral or collegiate church in which the Book of Common Prayer is required by the Act of Uniformity to be used : The term "church" means any parish church, chapel, or other place of public worship which is not a catheikal as before defined, and in wliich the Book of Common Prayer is required by the Act of Uniformity to be used. 2. The shortened Order for Morning Prayer or for Evening Prayer, specified in the schedule to ose of shortened tliis Act, may, on any day except Sunday, ^^j^'.^^^* Christmas Day, Ash Wednesday, Good Friday, Prayer. and Ascension Day, be used, if in a cathedral in addition to, and if in a church in lieu of, the Order for Morning Prayer or for Evening Prayer respectively prescribed by the Book of Common Prayer. 3. Upon any special occasion approved by the ordinary, there may be used in any catliedral or church a _ . , _, ■' '' Special service special form of service approved by tlie ordinary, for special so that there be not introduced into such """'"""■ service anytliing, except anthems or hymns, which does not form part of the Holy Scriptures or Book of Common Prayer. 4. An additional form of service varying from any form pre- scribed by the Book of Common Prayer may be Additional used at any hour on any Sunday or holy-day in s"„"j^y°^4 any catliedral or church in which tliere are duly ' holy-days, read, said, or sung as required by law on such Sunday or holy- day at some other hour or hours the Order for Morning I'rayer, the Litany, such part of the Order for the Admini- stration of the Lord's Supper or Holy Communion as is required to Ije read on Sundays and lioly-days if there bo no Communion, and the Order for Evening Prayer, so that there be not introduced into such additional service any portion of the Order for the Administration of the Lord's Supper or Holy Communion, or anytliing, except antliems or liynins, whioli does not form part of the Holy Scriptures or Book of Common Prayer, and so that such form of service and the mode in wliicli it is used is for tlie time being approved l>y the ordinary ; provided that nothing in this section shall atl'ect the use of any purtion of the Book of Common Prayer as otherwise authorized by the Act of Uniformity or this Act. 5. Whereas doubts liave arisen as to whetlier the following forms of service, that is to say, the Order separation of for Morning Prayer, the Litany and the •"yi"'- Order for the Administration of the Lord's Supper or Holy 1 Tliis (lonnitiol) is of considcnilile inlpnrtanCL' as rcg.irus tli<> Text of tin) Prayor Book, since it makes the M8. voluine formerly ntniexi'il to the Act of Uniformity the ultimate authority for that Text. If, therefore, there sliouhl be any diver^iency between the text of the MS. anil that of the Sealed Hooks, the latter mu.st, it seems, pive way to the fonner, notwith- staiitUuK the 28th clause in the Act of Uiiifonuity itself. 94 gicts Of Qniformitp. Communion, may be used as separate services, and it is expedient to remove such doubts : Be it therefore enacted and declared that auy such forms of serrice may be used to- gether or in varying order as separate ser\-ices, or that the Litany may be said after the third collect in the Order for Evening Prayer, either in lieu of or in addition to the use of the Litany in the Order for Morning Prayer, without preju- dice nevertheless to any legal powers vested in the ordinary ; and any of the said fonns of service may be used with or without the preaching of a sermon or lecture, or the reading of a homil}'. 6. Whereas doubts have arisen as to whether a seiTnon or lecture may be preached without the common reraon^thont prayers and services appointed by the Book previoua service, ^f Common Prayer for the time of day being previously read, and it is expedient to remove such doubts : Be it therefore enacted and declared, that a sermon or lecture may be preached without the common prayers or services appointed by the Buok of Common Prayer being read before it is preached, so that such sermon or lecture be preceded by any service autliorized by this Act, or by the Bidding Prayer, or by a collect taken from the Book of Common Prayer, with or without the Lord's Prayer. 7. Nothing in this Act shall affect the provision with respect , ,. J to the chapels of colleges in the universities of Saving of 34 ana ^ i -i-v i r • , • 36 Vict. c. 26, Oxford, Cambridge, and Durham, w hich is con- ■ ^' taiued iu section six of the Universities Tests Act, 1871. 8. The schedule to this Act, and the notes thereto and Effect of directions therein, shaU be construed and have schedule. effect as part of this Act. 9. This Act may be cited as "The Act of Uniformity Short title. Amendment Act, 1872. " SCHEDULE. Note.— The Minister using the Shortened Order for Morn- ing Prayer or for Evening Prayer in this schedule, may in his discretion add in its proper place any exhortation, prayer, canticle, hymn, psalm, or lesson contained in the Order for Morning Prayer or for Evening Prayer in the Book of Common Prayer and omitted or authorized to be omitted from such shortened order. Each of the twenty-two portions into which the one hundred and nineteenth psalm is divided in the Book of Common Prayer shall be deemed, for the purposes of this schedule, to be a separate psalm. Shortened Forms of Service. TuE Shortened Order for Morning Prater d.\ily THROUGHOUT THE Ye.^R, EXCEPT ON SuNDAT, CHRISTMAS D.\Y, Ash Wednesday, Good Friday, .and Ascension Tl.KY. At the beginning of Morning Prayer the Minister shall read with a loud voice some one or more of these sentences of the Scriptures that follow. When the wicked man, etc. A general Confession to le said of the whole Congregation after the Minister, all kneeling. Almighty and most merciful Father, etc. The Absolution, or Jleinission of sins, to be pronounced by the Priest alone, standing ; the people still kneeling. Almighty God, the Father, etc. The people shall ansivcrhcre, and at the end of all other jyrayers. Amen. Then tlie Minister shall kneel, and say tlie Lord's Prayer with an audible voice ; the people also kneeling, and repeating it with him. Our Father, Which art in heaven, etc. Then likewise lie shall saij, O Lord, open Thou our lips, etc. etc. etc. Here all standing up, the Priest shall say. Glory be to the Father, etc. Then shall follow one or more of the Psalms appointed. And at the end of erery Psalm throughout the year, and likewise at tlie end of Benedicite, Benedictus, Magnificat, and Nunc dimittis, shall be repeated. Glory be to the Father, etc. Then shall be read distinctly, with an audible voice, either the First Lesson taken out of the Old Testament as is appointed in the Calendar, or the Second Lesson taken out of the New Tes- tament, except there be a Proper Lesson assigned for that day, in which ease the Proper Lesson shall be read, and if there are two Proper Lessons each shall be read in its proper place ; he that rcadcth so standing and turning himself as he may best be heard of all such as arc present. Xotc, that before every Lesson the Minister shall say, Here beginneth such a Chapter, m- Verse of such a Chapter, of such a Book. And after every Lesson, Here endeth the Lesson, or the First or the Second Lesson. And after tlie Lesson, or between the First and Second Lessons, shall be said or sung in English one of the following: Either the Hymn called, Te Deum Laudamus. We praise Thee, God, etc. Or this Canticle, Benedicite, omnia opera. O all ye works of the Lord, etc. Or the Hymn following [except when that shall happen to be retul in the Lessoii for the day, or for the Gosjicl on Saint John Baptist's Day) : Benedictus. St. Luke i. 68. Blessed be the Lord God of Israel, etc. Or this Psalm. Jubilate Deo. be joyful in the Lord, all ye lands, etc. Then shall be s^mg or said the Apostles' Creed by the Minister and the people standing. 1 believe in God the Father Almighty, etc. Aiul after that, the people all devoutly kneeling, the Minister shall pronounce with a loud voice. The Lord be with you. Answer. And with thy spirit. Minister. Let us pray. Then the Priest shall sa^j, O Lord, shew Thy mercy upon us, etc. etc. etc. Then shall follow three Collects. The first of the day, which shall be the same that is appointed at the Communion; the second for Peace ; the third for grace to live well ; and the two last Collects shall never alter, but daily be said at Morn- ing Prayer throughout all the year, as follotceih, all kneeling. The second Collect for Peace. O God, Who art the Author of peace, etc. The third Collect for Grace. O Lord, our heavenly Father, etc. Here may follow an Anthem or Hymn: acts of ainiformitp. 95 Then these txm Prayers following : A Prayer of Saint Chrysostome. Almighty God, Who hast given us grace, etc. 2 CorinthiaTis xiii. The grace of our Lord Jesus Christ, etc. Here cndcth the Shortened Order of Morning Prayer. The Shortened Order for Evening Prayer daily THROUGHOUT THE YeAR, EXCEPT ON SuNDAY, CHRISTMAS Day, Ash Wednesday Good Friday, and Ascen.sion Day. At the beginning of Evening Prayer the Minister shall read with a loud voice some one or more of these sentences of the Saijittires that follow : When the wicked man, etc. A general Confession to he said of the whole Congregation after the Minister, all kneeling. Almighty and most merciful Father, etc. T/ie Absolution, or Jiemission of siiis, to be pronounced by the Priest alone, standing ; the people still kneeling. Almighty God, the Father, etc. Then the Minister sliall kneel, and say the Lord's Prayer ; the people also kneeling, and repeating it with him. Our Father, Which art in heaven, etc. Then likewise he shall say, Lord, open Thou our lips. Rere all standing ujj, the Priest shall say, Glory be to the Father, etc. Then shall be said or sung one or more of the Psalms in order as they be appointed. Then either a Lesson of tlis Old Testa- ment as is apjwinted, or a Lesson of the New Testament as it is appointed, except there be a Proper Lesson assigned for that day, in which case the Proper Lesson sliall be read, and if there are two Proper Lessons each shall be read in its proper place ; and after the Lesson, or between the First and Second Lessons, shall be said or sung in English one of the following : Eitlier Magnificat, or the Song of the Blessed Virgin Mary, in English, as follows: Magnificat. St. Luke i. My soul doth magnify the Lord, etc. Or this Psalm (except it be on the nineteenth day of the month, when it is read in the ordinary course of the Psalms): Canlate Domino. Psalm xcriii. O aing unto the Lord a new song, etc. Or Nunc dimittia (or the Song of Simeon), as followeth : Nunc dimitlis. St. Luke ii. 29. Lord, now lettest Thou Thy servant, etc. Or else this Psalm (except it be on the twelfth day of the month) : Deus misereatur. Psalm Ixvii. God be merciful unto us, and bless us, etc. Then sliall be said or sung the Apostles' Creed by the Minister and the people, standing: I believe in God the Father Almighty, etc. And after that, the people all devoutly kneeling, the Minister shall jironounce with a loud voice. The Lord be with you. Answer. And with thy spirit. Minister, Let us pray. Then the Priest shall say, O Lord, shew Thy mercy upon us, etc. etc. etc. Then shall follow three Collects. The first of the day ; the second for Peace; the third for aid against all perils, as hereafter followeth; which two last Collects shall be daily said at Even- ing Prayer without alteration. The second Collect at Evening Prayer. O God, from Whom all holy desires, etc. The third Collect for Aid against all Perils. Lighten our darkness, etc. Hei'c may follow an Antliem or Hymn. A Prayer of Saint Chrysostome. Almighty God, Who hast given us grace, etc. 2 Corinthians xiii. The grace of our Lord Jesus Christ, etc. Here eiideth the Shortened Order of Evening Prayer. THE PEEFACE. TT hath been the wisdom of the Church of England, ever since the first compiling of her Publick Liturgy, to keep the mean between the two extremes, of too much stiffness in refusing, and of too much easiness in admitting any variation from it. For, as on the one side common experience sheweth, that where a change hath been made of things advisedly established (no evident necessity so requiring) sundry inconveniences have thereupon ensued ; and those many times more, and greater than the evils that were intended to be remedied by such change : So on the other side, the particular Forms of Divine worship, and the Rites, and Ceremonies apjDointed to be used therein, being things in their own nature indifferent, and alterable, and so acknowledged ; it is but reasonable, that upon weighty and important considerations, according to the various exigency of times and occasions, such changes and alterations should be made therein as to those that are in place of Authority should from time to time seem either necessary or expedient. Accordingly we find, that in the Reigns of several Princes of blessed memory since the Reformation, the Church, upon just and weighty considerations her thereunto moving, hath yielded to make such alterations in some particulars, as in their respective times were thought convenient : Yet so as that the main Body and Essentials of it (as well in the THE PREFACE, [a.d. 1662.] This wag placed before the Book of Common Prayer, with a special regard to the circumstances of the times, the country having just emerged from the Great Kebellion, and the Church of England from a very great persecution. Under such circumstances it is intpossible not to admire the tem- perate and just tone which characterizes it throughout. The writer of this Preface was Sanderson, Bishop of Lin- coln, who was probably chosen on account of qualifications such as would fit liim for composing in this tone an explana- tion of the course whicli it had been necessary to take, and which had been taken, with reference to tlie Book of Com- mon Prayer. He is, and was then, well known for his works on Gon.science, and on the Obligation of an Oath : and he was looked up to with great respect by all parties in those days of religious division. "For the satisfying all the dissenting brethren and other," says Walton, in his Life of Biihop Sanderson, "the Con- vocation's reasons for the alterations and additions to the Liturgy were by them desired to be drawn up by Dr. Sanderson, wliich being done by him, and approved by them, was appointed to be printed before tlie Liturgy, and m.ay be now known by tliis Title, Tlie Prejace, and begins thus, /I hath been the teisdom of the Church, ttr." In the Acts of the Upper House of Convocation it is recorded that ' ' on Monday the '2nd of December, the Preface or Introduction to the Common Prayer Book was brouglit in and read." It was referred to a Committee composed of Wren, Bishop of Ely ; Skinner, Bishop of O.xford ; Henchman, Bishop of Salis- bury; and Crithth, Bishop of St. As.aph, and some amend- ments were made in it .as it passed tlirough their h.ands. Jirst cumpHhiij] This is a phrase wliich could hardly have dropped from Sanderson's exact pen. No doubt tlie period referred to is tliat of tlie Reformation ; but as every page of the following work will shew, the cliange which tlieii took place in the Divine Worship of the Church of England was founded on offices which were re-formed out of the old ones, not " comjiiled " in any true sense ; and tliat tlie .addition of "first" to the word adopted is calculated to misrepresent the true origin of our "publick Liturgy." in their onm nature indifferent^ This and other apologetic expressions of the Preface must be read by the light of con- temporary history. But it is undoubtedly true th.at in their own nature. Rites and Ceremonies are "indifferent." Their importance arises from the relation in which they are placeil with reference to God as the Object of worship, and man as the worshipper of God. That relation being established, what was indifferent in its own nature becomes of high import through the new character which is thus given to it. cdterable] In the 34th Article of Religion this statement is more elaborately set forth : "Of the Traditions of the Church. — It is not necessary that Traditions and Ceremonies be in all places one, and utterly like ; for at all times they have been divers, and may be changed according to the diversities of countries, times, and men's manners, so that nothing be ordained against God's Word. Whosoever through his private judgment, willingly and purposely, doth openly break the traclitions and ceremonies of the Church, which be not repug- nant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (th.at others may fear to do the like,) as he that offeudeth against the com- mon order of the Church, and hurteth the authority of the Magis- trate, and woundeth the consciences of the weak brethren. "Every particular or national Church hath authority to ordain, change, and abolish, ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying." those that are in place of A uthority] Who are the properly authorized persons may .also be known from the '20th Article of Religion : "Of the Authority of the Church. — The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith : And yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness .and a keeper of Iioly Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation. " As will be seen from the Historical Introduction to this volume, this principle wjis carried out by throwing the whole responsibility of revising the older Prayer Book on the Con- vocations of Canterbury and York, which officially represented the Church of England. Statut.able authority was given to the work of the Church by the Crown in Parliament, in 14 Carol. II. c. 4. The principle is further enunciated in the succeeding words of the Preface, where the "Princes" or reigning Sovereigns are named, but the whole work of revision during their respective reigns is attributed to the Church, which "uporf just and weighty consider.ations her thereunto moving, h,ath yielded to make such .alterations in some par- ticulars, as in the respective times of those sovereigns were thought convenient." C[)c iprcface. 97 chiefest materials, as in the frame and order thereof) have still continued the same unto this day, and do yet stand firm and unshaken, notwithstanding all the vain attempts and impetuous assaults made against it by such men as are given to change, and have always discovered a greater regard to their own private fancies and interests, than to that duty they owe to the publick. By what undue means, and for what mischievous purposes the use of the Liturgy (though enjoined by the Laws of the Land, and those Laws never yet repealed) came, during the late unhappy confusions, to be discontinued, is too well known to the world, and we are not willing here to remember. But when, upon His Majesty's happy Restoration, it seemed probable, that, amongst other things, the use of the Liturgy also would return of course (the same having never been legally abolished) unless some timely means were used to prevent it ; those men who under the late usurped powers had made it a great part of their business to render the people disaffected thereunto, saw themselves in point of reputation and interest concerned (unless they would freely acknowledge themselves to have erred, which such men are very hardly brought to do) with their utmost endeavours to hinder the restitution thereof. In order whereunto divers Pamphlets were published against the Book of Common Prayer, the old Objections mustered up, with the addition of some new ones more than formerly had been made, to make the number swell. In fine great importunities were used to His Sacred Majesty, that the said Book might be Revised, and such Alterations therein, and Additions thereunto made, as should be thought requisite for the ease of tender Consciences : whereunto His Majesty, out of his pious inclination to give satisfaction (so far as could be reasonably expected) to all his subjects of what persuasion soever, did graciously condescend. vain attempts and impetuous assaults'] The unreasonable conduct of those who opposed the restoration of the Church and her devotional system was scarcely more conspicuous than the fierce energy by which it was characterized. For four months these "impetuous assaults " were carried on in the Savoy Conference ; and abundant evidence was given that "private fancies and interests" had much stronger in- fluence than the public good. Baxter, the chief leader of the opposition, composed a substitute for the Prayer Book which dissenting congregations could not be got to use, any more than the Church of England could be prevailed on to adopt it ; and yet on such a private fancy as this most of that bitter opposition centred. Nor must it be forgotten that "private interest" was deeply concerned, since the constitutional restoration of the Church and the Prayer Book necessarily involved the restoration of the sui-viving clergy to the bene- fices which men wlio were not priests of the Church of England had wrenclied out of their hands. These facts are referred to simply to sliew tliat the expressions here used in the Preface are not tliose of bitterness or controversy, but plain liistorical statements of what actually occurred ; and wliicli it w.a3 nccessaiy to mention for the sake of exijlana- tion, as ordered by Convocation. The general attitude of the Puritans towards the Prayer Book is indicated by such words as these: "By daily familiarity and reading of this Book of Common Prayer, so corrupted and transformed by Bishops, we abate and cool in our devotion, cast water upon our zeal, quench the Spirit, practise a standard temptation, jirove a sad occasion to the godly, build uj) that we have destroyed, and entangle our- selves again in the yoke of bondage." [Search o/Ood's Wrath on Cathedrals, 1 644. ] divers Pamphlets'] The most important reply to these 1 It may lie interesting .iiul useful to append tlie titles of some of tlioae pamphlets that were published before December, 1000 :— The Old NoiKon/ormist, touching the Boolt of Common Prayer aod Cere- monies. 4to. 40 jtp. ItitiO. Preshylertnl Ordination vlmlicatcil . . . , witli a brief discourse concern- ing imposed Forms of Prayer and Ceremonies. 4to. 48 i>p. lliOO. Erastm Junior, by Josiah Webb, Gent., a serious detester of tho dregs of the Anti-ehristian Uierareliy yet remaining among us. 4to. 1600. [Tho autlior was supposed to be a Romanist.] The JiuUjnunt of Foretrin divinrs, as well from Geneva as other parts, touching tho Discipline, Liturgy, and Ceremonies of the Church of Kngland. With a letter from Calvin to Knox on tlic same subject. 4to. 1000. Rfjtsom shoivitu/ the neccssitu of Reformation of the public doctrine. Offered to the consideration of Parlianicnt by divers Ministers of sundry Counties of England. 4to. 1000. The Common I'rayer uyimnsked. 4to. 1600. The Common Prayer Book no Divine Service; or. a small Curb to the Bishops* Career, etc. By Vavasour Powell. 4to. 1000. Beams of former Light, disiovering how evil it is to impose doubtful and disputable Forms and Prar:tices upon Ministers. 4to. 1000. Ite'inons showimi the Nccessitii of the Reformation of the Public Doctrine, Worship, Rites and Ceremonies, Clmrch government and discipline. Re- puted to be (but indeed are not) established by Law. By C' .melius Burges. 4to. loco. pamphlets, next to the Prayer Book itself, was ' ' A Collection of Articles, Injunctions, Canons, Orders, Ordinances, and Constitutions Ecclesiastical, with other Public Records of the Church of England ; chiefly in the times of K. Edward Vlth, Q. Elizabeth, and K. James. Published to ^'indicate the Church of England, and to promote Uniformity and Peace in the same. And humbly presented to the Convoca- tion." This collection was made by Dr. Sparrow, afterwards Bishop successively of Exeter and Norwich. It was pub- lished in lUGl, and was a kind of legiil or constitutional sequel to a well-known work which he had printed in De- cember, 1660, "A Rationale upon the Book of Common Prayer, wherein that Service is vindicated from the grand accusation of Superstition, by showing tliat it is a Reasonable Service, and so not Superstitious." great importunities] This refers to the deputations sent to the King before and after he came into England, by the Presbyterians ; which led to the Savoy Conference. The word "persuasion" was introduced at this time to indicate one or the other side of those who supported and tliose who opposed the Prayer Book. J'or the ease of tender Consciences] It was the practice of tlie Puritans to represent that they had tender consciences, but that Churclimeu had no consciences worth considering. The Bishops at the Savoy Conference took an opportunity of vindicating the supporters of tho Prayer Book in tlie follow- ing plain-sjjoken language, which is a rcjily to tlie Exceptions of the Puritans against it : — " It is no argument to s.ay that multitudes of sober pious persons scruple tlie use of it, unless it bo ni.ade to appear by evident reasons tli.at the Liturgy gave the just grounds to make such scruples. For if the bare pretence of scruples be suffi- cient to exempt us from obedience, all law and order is gone. "On the contr.ary, we judge that if the Liturgy should be altered, as is there required, not only a multitude, but the gener.-vlity of the soberest and most loyal child ivn of the Cliurch of England would justly be oilended, since such an alteration would be a virtual confession tliat this Liturgy were an intolerable burden to tender consciences, a direct cause of schism, a superstitious usage (upon which jiretcnces it is here desired to be altered) ; which would at once both justify all those wliieh have so obstinately separated from it, .as the only pious tender-conscicuced men, and condemn all those that have adhered to that, in conscience of their duty and loyalty, with their loss or hazard of estates, lives, and fortunes, as Smectymnuits liedivivus. 4to. 1600. A Treatise of Divine Worship. Tending to pro\*o that tho Ceremonies imposed upon the Ministers of the Gospel in Kngland in present Contro- versy, are in their present use unlawful. Printed 1604. 4to. 1000. [** Kxeeptious against the Conunon Pr.ayer"wa8 not printed until 1661, after the King had yielded to tlic "importunities" referred to ; and was not therefore one of these pamphlets.] 98 Cf)c Preface. lu which review we have endeavoured to observe the like Moderation as we find to have been used in the like case in former times. And therefore of the sundry Alterations proposed unto us, we have rejected all such as were either of dangerous consequence (as secretly striking at some established Doctrine, or laudable Practice of the Church of England, or indeed of the whole Catholick Church of Christ) or else of no consequence at all, but utterly frivolous and vain. But such alterations as were tendered to us (by what persons, under what pretences, or to what pui-pose soever so tendered) as seemed to us in any degree requisite or expedient, we have willingly, and of our own accord assented unto : Not enforced so to do by any strength of Argument, convincing us of the necessity of making the said Alterations : For we are fully persuaded in our judgements (and we here profess it to the world) that the Book, as it stood before established by Law-, doth not contain in it any thing contrary to the Word of God, or to sound Doctrine, or which a godly man may not with a good Conscience use and submit unto, or which is not fairly defensible against any that shall oppose the same ; if it shall be allowed such just and favourable construction as in Common Equity ought to be allowed to all Human Writings, especially such as are set forth by Authority, and even to the very best Translations of the holy Scripture itself Our general aim therefore in this undertaking was, not to gratify this or that party in any their unreasonable demands ; but to do that, which to our best understandings we conceived might most tend to the preservation of Peace and Unity in the Church ; the procuring of Reverence, and exciting of Piety, and Devotion in the publick Worship of God ; and the cutting off occasion from them that seek occasion of cavil or quarrel against the Liturgy of the Church. And as to the several variations from the former Book, whether by Alteration, Addition, or otherwise, it shall suffice to give this general account, That most of the Alterations were made, either first, for the better direction of them that are to officiate in any part of Divine Service ; which is chiefly done in the Kalendars and Kubricks : Or secondly, for the more proper expressing of some words or phrases of ancient usage in terms more suitable to the language of the present times, and the clearer explanation of some other words and phrases, that were either of doubtful signification, or otherwise liable to misconstruction : Or thirdly, for a more perfect rendering of such portions of holy Scripture, as are inserted into the Liturgy ; which, in the Epistles and Gospels especially, and in sundry other places, are now ordered to be read according to the last Translation : and that it was thought convenient, that some Prayers and Thanksgivings, fitted to special occasions, should be added in their due places ; particularly for those at Sea, together with an office for the Baptism of such as are of riper years : which, although not so necessary when the former Book was compiled, yet by the growth of Anabaptism, through the licentiousness of the late times crept in men superstitious, schismatical, and void of religion and con- science. " [Cardwell's Conf. p. 336. ] In which review WE hare endeavoured] This is the language of men who were sure of the ground, constitutional and eccle- cold winter at the grave, half so long as the OiEce of Burial requireth, without the certain hazard of our lives (though while we are in motion we can stay out longer), are bound to believe your Lordships, that a Cap wiU cure this better than siastical, upon which they were treading. They could speak j a Kubr,, though we have proved the contrary to our cost? as the Church of England, because the Convocations of Canter- and know it as well as we know that cold is cold. Do you bury and York faithfully represented her. I think no jilace but that which a cap or clothes do cover, is Catholick Church of Christ] This is one of many places in capable of letting in the excessively refrigerating air ? which tlie position of tlie Church of England towards the I "2. \Yhether a man that hath the most rational probability, Catholic Church is taken for granted as sound and firm. if not a moral certainty, that it would be his death, or Another such has been pointed out already in the Title-page i dangerous sickness (though he wore 20 caps) is bound to obey of the Prayer Book. I you in this case ? frivolous and vain] It is very remarkable to see how "3. Whetherusually the most studious, laborious ministers, trifling these objections, officially made at the Savoy Confer- I be not the most invaletudinary and infirm ? and ence, often were. One of them was to the reading of any part I "4. Whether the health of such should be made a jest of, of the Burial SerWce at the grave, as the minister was sure to by the more healthful ; and be made so light of, as to be cast catch cold by doing so. The Bishops replied that a cap would away, rather than a ceremony sometime be left to their dis- remedy this inconvenience ; and this was the reply given by cretion ? And whether it be a sign of the right and genuine the Dissenting Ministers : which, though long, is inserted as spirit of Religion, to subject to such a ceremony, both the life being very characteristic of the tone of the whole objections of godliness, and the lives of ministers, and the people's souls ? that were offered: "We marvel that you say nothing at all | Much of this concerneth the people also, as well as the to our desire (that it be expressed in a Kubrick, that prayers ministers." [Grand Debate, p. 145.] and exhortations there u.sed, be not for the benefit of the dead, I It is to be hoped the time can never return when such but only for the instruction and comfort of the li\-ing). You ' trifling and selfish arguments can be used on such a question, intend to have a very indiscreet Ministry, if such a needlesse ' the growth of Anabaptism] The effect of this upon the Circumstance may not be left to their discretion. The con- generation in which this Preface was written must have been trivance of a Cap instead of a Ruhr, sheweth that you are all very awful : and the necessity for the Service spoken of was unacquainted with the subject, of which you speak : aud if strongly felt by the Convocation. In a work on the Bills of you speak for want of experience of the case of souls, as you ' Mortality, written in 1665, there are some incidental remarks now do about the case of men's bodies, we could wish you ' which strikingly corroborate those of this Preface : ' ' The some of our experience of one sort (by more converse witli all keeping of Parish Registers having been taken out of the hands the members of the flock) though not of the other. But we of every Parish Minister, and committed to some inferior would here put these three or four Questions to you. I fellow elected by the people, and confirmed by the Justices of " 1. Whether such of ourselves as cannot stand still in the I Peace, had been much neglected, and was again reduced into Cf)C iprcface. 99 amongst us, is now become necessary, and may be always useful for the baptizing of Natives in our Plantations, and others converted to the Faith. If any man, who shall desire a more particular account of the several Alterations in any part of the Liturgy, shall take the pains to compare the present Book with the former ; we doubt not but the reason of the change may easily appear. And having thus endeavoured to discharge our duties in this weighty affair, as in the sight of God, and to approve our sincerity therein (so far as lay in us) to the consciences of all men ; although we know it impossible (in such variety of apprehensions, humours, and interests, as are in the world) to please all ; nor can expect that men of factious, peevish, and perverse spirits should be satisfied with any thing that can be done in this kind by any other than themselves : Yet we have good hope, that what is here presented, and hath been by the Convocations of both Provinces with great diligence examined and approved, will be also well accepted and approved by all sober, peaceable, and truly conscientious sons of the Church of England. better order. And till this year tlie account of Christenings had been neglected more than that of Burials ; one and the chief cause whereof was a religious opinion against the baptiz- ing of Infants, either as unlawful or unnecessary. If this were the only reason, we might, by our defects of this kind, conclude the growth of this opinion, and pronounce that not half the people of England between tlie years 1650 and 16G0 were convinced of the need of baptizing. . . . Upon the whole matter it is most certain that the number of heterodox believers was very great between the said year 1650 and 1660, and so peevish were they as not to have the birtlis of their children registered . . ." ^ It may well be believed that this privation of the grace of Baptism was one of the causes whicli led to such fearful profligacy and infidelity in the time of Charles II. and his immediate successors. ^ Grant's Obstructions on the Bills of Mortality. Svo. 1635. Convocations of both Provinces] For greater expedition in the work of revision certain Commissioners were appointed by the Convocation of York to sit in the Convocation of Canter- bury as their representatives ; and thus was accomplished a selection of representatives from the whole body of the Church of England clergy. sober, peaceable, and truly conscientious sons'] The last words of this Preface contain an appeal to otlier times than those in and for which they were written. Tlie safe path which was marked out so wisely by the Reformers has proved to be one which has approved itself to all subsequent genera- tions, and it was the eii'ort of the 1661 Revisers to walk in it faithfully, by returning, wherever they could, to the original English Prayer Book of 1549. Had they attempted to do tliis to a greater extent, there might have been danger of their whole work being set aside. Sobriety in wild and fanatical times, peace in a controversial age, and conscientiousness when so many were unscrupulous, were wise watchwords. CONCERNING THE SERVICE OF THE CHURCH. rpHERE was never any thing by the wit of man so well de\dsed, or so sure established, which, in continuance of time hath not been corrupted : As, among other things, it may plainly appear by the Common Prayers in the Church, commonly called Divine Service. The first original and ground whereof if a man would search out by the ancient Fathers, he shall find, that the same was not ordained but of a good pui-pose, and for a great advancement of godliness. For they so ordered the matter, that all the whole Bible (or the great- est part thereof), should be read over once every year; intending thereby, that the Clergy, and especially such as were Ministers in the congrega- tion, should (by often reading, and meditation in God's word) be stirred up to godliness themselves, and be more able to exhort others by wholesome doctrine, and to confute them that were Adver- saries to the Truth ; and further, that the people (by daily hearing of holy Scripture read in the Church) might continually profit more and more in the knowledge of God, and be the more inflamed with the love of his true Religion. But these many years passed, this godly and decent Order of the ancient Fathers hath been so altered, broken, and neglected, by planting in un- certain Stories, and Legends, with multitude of "^riHIL enim humano elaboratum ingenio, tam exactum initio unquam fuit, quin postea, multoram accedente judicio, perfectius reddi pos- sit, ut in ipsis etiam ecclesiasticis institutis circa primitivam prEesertim ecclesiam contigisse vide- mus. Et profecto si quis modum precandi olim a majoribus traditum diligenter consideret, plane intelligat horum omnium pr^cipuam ab ipsis habitam esse rationem. Tertia, ut religionis quoque futuri magistri quotidiana sacrse scripturse et ecclesiasticarum historiarum lectione erudiantur, complectanturque (ut Paulus ait) eum, qui secundum doctrinam est, fidelem sermonem, et potentes sint exhortari in doctrina sana, et eos, qui coutradicunt, arguere. Sed factum est nescio quo pacto precantium negligentia, ut pauUatim a sanctissimis illis veterum patrum institutis discederetur. Nam libri Scripturse sacrae, qui statis annis temporibus THE ORIGINAL PREFACE OF a.d. 1549. This explanatory introduction is supposed to have been written by Craumer. It was moved to this place when the present Preface was inserted in 1661. Two short sentences were also erased. By whomsoever it was written, there can be no doubt that it was composed with the Reformed Roman Breviary of Quig- nonez lying open before the writer. The passages in the right-hand column are, with two exceptions, taken from an edition of 15.37, belonging to Queen's College, Oxford, and the preface to this edition agrees with all the later copies. But the Paris edition of 1536 (probably following the Roman one of 1535) differs considerably. ' Our English Preface is most like the later edition of Quignonez ; but the paragraph en- closed in brackets appears to shew that the earlier one was also known to the reformers of our Services. There are six copies of this Breviary in the Bodleian Library, one at the British Museum, one at the Routh Librarj' of Durham University, one in the Public Library at Cambridge, and one in Queen's College, Oxford ; but none of these are earlier than 1537. Others are in private hands. It has already been mentioned, in the Historical Intro- 1 The ^vritor has not been .ible to meet with this, but copies from Gde- Ba.soer's /7ls(i<ii<ioiis Liturgiques, p. 39S. duction [p. 8], that this Reformed Roman Breviary exercised some influence upon the reformed English offices. It set us the example of compression in the services, and also of method. Quignonez removed the ancient Confession and Absolution to the beginning of the daily services, and in this too he was followed by our Reformers. His Breviary, again, established a system of two lessons on ordinary, or ferial days ; the first of which was taken from the Old 'I'estament, and the second from the New Testament. On festivals, a third lesson was added, which was generally a short passage from a homily of St. Gregory or some other patristic author. The two former were seldom entire chapters, but were taken in a regular succession, like our own daily lessons. In some respects the changes made by Cardinal Quignonez, and sanctioned by Paul III. in a Papal bull, were more sweeping in their character than those of our own reform. It is evident from his preface that others, beside himself, were engaged on the work of revision ; and this, as well as the long time occupied over it, offers another point of comparison between the two reformed service-books, those of Rome and England. the nncient Fathers] This designation is used in its ordinary sense for the ancient writers of the Church antecedent to the Middle Ages. So the great collection of their minor writings in thirty folio volumes is entitled Bibliotlieca Maxima ]'e terum Patrum, ed. 1677. Concerning; tfjc ^ectiicc of tfjc Cfjurcfj. lOI Respouds, Verses, vain Repetitious, Commemora- tions, and S}Tiodals ; that commonly when any Book of the Bible was begun, after three or four Chapters were read out, all the rest were unread. And in this sort the Book of Inu iah was begim iji Advent, and the Book of Genesis in Septuagesima; but they were only begun, and never read through : After like sort were other Books of holy Scrip- ture used. And moreover, whereas St. Paul would have such language spoken to the people in the Church as they might understand, and have profit by hear- ing the same ; The Service in this Church of E7ig- lancl these many years hath been read in Latin to the people, which they understand not ; so that they have heard with their ears only, and their heart, spirit, and mind have not been edified thereby. And furthermore, notwithstanding that the ancient Fathers have divided the Psalms into seven Portions, whereof every one was called a Nocturn: Now of late time a few of them have been daily said, and the rest utterly omitted. Moreover, the number and hardness of the Rules called the Pie, and the manifold changings of the Service was the cause, that to turn the Book only was so hard and intricate a matter that many times there was more business to find out what should be read than to read it when it was found out. These inconveniences therefore considered, here is set forth such an Order, whereby the same shall legendi erant more majorum . . . \ix dum incepti omittuntur in alio breviario. Tiun historise sancto- rum quaedam tam incultffi, et tarn sine delectu scriptae habentur in eodem, ut nee authoritatem habere videantur nee gravitatem. [Ut exemplo esse possunt liber Genesis, qui incipitur in Septua- gesima, liber Isaice, qui in Adventu, quorum vix singula capitula pcrlegimus: ac eodem modo cetera Veteris Testamenti volumina degustamus magis quam Icgimus. Nee secus accidit in Evan- gelia, et reliquam Scripturam Novi Testamenti, quorum in loco successerunt alia, nee utilitate cum his, nee gravitate comparanda, (juw quotidie agita- tione linguae magis quam intentiuue mentis incul- cautur.] more maionim] Later on occur also the following words : "Ac illud ante omnia visum nobis est in consuetudinem revo- care, ut Scriptura Sacra maxime omnium toto anno, et omnes psalmi singulis septimanis perlegerentur. " Instead of "legendi erant," some copies read "erant perlegendi. " Ut cxetaplo'i Tliis passage is in the earlier edition of I53(), but not in that from which the rest is quoted. The writer has been obliged to quote it from Gueraiiger, not being able to meet with this edition in England. Hespomls] These were short anthems, similar to tluit \\ liich is ten times sung during the reading of the passage of Scripture which contains tlie Ten Commandments. 1'heoretically they gave the keynote of the Lection ; but this principle was often deviated from, and the sense was frequently broken up rather than illustrated. The practice, in moderation, is a very excellent one.' Verses] Versicles following the Responds. vaiti RcpHitionH] Tlie s.anie words being said over and over again; first, pcrliaps, in the Lesson, tlien in the Respond, and again in the Verse. A similar form of repetition may be seen in the Aspersio printed at p. 6. Commemorations] Collects, or Collects and Versicles, com- memorative of Saints or of I'^cstivals. Si/nodals] Tlio provincial constitutions or canons wliich were read in parish churches after the conclusion of synods. 'Vhv reading of them after the lessons was probably tlie origin of the corresponding custom of giving out notices after the Second Lesson. Ike Pie] The following is exactly ono-tliird of the Pica or I'ie for a single Sund.ay, the first of Advent. ^La3kell obsen'cs that it was not possible for the same service to occur on the same Sunday of the year twice running ; and it will be seen that Quignonez and our Reformers did not overstate the case 1 Str iioti's on the " Te Dcuin," where the eth Kesroml for Fcstivols in Advent is given. . . . et i^salmorum plerisqne omissis, jjauci singulis fere diebus repeterentur. Accedit tam perplexus ordo, tamque difficilis pre- candi ratio, ut interdum paulo minor ojjera in requirendo ponatur, quam, cum inveneris, in legendo. in respect to the complexity of this ancient rule. In the Bodleian, York Minster, and Ripou Minster Libraries tliero are volumes containing the Pie only. " Pica de Dominica Prima Adventus. "LITERA DOMINICALIS A.— Tertia Diecembris tota cantetur Historia Aspiciens. Secundaj Vespene erunt de Sancto Osmundo, cum plcno servitio in crastiuo ; et solennis memoria de octava, et de Dominica, et de Sancta Maria cum antijihona Ave Maria. — Feria 2 de 8. Osmundo : ix. leetiones : omnia de Communi unius Confessoris et Pontilieis. Sec. vesp. (-'runt de commemoratione, et mem. de Sancto, de octava, de Adventu, et de S. Maria, cum ant. Are Maria. — Feria 3, 5, et sabbato, de commemorationibus, et Kesponsoria ferialia pr;etermittantur ; et Missa de oct. S. Andrete dicitur in eapitulo. "LIT. DOM. B.— Quinto Cal. Dec. tota cantetur hist. Aspiciens, et mem. de S. M.aria. — Fer. 2, 6, et saljli. de com- mem.— For. 3 de feria, et niliil de martyribus nisi mem. ad vesp. et ad matutinas do S. Maria. Jlissa de vigilia. — Fer. 4 de Apostolo, et solen. mem. do Adv. et de 8. Maria. — Fer. 5 de fer. c\im Resp. feriahl)us, et mem. do oct. et Missa de 4 fer." And so on, tln-ough tlie seven Sunday Letters. It was, perhaps, from tlie confused appearance whicli a page of Pica presents that printers c.anie to call any portion of type which is in utter disorder tlirougli accident or otherwise by the name of "pie." The ecclesiastical use of tlie word is thought to have been derived from wlva.^, an index, or table, from the wondeii boards on wliieli the directions for service were written out in primitive days. It is identical with "ordin.'ile" and with "Dircctoriuin sacerdotum." The "Pica" type of later clays is generally said to liave taken its name from the largo letters in which tlic pica of tlie Anglican Porti- foria was printed : but no such large type was used for print- ing the Pie in the books which arc now extant. I02 Concerning; the ^ctDicc of tftc Cfjurcfj. be redressed. And for a readiness in this matter here is drawn out a Kalendar for that purpose, which is plain and easy to be understood ; wherein (so much as may be) the reading of holy Scripture is so set forth that all things shall be done in order without breaking one piece from another. For this cause be cut off Anthems, Responds, Invita- tories, and such like things as did break the con- tinual course of the reading of the Scripture. Yet, because there is no remedy, but that of necessity there must be some Rules; therefore certain Rules are here set forth ; which, as they are few in number, so they are plain and easy to be understood. So that here you have an Order for Prayer, and for the reading of the holy Scrip- ture, much agreeable to the mind and purjjose of the old Fathers, and a gi-eat deal more profitable and commodious than that which of late was used. It is more profitable, because here are left out many things, whereof some are untnie, some Tin- certain, some vain and superstitious ; and nothing is ordained to be read but the veiy pure Word of God, the holy Scriptures, or that which is agree- able to the same ; and that in such a language and order as is most easy and plain for the under- standing both of the readers and liearers. It is also more commodious, both for the shortness thereof, and for the plainness of the Order, and for that the Rules be few and easy. And whereas heretofore there hath been great diversity in saying and singing in Churches within this Realm ; some following Salishury Use, some Hereford Use, and some the Use of Bangor, some of Yorl\ some of Lincoln ; now from henceforth all the whole Realm shall have but one Use. And forasmuch as nothing can be so plainly set forth but doubts may arise in the use and practice of the same ; to appease all such diversity (if any arise), and for the resolution of all doubts concern- ing the manner how to understand, do, and execute the things contained in this Book ; the parties Versiculos, responsoria, et capitula omittere idcirco visum est . . . et legentes ssepe morentur cum molestia quteritandi, locum relinqui voluimus continenti lectioni Scripturoe Sacrse . . . Habet igitur hcec precandi ratio tres maximas commoditates. Primam, quod precantibus simul acquiritur utriusque Testamenti peritia. Secun- dum, quod res est expeditissima propter summam ordinis simplicitatem et uonnullam brevitatem. Tertiam, quod historiaj sanctorum nihil habeant, ut prius quod graves, et doctas aures offendat. quasdam omisimus illis nee probabilitate nee gra\dtate pares . . . [Rectum quoque duximus ut vel intra provinciam [Lyons] nostram sacroruni ordo et psallendi una sit consuetude : et sicut unam cum Trinitatis con- fessione fidem tenemus, unam et officiorum regulam teneamus, ne variata observatione in aliquo devotio nostra discrepare credatur. Cone. Vannes, A.D. 461, Canon xv.] few and easy] The following passage was omitted from the Preface at the last revision : ' ' Furthermore, by this order the Curates shall need none other liooks for their public service but this book and the Bible. By the means whereof the people shall not be at so great charges for books as in times past tliej' have been." It was crossed out first by Bishop Cosin, and afterwards by the Committee of Revision ; not, probably, from any idea that the passage was an unworthy one, but because it was so entirely out of date >\iien the press had made the advance it liad in 1661. Although, moreover, the passage was applicable to the case of poor parish churches, it W.1S not so iu tliat of richer ones and cathedrals, where as many books as formerly are required for the use of the choirs. There are practically in use by taost of the clergy and choirs in one or other class of Churches, separate Breviaries, Missals, Manuals, Antiphonaries, "Service" Books, Psalters, and Lectionaries ; the whole volume of the Holy Bible being now- used for the latter, instead of those parts only which are needed for the daily and proper Lessons. but one Cse] Another part of the Preface erased at the suggestion of Cosiu was this ; which seems to have been copied from a passage in that of Quignonez : — And if any will judge this way more painful, because that all things must be read upon the Book, whereas be- fore, by the reason of so often repetition they could say many things by lieart : if those men vnll weigh their labour, witli the profit and knowledge which daily tliey shall obtain liy reading upon the book, they will not refuse the pain, in con- sideration of the great profit that shall ensue thereof. Si cui auteni iu hoc Breviario laboriosum videbitur pleraque omnia e\ libro legi, cum multa in alio qu;e propter frequentem repetitionem ediscuntur me- moriter pronuntientur, com- penset cum lioo labore cog- uitionem Scripture Sacra?, quaj sic indies augescit ; et iu- tentionem anim.T, quam Deus ante omnia in precantibus re- quiret : banc enim m.ajorem legentibus, quam memoriter prosequentibus adesse necesse est : et hujusmodi laborem non niodo fructuosum, sed etiam salutarem indioabit. Concerning; tbc ^ertiicc of tbc Cfjurcf). lO- that so doubt, or diversely take any thing, shall alway resort to the Bishop of the Diocess, who by his discretion shall take order for the quieting and appeasing of the same ; so that the same order be not contrary to any thing contained in this Book. And if the Bishop of the Diocess be in doubt, then he may send for the resolution thereof to the Archbishop. the parties that so doubt] In the Act of Uniformity of the same year as that in which this Preface was written, the words corresponding to "the parties" are "the doers and executors of the same rites and ceremonies." [2 and 3 Edw. VI. sec. 1.] In tlie Elizabethan Latin Prayer Book [a.d. 1560] the passage is translated, " constitu turn est, ut ijuoties dubia occurrunt aut incidunt inter miuistros, deferatur res ad Epis- copum DicEceseos." From this it appears that these words give no authority for reference to the Bishop in case of "doubts "or "diversely taking of any thing" on the part of the laity : " the parties " being the " ministers, " or officiating clergy. Tliis provision is illustrated by one of the Canons of A.D. leoi. 53. No piihlic Opposition between Preachers. If any Preacher shall in the Pulpit particularly, or namely of purpose, impugn or confute any doctrine delivered by any other Preacher in the same Church, or in any Church near adjoining, before he hath acquainted the Bishop of the dio- cese therewith, and received order from him what to do in that case, because upon such public dissenting and contradict- ing there may grow much offence and disquietness unto the people ; the Churchwardens, or party grieved, shall forth- with signify the same to the said Bishop, and not suffer the said Preacher any more to occupy that place which he hath once abused, except he faithfully promise to forbear all such matter of contention in the Churcli, until the Bishop hath taken further order therein ; who shall with all convenient speed so proceed therein, that public satisfaction may be made in the congregation where the offence was given. Pro- vided, that if either of the parties offending do appeal, he shall not be suffered to preach poidevle lite. shall alway resort to the Bisliop] This does not relieve those who thus resort from their obligation to obey the rules laid down in the' Prayer Book, as if the Bishop could relieve them of their responsibilities in that respect. %oho by his discretion shall take order] That is if he is re- sorted to by the Clergy. But nothing is here said which imposes upon the Bishop the duty of intervening when he is not thus resorted to for the resolution of doubts or diversities among " the doers and executors of the same rites and ceremonies." so that the same order he not contrary] The Bishop is thus kept as strictly within the four corners of the Prayer Book as the Priest. He has no authority to relax rubrics or to dis- pense with them ; and is expressly forbidden to order any- thing which is contrary to them. He is the administrator, not the maker, of the ritual law of the Church. And if the Bishop of the Diocess be in doubt] This provision for a rare emergency was added in 1552. 104 Cbe latin ipragcr IBooh. n^HOUGH it be appointed, That all things shall be read and sung in the Church in the English Tongue, to the end that the congregation may be thereby edified ; yet it is not meant but that when men say Morning and Evening Prayer privately, they may say the same in any language that they themselves do understand. THE LATIN PEAYER BOOK.i In the first Act of Uniformity [2 and 3 Edw. ^^. c. 1] the fifth clause was as follows : " Provided always that it shall be lawful to any man that unJerstandeth the Greek, Latin, and Hebrew tongue, or other strange tongue, to say and have the said prayers heretofore specified of ilatius and Evensong in Latin or any such other tongue, saying the same privately as they do understand. And for the further encouraging of learning in the tongues in the Universities of Cambridge and O.xford, to use and exercise in their common and open prayer in their Chapels, being no Churches or otiier places of Prayer, the Matins, Evensong, Litany, and all other prayers, the Holy Communion, commonly called the Mass, excepted, in the said book prescribed in Greek, Latin, or Hebrew ; any thing in this present Act to the contrary notwithstanding. " In the Act of Uniformity at present in force [14 Car. II. c. 4] this clause is also enacted : " Provided al'nays. That it sliall and may be lawful to use tlie Morning and Evening Prayer, and all other Prayers and Ser\-ice pi-escribed in and by the said book, in the Chapels or other Publick Places of the respective Colleges and Halls in both the Universities, in the CoUedges of Westminstei; Winchester, and Eaton, and in the Convocations of the Clergies, of either Province in Latine ; Any thing in this Act contained to the contrary notwithstand- ing." Letters Patent were issued by Queen Elizabeth to the same effect, and printed at the beginning of the Latin Prayer Book issued by her authority in 1560 ; there being no limitation (as there is not in the present Act of Uniformity) with respect to the Communion Service.- Bishop C'osin added to the exist- ing rule the words " especially in the Colleges and Halls of either University, and in the Schools of Westminster, Eaton, and Winchester," but the alteration was not printed. The first Latin Version of the Book of Common Prayer was made in 1551 by a former Canon of St. Andrew's, Edinburgh, named Alexander Aless, and under the direction of Arch- bishop Cranmei-.' As some provision would certainly be made by authority for carrying out the proviso of the Act of Unifor- mity, it is probable that the translation of Aless was made for this purpose ; although, because Cranmer used it for giving Martin Bncer a knowledge of the English formularies, it is commonly said that he had it done expressly for that object. Bucer in his Censiira distinctly says "libnim istum Sacrorum, per interpretem, quantum potui, cognovi dibgenter;" and a comparison of dates makes it almost certain that he gained what little knowledge he there had of our English services through an oral interpretation before he received the copy of Aless' version from Cranmer. But Aless was now a professor in a Lutheran, that is, a Presbyterian, university ; and his Latin version is very far from being rendered with that bona fides so ostentatiously put forth on the title-page. Tliis version was, liowever, the foundation of that issued by Queen Elizabeth in 15G0, having been revised by Walter Haddon.-' But Queen Elizabeth's Latin Prayer Book differs considerably from her English one ; and although in many respects it better represents the original Prayer Book of 1549, it can hardly be taken as having authority under our present Act of Uniformity. In addition to the ordinary services, there were also added to this Latin version an Office, "In commendathnibua Benefactorum," and another, "Celebratio J Whitakcr's Greek version was printed in 1569 ; Durers in 1664. - An authorized Frencli translation was printed l>v Archbishop Cran- mer's order in 1552. In a letter to Secretary Ceeil [■■Strype's Memorials, iii. 69S, Eccl. Hist. Soc.] the Archbishop says that tliis was flret done by Sir Hugh Paulet's commandment (who was Governor of Calais), and over- seen by the Lord Chancellor (Goudridi. Bishop of Ely) and others, bein" afterwards revised by a learned Frenchman who was a Doctor of Divinity" This revision was for the second book of Edward VI., and was printed iii 1553. 3 " Ordinatio EcclesiK, seu Ministerii Ecclesiastic!, in florentissimoEegno Angliffi, conscripta sermone patrio, et in Latinam linguani bona tide con- versa, et ad consolationeni Ecelesiarum Christi, ubicuuque loconini ac gentium, his tristissimis temporilms, edita ab Alesandro Alesio, Scoto Sacrae Theologiie Doctore. Lipsiie. MDLI." ' 4 "Liber Precum Publicanun, seu Ministerii Ecclesiastice administratiouis Sacramentorum, alioruinque rituum & ceremoniarum in Ecclesia Anglicana. Cmu privilegio Regiai Majestatis." ctenai Domini, in Junebrihus, si amici et vicini dejuncti com- nuinicare reliiit." These two offices were specially mentioned as " peculiaria -quajdam " in the Letters Patent. The book was reprinted in 1574 and in 1596, and is to be found in a modem reprint among the Parker Society's pubbcations ; and no doubt it was adopted for the private recitation of the Daily Offices in days when Latin was more freely used than it has been in later times. These words are to be found at the close of the Letters Patent : '' Eudem etiamformnla Lntina prrcamli privatim uti hortamur omnes reliqnos Ecclesia nostra An rjlicame. ministros, cujuscunque ijradus fuerint, iis diebus, quibus aul non Solent, ant non tenentur j>arochianis suis, ad cedem sacrayn pro more acccdentibug, jyiMice preces vernacula lingua, secnndumfor- mam dicti Slatuti, recitare. " Which exhortation may be taken as a contemporary interpretation of the clause to which this note refers. The Daily Services, the Psalter, and some additional Collects and Prayers were translated into Latin for the use of Christ Church, Oxford, in 1660.^ But this is not a complete version of the Book of Common Prayer. There are more than twenty editions of various Latin ver- sions of the Prayer Book, but that most used until recently was one by the learned and orthodox De.an Durel, which was made shortly after its settlement at the Restoration.^ There is some reason for supposing that this version was intended to be authorized as the standard Latin Book of Com- mon Prayer, although no record remains of its being placed before the Convocation. Durel was Canon of Durham when he published it, having been appointed to his stall by C'osin, the principal Reviser of the Prayer Book, who had probably made his acquaintance during their exile when both were living at Paris. But for some years after the Restoration, Durel was Chaplain of the Savoy " and Dean of Windsor, the one post seeming to associate him officially with the proceed- ings connected with the Restoration of tlie Church, and the other (as Confessor to the Sovereign) with King Charles II. Among Archbishop Sancroft's papers in the Bodleian Library there is also a letter from Durel submitting a specimen of his Latin version to the Primate for approval, and it is dedicated to the King in a very similar tone to that adopted by the last translators of the Holy Bible in their dedication of it to James I. These circumstances do not prove that Durel's Version had anj' actual authority givtai to it, but they seem to indicate that it was undertaken at the suggestion of men in high office and having great influence in ecclesiastical affairs ; and it is not unlikely that further evidence may be discovered on the subject. Dean Durel's Latin Version is a most excellent one, whether it is viewed as to scholarship, theology, or loyalty to the Chui'cli of England. The Psalms, Canticles, Epistles, and Ciospels are all printed from the ancient Salisbury U^se ; and the expressions of the latter are often followed, and even retained, in the Prayers, although most of these have been retranslated from the English. A new Latin version was made by two of the contributors to this work in 1865.^ s " Liber Precum Publicarum in Usujn Ecclesise Cathedralis Christi. Oxon. Oxoniie. 1660." c " Litni'gia, seu Liber Precum Coinmunium, et administrationis Sacra- mentorum, aliorumque Eituum atque Ceremoniarum Ecclesise, juxti Usum EcclesiiE Anglicante : una cum Psalterio seu Psalmis Davidis. ea punctatione distiuctis, qua Cautari aut Kecitari debent in Ecclesiis. Itemque Forma et Modus Faciendi, Ordinandi et Consecrandi Episcopos, Presbyteros, Diaconos. Londini, excudit Rogenis Noilonus, Regius in Latinis, Gliecis et Hebraicis typographus ; vjeneuntque apud Sam. Mearne, Regium Bibliopolarum in vico vulgariter dicto Little-Britaine, 1670." ' It w.ts lu'obably his connection with the French chapel of the Savoy which led Durel to translate the Prayer Book into French. This version has been used ever since in the Channel Islands, though others of a Pro- testant character have .also been introduced in modem times. The follow- ing is its title : " La Liturgie, c'est a dire, Le Formulaire des Prieres Publiques, de l'Adn)inistration des Sacrements,. et des autres Ceremonies et CoQtumes de I'Eglise, selon 1'u.s.age de I'Eglise Anglicane, avec le Pseautier ou les Psaumes d^ David, Ponctuez selon qu'ils doivent estre ou chantez ou lefts d<ans les Eglises. A Londres : Pour Jean Dunmore et Octavien Pulleyn le Jeune a I'Enseigne du Roy en la petite Bretagne, 1667." Durel wrote several learned works, explaining the position, doctrines, and worship of the Church of England. 8 Liber Precum Publicarum EcclesUe AnfjUcance. A. Gulielmo Bright, IPriuatc aiiD Public taping of tbc ^crtiiccs mi^. 105 And all Priests and Deacons are to say daily the Morning and Evening Prayer, either privately or openly, not being let by sickness or some other urgent cause. And the Curate that ministereth in every Parish Church or Chapel, being at home, and not being otherwise reasonably hindered, shall say the same in the Parish Church or Chapel where he ministereth, and shall cause a Bell to be tolled thereunto a convenient time before he begin, that the people may come to hear God's Word, and to pray with him. A Greek version of the Prayer Book was m^de in 1569 by AVilliam Whitaker, afterwards Professor of Divinity at Cam- bridge, who was a nepliew of Dean Nowell, to whom the work is dedicated. This was printed by Wolf, and is dated "23 Maii 15G9. " But it contains only the Morning and Evening Prayer, the Litany, the Collects, and the Catechism. A complete Greek version was made by Dean Durel in 1664, and dedicated to Archbishop Sheldon. It was printed in very small-sized type and volume by Field, the University printer. PErV'ATE SAYING OF THE SERVICES DAILY BY THE CLERGY. The second paragraph of the above Appendix to tlie Preface of 1549 enjoins the Clergy to say the Daily OfHces constantly either privately or openly, unless hindered by some urgent cause. This direction has undergone tlie following changes : — 1549. Neither that any man shall be bound to the saying of them, but sucli as from time to time, in Cathedral and Col- legiate churches, pa- rish churches, and chapels to the same annexed, shall serve the congi-egation. 1552. And all priests and deacons shall be bound to say daily the Morning and Evening Prayer, either privately or openly, except they be letted by preach- ing, studying of di- vinity, or by some other urgent cause. 1662. And all priests and deacons are to say daily the Morn- ing and Evening Praj'er, either pri- vately or openly, not being let by sickness, or some other urgent cause. In the Scotch Prayer Book of 1637 the woi'ds were added, "of which cause, if it be frequently pretended, they are to make the bishop of the diocese, or the archbishop of the pro- vince, the judge and allower." Bishop Cosin also added to "urgent cause," "which the Bishop of the Diocese shall approve." But the present form appears to be that which lie ultimately adopted, and that which was accepted by the Committee of Revision. There were, however, in tlie original MS. of the Prayer Book, after "privately or openly," tlie words "when conveniently they may," and these words have been crossed out with the pen, on what authority, or by wlioni, is not known. This rule was regarded by Bishop Cosin, as he tells us in his notes to the Prayer Book [ Works, vol. v. p. 9], as a con- tinuation of the ancient rule of the unreformed Church : and such has been the opinion of most sound writers since his time. The Letters Patent attached to the Latin Prayer Book of Queen Elizabeth contirni this view ; and so also does tlie practice of many holy clergymen at every period since the Reformation. The principle of it is that the Clergy are bound to oifer the prayers of the Church daily to the glory of God, and as intercessors for their flocks, whether any come to join them in the ofTering or not. Such private rccitntinn of the daily offices is, however, only to be used when the better way of "open prayer " with a congregation cannot be adopted. PUBLIC SAYING OF THE SERVICES DAILY. The third paragraph of the above rule very clearly enjoins the use of Daily Service. Bishop Cosin wished to define the hours at which it was to be said within certain limits, by add- A.M;, et Petbo Goldsmith SIedd, A. 51. rresbyteris, Collrj^ii Univcrsitatis in Acad. Oxoti. Sociis, Latine RecUlitus. Hivington, Loiidiui, Oxouii, Can- tabiigis. 1860. Editio Altera, ing to "a convenient time before he begin," — " which may be any hour between six and ten of the clock in the morning, or between two and six of the clock in tlic evening:" and although his alteration was not adopted, it serves to shew us wliat were then considered the canonical limits of the times for Mattius and Evensong. The Laity should never allow their Clergy to find the House of God empty when they go there to carry out this most excellent rule of the Church. In the fifteenth Canon, which directs ' ' the Litany to be read on Wednesdays and Fridays, " there is an injunction which shews in what manner the practice of Daily Service ought to be kept up by the Laity as well as the Clergy: "The minister, at the accustomed hours of service, shall resort to the Church and Chapel, and, warning being given to the people by tolling of a bell, shall say the Litany prescribed in the Book of Common Prayer: whrrnmto we icish every honseholder direUi'iuj iritliin half a mile of the. Church to come, or send one at the least of his household, ft to join loitli the Minister inpi'ayers." It was undoubtedly tlie intention of the first Reformers, and of all who at any time revised our Services, to have them used daily, Morning and Evening, openly in the Church, by the Clergy and as many of the Laity as may be able to attend. Many endowments have been left for assisting to carry out this intention of the Church; and the practice has been kept up in some parish Churches (as well as in the Cathedrals) without any break, except during the persecution of the seventeenth century. In 1724, when the population of London was only one-sixth of wliat it is at the present time, there were seventy-five Churches open daily for Divine Service ; and there are many proofs that the same diligence in prayer was used in the country as well as in large cities. Such continual public acts of Divine Worship are expedient for various reasous. [1] It is due to the honour of Almighty God that the Church in every place consecrated to His service sliould begin and end the day by rendering Him a service of praise. [2] Each Church and parish being a corjjorate centre and corporate whole, prayer for (iod"s grace and His mercy sliould be offered nioming and evening, for the body which the Church and such congregation as can assemble represents. Thus the Divine Presence is drawn down to the Tabernacle that It may thence sanctify the whole Camp. [3] The bene- fit to the Clergy is very great, of offering Divine \A'orship, prayer, and intercession, in the presence of, and, in company with, some of their flock. [4] There are advantages to those \\\\o frequently join in Divine Service which can only be fully known liy experience, but which will then be appreciated a.s blessings not otherwise to be obtained. [5] 'I'hc service of tlic Sanctuary is tlic most real and true form of that daily ilorning and I'jvening worship for which Family Prayer has been originated as an imperfect substitute ; for it is the tnic Common Prayer \see p. 82] of the Church offered in the Name of Christ by two or three gathered together under His authority, and according to His ordinance. It may be noticed that the Act of Uniformity enjoins that the Common Prayer shall be said on Sundays and lloly Days, and on all other Days ; and that the title of our Morning and Evening Service ia, "The Order for Morning or Evening Prayer daily throughout the year." In the beginning of the "Form of Prayer to be used at Sea "there is also this rubric, "IT The Morning and Evening Service to be used daily at Sea, shall be the same which is appointed in the Book of Common Prayer." And the next ruliric is, "These two fol- lowing Prayers are to be also said in Her Majesty's Navy every day." OF CEREMONIES, WHY SOME BE ABOLISHED, AND SOME RETAINED. (~\F such Ceremonies as be used in the Church, ^-^ cand have had their beginning by the insti- tution of man, some at the first were of godly intent and purpose devised, and yet at length turned to vanity and superstition : Some entered into the Church by uudiscreet devotion, and such a zeal as was without knowledge ; and for because they were winked at in the beginning, they grew daily to more and more abuses, which not only for their unj^rofitableness, but also because they have much blinded the people, and obscured the glory of God, are worthy to be cut away and clean rejected: Other there be, which although they have been devised by man, yet it is thought good to reserve them still, as well for a decent order in the Church (for the which they were first devised) as because they pertain to edification, whereunto all things done in the Church (as the Apostle teacheth) ought to be referred. And although the keeping or omitting of a Ceremony, in itself considered, is but a small thmg, yet the wilful and contemptuous transgression and breaking of a common order and discipline is no small offence before God. Let all things he done among you, saith S. Paul, in a seemly and due order : The appointment of the which order pertaineth not to private men ; therefore no man ought to take in hand, or presume to appoint or alter any publick or common order in Christ's Church, except he be lawfully called and authorized thereunto. OF CEREMONIES. This justification of the course taken at the Reformation with respect to the Ceremonial part of Divine Worship was probably written by Archbishop Cranmer, being included in some early lists of his works. It was originally inserted at the end of the Prayer Book, and was followed by some ritual directions reprinted below. In 1552 the part "Of Cere monies " was placed after the Preface, and these ritual direc- tions were omitted. " Certain Notes for the more plain Explication and decent Ministration of Things contained in this Book. "In the saying or singing of Matins and Evensong, baptiz- ing and burying, the Minister, in parisli churches and chapels airne.xed to the same, shall use a surplice. And in all cathe- dral churches and colleges, tlie Archdeacons, Deans, Provosts, Masters, Prebendaries, and Fellows, being Graduates, may use in the quire, beside their surplices, such liood as pertaineth to their several degrees which they have taken in any univer- sity within tliis realm. But in all otlier places, every minister sliall be at liberty to use any surplice or no. li; is also seemly, that (jradnates, when tliey do preach, should use such hoods as pertainetli to their several degrees. "If And wlicnsoever tlie Bishop shall celebrate tlie holy Communion in the church, or execute any other public minis- tration, he shall have upun him, beside his rochette, a surplice or albe, and a cope or vestment ; and also his pastoral staff in liis liand, or else borne or holden by his chaplain. "U As touching kneeling, crossing, holding up of hands, knocking upon the breast, aud other gestures, they may be used or left, as every man's devotion servetli, without blame. "IT Also upon Christmas Day, Easter Day, the Ascension Day, Whit-Sunday, and the feast of the Trinity, may be used any part of Holy Scripture hereafter to be certainly limited and appointed, in the stead of the Litany. "II If there be a sermon, or for otlier great cause, the Cur- ate, by his discretion, may leave out the Litany, Gloria in Excelsis,' the Creed, the Homily, and the Exhortation to the Communion." 1 The omission of this is not quite so stranpc as it seems at first : '* Ab A'lventu Domini usque .id Nativitatem ejus (ab Septuagesinia usque in Crenam Domini, cap. xlvii.], Te Deum Laudamus, Gloria in Ercelsis Deo. Ite missa est, dimittimus, quia major gloria Novi Testamenti, quani Veteris! There was a rubric printed at the beginning of the Com- munion Service relating to the same subject : and as all three documents are of the same date [a.d. 1549], it also is here reprinted, so as to bring tliem under one view : — "IT Upon the day, and at the time appointed for the minis- tration of the holy Communion, the Priest that sliall execute the holy ministry, shall put upon him tlie vesture appointed for tliat ministration, that is to say, a white albe plain, with a vestment or cope. And where there be many Priests or Deacons, there so many shall be ready to help tlie Pi'iest in the ministration, as shall be requisite ; and shall have upon them likewise the vestures appointed for their ministry, that is to s.ay, .albes with tunicles. " Tlie sul>ject of Ceremonies being dealt with at large in the Ritual Introduction, it is not necessary to go into much detail respecting this document : Init a few notes are annexed point- ing out tlie principles wliich actuated the Reformers of 1549 as tliey are indicated in tlieir explanation or apology. institution of man] The distinction implied in these words shews that Arehbisliop Cranmer and liis associates did not consider tliemselves at liberty to alter any ceremonies of Divine institution, such as the Laying on of Hands, or the breaking of the Bread in the Consecration of the Holy Eucha- rist. turned to vanity and superstition'] The primitive love-feasts and tlie kiss of peace are illustrations of this assertion ; so also is the excessive use of the sign of the Cross, which provoked a recoil equally superstitious, leading to the too general disuse of it. fiome entered . . . by undiscreet devotion] Of such a kind were the ceremonies connected with images, and even witli relics. These ceremonies were prompted, in the first instances, by the best of feelings ; but, in the course of time, acts and words of veneration towards the saints of God became per- verted into usages whicli can hardly be distinguished from idolatry, and thus "obscured the glory of God"- instead of presenting it more clearly to the eyes of His worshippers. cujus typum infra Adventum Domini observamus." [Micrologus de Ecc. Observat. cap. xxx.] It was lilcewise omitted in Septuagesinia and on Innocents' Day. Tliere was also a limitation of its use on Palm Sunday, "in Ecclesiis in quibus chrisma conficitur, et nou in ajiis" [Dtband. K/ition. div. off. vi. 75. 2]: and one of the first rubrics in the Sacramentary of St. Gregory is, " Quando vero Litania agitur, neque Gloria in Excelsis Deo, neque Alleluia canitur." ' Ado. Ep. 55 ad Januarium, c. xix. § 35 (al. Ep. 119). SDf Ceremonies. 107 And whereas in this our time, the minds of men are so divers that some think it a great matter of conscience to dej^art from a piece of the least of their Ceremonies, they be so addicted to their old customs ; and again on the other side, some be so new-fangled that they would innovate all things, and so despise the old that nothing can like them but that is new : It was thought expedient, not so much to have respect how to please and satisfy either of these parties, as how to please God, and profit them both. And yet lest any man should be offended, whom good reason might satisfy, here be certaia causes rendered why some of the accustomed Ceremonies be put away, and some retained and kept still. Some are put away because the great excess and multitude of them hath so increased in these latter days that the burden of them was intoler- able ; whereof S. Augustine in his time com- plained that they were grown to such a number that the estate of Christian people was in worse case concerning that matter than were the Jews. And he counselled that such yoke and burden should be taken away as time would serve quietly to do it. But what would S. Augustine have said if he had seen the Ceremonies of late days used among us, whereunto the multitude used in his time was not to be compared ? This our excessive multi- tude of Ceremonies was so great, and many of them so dark, that they did more confound and darken, than declare and set forth Christ's benefits unto us. And besides this, Christ's Gospel is not a Cere- monial Law (as much of 3Toses' Law was), but it is a Religion to serve God, not in bondage of the figure or shadow, but in the freedom of the spirit ; being content only with those Ceremonies which do serve to a decent Order and godly Discipline, and such as be apt to stir up the dull mind of man to the remembrance of his duty to God by some notable and special signification whereby he might be edified. Furthermore, the most weighty cause of the abolishment of certain Ceremonies was, That they were so far abused, partly by the superstitious blindness of the rude and unlearned, and partly by the unsatiable avarice of such as sought more their own lucre than the glory of God, that the abuses could not well be taken away, the thing remaining still. But now as concerning those persons which peradventure will be offended for that some of the old Ceremonies are retained still. If they consider that without some Ceremonies it is not possible to keep any Order, or quiet Disci- pline in the Church, they shall easily perceive just cause to reform their judgements. And if they think much that any of the old do remain, and would rather have all devised anew : Then such men granting some Ceremonies convenient to be had, surely where the old may be well used, there they cannot reasonably reprove the old only for their age, without bewraying of their own folly. For in such a case they ought rather to have reverence unto them for their antiquity, if they will declare themselves to be more studious of unity and concord than of innovations and new- fangleness, which (as much as may be with true Some are put away because the great excess] The minute directions given in the rubrics of the old Service-books often occupy page after page, while the prayers to which they are annexed occupy only a few lines ; and it must be a matter of grave doubt, whether any more than a small fraction of the ceremonies latterly used in tlie celeljration of the Holy Euclja- rist were intelligible to any but experienced priests. 'I'ljcir excess had become insupportable both to the Clergy and the people, and the meaning of many had quite passed away. Nor is there any reason to doubt the assertion that many ceremonies were so abused through ignorance on the one hand, and corruption on the other, "that the abuses could not well be taken away, the thing remaining still ;" a state of things liad in fact grown up which rc((uired strong measures for its reformation. whrreof S. Auijustine in Ids tinii'. complained] St. Augustine's words are as follows : "I cannot, however, sanction with my approbation those ceremonies which are departures from the custom of the Church, and are institutcil on the pretext of being symbolical of some holy mystery ; although, for the sake of avoiding offence to the piety of some and the pugnacity of others, I do not venture to condemn severely many things of this kind. But this I deplore, and have too much occasion to do so, that comparatively little attention is paid to many of the most wholesome rites which Scripture has enjoined ; and that so many false notions everywhere prevail, that more severe rebuke would be administered to a man who should touch the ground witli his feet bare during the octaves (before his baptism), than to one who drowned his intellect in dnmken- ness. My opinion therefore is that wherever it is possible, all those things shoukl be abolished without hesitation which neither have wan-ant in Holy Scripture, nor are found to have been appointed by councils of bishops, nor are confirmed lij- the practice of the universal Church, but are so infinitely various, according to the different customs of different places, that it is with diUiculty, if at all, that the reasons which guided men in appointing them can be discovered. For even altliough nothing be found, perhaps, in which they are against the true faith ; yet the Cliristian religion, wlncli God in His mercy made free, appointing to lier sacraments very few in number, and very easily observed, is by these burden- s(mio ceremonies so oppressed that the condition of the Jewisli Church itself is preferable : for although they have not known the time of their freedom, they are subjected to burdens imposed by tlie law of Cod, not by the vain conceits of men. The Church of Cod, Iiowever, being meanwhile so constituted as to enclose much chaff and many tares, bears with many things; yet if anything be con- trary to the faith or to holy life, she does not approve of it either by silence or by iiracticc." [Arc A'/). Iv. ;S5.] But now as concerninrj those, persons] Extreme and super- stitious opinions ag.ainst ceremonies were beginning to be as great a trouble to the Church as the extravag.ant .and super- stitious use of them had been. The jirinciples here enuuci.ated against the enthusiasts who held them are: [1] That some ceremonies are absolutely essential to the order and decency of Pivine Service. [2] That to invent new ones altogether would 1)0 as presumptuous as unnecessary. [,SJ That tTic old ones which were retained under the new system of the Church of England were of an edifying kind. [4] That the cere- monies retained were never likely to be abused as those which were set aside had been. io8 ffl)f Cctemonics. setting forth of Christ's Keligion) is always to be eschewed. Furthermore, such shall have no just cause with the Ceremonies reserved to be offended. For as those be taken away which were most abused, and did burden men's consciences without any cause ; so the other that remain are retained for a Discipline and Order, which (upon just causes) may be altered and changed, and therefore are not to be esteemed equal with God's Law. And moreover, they be neither dark nor dumb Ceremonies, but are so set forth that every man may understand what they do mean, and to what use they do serve. So that it is not like that they in time to come should be abused as other have been. And in these our doings we condemn no other Nations, nor prescribe any thing but to our own people only : For we think it convenient that every Country should use such Ceremonies as they shall think best to the setting forth of God's honour and glory, and to the reducing of the people to a most perfect and godly living, with- out error or superstition ; and that they should put away other things which from time to time they perceive to be most abused, as in men's ordinances it often chanceth diversely in divers countries. toe condemn no other Nations] This excellent sentence strongly illustrates the temperate spirit in which the official work of the Keformation of the Church of England was con- ilucted. Recognizing the right which a national Church possessed to make such changes as may be expedient (subject to the retention of Catholic essentials), the Reformers acted upon it; but they also recognized it for other Churches as well as for that of Kugland, and claimed to be the advocates of change and reconstruction only within tlie bounds of their legitimate jurisdiction. So sound a principle deserves tlie highest respect, and should be acted upon at all times. Had it been adhered to by the foreign party as well as by the official guides of the Reformation, a great schism would have been prevented. divcrseli/ in divers counlrien] Xo doubt tliere are many Ceremonies used in the Eastern Church, and in southern countries of Europe, which seem unprofitable, and even worse, to persons brouglit up under a different system, and under diti'erent circumstances : but to those who use them they may be a true vehicle of adoration as regards Him A^'hom they M'orship, and of wholesome religious emotion as respects them- selves. St. Augustine's words on this point also might well have been quoted. "I am surprised," he wrote to Januarius, "at your expressing a desire tliat I should write anything in regard to those ceremonies which are found diiTerent in different countries, because there is no necessity for my doing this ; and moreover, one most excellent rule must be observed in regard to these customs, when they do not in any waj' oppose eitlier true doctrine or sound morality, but contain some incentives to the better life, viz. that wherever we see them obs(,TVcd or know them to be established, we should not only refrain from finding fault with them, but even recommend them by our approval and imitation, un- less restrained by fear of doing greater harm than good i by this course, through the infirmity of others." [Aug. Ep. Iv. 34.] THE ORDER HOW THE PSALTER IS APPOINTED TO BE READ. T^HE Psalter shall be read through once every Month, as it is there appointed, both for Morning and Evening Prayer. But in February it shall be read only to the Twenty-eighth or Twenty-ninth day of the Month And whereas January, March, May, July, August, October, and December have One-and- thirty days apiece ; It is ordered that the same Psalms shall be read the last day of the said months which were read the day before : So that the Psalter may begin again the first day of the next month ensuing. And whereas the cxixth Psalm is divided into xxii. Portions, and is overlong to be read at one time ; It is so ordered that at one time shall not be read above four or five of the said Portions. And at the end of every Psalm, and of every such part of the cxixth Psalm, shall be repeated this Hymn, Glory be to the Father, and to the Son : and to the Holy Ghost ; As it xvas in the beginning, is nmv, and ever shall be : world ^oithout end. Amen. Note, that the Psalter followeth the Division of the Hebrews, and the Translation of the Great English Bible set forth and used in the time of King Henry the Eighth, and Edivard the Sixth. THE PSALTER. Full i)otP8 on the Psalter will be found in the Introduction to the Psalma. [a.D. 1871.] I [A.D. 1662.] THE ORDER HOW THE REST OF HOLY SCRIPTURE IS APPOINTED TO BE READ. T^HE Old Testament is appointed for the First Lessons at Morning and Evening Prayer, so as the most part thereof will be read every year once, as in the Calendar is appointed. The New Testament is appointed for the Second Lessons at Morning and Evening Prayer, and shall be read over orderly every year thrice, besides the Epistles and Gospels ; except the Apocalypse, out of which there are only twice, once in the morning and once in the even- ing, besides the Epistles and Gospels, except the Apocalypse, out of which there are only certain Lessons appointed at the end of the year, and certain jjroper Lessons appointed upon divers Feasts. And to know what Lessons shall be read every day, look for the day of the Month in the Calendar following, and there ye shall find the Chapters and portions of Chapters that shall be read for the Lessons, both at Morning and Evening Prayer, except only the moveable Feasts, which are not in the Calendar, and the immoveable, where there is a blank left in the column of Lessons, the Proper Lessons for all which days are to be found in the Table of Proper Lessons. If Evening Prayer is said at two different times in the same place of worship on any Sunday (except a Sunday for which alternative Second Lessons are specially appointed in the table), the Second Lesson at the second time may, at the discretion of the minister, be any chapter frona the four Gospels, or any Lesson appointed in the Table of Lessons from the four Gospels. Upon occasions, to be approved by the Ordinary, other Lessons may, with his consent, be substituted for those which are appointed in the Calendar. And note. That whensoever Proper Psalms or Lessons are appointed, then the Psalms and Lessons of ordinary course appointed in the Psalter and Calendar (if they be different) shall be omitted for that time. Note also. That upon occasions to be appointed by the Ordinary, other Psalms may, with his con- sent, be substituted for those appointed in the Psalter. If any of the Holy-days for which Proper Lessons are appointed in the table fall upon a Sunday which is the first Sunday in Advent, Easter Day, Whitsunday, or Trinity Sunday, the Lessons appointed for such Sunday shall be read, but if it fall upon any other Sunday, the Lessons appointed either for the Sunday or for the Holy-day may be read at the discretion of the minister. THE SYSTEM OF THE LESSONS. There are many indications in tlie writings of the Fathers. iu the Apostolical Canons and Constitutions, and in otlifi- Christian writings, that Scripture Lections or "Lessons" were in use in another form than in that of Eucharistic Gospels and Epistles, from tlie earliest ages of the Cliristian Church. It may almost be said to be inevitable that the possession of so €:i)c ^pstcm of the lessons. Ill Note also, That the Collect, Epistle, and Gospel appointed for the Sunday shall serve all the week after where it is not in this book otherwise ordered. rich a treasure as the Holy Scriptures of the Old and New Testament should lead to its free use iu public reading during Divine Service : but it would also be a custom derived from the Jewish Church, in which the Law and the Prophets were read every Sabbath Day, probably from the time of the Captivity.' The general system now used in the Western Cliurch is sub- stantially that whicli was reoonstnicted iu the f5ftli and sixth centuries under the direction of Gelasius and St. Gregory the Great, by whom tlie Offices of the Church and its liturgical customs were brought into an uniform order. It may be traced in the ancient Breviaries, and in the works of liturgical writers, such as Rupertus Tuitensis [a.d. 1100] and Amalarius [a.d. 820-27], and is shewn in the following Table side by side witli the Prayer Book system : — § Table sherving Ancient and Modem Systems of Lessons. Seasons. Possible Limits OF Seasons. Ancient System. Modern English System. Sdhdats. Daily. A.D. 1662. a.d. 1871. A.D. 1662. a.d. 1871. Advent. November 27th. Decemher 24th. Isaiah. Isaiah. Is.iiah [4th Sunday, Job ; 6tli and 6th Sundays, Pro- verbs]. Isaiah [Xov. 23rd- Dec. ."ilst]. Isaiah [Nov. 19th— Dec. 81st]. Christmas and Epipbany. December 25th. Jriimnry. February 16th. St. Paul's Epistles. Pentateuch [Jan. 1st— March 10th] Pentateuch [Jan. 1st — March 3Ist]. Septuagesiraa to Passion Sunday. January ISth. Febniarj'. March. April 11th. Genesis and Exodus. Pentateuch. Pentateuch. Joshua — Esther [March llth— June 3rd]. Passion Sunday to Easter. March 8th April 25th. Jeremi-ah. Lamentations [Holy Week]. Joshua— Esther [Ajiril 1st- June 28th]. Easter Week. March 22nd. April. May 1st. Gospels. Octave of Easter to Pentecost. March 29th. April. May. June 13th. Revelation, Acts, Catholic Epistles. Job— Ecclesiastes [June 4th— July 16th]. Pentecost to May 10th. June. July. Kings and Chronicles. Joshua- Kings, Jeremiah— Habakkuk, Proverbs. Joshua- Chronicles, Jeremiah- Malachi. Job — Eccles. (June 30th- Aug. Sth.] Jeremiah— Malachi [July 17lh— Sept. 27tli]. August. 5 Books of Solomon. Jeremiah — Malachi [Aug. iith- Oct. 27th]. September. Job, Tobit, Ezra, Esther. Advent. Tobit— Bel and Dragon [Sept. 28th- Nov. 23rd). October. Maccabees. Wisdom- Baruch [Oct. 29th— Nov. 16th]. November. December 2nd. Ezekiel, Daniel, and Twelve Minor Prophets. As regards the more particular details of this arrangement, it may be said that the Breviary system of reading- Holy Scripture was very similar in principle to that winch the Prayer Book retains iu the Coiunuuiiou Service. Short selections were made from different books of tlie Holy Bible, and these were read successively (.sometimes three, and at others uinc), "responds," or sliort antlicms (intended to answer in character to the Lesson read), being sung after each. But the whole of the Lessons of the day were rarely taken from Holy Scripture, some being usually extracts from Patristic writings, or the Lives of Saints. Nor, probably, were the Scripture Lections often read to the end, for there was a rubric to the following eflTcct: "Then let the same clerk who pronounces the Hencdiction " before the Lesson, " when enough at his discretion has been read, say, But Thou, 1 On the Jewish system of Lessons, see the Annotated Bible, Lfxiii, Ixxiv, from whence also the above Table is taken. and let the clerk-reader respond, Lord, have mercy upon us; which shall be observed throughout the year." [Cham- BEHs" liar. I'sall. p. 48, from the Arliiiijliam Brcviarij in Salisb. Cath.] Tlic principal olhciating minister thus used his dis- cretion as to the length of the Lesson, stopping the reader as soon as he thought lit. Tlio rcsponsory system of reading Holy Scripture is still retained in its old form in the case ot tlie Ten Commaiidnients when said at tlie Communion Service ; but one of tlie jirincipal cliangcs maile in l.'i49 was the substitution for it of longer and continuous Lessons, — generally whole chapters, — witli rcsponsory Canticles, sung at llie end only. No doubt tliis was a return to ancient practice, as it is said to be in the original preface to the Prayer Book. The P.reviary system in use in the lifteenth century appears to have liecn the result of attempts to refine the use of Scripture iu the Offices of the Church to a degi'ec of pointedncas whicli it never really attaiued, and which perhaps it was almost beyond human 112 Ipropcr iLcs0on0. 1 PROPER LESSONS TO BE READ AT MORNING AND EVENING PRAYER ON THE SUNDAYS AND OTHER HOLY-DAYS THROUGHOUT THE YEAR. 11 LESSONS PEOPEE FOE SUNDAYS. [1871.] [1662.] Mattins. Evcnso7tg. Mattins. Evmscmg, Sundays of Advent. The first. Isaiah i. Isaiali ii. or Isaiali iv. v. 2. Isaiah i. Isaiah ii. ii. V. xi. to a'. 11 ,. xxiv. V, xxiv. iii. XXV. xxvi. „ xxviii. v. 5 to ii. 19. XXV, xxvi. iv. XXX. to V. '27. xxxii. ,, xxxiii. v. 2 to v. 23. XXX, xxxii. Sujidays after Christmas. The fiist. XXXV. xxx^-iii. ,, xl. xxxvii. XXX viii. ii. xlii. xliii. „ xliv. xii. xliii. Sundays after the Epiphany. The first. Ii. Iii. t>. 13 and liii. ,, liv. xliv. xlvi. ii. Iv. Ivii. ., Ixi. li. liii. iii. Ixii. Ixv. „ Ixvi. Iv. Ivi, iv. Job xxvii. Job xxviii. ,, Job xxix. Ivii. Iviii, V. Prov. i. Prov. iii. ., Prov. viii. lix. Ixiv, vi. ix. xi. ,, XV. Ixv, Ixvi, Septiiagesimu. 1 Lesson. Gen. i. and ii. to v. 4. Gen. ii. v. 4 „ Job xxx\iii. Gen, i. Gen, ii. 2 Lesson. Rev. xxi. to )'. 9. Rev. xxi. r. lo xxii, f.ii. Scxagesima. 1 Lesson. Gen. iii. Gen. vi. ., Gen. viii. iii. vi. Quinquagesima. 1 Lesson. ix. to V. 20. xii. „ xiii. ix, to V. 20, xii. Sundays in Lent. The first. 1 Lesson. xix. V. 12 to t.. .■!0. xxii. to !•. 20 „ xxiii. xix, to V. 30, xxii. ii. xxvii. to i\ 41. xxviii. ,, xxxii. xxvii. xxxiv. iii- „ xxxvii. xxxix. ,, xl. xxxix. xlii. iv. „ xlii. xliii. „ xiv. xliii. xiv. V. ,, Exod. iii. Exodus v. ,, Exodus vi. to v. 14. Exod, iii. Exod. V. vi. ,, ix. X. „ xi. ix. X. 2 Lesson. Matt. xxvi. IjUke xix. V. 2S „ Luke xx. v. 9 to r. 21. Matt, xxvi. Heb. V. to r. 11. Easter Day. 1 Lesson. Exod. xii. to V. 29. Exodus xii. V. 29 „ Exodus xiv. Exod, xii. Exod. xiv. 2 Lesson. Rev. i. V. 10 to t'. 10. Jolui XX. V. 11 to V. 19 ., Rev, v. Rom, vi. Acts ii. V. 22. Sundays after Easter. The first. 1 Lesson. Num. xvi. to V. 36. Num, xvi. f. 36 „ Num. xvii. lo v. 12. Num, xvi. Num. xxii. 2 Lesson. 1 Cor. XV. to t>. 29. John XX. r. 24 to r. 30. ii. 1 Lesson. Num. XX. to V. 14, Num. XX. r. 14 to xxi, 1'. 10,, xxi. r. 10. xxiii. xxiv. XXV. iii. „ xxii. xxiii. ,, xxiv. Dent, iv. Dent. V. iv. Deut. iv. to v. 23. Deut. iv. !'. 23 to r. 41 „ Deut. v. vi. Vii. V. ,) vi. ix. ,, X. viii. ix. Stinday after Ascension Day. 1 Lesson. XXX. xxxiv. ,, Joshua i. xii. xiii. Whitsunday. 1 Lesson. xvi. to t'. 18. Isaiah xi. ,, Ezekiel xx.xvi. i: 25. xvi, to r, IS, Isaiah xi. 2 Lesson. Rom. viii. to v, IS. Gal. V. J), lii ,, Acts xviii. i^. 24 to xix. Acts X. V. 84, Acts xix. to V. 21. Trinity Sunday. [v. 21. 1 Lesson. Isaiah \i. to v. 11. Gen. xviii. „ Gen. i. and ii. to v. 4. Gen, i. Gen. xviii. 2 Lesson. Rev. i. to V. 9. Epli. iv. to V. 17 ,, Matt. iii. Matt, iii. 1 John V. Sundays after Trinity. The first. Josh. iii. V. 7 to iv. i'. 10. Joshua v. 11. 13 to vi. r. 21 „ Joshua xxiv. Josh. X, Josh, xxiii. ii. Judges iv. Judges V. „ Judges vi. v. 11, Judg, iv. Judg. V. iii. 1 Sam. ii. to v. 27. 1 Sam, iii. „ 1 Sam. iv. to v. 19. ISam ii. 1 Sam. iii. iv. xii. xiii, „ Ruth i. xii. xiii. V. XV. to 1'. 24. xvi, „ 1 Sara, xvii. XV. xviL vi. 2 Sam. i. 2 S.am. xii. to t'. 24 ,,2 Sam. xviii. 2 Sam xii. 2 Sam. xix. vii. 1 Cliron. xxi. 1 Chron. xxii. „ 1 Chron. xxviii. to i'. 21. xxi. xxiv. viii. xxix. 1'. 9 to i\ 20. 2 Chron. i. ,, 1 Kings iii. 1 Kings xiii. 1 Kings xvii. ix. 1 Kings X. to V. 25. 1 Kings xi. to r. 1.0 „ xi. v. 26. xviii. xix. X. xii. xiii. „ xvii. xxi. xxii. xi. xviii. xix. ,, xxi. 2 Kings V. 2 Kings ix. xii. xxii. to V. 41 2 Kings ii, to v. li! „ 2 Kings iv, v. 8 to i'. 38, X. xviii. xiii. 2 Kings V. vi, to v. 24 ,, vii. xix. xxiii. xiv. ix. X, to r. 32 „ xiii. Jer. v. Jer. xxii. XV. xviii. xix. „ xxiii. to v. 31. xxxv. xxxvi. xvi. 2 Cliron. xxxvi. Nelieni. i. and ii. to r. 9 ,, Neliem. viii. Ezek. ii. Ezek. xiii. xvii. Jercm. v. Jerem, xxii. „ Jcreni. xxxv. xiv. xviii. xviii. xxxvi. ; Ezelviel ii. „ Ezcltiel xiii. to r. 17. XX. xxiv. xix. Ezeliiel xiv. , xviii. „ xxiv. v. 15. Dan. iii. Dan. vi. XX. xxxiv. xx.xvii. ,, Daniel i. Joel ii. Micah vi. xxi. Daniel iii. Daniel iv. ,, v. Hab. ii. Prov, 1, xxii. vi. vii. i>. n „ xii. Prov. ii. iii. xxiii. Hoiica xiv. Joel ii. r. 21 „ Joel iii. v. 9. xi. xii xxiv. Amos . iii. Amos v. ,, Amos ix. xiii. xiv. XXV. Micah iv. and v. to t: 8. Mieah vi, „ Micah vii. XV. xvi. xxvi. Haliak. ii. Habak, iii, „ Zeph, iii. xvii. xix. xxvii. Eccles. xi. and xii. Haggai ii, to r, 10 „ Malachi iii, and iv. Note.— That the Lesson appointed in tlie above Table for tlic Twenty-seventh Sunday after -Trinity shaU always be read on the Sunday next before Advent. skill to give to it. And although such a pointednesa is well adapted for educated and devotionally trained minds, it would not produce the effect desired upon mixed congregations, and was better fitted for monastic than for popular use. Some changes in the direction of our present Lectionary were made in the new and reformed editions of the Salisbury Portiforium, which were printed in 1516 and 1531 ; and more extensively by Cardinal Quignonez in his Pieformed Roman Breviary of 15.S6, In this latter, two Lessons were appointed for ordinai-y days, one from the Old and another from the Proper Heasons 113 H LESSONS PROPER FOR HOLYDAYS. 1871. 1662. 1871. 1662. St. Andreio. Mnttina. Evensong. ' 3lattins. vensong. Easter Even. Mattins. Evetisonff. Mattins. Evensong. 1 Lesaon. IsfL liv! Isa. 1st. to V. 17. Proverbs xx. Proverbs xxi. 1 Lesson. Zechariah ix. Hosea v. y. 8 to Zech. ix. Exodus xiii. 2 Lesson- John i. v. 35 to v. Johnxii.u.20to«. (vi. V. 4. Si. Thomas. 143. T - X. t^- 1 2 Lesson. Luke xxiii. y. SO. Rom. vi. to y. 14. Luke xxiii. y. 50. Hebrews iv. 1 Lesson. Job xlii. to V. 7. Isaiah xxxT. 1 xsiii. ssiv. Monday in 2 Lesson. John XX. V. 19 to John xiv. to v. 8. Easter Week. Nativity of [w. 24. 1 1 Lesson. Exod. rv. to y. 22. Cant. ii. v. 10. Exodus xvi. Exodus xvii. Christ. , . . f"- 1" Iv. 17. 2 Lesson. Lukexxiv.tov.l3. Matt, xxviii. toy. Matt, xxviii. Acts iii. 1 Lesson. Isaiah ix. to v. 8. Isaiah Tii.u. 10 to Isaiah ix. to v. 8. Isaiah Til. u 10 to Tuesday in (10. 2 Lesson. Luke ii. to v. 15. Tit. iii. V. 4 tor. 9. Luke ii. to v. 15. Tit. iii. u. 4 toy. 9. Easter Week. St. Stephen. [15 to u. 2a. 1 Lesson. 2 Kings xiii. v. 14 Ezek. sxxvii. toy. EsoduB XX. Exodus xxxii. 1 Lesson. Geo. iv. to V. 11. 2 Chron. xxiT. v. ProTerbs xx\-iii. Eccles. iv. (v. 55. [to V. 22. [15. 2 Lesson. Acts vi. Acts viii. to r, 9, Acts vi. V. 8 and Acts ^ii. V. 30 to 2 Lesson. John ssi. to v. 15. John xxi. V. 15. Lukexxiv.tov.13. 1 Cor. XV. St. John Evanr [vii. to V. 30. St. Mark. oelist. 1 Lesson. Isaiah Ixii. v. 6. Ezek. I to y. 15. Ecclus. iv. Ecclus. V. 1 Lesson. Exod. xxsiii. v. 9. Isaiah Ti. Eccles. v. Eccles. vi. SS. PhUip and 2 Lesson. John xiii. v. 23 to Rev. i. Apoc i. Aiwc. xxii. James. Innocenta' Day. (y. 36. [v. 31. 1 1 Lesson Isaiah Isi. Zech. iv. vii. ix. 1 Lesson. Jer. xxxi. to V. 18. Baruch iT. v. 21 to Jer. xxxi. toy. 18. Wisd. :. 2 Lesson. John i. V. 43. John i. y. 43. Circumcigion. 1 Ascension Bay. iv. 15. [16. 1 Lesson. Gen jnTi, v. 9. Deut. X. V. 12. Gen. xvii. Deut. X. V. 12. I Lesson. Dan. vii. u. 9 to Kings ii. to y. Deut. X. 2 Kings ii. Eph. IV. to V. 17. 2 Lesson. Rom. ii. V. 17- CoL ii. V. 8 to V. Rom. ii Coloss. ii. 2 Lesson. Luke ixiv. V. 44. Hebrews iv. Luke xxiv. v. 41. Epiphaity. [18. ) Monday in 1 Lesson. Isaiah Is. Isaiah xlix. v. 13 1 Isaiah Ix. Isaiah xlix? Mliitsun Weik. [v. 31. [y. 30. [to V. 24. 1 I Lesson. Gen. xi. to v. 10. Num. si. y. 16 to Gen. xi. to v. 10. Num. xi. u. 16 to 2 Lesson. Luke iii. v. 15 to John ii. to V. 12. Luke iii. to v. 23. John ii. to y. 12. 2 Lesson. 1 Cor. xii. to y. 14. 1 Cor. xii. y. 27 & 1 Cor. xii. 1 Cor. xiv. to V. Converitiorhof IV. 23. Titesday in Whitsun Week. [xiii. [26. St. Paul. [13. 1 Lesson. Isaiah xlix. to v. Jerem. i. to v. 11, Wisd. T. Wisd-Ti. 1 Lesson. Toel ii. y. 21. Micah iv. to y. 8. 1 Sam. xix. v. 18. Deut. ssx. 2 Lesson. Gal. i. V. 11. Actexxvi. toy.21. Actsxxii. toy. 22. Acts XXTi. 2 Lesson. 1 Thesa. v. v. 12 1 John iv. toy. 14. 1 Thess. V. V. 12 1 John iv. to y. 14. Ptirifieation o/the V. Mary. St. Barnabas. [to V. 24. [to V. 24. [17. 1 Lesson. Deut. XX xiii. to v. Nahum i. Ecclus. X. Ecclus. xii. 1 Lesson. Exod. xiii. to V. Haggai ii. to v. 10. Wisd. ix. Wisd. xii. [13, St. Matthias. [V. 36. 2 Lesson. Acts iv. y. 31. Acts xiv. y. 8. Acts xiv. Acts XV. to V. 36. 1 Lesson. 1 Sam ii. v. 27 to Isaiah xxii. v. 15. xjx. Ecclus. i. St. John Baptist. Annunciation 1 Lesson- Mai. iii. to y. 7. Maiachi iv. Maiachi iii. Maiachi iv. of our Ladij. 2 Lesson. Matt. iii. Matt. xiv. to y. 13. Malt. iii. Matt. xiv. toy. 13. 1 Lesson. Gen.' iii. to v. 16. Isaiah Iii. w. 7 to EccluB. ii. iii. St. Peter. [15. Ash Wednesday. [13. [v. 13. 1 Lesson. Ezek. iii. v. 4 to v. Zech. iii. Ecclus. XT- Ecclus. xix. 1 Lesson. Isaiah Iviii. to v. Jonah iii. 2 Lesson. John xxi. V. 15 to Acta iv. y. 8 to u. Acts iii. Acta iv. 2 Lesson. Mark ii. v. 13 to Heb. xii. v. 3 to w. St. James. [v. 23. V23. Monday before [v. 23. [18. 1 Lesaon. 2 Kings i. to. y. 16. Jer. xxvi. v, 8 to Ecclus. xxi. Ecclus. xxii. Easter. (y. 16. 1 Lesson. [lam. i. to V. 15. Lament, ii. v. 13. 2 Lesson. Luke ix. v. 51 to 2 I^sson. Johnxiv. toy. 15. John liT. V. 15. St. Bartholomew. [v. 57. Tueadaii before 1 Lesson. Gen. sxviii. u 10 Deut. xviii. y. 15. xxiv. xsix. Easter. St. Mattheto. [to V. 18. I Lesson. Lam. iii. to v. 34. Lament, iii. v. 34. 1 Lesson. 1 Kings xis. v- 15. 1 Chron. xxis. to .\xxv. xxxviii. 2 Lesson. John XT. to V. 14. John XV. V. 14. St. Michael [v. 20. Wednesdftf/ 1 Lesson. Gen. xsxii. Dan. X. V. 4. Gen. xxxii. Dan. x. v. 5. before Easter. 2 Lesson. Acts xii. y. 5 to V. Rev. xiv. V. 14. Acts xii. to y. 20. Judo y. 6 to y. 16. 1 Lesson. Lam. iv. to v. 21. Dan. ix. v. 20. Hosea xiii. Hoaea xiv. St. Luke. [18. 2 Lesson. Jolin xvi. to v. 16. John svi. V. 16. John si. V. 45. 1 Lesson. Isaiah It. Ecclus. xxxviii .to Ecclus. Ii. Jobi. Thursday SS. Simon and [v. 15. before Easter. Jude. [to y. 17. 1 Lesson. tIo8eaxiii.tou.15. Flosca xiT. Daniel ix. Jerem. xxxi. 1 Lesson. Isaiah xxviii. y. 9 Jerem. iii. v. 12 Job xxiv. & sxv. xiii. 2 Lesson. John xvii. John xiii. toy. 36. John xiii. All Saints. [to V. 19. Good Friday. [liii. 1 Lesson. Wisd. iii. to y. 10. Wisd. v. to y. 17. Wisd. iii. toy. 10. Wisd. v. to V. 17. 1 licason. Gen. xxii. to v. 20. [saiah Iii. v. 13 It Gen. xxii. toy. 20. Isaiah liii. 2 Lesson. Heb. xi. V. 33 & Rev. xix. to y. 17. Heb. xi. y. 33 ^ Apoo. xix. to y. 2 Lesson. John xviii. 1 Peter ii. John xviii. 1 Peter ii. 1 1 [xii. toy. 7.1 [xii. to V. 7. 117. New Testament ; and a third, generally from a Patristic Homily, for festivals. These were about the length of our Epistles and Gospels, or somewhat longer than most of them. In the Prayer Book of 1549 our present system of Daily and Proper Lessons was established, both being indicated in the Calendar, except in the case of the moveable festivals, when the chapter and verse for Mattins were referred to before tlie Introit (wliich preceded tlie Collect, Epistle, and Gospel of the day), and for Evensong after tlie Gospel. There were no Proper Lessons for ordinary Sundays, the books of Holy Scripture being read continuously on those as well as on week-days : ' nor were there so many Proper Lessons for festi- vals as there now are. When Queen Elizabeth restored the use of the Prayer Book 1 It is observable that the Sund.iy Projter Lessons agjiin break up thnt orderly .system of re.afling the books of Holy Scripture through which is spoken of in tlie Preface, More than a hundred chapters of the Old Testa- ment are thus displaced and omitteil every year. in 1559, the Tables of Proper Lessons were introduced, which were nearly identical with those now in the Prayer Book ; and they were settled in the form in whicli they remained for two centuries in 1601, all the changes being written in the m.argin of Bishop Cosin's Durham Prayer Book. The cycle of the Sunday Proper Lessons appears to have been formed in illustration of God's dealings ■^^■itSl the Church of the Old Testament, though this idea is sometimes subordi- nated to the season, as in flie Lessons for some of the Sundays in Lent. That for the other Holydays (with a few exceptions) is made up out of the didactic books of the Old Testament and the Apocrypha, and is not connected in any way -with the Sunday cycle. The accidental cond)ination of the fixed cycle of Proper Lessons with tlie variable one of the Second Lessons sometimes throws a wonderful flood of light upon both the Old .and New Testament Scriptures : and it m.iy be doubted whether any equal advantage would be gained by the substi- tution of I'roper Lessons from the latter for the present system of reading it in order. 114 Proper Ipsalms. IT PROPER PSALMS ON CERTAIN DAYS Christmas Dai/. Ash Wednesday Good Friday.... Mattins. Psalm xix. xlv. Ixxxv. Psalm vi. xxxii. xxxviii. Psalm xxii. xl. liv. Evensong Psalm Ixxxix. ex. cxxxii. Psalm cii. cxxx. cxliii. Psalm Ixix. Ixxxviii. Easter Day. . . . Ascension Day Whitsunday . . . Matting. Psalm ii. Ivii. CXI. Psalm vm. XV. XXI. Psalm xlviii Ixviii Evensong. Psalm cxiii. cxiv. cxviii. Psalm xxiv. xlvii. cviii. Psalm civ. cxlv. PROPER PSALMS. The only days for which Proper Psalms were appointed previously to ItJGl, were Christmas Day, Easter Day, Ascen- sion Day, and Whitsuu Day. Those for Ash Wednesday and Good Friday were then added; and they appear, with the follo-n-ing other important additions to the Table, in the margin of the Durham Prayer Book of Bishop Cosin. AMitiomd Proper Psalms proposed by Bishop Cosin. Mattins. Evensong. Epiphany ' Psalm ii. Ixvii. Rogation Monday > xii. xiii. cvii. Rogation Tuesday xxviii. xlii. Rogation Wednesday viii. xix. xxxiii. St. Michael and All Angels xxxiv. Ixxx. xci. All Saints' Day i. xv. Ixxxiv. xci. Psalm Ixxii. xevii. — - Ixxxvi. xc. xM, Ixx. ciii. civ. cxliv. ciii. civ. cxlviii. cxli. cxiii. cxix. 1st part, cxlv. cxlix. The following Table is also included among the alterations proposed to be made in the Prayer Book by the Convocation of Canterbury of 1S79 : — Proper Psalvis on certain Days. Mattins. Evensong. Psalm viii. 1. xix. xlv. Ixirxv. viii. x]. xc. xl^^. xlvii. Ixvii. XX. xlviii. Ixxxiv. -vi.xxxii.xxxWii. Ixxxix. xxiii. xxvi. xlii. xliii. xxii. xl. liv. iv. xvi. xvii. ii. Ivii. cxi. viii. XV. xxi. Psalm xevi xcvii. Ixxxix. ex. cxxxii. xcii. ciii. Ixxii. cxvii. cxxxv. Ixxxvii. xciii. cxxxiv.cxxxviii. cii. cxxx. cxliii. cxiii. cxxxi. cxxxii. cxli. cxiii. cxliii. Ixix. Ixxxviii. xxxi. xlix, cxiii. cxiv. cxviii. xxiv. xlvii. cviii. Thursday "before Easter Trinitri Sundau St. Michael aiul All Angels All Saints xxix. xxxiii.xlvi. xciii. xc\ii.xcix. xxxiv. xci. 1 ciii. cxlviii. i. xxxiii. xxxiv. l irxh-i. cxUii. I cxlix. 1 Note. — The Psalms for Christmas Day may be used on the Sunday aft«r Christmas, unless it be the Feast of the Circumcision ; and the Psalms for Easter Day and Ascension Day may be used on the Sunday next folloi^ing those Festivals respectively. A very full list of Proper Psalms and Lessons for special oceasions was put forth by Bishop Wordsworth at the Diocesan Synod held in Lincoln in the year 1871, and as the Tables contain suggestions that may be useful to many readers of this work they are here, by permission, printed entire. Proper P.salms and Proper Lessons for Special Occasioks. As put forth by the Ordinary in the Synod held at Lincoln, on September 20, 1871. Table I. — Proper Psalm.s for Special Occasions. For Advent Sunday. All or any of the following may be used : — Mattins — Psalm xviii. Ixxxii. xcW. Evensong — Psalm xcvii. xcviii. ex. cxliii. 1 In Bishop Cosin's MS. note the Rogation Psalms are all included under Mattins. From a difference in the appearance of the numerals which are See also below, in Table II. , Psalms for the Third Service on Sundays in Advent. Tliese may be used also at Morning Prayer, or Evensong, on those Sundays. For the Festival of Circumcision, or Keiv Year's Day. Mattins — Psalm i. xx. ciii. Evensong — Psalm xl. exiii. cxliv. Any of these Psalms may be used on New Year's Ere, and Psalm xc. For the Festival of the Epiphany. Mattins — Psalm ii. xix. or xxix. xlv. Evensong — Psalm Ixxii. Ixxxvii. xcvi. For the Purification of the Blessed Virgin Mary, or the Presentation of Christ in the 'J'emple. Mattins — Psalm xv. xxiv. xl. Evensong — Psahn xlviii. cxxxi. cxxxiv. For the Annunciation of the Blessed Virgin Mary. Mattins — Psalm \-iii. xix. Ixxxix. Evensong — Psalm ex. cxxxi. cxxxii. cxxxviii. For Palm Sunday, or Sunday before Easter. Any of the following may be used ; — Mattins — Psalm v. xx. xxi. cxviii. Evensong — Psalm xl. ex. cxii. cxiii. cxiv. For Thursday before Easter. Mattins — Psalm xxiii. xxvi. xli. Evensong — Fsabn xlii. xliii. cxvi. For Easter Even. Mattins — Psahn iv. xvi. xxxi. xlix. cxiii. Evensong — Psalm x^ni. xxx. Ixxvi. xci. For Monday after Easter. Mattins — Psalm liv. Ixxii. Ixxxi. Evensong — Psalm xcviii. xcix. c. For Tuesday after Easter. Mattins — Psalm ciii. c\'iii. cxi. Evensong — Psalm cxiv. cxv. cxvi. cxvii. For Monday in ]VJiitsun Weel: Mattins — Psalm viii. xix. xxvii. xxix. Evensong— Psalm xxxiii. xhn. xlvii. xlviii. For Tuesday iii Whitmn Week Mattins — Psalm Ixv. Ixxvi. Ixxvii. Evensong — Psalm xcvi. xcvii. xcviii. ciii. For Trinity Sunday. Mattins — Psalm viii. xxix. xxxiii. Ixvii. Evensong — Psalm xciii. xcvi. xcvii. xcix. For the Festival of St. Michael and All Angels, September 29. Mattins— Psalm viii. xxiv. xxxiv. xci. Evensong — Psalm xcvii ciii. xlviii. here placed under Evensong, it is ertdent they were written in afterwards, and iTi the wrong column, by mistake. The others are all written as they are printed above. IProper psalms. 115 All Saints' Day, November 1. Any of the following may be used ; — Mattins — Psalm i. xi. xv. xvi. xx. xxx. xxxiii. xxxiv. Ixi. Ixxix. Ixxxiv. Evensong — Psalm xcii. xcvii. cxii. cxxxviii, cxii. cxh-ii. cxlviii. cxlix. On Days of Ajtostles and other Festivals. When the Psalms in the Daily Order are less appropriate, any of the following may be used, at the discretion of the Minister : — Psalm xix. xxxiv. xlv. xlvi. Ixi. Ixiv. Ixviii. Ixxv. xcvii. xcviii. xcix. ex. cxiii. cxvi. cxxvi. For the Consecration of Churches ; or Anniversaries of their Consecration, and for the Reopening of Churches after Restoration. Any of the following may be used : — Psalm xxiv. xxvii. xlv. xlvi. xlvii. xlviii. Ixxxiv. Ixxxvii. c. cxviii. exxii. cxxxii. cxxxiii. cxxxiv. cl. For the Consecration of Churchyards. Psalm xxxix. xc. For Harvest Festivals. Any of the following may be used : — Psalm Ixv. Ixvii. Ixxxi. ciii. civ. cxxvi. cxxvii. cxxviii. cxliv. cxlv. cxlvii. For School Festivals. Psalm viii. xxiii. xxxiv. cxix. (i\ 1 to 17), cxlviii. For Choral Festivals. Psalm xxxiii. xlvii. Ixxxi. xcii. xcvi. xcviii. cviii. cxlii. cxlvii. cl. For Emher Days. Psalm cxxi. cxxii. cxxiii. cxxv. cxxvi. cxxx. cxxxi. cxxxii. cxxxiii. cxxxiv. For Rogation Days. Psalm Ixi. Ixii. Ixiii. Ixiv. Ixv. Ixvi. Ixvii. ciii. civ. cxxvi. cxlvii. For Missionary Services. Psalm xix. Ixxii. cxvii. Also any of the Psalms appointed above for the Festival of the Epiphany. For Diocesan Synods, Visitations, or Ruridecanal Chapters. Psalm Ixviii. Ixxxiv. Ixxxvii. cxxii. cxxxiii. For Annual Festivals of Benefit Societies. Psalm cxii. cxxxiii. cxlv. At Confirmation. Psalm XV. xix. xx. xxiii. xxiv. xxvi. xxvii. xxxiv. Ixxxiv. cxvi. cxix. cxlviii. Table //.—Psalms wuru m.\y be used at a Tuikd Service ON Sundays and some Holydays. Sundays in Advent. I. Psalm xlv. xlvi. I III. Psalm xlix. 1. II. ,, ix. X. xi. I IV. ,, xcvi. xcvii. xcviii. Christmas Day. Psalm ii. viii. Ixxxiv. Sundays after Christmas. Psalm Ixxxvii. xcvi. xcviii. Sundays after Epiphany. I. Psalm xlvi. xlvii. xlviii. I IV. Psalm xci. xcii. xciii. II. ,, Ixv. Ixvi. Ixvii. I V. ,, xcv. xcvi. xcvii. III. ,, Ixxxiii. Ixxxiv. I VI. ,, xcviii. xcix. c. Ixxxv. Septuagesima. Psalm civ. Sexagesima. Psalm xlix. xc. Quinquayesima. Psalm xxviii. Ixxvii. Su7idays in Lent. I. Psalm vi. xxv. xxxii. II. ,, xxxviii. li. III. ,, cii. cxxx. IV. Psalm cxii. cxlii. cxliii. V. ,, xxii. VI. „ xl. xlv. Easter Day. Psalm iii. xxx. Ixxvi. xciii. Sundays after Easter. I. II. III. Psalm cxvii. cxviii. ,, xix. XX. xxi. ,, xcviii. xcix. c. IV. Psalm cxi. cxii. cxiii. V. ,, Ixxx. Ixxxi. Ascension Day. Psalm ii. Ivii. ex. Sunday after Ascension. Psalm xciii. cxxxii. Whitsun Day. Psalm Ixxxiv. Ixxxv. cxxxiii. Trinity Sunday. Psalm xxxiii. xcvii. or cxlviii. cxlix. cl. Sundays after Trinity. I. Ps aim i. ii. iii. XVII. Psalm xcii. xciii. II. , iv. vi. vii. xciv. III. , xi. xii. xiii. XVIII. „ cv. xiv. XIX. „ evii. IV. , xxv. xxvi. XX. „ cix. V. , xxxiii. xxxiv. XXI. ,, cxiv. cxv. VI. , xxxvii. cx\n. VII. , xliv. XXII. „ cxx. cxxi. VIII. , Iii. liii. liv. cxxiii. IX. , Ivi. Ivii. Iviii cxxiv. X. , lix. Ix. Ixi. XXIII. „ cxxv. cxx XI. , Ixii. Ixiii. Ixiv. cxxvii. XII. , Ixxi. cxxviii. XIII. , Ixxiii. cxxix. XIV. , Ixxiv. Ixxv. XXIV. „ cxxxiii. XV. , Ixxix. Ixxx. 9xxxiv. Ixxxi. cxxxv. XVI. , Ixxxii. xxv. „ cxxxvi. Ixxxiii. oxxxvii. Ixxxiv. XXVI. „ cxliv. cxlv XXVII. Psal. 11 cxlvi. cxlvii. Table III. — Pkopeii Lesso.ns for Special Occasions. For Consecration of Churches. First Lesson — 1 Chron. xxix. , or 1 Kings viii. 22-62. Second Lesson — Heb. x. 19-26, or Mark vi. 11. For Reopening of Churches after Restoration. First Lesson— 2 Chron. xxxiv. 8-29, or Ezra iii., or Isa. Iviii., or Haggai ii. Second Lesson — Luke ii. 2.5-39, xix. 37; John ii. 13; Epii. ii., or Rev. xxi. For the Consecration of Churchyards. First Lesson— Gen. xxiii , or .Tob xix., or Isa. xxvi. Second I^esson — John v. 21, or 1 Cor. xv. 35; 2 Cor. iv. 8 to V. 11 ; 1 Thess. iv. 13 ; Eev. xx. For Rogation Days. First Lesson— Dent, viii., xxviii. 1-15; 1 Kings viii. 22-53; Prov. iii, ; Joel ii. 15. Second Lesson— Matt. vi. 24, vii. 1-13; Luke xviii. 1-15; 2 Cor. v. 1-10; 2 Cor. ix. ii6 ^otjcatile Stum am l^olgoaps. TABLES AND RULES FOR THE MOVEABLE AND IMMOVEABLE FEASTS, TOGETHER WITH THE DAYS OF FASTING AND ABSTINENCE THROUGH THE WHOLE YEAE. RULES TO KNOW WHEN THE MOVEABLE FEASTS AND HOLYDAYS BEGIN. EASTER DAY, on which the rest depend, is always the First Sunday after the Full Moon which happens upon or next after the Twenty-first Day of March ; and if the Full Moon happens upon a Sunday, Easter Day is the Sunday after. Advent Sunday is always the nearest Sunday to the Feast of S. Andreiv, whether before or after. Septuagcsima \ r Nine Scxagesima L (i ,7 • ) Eight Quinquagcsima T *" I Seven Quadragesima J \ Six Weeks before Easter. Rogation Sunday Ascension Day Whitsunday Trinity Sunday IS Five Weeks Forty Days Seven Weeks Eight Weeks after Easter. For Thanksgiving after Harvest. First Lesson — Cant. ii. 8; Deut. viii. 7, xxvi. 1-12, xxviii. 1-15, or Deut. xxxii. 7-20, xxxiii. 7; or Isa. xxviii. 23; Hosea ii. 14 to end. Second Lesson— Matt. \\i. 1-13, xiii. 24-31 ; John iv. 31-39, vi. 26-3G ; 2 Cor. ix. 6 ; James v. 7-19 ; Rev. xiv. 14-19. For Missionary Services. First Lesson — Isa. xlix. , or Ix. Ixi. Ixiii. Ixvi. .5, or Zeph. iii., or Zech. viii. 20 to end of ix. Second Lesson— Eph. iii., Rev. v., or xiv. For Benefit Societies. First Lesson— Deut. xxviii. 1-15. Second Lesson — Rom. xiii. For School Festivals. First Lesson— Job xxviii., Prov. iii. or iv., or Eccles. xii. Second Lesson — Luke ii. 40, or Eph. v. 15 to vi. 21, or 2 Tim. iii. For Visitations, Si/nods, Riiridecanal Chapters. First Lesson— Isa. Ixi,, Ezek. iii. 10, or xxxiv. 7; Zech. ix. 9 to end of X. ; Mai. ii. 1, 2, iii., iv. Second Lesson — Acts xx. 17, or John x. 1-17, xx. 19 24, xxi. 15-23, or 1 Cor. iii. ; 2 Cor. iv. or vi. ; Eph. iv. 1-17 ; 2 Tim. i., or ii., or iii., or iv., to 19 ; 1 Peter iv. 7 to v. 12, or Rev. ii. or iii. For Choral Festivals. First Lesson— 1 Chron. xvi. or part of it, 2 Cliron. xxix. 20. Second Lesson— Eph. v. 1-22, or Col. iii. to v. 18. have been made by him. The chronological apparatus of the Calendar was, however, revised by Dr. John Pell (a very learned man, and a friend of Vossius '), in conjunction with Sancroft as secretary to the Committee of Revision. Of this chronological apparatus there is no trace whatever in Bishop Cosin's Prayer Book. In 1752 (24 Geo. II.) "an Act for regulating the commencement of the year, and for correcting the Calendar, " was passed, and from tliis the present tables of the Prayer Book are printed, not from the Sealed Books. § Hides to know when the Moveable Feasts and Holydays begin. These rules stand exactly as they do in Cosin's Devotions, as published in 1627 : except that the day of the month is substituted for the words "Equinoctial of the Spring in March." TIio rule for finding Easter (founded on a decree oi the Council of Nica;a) is not quite exactly stated. Instead of "Full Moon " it ought to say, "the 14tli day of the Calendar Moon, whether that day be the actual Full Moon or not. " In some years (as in 1818 and 1845) the Full Moon and Easter coincide, and this rule then contradicts the Tables. There is a curious old rougli and ready rule for finding Easter contained in a rhyme found in some old Sarum ilissals : — " In Marche after the first C [i or new moon] Tlie next prime tell to me. The thridde Sunday ful I wis Paske dai sikir [surely] hit is." This seems as correct as it is easy to use, e.g. :— New Moon in March. 1st Sunday. 2ud Sunday. Easter Day. THE TABLES AND RULES. These were nearly all of them new insertions at tlie last revision of the Prayer Book in 1662, and a large portion of them were taken out of Bishop Cosin's Collection of Private 17S6 isoo 1862 1865 1882 Monday, 27. Thursday. 22. Sunday, 30. Monday, 27. Sunday, 19. April 2, March 25. Aj.ril 0. April 2. March 26. April 9. April 1. April 13. April 9. April 2. April 16. April 8. April 20. April 16. April 9. Devotions. Previous editions of the Prayer Book contained "an Almanack for thirty-nine years," which was the same as our "Table of Moveable Feasts ; " a " Table to find Easter for ever;" the List of days beginning "Septuagcsima," but with- Advent Sunday'] To this rule should be added, " or on that feast itself," as Advent Sunday occurs on November 30tli about once in every seven years on the average. out Ascension Day, and without any prefix whatever; and a short hst of Holydays. The general title, "Tables and Rules, etc.," is in the Durham Book in Bishop Cosin's handwriting: and all tlie ecclesiastical alterations and insertions appear to 1 It wa not get e buried b the Field s the strange fate of this •en pens, ink, and paper, f the charity of Dr. Busb s. eanied man and the nece y in the Rect he so poor ssaries of life or's vault at that he could : and he was St. Giles's in 3Immot)cal)lc feasts anD It)oIj)t)aps. 117 A TABLE OF ALL THE FEASTS THAT ARE TO BE OBSERVED IN THE CHUKCH OF ENGLAND THROUGHOUT THE YEAR. All Sundays in the Year. The Circumcision of our Lord JESUS / S. Peter the Apostle. CHRIST. S. James the Apostle. The Epiphany. S. Bartholomeiu the Apostle. The Conversion of S. Paul. S. Matthew the Apostle. The Purification of the Blessed Virgin. *S'. Michael and All Angels. The Days ; of the ( feasts Saint MaWiias the Apostle. The S. Imke the Evangelist. The Annunciation of the Blessed Days of the < Feasts >S^. Simon and S. Jiulc, Apostles. Virgin. All Saints. of S. Mark the Evangelist. of S. Andrew the Apostle. S. Pldli}} and S. Jacob ihe Apostles. S. Thomas the Apostle. The Ascension of our Lord JESUS The Nativity of our Lord. CHRIST. S. Stephen the Martyr. S. Barnabas. S. John the Evangelist. ^ The Holy Innocents. \ The Nativity of iS*. John Baptist. Monday \ Monday \ and V in Easter Week. and V in Whitsun Week. Tuesday ) Tuesday J § The Table of Feasts. This Table is not iu Cosin's Devotimis, though tlio days .are all marked iu the Calendar of the volume ; but it is in MS. in the margin of his Durham Prayer Book. The remarks made by him in the Notes on the 1^-aycr Uiiok published in the fifth volume of his works shew that he had long wished to see a more eomplcte list of the Holydays of the Church printed in the Calendar ; and that he thought the abbreviated list of former Prayer Books was the fault of the printer. But the same list that is now in the Prayer Book is found iu an Act of Parliament of 1552-53 [5 and 6 Edw. VI. ch. 3, sec. 1] with the exception of the Conversion of St. Paul, St. Barnabas, and "All Angels" in association with St. Michael. The omission of these was probably accidental. All the Feasts in this Table have their own Collects, Epistles, and Gospels, and notices of the days will be found in the footnotes appended to these in their proper places. ii8 Oigil0, jFasts, ano Daps of abstinence. A TABLE OF THE VIGILS, FASTS, AND DAYS OF ABSTINENCE, TO BE OBSERVED IN THE YEAK. The Eves or Vigils before of the Blessed The Nativity of our Lord. The Purification of the Blessed Virgin Mary. The Annunciation Virgin. Easter Day. Ascension Day. Pentecost. S. Matthias. The Eves or Vigils before ' S. John Baptist. S. Peter. S. James. S. Bartholomew. S. Mattheiv. S. Simon and S. Jude. S. Andrew. S. Thomas. All Saints. Note, that if any of these Feast Days fall upon a Monday, then the Vigil or Fast Day shall be kept upon the Saturday, and not upon the Sunday next before it. DAYS OF FASTING, OR ABSTINENCE. I. The Forty Days of Lent. "\ /- The First Sunday in Lent. II. The Ember Days at /being the Wednesday, Friday \ The Feast of Pentecost. the Four Seasons, C and Saturday after ^ September 14. ) \ December 13. III. The Three Bogation Bays, being the Monday, Tuesday, and Wednesday before Holy Thursday, or the Ascension of our Lord. IV. All the Fridays in the Year, except Christmas Day. [A SOLEMN DAY, FOR WHICH A PARTICULAR SERVICE IS APPOINTED. The Twentieth Day of June, being the Day on which Her Majesty began her happy Reign.] § The Table of Vi'jils, Fasts, and Days of Abstinence. This, together with the "certain Solemn Days" (now re- duced to one), originally appeared in Cosin's Devotions, and 13 also written in the margin of the Durham Pnayer Book. At the end of the MS. note is written an addition taken from the Devotions, but not eventually printed in the Prayer Book :— "By the ecclesiastical laws of this Realm, there be some times in the year wherein Marriages are not usually solem- nized ; ' viz. ^Advent (Sunday (eight days after the Epiphany, from •, .Septuagesima J. ^^^j,^ } eiglit days after Easter. '1^;;;^--^ until j Trinity Sunday. Cosin also wrote, "All the Fridays ia the year except the twelve (lays of Christmas." But tlie first portion of it is to be found in 5 and 6 Edw. VI c. 3, sees. 2, 5, and the second portion in 2 and 3 Edw VI c' 19, and 5 and 6 Edw. VI. c. 3. ... Some notes on the subject of Fasting will be found under the head of Lent ; the Ember Days are noticed in connection with Ordination Ser\nces, and the Rogation Days in the notes to the Fifth Sunday after Easter. 1 Sec notes on the Marriage Service. All Festivals have Eves, including Sundays, but only some have Vigils. The Festivals that fall during the seasons of Christmas, Easter, and Whitsuntide have no Vigils, Fridays being the only days of Abstinence in those joyous periods. St. Luke's day is without a Vigil, either because the Evan- gelist is thought to have died in peace without martyrdom, or because the minor festival of St. Etheldreda occupies the 17th of October. Michaelmas Day is without a Vigil, because the Holy Angels had no day of trial like the Saints before enter- ing into Heaven : and of this tlie Vigil is a symbolical observ- ance. The use of the words Vigil and Even at the time when the Prayer Book was first translated is illustrated by the following passage from Cranmer's answer to the Devonshire rebels: "For as Vigils, otherwise called Watchings, re- mained in the calendars upon certain saints' evens, because in old times the people watched all those nights ; . . . but now these many years those vigils remained in vain in the books, for no man did watch." [Strype'.s Crammr, ii. 533.] The Vigil was originally that wliich its name indicates, a night spent in watching and prayer. The scandals which arose out of these nocturnal Services, however, made it necessary to abolish them [Durand. vi. 7] ; and a fast on the day before was substituted which stiU retains the name of Vigil. The Vigil is not therefore connected with the Evening Service, but is tlie day before the Festival to which it belongs ; a Catlc to finD OBastcr. 119 A TABLE TO FIND EASTER DAY, FROM THE PRESENT TIME TILL THE YEAR 1899 INCLUSIVE, ACCORDING TO THE FOREGOING CALENDAR. Golden Number. m XI XIX viu XVI V XIII II X XVIII VII XV rv XII I IX XVII VI Day of the Month. April March 21 22 23 24 25 26 27 28 29 30 31 1 2 3 4 5 6 7 8 9 10 U 12 13 14 15 16 17 18 19 20 21 22 23 24 25 Sunday Letter. C D E F G A B C D E F G A B C D E F G A B C D E F 6 A B C D E F G A B C This Table contains so much of the Calendar as is necessary for the determining of Easter; To find which, look for the Golden Number of the year in the first Column of the Table, against which stands the Day of the Paschal Full Moon ; then look in the third Column for the Sunday Letter, next after the day of the Full Moon, and the day of the Month standing against that Sunday Letter is Easter Day. If the Full Moon happens upon a Sunday, tlien (according to the first rule) the next Sunday after is Easter Day. To find the Golden Number, or Prime, add one to the Year of our Lord, and then divide by 19 ; the remainder, if any, is the Golden Number ; but if nothing remaineth, then 19 is the Golden Number. To find the Dominical or Sunday Letter, according to the Calendar, until the year 1799 inclusive, add to the Year of our Lord its fourth part, omitting frac- tions ; aud also the number 1 : Divide the sum by 7 ; and if there is no remainder, then A is the Sunday Letter : But if any number remaineth, then the Letter standing against tliat number in the small annexed Table is the Sunday Letter. For the next Century, that is, from the year 1800 till tlie year 1899 inclusive, add to the current year only its fourth part, and then divide by 7, and pro- ceed as in the last Rule. Note, That in all Bissextile or Leap Years, the Letter found as above will be the Sunday Letter, from the inter- calated day exclusive to the end of the year. A 1 G 2 F 3 E 4 D 5 C 6 B and since (according to the accustomed habit of the Church) the Festival itself begins on the evening previous, the Vigil ends before that Evening Service (if there is more than one) which is observed as the first Vespers of the feast. That, in medieval times, the whole of the day before the Festival was observed as the Vigil may be seen by the following Rubric for the first Sunday in Advent : " Non dicatur etiam per totum annum Te Deum laudamus in Vigiliis, nee in quatuor teni- poribus, nisi in Vigilia Epipliani.'e quando in Dominica conti- gerit, et pr«terquam in quatuor temporibus hebdomada! Pentecostes. " The Te Deum w.as used at M.attins : the use of it here referred to must therefore be at tlie Mattins of the Vigil. Some remarks (jn the observance of Vigils may be found in Tracts for the Times, No. 6G, pp. 11, 12. The following Table will shew in wliat years festivals which are not moveable ones occur on Suiulays : — Sunday Letter. D C B A Festivals. Annunciation, Nat. St. John B., SS. Simon and Judc. Epiphany, St. Slatthias, St. Michael. I Purilicalion, St. I'lttr, St, Dartlinlomew, St. Matthew. "(St. .\iidrew, St. Tii-inuis, Innocents. Ciinv. St. Panl, St. Lu1<c, All Saints, St. John Evan. St. Mark, St. Janjc s, St. Stephen. SS. I'hilip aud James, Cliristmas. Circumcision, St. Barnabas. Days of Fastiitg] These are tlie forty days of Lent and the Ember Days. Strictly regarded, these days are to be kept by refraining from food during the whole day or up to a certain hour, as noon. or Abstinence] That is, "or days of Abstinence." These arc the Rogation Days and all Fridays except a Friday on which Cliristmas Day occurs. Strictly regarded, tliese days are to be kept by abstinence from animal food : eggs, cheese. and butter not being included under that designation. The accession of the Sovereign was first observed as a " Solemn Day " in the reign of Queen Elizabeth ; but no mention of such a day was made in the Prayer Book until late in the last century. Tlie above notice of the d.ay has not tlierefore the authority of the Scaled Books, nor of the Act of 1752, but is printed in deference to Royal Proclama- tions dated June 21, 18.'J7, and January 17, 1859. § The Table to find Easier till 1899. This Tabic is an extract from the first three columns of the Calendar during the Pasclial limits, or the period during which Easter Day must always f.iU. It w.os substituted in 1752 (with the succeeding one) for "a Table ti> find Easter for ever " whicii Iiad been pi'inted in previous I'rayer Books, but which had been fnuiiud on a mistaken supposition rcs])ect- iiig the perpetual applicatiim of the cycle of (ioldcn Numbers to fixed d.iys of the montlis. A change in the application of tlie cycle will be necessary in tlic year 1900 (provided for by another Table furtlier on), when the above will be superseded for all future calcukitions. The Golden Numbers and the Sunday Letters are cxplaineil in tlie notes to the General Tables for finding them. These Tables arc a solution of a difficulty about the deter- mination of Easter Day, which caused considerable trouble lo the Church when astronomy, and consequently chronology, was imperfectly understood. The Nicene Council [a. D. 325] endeavoured to settle this difficulty and the Quartodecimau I20 a Cable to finD OEastcr. ANOTHER TABLE TO FIND EASTER TILL THE YEAR 1899 INCLUSIVE. SUNDAY LETTERS. GOLDEN A B c D E F G NUMBER. I April 16 17 18 19 20 14 15 II April 9 3 4 5 6 7 8 III Marcli 26 27 28 29 23 24 25 IV April 16 17 11 12 13 14 15 V April 2 3 4 5 6 March 31 April 1 VI April 23 24 25 19 20 21 22 VII April 9 10 11 12 13 14 8 VIII April 2 3 Marcli 28 29 30 31 April 1 IX April 16 17 18 19 20 21 22 X April 9 10 11 5 6 7 8 XI March 26 27 28 29 30 31 25 XII April 16 17 18 19 13 14 15 XIII April 2 3 4 5 6 7 8 XIV March 26 27 28 22 23 24 25 XV April 16 10 11 12 13 14 15 XVI April 2 3 4 5 March 30 31 April 1 XVII April 23 24 18 19 20 21 22 XVIII April 9 10 11 12 13 7 8 XIX April 2 March 27 28 29 30 31 April 1 To make use of the preceding Table, find the Sunday Letter for the Year in the uppermost Line, and the Golden Number, or Prime, in the Column of Golden Numbers, and against the Prime, in the same Line under the Sunday Letter, you have the Day of the Month on which Easter falleth that year. But Note, that the Name of tlie Month is set on the Left Hand, or just with the Figure, and followeth not, as in other Tables, by Descent, but Collateral. controversy [see notes on Easter Day] by the following epistolary decrees : — 1. That the twenty -first day of March is to be taken as the vernal equinox. 2. That the full moon happening upon or next after the twenty -first day of March is to be taken for the full moon of the month Nisan. 3. That the next Lord's Day after that full moon is to be observed as Easter Day. 4. Unless the full moon happens upon a Sunday, when Easter Day is to be the next Sunday. But to observe these rules it w.as necessary to ascertain the age of the moon : and although this could be done correctly for a period by means of a cycle of the moon discovered by Meton, an Athenian philosopher, which set forth the change of the moon for nineteen years, and which was supposed to repeat itself ad infinitum, yet a more accurate knowledge of astronomy shewed that this rule was subject to error, and that Easter Day was sometimes toe early and sometimes too late to commemorate our Lord's Resurrection with the accuracy which was intended by the Niceue Council. This erroneous system was not con'ected, however, until the intro- duction of the "New Style" by Pope Gregory XIII. in 1582; and the New Style was not introduced into England until 1752, when the Act of Parliament was passed from which the present Calendar is printed. These Tables for finding Easter, together with those which follow, are part of tlie Act of Parliament referred to [24 Geo. II. c. 23], and have not received the same authority as the Prayer Book itself. Nor does there seem to be any practical necessity for binding them up with every edition of the Prayer Book as is tlie present custom, since they are of far too recondite a character to be of any use except to highly scientific students ; and for ordinai-y use the Table of Move- able Feasts is amply suflicient. QioticatJle jFcasts 121 A TABLE OF THE MOVEABLE FEASTS FOE THE REST OF THE NINETEENTH CENTURY, ACCORDING TO THE FOREGOING CALENDAR Tear of our Lord. The The Sun- Sundays Septua- The First Easter Rogiition Ascension Whitsun Sundays after Advent Number. Epact. Let- ter. A Epi- phany. Sunday. Lent. Day. Sunday. Day. Day. Trinity. Sunday. 1882 II 11 Four Feb. 5 Feb. 22 Apr. 9 May 14 May IS May 28 Twenty-five Dec. 3 1883 III 22 G Two Jan. 21 7 Mar. 25 Apr. 29 3 13 Twenty-seven 2 1884 IV 3 FE Four Feb. 10 27 Apr. 13 May 18 oo June 1 Twenty-four Nov. 30 1885 V 14 D Three 1 18 5 10 14 May 24 Twenty-five 29 1886 VI 25 C Six 21 Mar. 10 25 30 June 3 June 13 Twenty-two 28 1887 VII 6 B Four 6 Feb. 23 10 15 May 19 May 29 Twenty-four 27 1888 VIII 17 AU Three Jan. 29 15 1 6 10 20 Twenty-six Dec. 2 1889 IX 28 F Five Feb. 17 Mar. 6 21 26 30 June 9 Twenty-three 1 1890 X 9 E Three ■ 2 Feb. 19 6 11 ■ 15 May 25 Twenty-five Nov. 30 1891 XI 20 D Two Jan. 25 11 Mar. 29 3 7 17 Twenty-six 29 1892 XII 1 CB Five Feb. 14 Mar. 2 Apr. 17 22 26 June 5 Twenty-three 27 1893 XIII 12 A Three Jan. 29 Feb. 15 o 7 11 May 21 Twenty-six Dec. 3 1894 XIV 23 G Two 21 7 Mar. 25 Apr. 29 3 . 13 Twenty-seven 2 1895 XV 4 P Four Feb. 10 27 Apr. 14 May 19 23 June 2 Tn-enty-four 1 1896 XVI 15 ED Three • 2 ^19 5 10 14 May 24 Twenty-five Nov. 29 1897 XVII 26 C Five 14 Mar. 3 18 23 27 June 6 Twenty-three 28 1898 XVIII 7 B Four 6 Feb. 23 10 15 19 May 29 Twenty-four 27 1899 XIX 18 A Three Jan. 29 15 o 7 11 21 Twenty-six Dec. 3 1900 I G Five Feb. 11 28 15 20 24 June 3 Twenty-four 2 [N.B. — This Table is only a representative and not a facsimile of the Table in the Act of Parliament. The latter extends from 1752 to 1804. For dates belonging to the twentieth century, see the two Tables in the Appendix to this part of the Calendar. ] THE EPACT. The difference between the length of the solar year and that of the lunar year is eleven days ; the solar year being made up of 365 days, and the lunar year of twelve montlis or moons, of twenty-nine and a half days each, or 354 days in all. The last day of the lunar year being the last day of the twelfth moon, and the last day of tlie solar year being the 31 st of December, the difference between these constitutes the Epact. ' In the first year of the present cycle the lunar year and the solar year both commenced on the 1st of January ; the Epact for the second year was therefore 11, for the third 22, for the fourth 33, and so forth in a regular succession. The whole months are not reckoned, however, and instead of 33, the Epact is taken as 3, instead of 36 as 6, and so forth. A cycle of nineteen Epacts is tluis formed which always runs parallel to the nineteen Golden Numbers Sn the follow- ing order :- Golden Numbers | 1 | 2 | 3 | 4 ; 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 Epacts I I 11 I 22 I 3 I 14 I 25 I 6 I 17 I 28 I 9 | 20 | 1 | 12 | 23 | 4 | 15 | 26 | 7 | 18 The Epact is used for calculating the age of the moon < ny day in any year. To do this, [1] Add together the d: on any clay in any year, i o ao tnis, [ i j Add together tne day of the month and the Epact : [2] If the month is one later on in the year than March, add also tlie number of mnntlis in- cluding March and tlic one for wliich tlie calculation i.s re- quired. The result will give tlie moon's age within a fraction of a day. Thus ; — 18G5. October 10th. 3 The Epact. 13 8 months from March to October, inclusive. Days 21 = approximate age of the moon. * 'ETa«T«; r,ij,ipxi. Intercalary days. The true age of the moon on October 10, 1865, at noon, being 20 days and 14 hours. Tlie use of the Epacts (in connection with the Sunday letter^, for finding out Easter Day, may be thus illustrated for tlie year 1887. Find out the moon's age for some day on wliich Easter can fall, say April 1st. 1887. April 1 6 Epact. 2 March and April inclusive. Days 9 = age of the moon on April 1. Tlie Paschal Full Moon is the 14th day of the moon's age, and this will be April 6th. [2] Easter Day being the Sunday after tlic Pasclial Full Moon, and B being tlie Sunday Letter for 1887, the first B after April 6th will shew that April 10th is Easter Day in that year. 122 si0ot)cat)le jrcast0. A TABLE OF THE MOVEABLE FEASTS, ACCORDING TO THE SEVERAL DAYS THAT EASTER CAN POSSIBLY FALL UPON. Easter Day. Sundays after Epiphany. Septuagesima Suuday. The First Day of Lent. Rogation Sunday. Ascension Day. Wliitsun Day. Sundays after Trinity. Advent Sunday. Mar. 22 One Jan. 18 Feb. 4 Apr. 26 Apr. 30 May 10 Twenty-seven Nov. 29 23 One 19 5 ■ 27 May 1 11 Twenty-seven 30 24 One 20 6 28 2 12 Twenty-seven Dec. 1 25 Two 21 7 29 3 13 Twenty-seven 2 26 Two oo 8 • 30 4 14 Twenty-seven 3 27 Two 23 9 May 1 5 15 Twenty-six Nov. 27 28 Two 24 10 o 6 16 Twenty-six 28 29 Two • 25 11 3 7 17 Twenty-six ^ 29 30 Two 26 12 4 8 18 Twenty -six 30 31 Two 27 13 5 9 19 Twenty-six Dec. 1 Apr. 1 Three 28 • 14 6 10 20 Twenty -six 2 2 Three 29 15 7 11 21 Twenty-six 3 3 Three 30 16 8 12 oo Twenty-five Nov: 27 4 Three 31 17 9 13 23 Twenty-five 28 5 Three Feb. 1 18 • • 10 14 24 Twenty-five 29 ■ 6 Three 2 19 11 15 25 Twenty-five 30 7 Tliree 3 ■ 20 12 16 26 Twenty-five Dec. 1 8 Four 4 21 13 17 ■ 27 Twenty-five 2 . 9 Four 5 • 22 14 18 28 Twenty-five 3 10 Four 6 23 15 19 29 Twenty -four Nov. 27 11 Four 7 24 16 20 30 Twenty-four 28 12 Four 8 25 17 21 31 I'wenty-four 29 13 Four 9 26 18 •><> June 1 Twenty-four 30 14 Four 10 27 19 23 2 Twenty-four Dec. 1 15 Five 11 28 20 24 3 Twenty-four 2 16 Five 12 Mar. 1 21 25 4 Twenty -four 3 17 Five 13 2 22 26 -: — 5 Twenty-three Nov. 27 18 Five 14 ■ 3 23 27 6 Twenty-three 28 19 Five 15 ■ 4 24 28 7 Twenty-three 29 20 Five 16 5 25 29 8 Twenty-three 30 21 Five 17 6 26 30 9 Twenty-three Dec. 1 22 Six 18 7 27 31 10 Twenty-three o 23 Six 19 8 28 June 1 11 Twenty-three 3 24 Six 20 9 29 2 12 Twenty -two Nov. 27 25 Six 21 10 30 3 13 Twenty-two 28 Note, tl lat in a Bisse xtile or Leap Year, the Number of Sundays after E] jiphany will )e the same, as if Ea iter Day had f illen One Da y later than it really does. And for the same reasc n, One Day must, in every Leap ' tear, be added to the Day c f the Month given by the Table for Septuageaima Si inday : And the like must be don 3 for the First Day of Lent commonly called Ash Wednesday), unless the Tabl e gives some Day in the Month c f March for it for in that ( ;ase the Day given by the Table is the right Day. The order in which this Table follows the others makes its use sufficiently eNddent. The two first Tables being given for the pui-pose of finding the date of the Festival by which all the moveable Holydaya are regulated, and a third added which sets forth all the moveable Holydays for many years to come, this Table is given as a means of finding out for any year, past or future, the respective dates of these days, according to that of Easter. The Note respecting Leap Year must not be overlooked when this Table is used. a Ca&Ie to finD (ZBastec Dap. TABLE TO FIND EASTER DAY FROM THE YEAR 1900 TO THE YEAR 2199 INCLUSIVE. Golden Number. Day of tlif Jloiith. Sunday Letters. • xrv March 22 D m 23 E 24 F XI 25 G 26 A XIX 27 B VIU 28 C 29 D XVI 30 E V 31 F April 1 G The Golden Numbers iu the foregoing Calendar will XIII 2 A point out the Days of the Paschal Full Moons till the II 3 B Year of our Lord 1900; at which Time, in order that the 4 C Ecclesiastical Full Moons may fall nearly on the same X 5 D Days with the real Full Moons, the Golden Numbers 6 E must be removed to different Days of the Calendar, as is vin 7 F done iu the annexed Table, which contains so much of VII 8 G the Calendar then to be used as is necessary for finding 9 A the Paschal Full Moons, and the Feast of Easter, from XV 10 B the Year 1900 to the Year 2199 inclusive. This Table IV 11 is to be made use of, in all respects, as the first Table 12 D before iuserted, for finding Easier till the Year 1899. XII 13 E I 14 F 15 G IX 16 A XVII 17 B 1 VI 18 19 C D 20 21 22 E F G 23 A 24 B 25 C This Table is simply for revising the first and third columns of that portion of tlie Calendar which extends over the Paschal limits, it. those days in March and April that Easter can possibly fall on. It will not come into use before the year 1900, and is then applicable for three hundred years. 124 (General Cables. GENERAL TABLES FOR FINDING THE DOMINICAL OR SUNDAY LETTER, AND THE PLACES OF THE GOLDEN NUMBERS IN THE CALENDAR. TABLE I. 6 5 4 3 2 1 B C D E F G 1600 1700 1900 2000 2100 2200 2300 2400 2500 2600 2900 3000 3100 3200 3300 3400 3500 3600 3800 4700 4800 3900 4000 4100 4200 4300 4400 4500 4900 5000 5100 5200 5300 .5400 5700 5800 5900 6000 6100 6200 6300 6400 6600 6700 6S00 6900 7000 7100 7200 7300 7500 7600 7700 etc. 7800 7900 8000 8100 8200 8500 1800 2700 2800 3700 4600 5500 5600 6500 7400 8300 8400 To find the Dominical or Sunday Letter for any given Year of our Lord, add to the year its fourth part, omitting fractions, and also the number, which in Table I. standeth at the top of the column, wherein the number of liundreds contained in that given year is found : Divide tlic sum by 7, and if there is no remainder, then A is the Sunday Letter ; but if any number remaineth, then the Letter, which standeth under that number at the top of the Table, is the Sunday Letter. TABLE II. I. IL III. I. IL ni. Years of our Lord. Y ;ars of our Lord. B 1600 B 5200 15 1700 1 5300 16 1800 1 5400 17 1900 2 5500 17 B 2000 2 B 5600 17 2100 o 5700 18 2200 3 5800 18 2300 4 5900 19 B 2400 3 B 6000 19 2500 4 6100 19 2600 5 6200 20 2700 5 6300 21 B 2800 5 B 6400 20 2900 6 6500 21 3000 6 6600 22 3100 7 6700 23 B 3200 7 B 6800 22 3300 7 6900 23 3400 8 7000 24 3500 9 7100 24 B 3600 8 B 7200 24 3700 9 7300 25 3800 10 7400 25 3900 10 7500 26 B 4000 10 B 7600 26 4100 11 7700 26 4200 12 7800 27 4300 12 7900 28 B 4400 12 B 8000 27 4500 13 8100 28 4600 13 8200 29 4700 14 8300 29 B 4800 14 B 8400 29 4900 14 8500 5000 15 etc. 5100 16 To find the Month and Days of the Month to which the Golden Numbers ought to be prefixed in the Calen- dar, in any given Year of our Lord consisting of entire Imndred years, and in aU the intermediate years betwixt that and tlie next hundredth year following, look in the second column of Table II. for the given year consist- ing of entire hundreds, and note the number or cipher which stands against it in tlie third column ; then, in Table III. look for the same number in the column under any given Golden Number, which when you have found, guide your eye sideways to the left hand, and in the first column you will find the Month and Day to which that Golden Number ought to be prefixed in the Calendar, during that period of one hundred years. Tlie letter B prefixed to certain hundredth years in Table II. denotes those years which are still to be ac- counted Bissextile or Leap Years in the New Calendar ; whereas all the other hundredth years are to be ac- counted only common years. § The Dominical or Sunday Letters. The second column of the. Calendar is occupied by the first seven letters of the alphabet, which are repeated throughout the year, beginning with A on the first of January. If the first of January is on a Sunday, A is the Sunday Letter for General Ca&les. 125 TABLE III. Paschal FuU Moon. Sunday Letter. THE GOLDEN NUMBERS. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 March 21 C 8 19 11 22 3 14 25 6 17 28 9 20 1 12 23 4 15 ^6 March 22 D 9 20 1 12 23 4 15 26 7 18 29 10 21 2 13 24 5 16 27 March 23 E 10 21 2 13 24 5 16 27 8 19 11 22 3 14 25 6 17 28 March 24 F 11 22 3 14 25 6 17 28 9 20 1 12 2.3 4 15 26 7 18 29 Marcli 25 G 12 23 24 4 5 15 16 26 27 7 8 18 19 29 10 11 21 22 2 3 13 14 24 25 5 6 16 17 27 28 8 9 19 20 1 March 26 A 13 March 27 B 14 25 6 17 28 9 20 1 12 23 4 15 26 7 18 29 10 21 March 28 C 15 26 7 18 29 10 21 2 13 24 5 16 27 8 19 11 22 3 March 29 D 16 27 8 19 11 22 3 14 25 6 17 28 9 20 1 12 23 4 Marcli 30 E 17 28 9 20 1 12 23 4 15 26 7 IS 29 10 21 2 13 14 24 25 5 fi March 31 F 18 29 10 21 2 13 24 5 16 27 8 19 11 Q^ 3 April 1 G 19 11 22 3 14 25 6 17 28 9 20 1 12 23 4 15 26 7 April 2 A 20 "1 12 23 4 15 26 7 18 29 10 21 2 13 24 5 16 27 8 April 3 B 21 2 13 24 5 16 27 8 19 11 22 3 14 25 6 17 28 9 April 4 C 22 3 14 25 6 17 28 9 20 1 12 23 4 15 26 7 18 29 10 11 April 5 D 23 4 15 26 7 18 29 10 21 2 13 24 5 16 27 8 19 April 6 E 24 5 16 27 8 19 11 22 3 14 25 6 17 28 9 20 1 12 April 7 F 25 6 17 28 9 20 1 12 23 4 15 26 7 18 29 10 21 2 13 April 8 G 26 7 18 29 10 21 2 13 24 5 16 27 8 19 11 22 3 14 April 9 A 27 8 9 19 20 1 11 12 22 23 3 4 14 15 25 26 6 7 17 18 28 29 9 10 20 21 1 2 12 13 23 24 4 5 15 16 April 10 B 28 April 11 C 29 10 21 2 13 24 5 16 27 8 19 11 22 3 14 25 6 17 April 12 D 11 22 3 14 25 6 17 28 9 20 1 12 23 4 15 26 7 IS April 13 E 1 12 23 4 15 26 7 18 29 10 21 f) 13 24 5 16 27 8 19 April 14 F 2 13 14 24 25 5 6 16 17 27 28 8 9 19 20 1 11 12 22 23 3 4 14 15 25 26 6 7 17 18 28 29 9 10 20 21 April 15 G 3 April 16 A 4 15 26 7 18 29 10 21 2 13 24 5 16 27 8 19 11 22 April 17 B 5 16 27 8 19 11 22 3 14 25 6 17 28 9 20 1 12 23 April 17 B 7 18 29 10 21 13 24 April 18 C 6 17 28 29 9 10 20 21 1 2 12 13 23 24 4 5 15 16 26 27 8 19 11 22 3 14 25 April 18 c ' 18 that year ; if on a Saturday, B is the Sunday Letter, and so on in a retrograde order ; the letter which indicates the first Sunday in the year indicating it tliroughout, except in Leap Year. In Leap Year tlie letter wliicli indicates the first Sunday of the year indicates it up to tlie end of February only ; and from Marcli onward to the end of the year the next letter backward is taken, so that if B is the Sunday Letter for .Tauuary and February in Leap Year, A is that for the succeeding months; and (t for the year following. The days of the year recur on the same days of the week through- out only after the lapse of twenty-eight years. The cycle of Sunday Letters extends therefore over this period, as may be seen in ' ' the Table of ^loveable Feasts for the remainder of the nineteenth century." It is sometimes, but erroneously, called the "Solar Cycle," the name having doubtless arisen from "Dies SoUs,"aa the cycle has no relation to the course of the Sun. § 7'/i(' Oolden Numbers. This title was given to the Lunar Cycle invented by Meton the Athenian [n.c. 4321, which was called after him the Me- tonic Cycle, and was anciently written in letters of gold, and hence received its name. It extends over nineteen years, which are numbered respectively from 1 tn 19. These were formerly marked throughout the year in the first column of the Calendar; but since 1752 they have been inserted only beside those d.ays which are included within the Paschal Full Moon limits, i.e. between March 21st and April 25th. At the end of the cycle the phases of the moon begin to recur upon the same days of the month, in the same succession, with a diflerence of one hour and a half. This difference so far dis- turbs the application of the cycle of Golden Nundiers that it will have to be readjusted in the year 1900, and one of the foregoing Tables is already provided for the purpose of making the necessary alteration. The Golden Nundicrs in the Calendar indicate the day on which the Ecclesiastical I'asclial Full Moon occurs ; the Sun- d.ay Letter next after indicating (as has been already shewn) the Festival of Easter itself. The three "General Tables " arc only of use to those who have to make historical calculations, and all might well be left to the Act of Parliament, and to works on CTironology, but they have been printed here in deference to the custom which has placed them in all our Prayer Books for some time past. APPENDIX. The two following Tables are among the alterations of the I'raycr Hook suggested by the Convocation of Canterbury in IH79. It was proposed that they should be substituted for the " Tallies to find Easter," and they arc inserted hero as a very useful apparatus for ascertaining the dates of Festivals for a long series of years. r26 ^ppenOir. Tables ske>oiiig the days upon which the Moveable Feasts have been observed or are to be observed from the Year 1500 to the Year 2000. TABLE I. 1500* 29 1542 19 1584" 29 1626 19 1668* 1 1710 19 1752* 8 1794 30 1836* 13 1877 11 1918 10 1959 8 1501 21 1543 4 1585 21 1627 4 1669 21 1711 11 1753 32 1795 16 1837 5 1878 31 1919 30 I960* 27 1502 6 1544* 23 1586 13 1628* 23 1670 13 1712* 30 1754 24 1796* 6 1838 25 1879 23 1920* 14 1961 12 1503 26 1545 15 1587 26 1629 15 1671 33 1713 15 1755 9 1797 26 1839 10 1880* 7 1921 6 1962 32 1504* 17 1546 36 1588* 17 1630 7 1672* 17 1714 7 1756* 28 1798 18 1840* 29 1881 27 1922 26 1963 24 1505 2 1547 20 1589 9 1631 20 1673 9 1715 27 1757 20 1799 3 1841 21 1882 19 1923 11 1964' 8 1506 22 1548* 11 1590 29 1632* n 1674 29 1716* 11 1758 5 1800* 23 1842 6 1883 4 1924* 30 1965 28 1507 14 1549 31 1591 14 1633 31 1675 14 1717 31 1759 25 1801 15 1843 26 1884* 23 1925 22 1966 20 1508* 33 1550 16 1592' 5 1634 16 1676* 6 1718 23 1760* 16 1802 28 1844* 17 1885 15 1926 14 1967 6 1509 18 1551 8 1593 25 1635 8 1677 25 1719 8 1761 1 1803 20 1845 2 1886 36 1927 27 1968* 24 1510 10 1552* 27 1594 10 1636* 27 1678 10 1720* 27 1762 21 1804* 11 1846 22 1SS7 20 1928* 18 1969 16 1511 30 1553 12 1595 30 1637 19 1679 30 1721 19 1763 13 1S05 24 1847 14 1888* 11 1929 10 1970 8 1512* 21 1554 4 1596* 21 1638 4 1680* 21 1722 4 1764* 32 1806 16 1848* 33 1889 31 1930 30 1971 21 1513 6 1555 24 1597 6 1639 24 1681 13 1723 24 1765 17 1807 8 1849 18 1890 16 1931 15 1972* 12 1514 26 1556* 15 1598 26 1640* 15 1682 26 1724* 15 1766 9 1808* 27 1850 10 1891 8 1932* 6 1973 32 1515 18 1557 28 1599 18 1641 35 1683 18 1725 7 1767 29 1809 12 1851 30 1892* 27 1933 26 1974 24 1516* 2 1658 20 1600* 2 1642 20 1684* 9 1726 20 1768* 13 1810 32 1852* 21 1893 12 1934 11 1975 9 1617 22 1559 5 1601 22 1643 12 1685 29 1727 12 1769 5 1811 24 1853 6 1894 4 1935 31 1976* 28 1518 14 1560* 24 1602 14 1644* 31 1686 14 1728* 31 1770 25 1812* 8 1854 26 1895 24 1936* 22 1977 20 1519 34 1561 16 1603 34 1645 16 1687 6 1729 16 1771 10 1813 28 1853 18 1896* 15 1937 7 1978 6 1520* 18 1562 8 1604* 18 1646 8 1688* 25 1730 8 1772* 29 1814 20 1856* 2 1897 28 1938 27 1979 25 1521 10 1563 21 1605 10 1647 28 16S9 10 1731 28 1773 21 1815 5 1857 22 1898 20 1939 19 1980* 16 1322 30 1564* 12 1606 30 1648* 12 1690 SO 1732* 19 1774 13 1816* 24 1858 14 1899 12 1940* 3 1981 29 1523 15 1565 32 1607 15 1649 4 1691 22 1733 4 1776 26 1817 16 1859 34 1900* 25 1941 23 1982 21 1524* 6 1566 24 1608" 6 1650 24 1692* 6 1734 24 1776* 17 1818 1 1860* 18 1901 17 1942 15 1983 13 1525 26 1567 9 1609 26 1651 9 1693 26 1736 16 1777 9 1819 21 1861 10 1902 9 1943 35 1984* 32 1526 11 1568* 28 1610 18 1652* 28 1694 18 1736* 35 1778 29 1820* 12 1862 30 1903 22 1944* 19 1985 17 1527 31 1569 20 1611 3 1653 20 1695 3 1737 20 1779 14 1821 32 1863 15 1904* 13 1945 11 1986 9 1528* 22 1570 5 1612' 22 1654 5 1696* 22 1738 12 1780* 5 1822 17 1864* 6 1905 33 1946 31 1987 29 1529 7 1571 25 1613 14 1635 25 1697 14 1739 32 1781 25 1823 9 1865 26 1906 26 1947 16 1988* 13 1530 27 1572* 16 1614 34 1656* 16 1698 34 1740' 16 1782 10 1824* 28 1866 11 1907 10 1948* 7 1989 6 1531 19 1573 1 1615 19 1657 8 1699 19 1741 8 1783 30 1826 13 1867 31 1908* 29 1949 27 1990 25 1532* 10 1674 21 1616* 10 1658 21 1700* 10 1742 28 1784* 21 1826 5 1868* 22 1909 21 1950 19 1991 10 1533 23 1575 13 1617 30 1659 13 1701 30 1743 13 1785 6 1827 25 1869 7 1910 6 1951 4 1992* 29 1534 15 1576* 32 1618 15 1660* 32 1702 15 1744* 4 1786 26 1828* 16 1870 27 1911 26 1952* 23 1993 21 1535 7 1577 17 1619 7 1661 24 1703 7 1745 24 1787 18 1829 29 1871 19 1912* 17 1953 15 1994 13 1536* 26 1578 9 1620* 26 1662 9 1704* 26 1746 9 1788* 2 1830 21 1872* 10 1913 2 1954 28 1995 26 1537 11 1579 29 1621 11 1663 29 1705 18 1747 29 1789 22 1831 13 1873 23 1914 22 1955 20 1996' 17 1538 31 1580* 13 1622 31 1664* 20 1706 3 1748» 20 1790 14 1832* 32 1874 15 1915 14 1956* 11 1997 9 1539 16 1581 5 1623 23 1665 5 1707 23 1749 6 1791 34 1833 17 1875 7 1916* 33 1957 31 1998 22 1540* 7 1582 25 1624* 7 1666 25 1708* 14 1750 25 1792* 18 1834 9 1876* 26 1917 18 1958 16 1999 14 1541 27 1583 10 1625 27 1667 17 1709 34 1751 17 1793 10 1836 29 TABLE n. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 Common Years. Sunday Sundays after Septua- Firet Cay Letter. Epiphany. Sunday. Jan. 18 of Lent. D One Feb. 4 E One 19 5 P One 20 6 G Two 21 7 A Two 22 8 B Two 23 9 C Two 24 10 D Two 25 11 E Two ■ 20 12 F Two 27 13 G Three 28 14 A Three 29 15 B Three 30 16 C Three 31 17 D Three Feb. 1 18 E Three . 2 19 F Three 3 20 G Four 4 21 A Four 5 22 B Four 6 23 C Four • 7 24 D Four 8 25 E Four 9 26 F Four 10 27 G Five 11 28 A Five 12 Mar. 1 B Five 13 2 C Five 14 8 D Five 15 4 B Five 16 5 F Five 17 6 G Six 18 7 A Six 19 8 B Six 20 9 C Six 21 10 Leap Year.* Sunday Letters. ED* F E« G F* A G* B A* C B' D C ' E D • F E' G P * A G " B A < C B* D C E D • F E* G F* A G« B A* C B- D C* E D ' F E* G P' A G' B A' C B* D C E D* F E* G F« A G* B A^ C B- D C* Sundays Septua- after gesima Epiphany. Sunday. One* Jan. 19» One* 20* Two* 21* Two* 22* Two* 23* Two* 24* Two* 26* Two* 26* Two* 27* Three* 28* Tliree* • 29* Three* 30* Three* 31* Three* Feb. 1* Three* 2* Three' 3* Pour* 4* Four* 5' Four* 6* Four* Four' 8* Four' ■ 9* Four* 10* Five* 11* Five* 12' Five* 13* Five* 14* Five* 15* Five* 16* Five* 17* Six* 18* Six* 19* Six* 20* Six* 21* Six* . 22* First Day of Lent. Easter Day. Rogation Sunday. Ascension Day. Apr. 30 May 1 Whit- sunday. Sundays after Trinity. 27 27 27 27 27 26 26 26 26 26 26 26 25 25 25 26 25 25 25 24 24 24 24 24 24 24 23 23 23 23 23 23 23 22 22 Advent Sunday. To find the days upon which the moveable Holydays have been observed or are to be observed in any year, look for the year in the First Table and observe the number set beside it. Then look for the same number in the first column of the Second Table, against which you will find a letter called the Sunday Letter, the number of Sundays after Epiphany and after Trinitv, and the days of the Calendar upon which the first day of Lent and the principal moveable Festivals fall. AH the days in the Calendar to which the Sunday Letter is affixed will be Sundays. But note, tliat if the number of the year in the First Table hath a * set against it, that year is Bissextile or Leap Ye.ir, in which case the month of February hath 29 days, and the Sunday Letters, the number of Sundays after Epiphany, the day upon which Septuagesima Sunday is observed, and the day upon which the first day of Lent falleth, are all to be looked for in the Leap Year columns, which are likewise marked with a st.ar *. In Leap Year there are always two Sunday Letters, whereof the former is used in January and February, and the latter for the rest of the ye.ar. Note also that in the year 1752, in which the Calendar was reformed and the New Style began, the day following Wednesday. September 2, was called Thursday, September 14, and therefore after September 2 the Sunday Letter was A instead of D, and there were only' 23 Sundays after Trinity, and Advent Sunday was December 3. Note also that until 1752 the year was reckoned in the Church of England as beginning March 25, .all days before March 25 being considered as part of the year preceding. AN INTRODUCTION TO THE CALENDAR. The Ecclesiastical Calendar comprises two things : first, a table of the order of days in the year ; and, secondly, a cata- logxie of the saints commemorated in tlie Church. To this, in the Book of Common Prayer, there is also annexed a table of the daily lessons throughout the year. Calendars are known to liave been in use at a very early date in the Church. One of the Church of Eome was printed by Bouchier in his Commenlary on the Paschal Cycle [Ant- werp, 1634], which was formed about the middle of the fourth century, or perhaps as early as A. D. 336 ; and another is given by Mabillon in his Analecta, which was drawn up for the Church of Carthage a.d. 483, and which is preserved in the Abbey of St. Germaine de Pres, at Paris. Many others of early times are extant, and a number are printed by Martene in the sixth volume of his Collection of Ancient Writers. The origin of Christian Calendars is clearly coeval with the commemoration of martyrs, which began at least as early as the martyrdom of Polycarp, a.d. 168. [Eusee. Eccl. Hist. iv. 15.] The names of tliese, and their acts, were carefully recorded by the Church in Martyrologies ; and Diptychs — tablets of wood or ivory — were inscribed with their names, to be read at the time when the memorial of the departed was made at the celebration of the Holy Eucharist. From one or both of these, lists of names would naturally be transcribed for use at other times, and as a memorial in the hands of private Christians, the names being placed against the day on which the martyrs suffered, or that (generaUy the same) on which they were annually commemorated. To these two columns of the days of the year and the names of the martyrs were afterwards added two others of Golden Numbers and Sunday Letters, the use of which has been explained in the notes to the Tables. Several very ancient English Calendars exist iu our public libraries ; but the earliest known is one printed by Martene [Vet. Scrip, vi. 635], under the title "Calendarium Floria- cense," and attributed by him (with apparently good reason) to the Venerable Bede, with whose works it was found in a very old MS. at Fleury. Bede died at Jarrow, a.d. 735, so that this Calendar must date from the earlier half of the eighth century. There is a general agreement between this Calendar and the Martyrology of Bede which seems to shew that it is rightly attributed to him, and we may therefore venture to take it as tlie earliest extant Calendar of tlie Churcli of England, dating it from tlie latest year of Bede's life. It is printed month by month in the first column of the Compara- tive View of the Calendar iu tlie following pages. In the course of ages the number of names recorded in the Martyrologies of the Church increased to a great multitude, as m.ay be seen iu the vast folio Ada Sanctorum, printecl for every day of tlie year by tlie Bollaudists, which was commenced more than two centuries ago, and is not yet nearly complete, though it extends to sixty largo volumes. The Calendars of the Church also began to be crowded, although there was always a local character about them which did not belong to the Martyrologies. In tlie twelfth century the original method of recording the names of saints (which was by the Bishop of each Diocese in some cases, and in others by a Diocesan Council) was superseded by a formal rite of Canonization, which was performed only by the Popes ; and from this time the names inserted iu the Calendar ceased to be those of Martyrs or Confessors only. Tlie Calendar of the Church of England was always local in its character, and one of the eleventh or twelftli century, which is preserved in the Durham Chapter Library, seems to differ but little from another of the liftct-iith century, which is contained in an ancient Missal of that Church, or from that which has been reprinted from a Missal of 1514, belonging to Bishop Cosin's Library, in the following pages. Com- paratively few names were added to the English Calendars during the mediaeval period, though many were added to the Roman. Some changes were made in the Calendar by the "Abro- gation of certain llolydays" in the reign of Henry VIII., great inconvenience being found to ari.se from the number of days which were observed with a cessation from labour : and In Calendars of 1549, 1552," 1559. the two days dedicated to St. Thomas of Canterbury being especially obnoxious to the Kiug were altogether expunged, though by very questionable authority. When the English Prayer Book was set forth in 1549, it was thought expedient to insert only the chief of the names which had been contained in the Calendar of the Salisbury Use. Two of these were taken away (though the erasure of St. Barnabas was probably a printer's error), and four others added in 1552. In the following year, 1553, the old Salis- bury Calendar was reprinted (with three or four omissions) in the Primer of Edward VI., and in the "Private Prayers" of Queen Elizabeth's reign, printed iu 1584 ; but not iu any Book of Common Prayer. In 1559 the Calendar of 1552 was reprinted with one omission. These successive changes (as far as is necessary to illustrate the transition from the ancient to the modem Calendar) are represented in the following Table :— § Transition of the English Calendar from 1549 to 1559. Circumcision. F.piphany. Conversion of St. Paul. Purification of the Blessea Virgin Mary. St. Matthias. Annunciation of the Blessed Virgin Mary St. Mark. — Philip and St. James. — John Baptist. — Peter. — James. — liartholomew. — Matthew. — Michael. — Luke. — Simon and St. Jude. All Saints. St. Andrew. — Thomas. Christmas. St. Stephen. — John Evangelist. Innocents. / St. Mary Magdalen. In Calendar of 1549 only. — Clement. 1552 only. — Barnabas. 1549 and 1559. — George. ) — Laurence. I 1552 and 1569. Lammas. ) > In 1552 an Act of rarliamcnt was passed ** for the keeping Holydays and Fasting-days " [5 and Edw. VI. c. 31. Tlie preamble runs : '* Forasmucli as at all times men be not so mindful to laud and praise God, so ready to resort and hear God's Holy Word, and to come to the Holy Communion and other laudable rites which arc to bo observed in every congregation as their bounden duty doth require, therefore, to call men to rememlirance of their duty, and to help their inllrmity, it hath been wholesomely i>ro\ided that there should be some certain limes and days appointed, wherein Christiaus should cease from all other kind of labours, and should apjily themselves onlyand wholly unto the aforesaid holy works properly ]i(rt;iin'iiig unto trac religion ; . . . therefore as these works are most connin'iily, nntl also may well be called God's service, so the times appointed specially for the same are called Holydays." The llrst clause then enacts "that all the days hereafter mentioned shall be kept and eoinmaiuled to bo kept Holydays, and none other; that is to say, all Sundays in the year, the days of the feast of the Circnmc ision of our Ijord Jesus Christ, of the Kjtiphany, of the rurification of the Blessed Virgin, of Saint Matthie the A]iostle, of Saint Mark the Kvangelist, of Saint Philip and .Jacob the Apostles, of tlie Aseension of our Lord Jesus Christ, of the Nativity of Saint John the IJaj'tist " [with all other Holydays as in the bracketed list above, until Innocents], " Monday and 'I'ucsday in Easter Week, and Monday and Tuesday iu Whilsuu Week, and that none other day shall be kept and commanded to be kept lloIy<iay, or to abstain fr(nu lawful bodily labour. " II. And it is also enacted by the authority aforesaid that every even or day next going before any of the aforesaid days of the feasts of the Nativity of our Lord, of Easter, of the Ascension of our Lord, Pentecost, au<l the I'urilication and the Annunciation of the aforesaid Blessed Virgin, of All Saints, and of all the said feasts of the A]tostles (other than of Saint John the Kvangelist, and Philip and Jacob) shall be fasted, .and com- manded to bo kept and observed, and that none other even or day shall be eomuianded to be fasted." The llfth clause jirovidea for the observance of Saturday as a fasted even when the feast falls on a Moiulay ; and the seventh for the observance of the usual solemnities on ^t. George's Feast. 128 an :jntroDuction to t^e Calenoar. It seems now to have been felt by persons in authority that greater reverence ought to be shewn for the names of those who had glorified God in a special manner by their deaths or their lives, and in the Latin Prayer Book of 1560 nearly every day of the year was marked by the name of a saint, the list being compiled from the old Salisbury Calendar and the Eoman. This appears to have led to the appointment of a Commission, consisting of the Arch- bishop of Canterbury, the Bishop of London, Dr. Bill, and Walter Haddou, the compiler of the Latin Calendar just referred to. This Commission met in 1561, and, with a few changes in the Tables and Rules, made also a revision of the list of Saints. In making this revision the compilers evidently took the same course which had been taken with respect to the Prayer Book itself, going liack to the Sarum Missal and selecting from the old Calendar such names of Festivals as they thought proper to be inserted in the new one. As regards the days dedicated to our Lord, the Blessed Virgin Mary, and the Holy Apostles, little change was made. The only Festival of our Lord which they omitted was "The Feast of the Holy Saviour " [May 2-tth], a day which does not always occur in Sarum Calendars. Among the Festivals of the Blessed Virgin only that of the Assumption [August 15th] was left out. Of the days on which the Apostles and other Saints of the New Testament were com- memorated before the Reformation there were omitted, St. Paul [June 29tli], the Commemoration of St. Paul [June 30th], St. Peter's Chair [February 22nd], the Inven- tion of St. Stephen [August 3rd], and St. Michael of the Mount [October 16th]. The Minor Holydays were, however, greatly diminished in number, for out of one hundred and fifty-one which occur in the Sarum Calendars of Henry VIII. 's reign only foi'ty- eight were restored by the revisers of 1561. On what prin- ciple they went can only be judged by the result, which the following Table of our existing Calendar (which contains fifty- one Minor Holydays), will shew. It seems a singular omis- sion that the names of two of our greatest national saints, St. Aidan and St. Cuthbert, should have been overlooked both in 15G1 and in 1661. The omission of St. Patrick is almost as extraordinary ; and it might have been expected that St. Thomas of Canterbury's name would have been I restored when the bitterness of the Tudor times had passed away. The latter two names were always inserted in ordi- I nary Almanacs which were not bound up with the Prayer § Saints commemorated hy the Chzirch of England. The Holy Apostles, etc. The Blessed Virgin Mary. St. Michael and AU Angels. All Saints. St. John the Baptist. St. Peter. St. James the Great. St. John the Evangebst. St. Andrew. St. Philip. St. Thomas. St. Bartholomew. St. Matthew. St. James the Less. St. Simon Zelotes. St. Jude. St. Matthias. St. Paul. St. Barnabas. St. Mark. St. Luke. St. Stephen. The Holy Innocents. St. Mary Magdalen. St. Anne. M.artyT£ in the Age of Persecutions. St. Nicomede St. Dionysius the ) Areopagite ( St. Clement St. Perpetua St. Cecilia St. Fabian St. Agatha St. Lawrence St. Cyprian St. Valentine St. Prisca St. Margaret St. Lucian St. Faith St. Agnes St. Vincent St. Lucy St. Catharine St. Crispin St. Blasius 90 96 100 203 230 250 251 258 258 270 275 278 290 290 304 304 305 307 308 316 M.artyr3 and other Saints specially connected vdili England. St. George, M.... St. Alban, M. ... St. Nicolas St. Benedict St. David St. Machutus .... St. Gregory St. Augustine of Canterbury St. Etheldreda St. Chad St. Giles Venerable Bede St. Boniface St. Swithin St. Edmund, K. & M... St. Edward, K. & M.... St. Dunstan St. Alphege, M St. Edward, K. & Conf. St. Hugh St. Richard 290 303 326 543 544 560 604 604 670 673 725 735 755 862 870 978 988 1012 1163 1200 1253 French and other Saints not included among the preceding. St. Silvester St. Enurchus St. Hilary of Poictiers, Confessor St. Ambrose St. Martin St. Jerome vSt. Augustine St. Britius St. Remigius St. Leonard, Confessor St. Lambert 335 340 368 397 397 420 430 444 535 559 709 Book, and are also found in some Calendars of Queen Eliza- beth's time. At the revision of 1661 the only change made was the inser- tion of the names of St. Alban, the Venerable Bede, and St. Enurchus. These three names, together with the particular designations by which most of the Saints in the Calendar are now distinguished, are to be found in the Calendar pre- fixed to Bishop Cosin's Devotions : and as the first published edition of that work was printed in 1627, we may conclude that they were taken thence into the Book of Common Prayer at the Revision of 1061, as some of the Tables and Rules were. In Calendars of the Church of England not printed in the Prayer Book, but published by the Stationers' Company under the authority of the Archbishop of Canterbury,^ the following names are also to be found : St. Patrick, St. Thomas of Canterbury, and All Souls. King Charles the First was likewise included among the Martyrs in all English Calendars until the special Form of Prayer for the 30th of January was given up in 1859. It will be seen that the whole number of individual Saints commemorated is seventy-three. Of these, twenty-one are especially connected with our Blessed Lord ; twenty are Martyrs in the age of persecutions ; twenty-one are specially connected with our own Church ; and eleven are either great 1 Tliis authority continued to be given as late as 1S32. 9n 3lntroriuction to tfjc CalcnQar. 129 ami learned defenders of the Faith, like St. Hilary and St. Augustine, or Saints of France, wliose names were probably retained as a memorial of the ancient close connection between the Churches of France and England. The Calendar itself was not in any way altered by the Act of Parliament of 1752 for the alteration of the style, the present tables of the months being a fairly exact reprint of those in the Sealed Books. They are here given from the Act, but are inserted after the Tables and Eules as in the Scaled Books. This order was evidently adopted witli the object of making a definite Festival and Ferial division of this part of the Prayer Book, instead of confusing the two divisions together as in the Act ; and while the improved text of the latter has been adopted, it lias been tliought better to take the more convenient and more ecclesiastical arrangement (in this respect) of the former. In the " Comparative View " of each of the months, all the names in the Calendar of Bede, the Salisbury Use of 1514, and the Modern Roman, are represented ; but a selection only has been made from the Oriental Calendar, as the great majority of Eastern Saints are unknown to English readers, and their names would convey no information whatever. Those selected are chosen for the object of illustrating the points of similarity between the Calendars of East and West ; and they are taken from the Byzantine Calendar printed in Ne.\le's Introduction to the History of the Holy Eastern Church, vol. ii. p. 768. Some remarkable coincidences may be observed between it and tlie Calendar of Bede, which help to confirm the theory of a direct connection between England and the Oriental Church. In the Notes on the " Minor Holydays " great care has been taken to make them as complete as possible without occupy- ing too much space, and the reader's attention has been drawn to history rather than legend, except where the latter is neces- sary in order to understand the special popularity or icono- "raphy of any saint. The autliority for dedications of churches has been The Calendar of the AmjUcan Church Illustrated, J. H. Paekee, 1851, and nothing more than some approximation to the true numbers has been attempted. Those given will afford some idea as to the honour paid in England to different s.aints, especially in the middle ages, dedications since 1851 not being included. Eiglit Calendars have been selected for comparison: Sarum, l.iU, 1521, 1556: York and Hereford, Surtees Soc. edd.; Aberdeen, 1510; Roman, 1582, collated with a MS. circ. 1400 ; Paris, 154.3, printed by Grancolas : Monastic, 1738 ; Austin Canons', 1546. Cf)C CalcnQar toitb tbe Cable of ilesson.s. _. 1 .^ :i: 1 '" . t^ i M X M :S :s .« > > > *s • « i 1 :"":5 .S >'>■>■> .2 k'k'S'S •?.2 x"x X i :S :s :n.S > > « K K X X X X X X X '-S i>" 'S ^ xxxxx;i::iS,ip-i ;r; tJ CD > s .i'i X .« • ^s >^ i-l Ci! 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CO ■a a 5 M 9 •2 2 S •i§).s 9 1-5 §3 M !» ..J .*3 +3 4i CO +> 4^ O! CO CO CO CO CO CO CO *> _ coco ^ O «3 CO CO 4i g £ w •40 t 0^ 1 u Marcellus Antony. Prisca. Sebastian. Agues. Vincent i [- ^ .^ 4i .^ 4i 4J *i .♦J 4i *a 4J K ■n coco CO y: CO rj^mm tc Cl)C a^inor l^olgDags of 3lanuary. 1] Circumcision of our Loud.— [See notes on Gosp. Ep. and Coll.] Hepresenled — By a circle, or a dove holding a ring in its mouth. 6] Epiphany of our Lord. — [See notes on Gosp. Ep. and Coll.] Represented — By a star of Bethlehem ; by the three kings, or by three crowns. 8] LuciAN, Priest and Maettr.— This St. Lucian "of Beauvais " is not to be confounded Trith St. Lucian "of Antioch," priest and niartjT, born, like the Roman satirist of the same name, at Samosata, a forerunner of St. Jerome in Biblical criticism, and occurring in the Koman Martyrology on January 7th. The Sarum Calendar is the only mediieval English one which contains either of them ; tliere we find St. Lucian and his companions on January 8th, as in the Parisian. The Roman Calendar contains neither Lucian. The Roman Martyrology says that at Beauvais, in Gaul, the Sth is the day of the holy martyrs Lucian, a presbyter, Maximian, and Julian, of whom the two last were slain with the sword of the per- secutors ; but blessed Lucian, who had come into Gaul with St. Denys, not fearing openly to confess Christ, after much slaughter was beheailed. This was under Julian, the per- secuting Roman governor in Gaul, about a.d. 290. Little else is known of St. Lucian. It is said that he, St. Denys, and St. Quintin were three Roman missionaries who went to Beauvais, Paris, and Amiens respectively. [Fabian, January 20th.] For the legend wliich would take St. Lucian back to sub- apostolic times, see St. Denys, October 9th. In a calendar of the ninth century he is called " jiishop," in accordance with which is the present tradition at Beauvais. Vincent of Beauvais, how- ever [a.d. 1244], speaks of him as priest and martyr. His ap- pearance in the Sarum Calendar has, perhaps, arisen out of the connection between the ancient British and Gallican Churches. Calendars — Sarum, Paris. Chiirclies dedicated in his name — None. Represented — Consecrating on his own breast ; lying on potsherds in prison ; carrying his liead in his band. [>SVe October 9th.] 13] Hilary, Bishop and Confe.ssok. — Another French Saint, styled "of Poictiers," and not to be confounded with Hilary "of Aries," who has been thought by some to have drawn up the " Athanasian " Creed, and who died A.D. 449. He occurs in Sarum, York, and Hereford, as well as in the Roman Martyrology, on January 13th, but in the Roman Calendar ou the 14th, having been transferred on account of the Octave of the Epiphany. Quiguonez places him on the 31st; and some calendars, probably in reference to translations of his relics, on June 26th and November 1st. The particulars of his life are mostly to be gathered from his own writings. He was born at Poictiers, of heathen parents, and was con- verted and baptized in full age ; after wliich, aboxit a.d. 353, he was chosen Bishop of his native city. From the time of his ordination he lived apart from his wife. After tlie Arian Council at Milan [a.d. 355], which had condemned St. Athanasius, he wrote to the Emperor Constantius to remon- strate witli him for Iiis encouragement of heresy, but without success. Most of the Gallican Bishops, however, remained faithful. The rest held an Arian synod in Languedoc, where St. Hilary opposed them, refuting tlie Arian heresy. There- upon the Emperor banished him to Fhrygia in A.D. 356, and cruelly persecuted tlie Gallican clergy, but in A.D. 357 the Bishops wrote to assure St. Hilary of their fidelity. He also received a letter from his daughter Apra, whose touching story is related by Bishop Taylor in his IIoli/ Dying. In a.d. 358 he wrote his work On Si/nods, in which he commends the orthodoxy of the British as well as of the Gallican Bishops. Then also he wrote On the Trinity, against the Arians, as well as some hymus. In a.d. 360 he was allowed to return to his diocese, where he was received by the faithful with great joy. After a journey into Italy, where he held a public disputation concerning the Faith, to which he had been in- vited by the Emperor Valentinian, he returned to Poictiers, and there died [a.d. 36S]. The British Bisliops had been, in common with their Gallic neighbours, his devoted admirers, and liad looked to him for guidance against the Arians. Tlie Sarum Breviary says he so abhorred the enemies of the Catholic Faith that he would not even salute them, but he did, in fact, speak gently of them, hoping to win tliem back. " Hilary term " in the law courts used to begin on the 13tli, after the Christmas vacation, but it now e.fteuds from January 11th to January31st. Dean Boys quaintly remarks that "how- soever in the court of conscience there be some pleading every day, yet the godly make it Hilary term all the year round." Calendars — All except Aberdeen. Dedications of Churches — Three. Represented — On an island amongserpents ; with three books, or a triangle, pen, staff, or trumpet ; with a child, sometimes in a cradle, at his feet. IS] Prisca, Roman Virgin and Martyr. — Prisca was a young Roman lady who suffered either under Claudius I. in ^the first century, or, more probably, under Claudius II. about a.d. 270. Her " Acts " are not genuine, but there seems to be ground for believing that slie sufi'ered cruel tortures rather than sacrifice to idols, and that she was finally beheaded. It is said that an eagle defended her body from dogs until the Christians came and buried it. Some true tale of Christian faith and fortitude no doubt underlies the uncertain accounts that have come down to us respecting those details of her sufferings which are commemorated in works of art. [Sar. Ep. and Gosp. : Ecclus. li. 9-12. St. Matt. xiii. 44-52.] Calendars— All. Dedications of Ch iirches — None. Rejyresented — With an eagle near her dead body ; with one or more lions near her, a sword, or a palm, in her hand ; an idol falling. 20] Faisian, Bishop of Rome and Martyr. — In most calendars St. Fabian occur.i together with St. Sebastian the martyr, but they have no connection with each other beyond having the same "birthday. " Eusebius says that Fabian was made Bishop of Rome in consequence of a dove alighting on his head while the election was going on ; and that although lie was then comparatively little known, the supposed sign from heaven determined the unanunous choice of both clergy and people [a.d. 236]. The incident of the dove is related of St. Gregory the Great and of other saints, and is perhaps a symbolical expression of belief in the presence of the Holy Gliost. Having governed tlie Church fourteen years, during which he sent SS. Denys, Lucian, and Quintin into Gaul [see January Sth], St. Fabian suffered martyrdom under Decius A.D. 250, and according to an ancient Latin register was buried "in Callisti," i.e. in the Catacomb of Callistus, where his name is still to be seen with those of other early Bishops of Rome, thus : *ABIANOC EIII MP, Fabian, Bishop, Martnr. [Sar. Ep. and Gosp.: Heb. xi. 33-39. St. Luke vi. 17-23.] Calendars— AR. Dedications of Chnrches — One (with St. Sebastian). Represented — As a pope, with a dove, sword, or club ; kneel- ing at a block. 21] Agnes, Roman Virgin and Martyr. — All calendars have also " S. Aguetis ii." on the 28th, which, though called "Octa. Aguetis" in the Austin Canons' Calendar, is not, according to Baronius, an ordinary octave, but rather relates to an apparition of St. Agnes to her parents. She was born of Christian parents, and while yet at school was seen by a Roman youth, who sought her love. His pleadings and his offers of costly presents were alike unavailing, and he fell sick. The physicians finding that his disappointment was tlie cause of liis sickness, the case was reported to Sym- phronius the Prefect. He having tried in vain to induce Agnes to listen to the suit of the young man, said she should be a Vestal virgin, and had her dragged to the altar of Vesta, where instead of throwing on incense she made the sign of the Cross. Then she was exposed to public infamy, wliich, however, she escaped, only to be first put on a fire, and then beheaded. Such are the main points in her story as commonly accepted in very early times. St. Ambrose says tliat she preferred chastity to life ; St. .Jerome that she overcame both the cruelty of the tyrant and the tenderness of her age, and crowned the glory of chastity with that of martyrdom ; St. Augustine that her name means chaste in Greek and lamb in Latin. As in the case of St. Prisca and of many others, it is impossible to know how much of truth underlies the mass of legend that has grown around her story. It is said that while her parents were praying at her tomb, probably in the Catacombs, she appeared to them with a choir of holy virgins to comfort them, hence her "second feast" referred to above. A church in Rome, built over her sup- posed resting-place, has acquired a kind of distinction from the Pope's going there each year on St. Agnes' Day to bless the lambs whose fleeces are to be made into the palls sent to Archbishops, one of which appears in the arms of the See of Canterbury lying upon the archi-episcopal cross. St. Agnes is mentioned in the Nobis quoque in the Canon of the Mass. [Sar. Ep. and Gosp. : Ecclus. li. 1-8. St. Matt, xiii. 44-52.] Calendars — All. Cbe ^inor ^olgDags of 3!anuarp. 13: Dedications 0/ Clitirclies — Three (one with St. Aiiue). Rtpre.^ented — With a lamb or an angel by her ; with a lamb on a book ; in a fire ; angels covering her with their hair, or a garment ; a sword in her hand or in her throat ; a dagger ; a palm ; a short cross ; a dove bringing a ring to her as a "bride of Christ." 22] Vincent, Spanish Deacon and Martyr.— St. Vincent was bom at Saragossa, trained in the faith by Valerius, Bishop of that see, and by him, too, ordained deacon. The Bishop, having an impediment in his speech, gave himself to prayer and meditation, while Vincent under liis direction undertook public teaching. Datian, governor under Diocletian and JIaximian, was a fierce persecutor, and only too zealous in carrying out the imperial edict for the "Diocletian persecu- tion." Valerius and Vincent being brought before Datian in chains, he first tried the usual way of persuasion in order to induce them to sacrifice to tlie gods. They both stood firm ; and Valerius being unable to deliver a public address, Vincent made a noble profession of the faith in the name of both. Valerius was banished, but Vincent was put to the most horrible tortures. He was stretched on a rack, toiTi with liooks, beaten, put on an iron frame with sharp bars and a fire under, and laid on broken pots in a dungeon, while his feet were made fast in the stocks. Here he sang praises to God, and his jailer was converted. Datian chafed with rage, but now ordered him to be put to bed, either to recruit his strength for more tortures or to prevent his dying a martyr. But God took him. He departed in peace January 22, a.d. 304. The rage of the persecutor followed his dead body, which though thrown into the sea was at last obtained and privately buried by the Christians. When tlie persecutions were over, it was removed and laid with great honour under the altar of the principal church in Valencia. The "Acts" of St. Vincent are at least older than the time of St. Augustine, when they were read in the church of Hippo. His "passion" forms the subject of a hymn by Prudcutius, and of sermons, etc., by St. Augustine, St. Leo, and other early fathers. [Sar. Kp. and Gosp. : Ecclus. xiv. 20, and xv. 4-6. St. John xii. 24-26.] Calendars — All. Dedications of CJwrcJies — Four. Represented — As a deacon holding an iron hook, or a boat, or a palm ; his bowels torn by a hook ; burnt on a gi'idiron ; angels breaking his chains ; a wolf ; a crow or raven, some- times on a millstone. 25] CoNVER,5ioN OF St. Pacl. — [See notes on Gosp. Ep. and Coll.] Dedications ofCInircJies—Seventy-tv,o to St. Paul alone; with 8t. Peter, two hundred and thirty ; with the Blessed Virgin, one. Represented — St. Paul is represented with a sword and book, or with the three springs supposed to have gushed out at three places where his head fell upon the earth after decapi- tation. ,S0] Kino Charles's Maktyedom. — See "State Services" in Appendix. Dedications of Churches — Six. 134 Cbe CalcnQav toitf) tijc Catilc of Lcsson.s. d .- .^ — • x ai p u ■:; OT > . .^ c . .^ :d " QJ . a < Si o ^ M "S > > :5 .i >-^ >■ ;*■ .« X X '?. X 'rt .-• :^ .'i. >'> ^ •" is .- d '>; . .„• >' _x x ^^ '> . s > 1 o :s ..• ■?.d *x :« X X XXX • > > X S .£:'S'x'x > X X XXX X -S .J :s :3.- W '^ X X X X XXX 3^ jg X X X X XXX ^ ■? X "x'x . •-' c:;' ci :-• P c: 5 .«' coco V «))' >- i .-• . . . 0) -• X X X X -J £ 5;' • -:3 o <N & s ;s :5.^ > ? "> •S.S X •x'-a .S >••■: '>'? .2x x| s >< • FH 'x i o 1 o .-' > '> "> X d.S'x XXX X > X S;3'> x'x ji X X X X XXX N--^ =p'.2 .:s" x'S « X X XXX ij *^ XXX x^:a >; 'x'S i-l:::: « :nci _j '■ X .- X -• oi i-^ . 1 CI 'A V. 3 03^ CM vii. V. 18. viii. to '('. viii. 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O ^rr'^ ■*^ ^ -A 4-S -fS CC X 'JX'yfj mm m rH fl 1— I O Cm O 4) > O U a M o ca -^ o O ^ <=i rt a u Blase. Andrew Agatha. Dorothy Komiiak a 'o 1-7 a o 'o m r. 2 . o T3 a mm a < CO J5 H Q rt (oQ .2 b ^ ■^ P-lPl W4J -»i (MM 03 sc WSpq a ■d s . ■« mcc > 3 1-3 -^O^M'*lffl«Ot~COOO rt51«-*i-"5 50 PI M 3 a S m S w o <; > 4J a 4i +a ^ ,yi m !^ m m n m P5 u o -3 "a « S 4i 3 4^ COPhM E <) d . a <« 43 ■a 2 43 a cJTS to « 43 m 6 ;:3 3 1-5 -a •C a 1 "a > a </3 CO o: 4J S pa ta ■c a I 136 Cbe ^inor IpolgDaps of jfebruarg. •2] Pcitii'iCATioN OF JIary THE Blessed Virgix. — [Hee notes on Gosp. Ep. and Coll.] Represmted — At her purification, with a pair of turtle-doves. See March 25th. 3] Blasius, Bishop and Martyr. — St. Blaise was Bishop of Sebaste in Armenia, and suflered martyrdom in the persecu- tion of Licinius [a.d. 316], but we know scarcely anything about his life or death, his "Acts "being of late date and smaU authority. Some say he suffered in the Diocletian per- secution. The Roman Martyrology states that he was scourged, hanged on a post or tree, and torn with iron combs, then cast into a most foul prison, then into a lake, and finally beheaded in company with two boys and seven women. One of the alleged instruments of his martyrdom has led to his being esteemed as the patron of wool-combers, and as such he is still remendjered at Norwich, at Bradford in Yorkshire, and other places where hand-combing is or has been practised. The Council of O.xford [a.d. 1222] prohibited servile work on this day. [Sar. Ep. and Gosj). : Heb. v. 1-6. St. Matt. x. 26-32.] Calendars — All. Dedications of Churches — Three, and one with St. Mary. Represented— h.& a Bishop, with crosier and book, with wool-comb, or torch or taper ; a pig's head near him, allud- ing to a legend of his restoring a dead pig ; birds bringing him food. 5] Agatha, Sicilian Virgin and Martyr. — The story of St. Agatha or Agace is very like that of St. Agnes [January 21st]. She was a native of either Palermo or Catania, of a noble family, and consecrated to (iod from her earliest years. In the Decian persecution [a.d. 2.51], Quintianus the consul availed himself of the imperial edict to seize both her person and her estate. Being in the hands of her persecutors, she prayed, saying, "0 Jesu Christ, Lord of all. Thou seest my heart, Thou knowest all my desire, do Thou alone possess all that I am. I am Thy sheep, make me worthy to overcome the Evil One." After the most infamous assaults on her chastity, and the usual horrible tortures, she sweetly slept in Jesus. Her name occurs in the Nobis (jiioipie. [Sar. Ep. and Gosp.: Ecclus. li. 1-8. St. Matt. xiii. -1:4-52.] Calendars — All. Dedications of Churches — Three. Represented — Holding a breast cut off, in pincers ; a knife at her breast ; breasts in a dish, or on a book ; an eye in pincers ; a knife, or pincers, or hook in her hand ; on a funeral pile, or with a chafing-dish of burning coals near her. 14] St. Valentine, Bishop and Martyr. — We find a St. Valentine on this day in the Sarum, and hence in the Aberdeen and Reformed EugUsh Calendars, styled bishop and martyr ; in those of York, Hereford, and the Austin Canons, martyr only ; in the Roman and Monastic, presbyter and martyr. The Roman Martyrology mentions two Valentines on February 14th — a presbyter of Rome and a bishop of Teramo, both martyrs. The former assisted other martyrs, and was condemned by Claudius II. to be beaten with clubs and beheaded about a.d. 270. His name is celebrated in the Sacramentary of St. Gregory, and he is doubtless the person meant in all the calendars, " Bishop " in Sarum, etc., being a clerical error. Tlie name was so common in the later days of the empire that there were at least eight martyrs of the same name, as well as three found in the Catacombs with the palm branch and bottle of blood. The sending of "Valentines" is supposed to be a survival of a heathen custom observed on or about this day. [Sar. Ep. and Gosp.: Ecclus. xxxi. 8-11. St. Matt. xvi. 24-28.] Calendars — All. Dedications of Churches — None. Represented — As a priest with a sword. 24] St. Matthias, Apostle and Martyr. — [See notes on Gosp. Ep. and Coll.] Dedications of Churches — One only until modern times, Thorpe by Hadiscoe, Norfolk. Represented — With halbert. sword, or axe ; with a stone in Iiis hand. 138 Cf)C CalcnDar tuitt) the Catilc of les.sonis. C4 Ephes. Ivi. Phil. i. ii. iii. iv. Col. i. ii. :ri iv. 1 Thes. i. ii. iii. iv. V. iii. 1 Tim. i. ii. iii. iv. v. vi. 2 'J'iiii. i. ii. iii. iv. Titus i. ii. iii. 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S w ;i^ e 3 g 8t -a = s a CO . . ^ !z;!? ;z;;z;'l| 3 52223-: O CO LT rt* cc P4 ^ a; 'rt rt 'rt 'rt le *« 'rt 'rt "rt 'rt "rt "rt 'rt "rt "rt "rt """-'-'• 3 ,•■•■> Tit- COOTjiCCW — ocsoot-oo-^ ccJ-* wL'^tJIC^^ Mr-^ ■-*.— ti— <r-li— <»-<i— 4 P^ o "*■* &D<J ^ o -^ o *« tio-< -a c" ri <u ^ bD<I ,a o n3 « *+-t bo<] ^ o nS '-' W CO •* o ^ t^ Ci o ^ c-i cc ■^ _) ^ — < (71 iM CJ CI C-J C) CI CI CI CI CC CO [Bjaqoinij uapiog] '^ CO -- c: CO •2>. Sw c fl ' Sf-a' o'-' — •c S-^ tc C •• a> oi a « •=■§§ §•3 £5 .= ^c O > M gi*: S =•; OS"! |.sl m <^ » tS3 <a o Comparison of CalcnDars. •39 "S -2 ^ . p i -§ ^1 .11 -2 S PQ"| i S < aj s 3 <*.. o .2 o phylac i-ty Mi e. .nions. •-5 m o . rt •rl o 1 S ° m « a s H a ,'K *: ^^=^^« +3 - ^ -55 JC mH m a; -X H 'a g c3 g> d s ^ 1 ■% g B SB Pk > s t3 o OS u a • s J < 1 Thomas A elicitas. Felix. Frances. Forty Mart John of God, Gregory the Patrick. Gabriel, Arc Joseph. Cuthbert. Benedict. a o 1 u a 3 .ti ^i 4^ .ft, 2 . . 4J 43 4^ 43 +i a OiOi cc •Ji MM H (BCO 02 CC 02 CO CO 'o % U ^ > - c3 O ^ fA 'xi lO t3 w rt Q § •s i s b a 43 o i2 i' 1 5§ a 3 g ^ CCO! .2 <" ti CO M O! dm *5 4^ 02 02 o >•* ^C^eO-^mcDt>- Q0C5 O ^C-lCC-^OCDt-OOCSO'^C-lCCTfl^^'^JSr-^CO^ Q^ ^ Q ._, .-i rt ^ rt r-i r^ r-i ^ ^ C^ (N (71 C) Tl Tl Tl tTJ T< T) (TS t^J . o IS •H t> r» <D « ^ •- "o •H Q § 1 c c3 Q J5! 11 1 1^ ■a g 43 a P- a ^s 3 « OS3 ^ -^ +> -^ 4^ c o O MCC (» XflUl < ^ •s u r^ •A >> 2 C3 > •o t3 S M < 3 0) "o n 3 TJ • a o a o 1 !s •p'g & g> 5^ 5§ "3 14 j3 » . K a-a so g tfi oS CMH opq a -»4i 43 43 43 43 wm M 03 0202 cocc < 2 % "I* >■ g- >> PQ d < a 1 r •e*; ll g u t, CO ja o I CQ o ■a ^i 43 a S OJ 43 +i (Z!M a 3 1 140 Cf)e ^inor i^olgnaps of a^arcJ). 1] David, Akcubisuop of Men'Evia. — St. Dewi or David, patron of Wales, is styled Archbishop of Menevia from legendary accounts of him whicli were current in tlie earlier middle ages. The Welsh church of his time had no Arch- bishops. Vei-y Uttle is really known about his life, and his time has been put in the days of King Arthur. He appears to have taken part in the Synod of Llanddewi, and to have established a see at Mynyw or Menevia, now St. David's, which in its remote, barren, and rocky seclusion bears witness to tlie fact tliat the Celtic Bishops thought more of the eremitical than of the missionary life. He is said to have had, when dying, a vision of Christ, and to have expired with the praj-er, " Lord, take me up after Thee ! " Tlie true date of his death is probalily a.d. COl. [Sar. Ep. and Gosp. : Ecclus. xliv. 17, 20, 21-23; xlv. 6, 7, 15, 16. St. Matt. .XXV. U-23.] Calendars — Sarum, Hereford, Aberdeen. In York and Paris his place is occupied by St. Albinus or Aubin. Deilications of dinrches — Nine, and one with St. Mary. In Wales about thirty-three, chiefly in the diocese of St. David's. Bepreseiited — Preaching on a hill, a dove on his shoulder. 2] Cedde or Ch.-vd, Bishop of Lichfield.— St. Ceadda or Chad was one of four brothers — Cedd, Bishop of the East Saxons, himself, and two priests. They were probably Anglians by bii-th, and were certainly trained under St. Aidan at Lindisfarne, in the Celtic traditions. Chad became Abbot of Lastingham in Yorkshire ; and during the long absence of Wilfrid, when he went into France to be conse- crated for the Bishopric of Northumbria, was elected Bishop in his place, and consecrated by Wini, Bishop of Winchester, and two British, probal>ly Cornish, Bishops, about a.d. 665 or 666. As Bishop of York he was most exemplary. Wilfrid returning and finding the see occupied, retired and acted as Bishop in Jlercia and in Kent. When Theodore, Archbishop of Canterbury and Primate of all England, visited Nor- thumbria, ho found that for three years Chad had been ruHng the Church of York in a way which Bede calls "sublime," but from his strictly Eoman point of view he noted flaws in Chad's position. He had been " irregularly " consecrated to a see which was not vacant. Chad at once retired in the most meek and humble manner to his seclusion at Lastingham. But, a Bishop being wanted for Mercia, Theodore asked King Oswy to give them Chad, supplied what was supposed to be wanting in his consecration, and sent him to resume episcojial work as fifth Bishop of Lichfield. Here he fulfilled the duties of his office no less faithfully than he had done in Northumbria. Bede tells us much of that profound religious awe which in Chad, as in Bede himself and other early Teutonic Christians, was so characteristic of their peculiar type of piety. He had ever been meek, humble, and obedient ; he lived also in constant dread of the Divine judge- ments, though at the same time in " continual love and desire of the heavenly rewards." When his last illness came he foresaw his death seven days beforehand, and sent for the brethren who were in the minster to exhort them and ask their prayers. Having received his last Communion, he died March 2, A.D. 672, and was buried at Lichfield. [Sar. Ep. and Gosp. : Ecclus. xlv. 1-5. St. Mark xiii. 33-37.] Calendars — Sarum, York, Hereford, Aberdeen. Dedications of Churches — Thirty-one, all in the Midlands. Represented — As a Bishop ; sometimes with a church in liis hand. 7] Pekpetua, MAri;iT.VNi.\:s' Maettr.— St. Perpetua and St. Felicitas, the first a well-bom lady, the second a slave, and both married, suffered with three men in the persecution by Severus, and, according to St. Prosper Aquitanus, at Carthage. The mention of ilauritania in the Roman Jlartyrology and in our Calendar is in that case inaccurate, unless the martyrs had come from that district. Their most valuable and genuine "Acts " are quoted by Tertullian and St. Augustine, and were read in the churches of Africa. If compared with the rela- tions concerning some other early martyrs which may be seen at length in detailed " Lives," they strike the reader as con- sisting mainly of natural and \inadorned statements. St. Perpetua had an infant at her breast when she and her com- panions were apprehended, and had to bear the further trial of repeated piteous appeals from her aged father that she should sacrifice for the prosperity of the emperors and escape martyrdom. She and Felicitas, tlie latter being pregnant, were tossed by a wild cow, and then Perpetua was slowly butchered by a timid and unskilful executioner [March 7, a.d. 203]. Their names occur in a Roman calendar of A.D. 354, and in the Nohia quoque of the liiturgy. [Sar. Ep. and Gosp. : 1 Cor. Wi. 25-34. St. Matt. xxv. 1-13.] Calrmlars — All except York and Aberdeen. Dedications of Churches — None. Represented — With the -wild cow. 12] GEEf40I!Y THE GkEAT, BiSHOP OF RoME AXD CONFES- SOE. — St. Gregory, suruapied the Great, was born at Rome, of noble, wealthy, and religious parents, about a.d. 540. His early training is spoken of by John the Deacon, his biographer, as having been that of a saint among saints ; and that he had a liberal as well as a religious education appears from the statement of Gregory of Tours, his contemporary, that in grammai', rhetoric, and logic he was considered second to none in Rome, while, as befitted his high rank, he studied both civil and canon law. When a Uttle over thirty years of age he was appointed praetor of the city, and paced its streets in silk attire, sparkling gems, and the purple-striped trabea ; he was of ordinary stature and good figure, his face being "most becomingly prolonged, with a certain rotundity." But his heart was in the religious life, and after his father's death he founded and endowed six monasteries in Sicily, and one, dedicated to St. Andrew, on the site of his own house at Rome, where he himself became a monk at the age of thirty- five. Soon, however, he was obliged to reside at Constanti- nople as representative of the Pope, being first ordained one of tlie seven deacons of Rome. After some years he was able to return to his monastery, where he threw himself with great zeal into the religious life, corrected many real or sup- posed abuses, wi-ote theological treatises, and carried on correspondence with all parts of the Christian world. The well-known stoiy of the Yorkshire boys in the slave-market belongs to this period, and he actually set off on a mission to England, but was recalled b}' the Pope, and chosen to be abbot of his own monastery. In a.d. 590 he was elected Pope, and during his Pontificate he did much to- wards consolidating the patriarchal supremacy of Rome over all the Latin Churches ; carrying on the traditions which were ultimately made the basis of a still wider claim. In July a.d. 596 he resumed his plans for the con- version of England, sending St. Augustine [see May 26th] with forty companions, to whom, under God, we owe the conversion of our fathers in the southern parts of our land. Duriug the rest of his life Gregory gave himself much to study, and revised the Divine Offices, paying much attention to their music, whence we have the terms Oregorian sacra- mentaiy and chants. He also wrote many of the Church's hymns. In these latter days of his life he suffered much from gout, but retained his remarkable energy and mental jiower, personally superintending choir-practices in his song- school, writing important letters, etc., even during his last illness, from which he was released March 12, a.d. 604. His body was buried in St. Peter's Church, where it stiU rests under St. Andrew's altar. He is esteemed as one of the Four Doctors of the Western Church. [Sar. Ep. and Gosp. : Ecclus. xh-ii. 8-11. St. Matt. xxiv. 42-47.] Calendars — All. Dedications of Chvrches — Twenty-five, and one with St. Mary. Represented — As a Pope, with double or triple crown and book ; a dove at his ear ; an eagle before him ; chained to a rock ; Christ appearing to him as he says mass ; Christ and the Blessed Virgin appearing to him. IS] Edward, Kixg ofthe West Saxons.— This Edward was chosen, being only thirteen years old, to succeed his father Edgar a.d. 975, before which time the West Saxon kingdom had grown into that of the English generaUy. He appears to have been a good young king, and beloved by his people. After a four years' reign he was cruelly murdered, probably by the contrivance of his stepmother .(Elfthryth [Elfrida], whose son Ethelred was then elected king at the age of ten. The English Chronicles under the year 978 lament the crime without naming the criminal. "Here was Eadweard king slain at eventide at Corfes-gate, on xv. kal. Apr., and men buried him at Wa-rham without any kingly worship. Never was done worse deed among Englishmen than this since first they sought Britain. Men murdered him, but God honoured him. He was in life an earthly king, he is now after death a heavenly saint," etc. Florence of Worcester charges Elfrida with the crime, and the story gathers fresh details in the hands of each succeeding chronicler. jtJnong other things we are told that Elfrida beat the child Ethelred with wax candles because he wept for his brother, wherefore he hated the sight of wax candles for the rest of his life. The popular legend of Edward's being stabbed in the back is not found in the earliest accounts. The Sarum Breviary dwells much on his goodness, and he was popularly considered to have died a martyr. It may be noted that he is so called in Cf)C a^inor IboIgDaps of o^arcfj 141 the Saruni, but not in the Reformed Calendar. [Sar. Ep. and Gosp. : Ecclus. xxxi. 8-11. St. Luke xiv. 26-33.] Calendars — Sarum only. Dedications of Churches — Twenty-one, either to him or to St. Edward the Confessor ; that at Corfe Castle certainly- to the "ilartyr." Jiepresented— As a king, ivith dagger, falcon, or cup. 21] Benedict, Abbot. — St. Benedict, who restored monastic discipline in the West, and founded the great Benedictine Order, was born of a good family at Norcia, in Umbria, about A.D. 4S0. He was educated in the great public schools in Rome, but w.is so shocked at the licentiousness of his fellow- students that he secretly betook himself to a cavern at Subiaco at the age of fifteen, and lived there as a hermit for three years, being supplied with food by Romanus, a monk. When distracted by temptations he used to roll himself in the briers, to which Bishop Taylor refers in his Holy Lii'imj. Some of the shepherds of the wild district round about were induced by him to become monks, and he was himself persuaded to become Abbot of Vicobarro, near Subiaco, where, as a reformer of abuses, he became so unpopular with some of the inmates that they tried to poison him. After praying to God to forgive them, he returned to his cave, where he had many disciples. He organized twelve religious houses, each with a superior and twelve monks, a number having reference to Christ .and His twelve disciples. These were united in the Monastery of St. Scholastica, supposed to be the most ancient of the order. Benedict, hav- ing still many enemies, and being a man of peace, retired to Mount Cassino, where idolatrous rites still prevailed, and where stood an old temple of Apollo and a grove. He over- threw the temple and cut down the grove, founded two oratories on the site, and brought many to the faith of Christ. This was the beginning of the famous Monastery of Monte Cassino, where the present monastic system was organized, and whence proceeded the Benedictine Rule, Towards the close of Benedict's life his sister Scholastica came to reside near him, with a small community of religious women, and he used to visit her once a year. He died of a fever caught in visiting the poor. Feeling that his end was drawing near, he ordered his grave to be dug, and, supported by the brethren, contemplated it in silence for some time. Being then carried into the chapel, he there expired on the eve of Passion Sunday, March 21, .\.d. 543. [Sar. Ep. and Gosp. : Ecclus. xxxix. 5-9. St. Luke .\i. 33-36.] Calendars — All. Dedications of Churches — Sixteen, unless any be dedicated to St. Benedict Biscop. Represented — As a Benedictine monk ; with devils ; roll- ing in thorns ; thorns near him ; in a cave, food let down to him by a monk ; a cup on a book ; a cup breakin" and spilling liquor ; a cup with serpents on a book ; a raven at his feet, or "with a loaf in its bill ; a stick in his hand, the raven on it ; a sprinkler ; a pitcher ; a ball of tire ; a book with the beginning of his Rule, Av.scvlt.\ FiLi Verba Magistki. 25] Annunciation of Blessed Virgin JIaky.— [.^e notes on Gosp. Ep. and Coll.] Dedications of Churches — About two thousand one hundi'ed and twenty, and one hundred and two with other saints. Represented — At her annunciation, praying or reading, the angel appearing to her with A ve Maria, etc. , on a scroll, and between or near them a lily in a pot, generally with three flowers, to remind us that before, in, and after her motherhood she remained a pure virgin. Tliis is her chief emblem. Often she is represented as a queen, with the Infant Christ in her arms ; sometimes as "Our Lady of Pitj'," a sorrowing mother, with the dead Christ on her knees ; sometimes as the "Mater Dolorosa," weeping, and with a sword passing through her heart [St. Luke ii. 35]. She is generally represented with a blue outer robe over a red under garment. 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In §g n £ fci s -t-* ^2 c^ K IJ H? a J<J -< P5 Ah < u d I— ( o © o 0) 03 ft o O s •c .2 C g 3 o ee i- QJ c8 o ^ 3 « 2> ti '§>» a -3 S ^ is-^ J WH ji CC mXfl 3 o a « <lS m S S -e •a < •g S-S 153 CZJ -*i ^ +JOO 02 c/j a; cc- OS s a •£3 3 O o :s «ci«-*intti t^co OJ O — O) cc -* I s t2 . W C3 5 P3 a C8 I S S •l-§ ^ a ff ^ ;^ ^ ^ i S !> *i -(d +» 02 02 ^yj 144 Cbe ^inor Ii)olj)Dap.5 of 3pril. 3] Richard, Bishop of Chichester. — Richard de la Wych, of the wyche or salt spring, is said to have been born at Droit- wich, where his parents had an estate to which he was heir. Early in his life, and in the former half of the thirteenth century, he joined the new Order of the Dominicans, which was then attracting the most ardent and energetic minds in Western Europe. Having been educated at Oxford, Paris, and Bologna, he became public reader in Canon Law at tlie last place, and on his return Chancellor first of Edmund, Arch- bishop of Canterbury [St. Edmund], and then of the Uni- versity of Oxford. The see of Chichester falling vacant, the canons, in order to curry favour with Henry III. , as was said, elected a chaplain of his, Robert Passelewe. But tlie Pope set aside this election ostensibly on account of Passelewe 's want of learning, and himself consecrated lUchard to the see during the Council of Lyons in l'2-lo. Heury seized the revenues, and for two years the Bishop had to depend on other sources of maintenance ; but at last the King restored them, having been threatened with exconnnunicatiou by the Pope. When Richard was estaljlished in his see he amply justified the papal choice, affording iu his life and conversation a pattern of episcopal virtues. In preaching, the strong point of the Dominican Order, and in visiting, he was indefatigable. He died April 3, 12.53, at Dover, wliere he had rested while preaching the Crusade along the coast. His canonization was procured by the Dominicans in 1261, and in 1276 his relics were translated from their first resting-place in Chichester Cathedral to the shrine in which they remained until the Reformation. [Sar. Ep. and Gosp. : Ecclus. xliv. 17, 20-2.3, and xlv. 6, 7, 15, 16. St. John xv. 1-7.] Calendars — Sarum, Hereford. Dedications of CImrches — One only, Aberford, in Yorkshire. Represented — With a chalice at his feet, or kneeling with chalice before him, alluding to a legend that he fell with the chalice without spilling its contents. 4] St. Ambrose, Bisuop of Milan. — He was born about A. D. 340, in Gaul, where his father held the office of Pnetoriau Prefect. It is said that while he was a child a swarm of bees flew about his cradle, some settling on his mouth, which, as in the case of Plato, was thouglit to be a sign of future eloquence. He was educated at Rome, where he excelled in Greek and Civil Law, and was appointed Governor of Liguria. He also practised as an advocate ; and displayed so much wisdom and judgement in this capacity during a contest between the orthodox and the Arians, relative to an appoint- ment to the see of Milan, that although not yet baptized, he was strongly pressed and urged by general acclamation to take the office himself. He i-eluctantly consented, and, after baptism, was ordained and consecrated, December 7, A.D. 374. Having now embraced Christianity with his whole heart, and made over to the Cliurch of Milan all his estates, he thoroughly devoted himself to his new duties. He had constant difficulties from the prevalecce of the Arian and Apollinariau heresies, and wrote many theological treatises, both controversial and devotional. Ho is spoken of by St. Augustine iu his Confessions with the most affectionate reverence, as having been greatly instrumental in his con- version. For the tradition about the Te Detim, see under Aug. 28. The saying, "When I am at Rome, I do as they do at Rome," is attributed to St. Andirose, who thus replied to St. Augustine about the different modes of observing Saturday at Rome and Milan, it being then customary to fast on Saturday at the former but not at the latter place. On all matters of principle, however, he was immoveable. ^Vhen the Arian Empress Justina sent to ask him for the use of a church out- side the city for herself and the Arians [a.d. 385], Ambrose rephed that he could never give up the temple of God. After some days' struggle he carried his point, and the following year the same contention was renewed, with the same result. It is well known too how he excommunicated the Emperor Theodosius for a cruel abuse of power, and shut tlie Church of Milan against him, exhorting him with such effect that he became a true penitent. Like St. Gregory, he composed some beautiful hymns, and, like him also, i:)aid great attention to church music and to the construction of the Liturgy and Offices. Hence the "Ambrosian rite," not yet wholly abolished at Milan, has a very distinct character of its own. He is reckoned as one of the four doctors of the AVestern Church. A few daj'S before his last sickness he dictated an exposition of the 43rd [our 44th] Psalm, which he had to leave unfinished, as it has come down to us, nothing being said on the last two verses. After a long illness he died about midnight before Easter Eve, April 4, a.d. 397, aged about fifty-seven years, and his body still rests at Milan under the high altar of the church dedicated to him. [Sar. Ep. and Gosp.: Ecclus. xlvii. 8-11. St. Matt. xxiv. 42-47.] Calendars — All. In the Roman and Monastic Calendars, however, as in the Eastern Church, his feast is on December 7th, the day of his ordination. Dedications of Cli iirches — One, Ombersley, in Worcestershire. Represented — With scourge, or beehive ; repelling the Emperor. 19] Alphege, Archbishop of Canterbury. — .Elfheah, or Alphege, was a W^est Saxon of noble birth, who early in life left his paternal estate and his widowed mother to become a monk. Like many persons of high lineage, he was soon placed at the head of a monastery, and it is supposed that he was Abbot of Bath. By special favour of Dunstan he was made Bishop of Winchester A.D. 984, being only just thirty years old ; and after presiding over that see for twenty-two years, he was translated to Canterbury. Soon after this he was taken captive by the Danes, and at first promised them a ransom, being kept in their ships in the Thames, near Greenwich, until it should be paid. On the Saturday after Easter, April 19, A.D. 1012, the Danes were holding drunken festival, and called on Alphege for the ransom ; but he refused to have anything given for his life, and told them as he had sinned in promising, they might deal with him as they would. So they dragged him to their busting or assembly. Earl Thurkill, a Christian Dane, offered gold and silver, all that he had, save only his ship, to save the good man's life. But they pelted the Archbishop with stones, logs of wood, and the bones left from their feast, until one Thrim, a recent convert, clave his head with his axe out of sheer pity. And, says the chronicle, "his holy blood on the earth fell, his holy soul he to God's kingdom sent." The body, probably through Thur- kill's influence, was allowed to be taken to London with all honour ; it was buried in St. Paul's Aliuster, and afterwards translated to Canterbury by King Canute. Lanfraue di.sputed the claim made for Alphege to the title of martyr, but Anselm defended it on the ground that he died for Christian justice and charity, refusing to sanction the plundering of his people to save his own life. In the Sarum Calendar he is called martyr, but not in ours, as in the case of St. Edward, March 18th. [Sar. Ep. and Gosp.: Heb. xiii. 9-16. St. John xv. 1-7.] Calendars — Sarum, Aberdeen. Dedications of Churches — Five, one being the parish church of Greenwich, on the supposed site of the murder ; another is iu London. Represented — With stones in his chasuble ; a battle-axe iu his hand. 23] St. George, Martyr. — His name is in the Sacramentary of St. Gregory, with Collects for his day. But his "Acts" are certainly apocryphal, as is the story of "St. George and the Dragon, " contained in the Golden Legend, accepted by the uncritical clerks of the middle ages, and inserted in Breviaries, from which it was removed by Clement VII., 1523-34, when St. George was simply acknowledged as a martyr, reigning with Christ. Indeed, a MS. Roman Breviary of much earlier date contains a single lection, apparently from a martyrology, in which it is said that if his "Acts " be apoc- ryphal, yet he was an illustrious martyr. It is impossible here even to refer to the various versions of his story, which maj' be seen in Baring-Gould's Life. Suffice it to say that the St. George who was recognized by St. Gregory was probably a martyr mentioned by Eusebius, without giving his name, as having pulled down and torn into shreds a decree of Diocletian against the Church iu Nicomedia ; and that he is by no means to be identified, as he is by Gibbon and Dean Stanley, with the Arian prelate George of Cappadocia, who died some forty- two years after a church had been dedicated to "St. George the Martyr," by Constantine the Great, in Constantinople. The Sarum Breviary of 1556 says he was of Cappadocia (as was generally supposed), and that he was martyred under Datian, but does not mention the Dragon story, on which St. George's great popularity in the middle ages mainly depended, though it doubtless arose out of some allegorical or symbolical repre- sentation. He was also honoured as having appeared against tlie Saracens at the head of a numerous army, carrying a red cross banner, whence he was regarded as the champion of Christendom, Our Lady's Knight, and the Patron of England. He is sometimes called "St. George of Lydda," from the place of his burial, according to some accounts. The Greek Church honours him with the titles of "Great Martyr" and "Trophy-bearer." [Sar. Ep. and Gosp.: St. James i. 2-12. St. John XV. 1-7.] Calendars — All. C&e ^inor i^olptiags of 3pril. 145 Dedications of Churches— One hundred and sixty-two, and four with other saints. Represented— As an armed knight, standing or on horseback, fighting a dragon with a spear ; a cross on his armour and shield. 25] St. Mark, Evangelist and Martyr.— [fe notes on Gosp. Ep. and Coll.] Dedications of Churches — Thirteen. 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Philip and James, Apostles and Marttks. — [See notes oa Gosp. Ep. and Coll.] Dedications of Churches— Yonv ancient ones with the joint dedication ; one to St. Philip and All Saints ; about three hundred and fifty to one or other St. James, most of these, how- ever, are probably to St. James the Greater ; not one is known to be to St. James the Less alone. Eepresented — St. Pliilip, holding a basket with or without bread visible ; two or three loaves ; a tall cross. St. James the Less, with a fuller's club. 3] Invention of the Cko.ss. — This day, sometimes called St. Helen's or EUinmas Day, commemorates tlie supposed finding of the Cross on which our Lord sufl'ered by the Empress Helena, about a.d. 326. But the date and details are involved in great obscurity. St. Cyril of Jerusalem speaks of the true wood being seen in his time [circa 350]. In 351 be speaks of its having been found in Jerusalem in the time of C'onstantine tlie Great. St. Ambrose [a.d. 395] relates its discovery by Helena, the motlier of C'onstantine, while digging on Golgotha, and saj's that it was known from the thieves' crosses by the title. St. Chrysostom about the same time gives similivr testimony, but does not mention Helena. Eufiuus, however, also about the same time, says that Helena liad to dig among the ruins of a temple of Venus, and that the title being separ.ate, the true cross was identified by the miraculous healing of a sick person who was laid on it. As we get later the story runs into more and more minuteness of detail, and at last developes into a romance. Eusebius mentions Helena's journey into Palestine, but says not a word aljout the cross. According, however, to the generally received account, the Empress lodged the main part of the cross in the church which she and her son built in Jerusalem, sending other portions to Constautinople and Rome. To Rome also she sent the title, where part of it is still preserved. About twenty-five nails are shewn in dilferent places. The Eastern commemoration is that of " the appearance of the Sign of the Cross" [the Labaruin] to Constantine. [Sar. Ep. andGosp. : Gal. V. 1012, and vi. 12-14. St. John iii. 1-15.] [See Sep. teniber 14th.] Calendars — AH. Dedications 0/ Churches — Possibly one, Dalling, in Norfolk. 6] St. John Evangelist ante Port. Lat. — This festival commemorates the miraculous deliverance of St. John when, having been apprehended at Ephesus, he was carried to Rome and placed in a caldron of boiling oil before the Latin Gate after previous scourging. His remaining safe and sound was attributed to magic. TertuUian is the first to mention this miracle, and it rests mainly on his authority. St. John was afterwards banished to Patmos, where he had tlie visions recorded in the Apocalypse. The legend of the poisoned cup, of which he is said to have drunk unhurt, rests on no good authority, and has probably arisen out of representations of tlie Apostle holding a symbolical cup of suffering, in allusion to our Lord's words, "Can ye drink of the cup that I drink of ? " etc. In St. Augustine's time there was a tradition that St. John was not dead, but sleeping alive in his grave at Ephesus, and would so remain till Christ came. [See St. John x.xi. 23.] There has been a church at Rome on the spot where the miracle of the boiling oil is believed to have occurred ever since the time of the first Christian emperors. The day is kept as a great festival at St. .John's College, Cambridge, and at St. John's, Hurstpierpoint. [Sar. Ep. and Gosp.: Ecclus. xv. 1-6. St. John xxi. 19-24.] Calendars — All. Dedications of Churches — About two hundred and forty. 19] DpNSTAN, AkcHEISHOP of C'ANTERBnRT. — "Of whom," says Bishop Godwyn, "I know not how to write, that which is delivered of him is so infinite." He was born in Somerset, of noble parents, and was educated in Glastonbury Abbey. Thence, through the introduction of his uncle Athelm, Arch- bishop of Canterbury, he passed into the household of King Athelstan, and thence into that of Alphege the Bald, Bishop of Winchester, who persuaded him during an illness to take monastic vows. He accordingly became a monk at Glaston- bury, the great Benedictine house in which he had been educated, and which now obtained with him all his paternal estate. Soon he became Abbot, and through the reigns of Edmund and Edred was a leading man "in Church and State. At the coronation of Edwy in 955 he boldly rebuked the King for alleged profligacy ; and partly this, partly his favouring the cause of the monks against the secular clergy, led to his being banished in 956, when he retired to the Abbey of St. Peter in Ghent, while in England monks were per- secuted and abbeys devastated in all directions. In 957 Edgar was chosen by the Mercians as their Under-king, and Dunstan was recalled. Edwy dying in 958, Edgar held the sceptre of the whole kingdom, and about that tune Dunstan was made Bishop of Worcester and of London together, from which sees he was translated to the primacy in 960. As Archbishop, his great object was to promote monasticism, and to compel the married secular clergy to put away their wives and live as celibates, believing as he did that thus he should best raise their spiritual tone and general character, which no doubt were often lamentably low. In short, he was an earnest and severe reformeraccording to the light that he had. He went about preaching and instructing the people in the churches of his diocese, and sometimes retired to Glastonbury for rest and spiritual recreation. He had early become an able craftsman in various ecclesiastical arts as well as a skilful musician. A^'hen Edgar died in 975 he favoured the election of Edward ["St. Edward," March ISth], and during the reign of the child-king Ethelred, which followed the murder of Edward, he was as Jehoiada the high priest who watched over King Joash. He was indeed, though not strictly speaking a saint, yet a truly great and good man ; and his name, though known to too many only in connection with a grotesque legend, ouglit rather to be had in remembrance as that of one of our noblest English prelates. Having preached thrice at Canter- bury on Ascension Day, A.D. 988, he died on the Saturday following, and was buried in his own Cathedral. [Sar. Ep. and Gosp.: Ecclus. xliv. 17-20, 21-23; xlv. 6, 7, 15, 16. St. Matt. XXV. 14-23. During Easter-tide, St. John xv. 1-7.] Calendars — Sarum, York, Hereford. Dedications of Churches — Eighteen. Represented — .Seizing the devil with pincers ; a dove, or angels, near him ; playing on a harp. 2(!] Augustine, first Archbishop of Canterbuet. — Nothing is known of him untO we find him " Proepositus " of St. Gregory's Monastery of St. Andrew in Rome [March 12th], when in a.d. 596 he was selected by Gregory to conduct the mission to England. The way had been prepared by the marriage of Ethelbert King of Kent with the Prankish princess Bertha, and by the supremacy of Kent among English kingdoms at that time. At the bidding of Gregorj', who had long watched for and now saw his opportunity, Augustine set off from Rome with several others of his house, obedient and hopeful. But having travelled as far as into Provence, they became faint-hearted, and would have returned. So, staying probably in the Monastery of Lerins, they sent back Augustine to ask that they might be excused from so perilous, toilsome, and uncertain au enterprise. Gregory, however, well knew how best to "uphold the feeble knees ;" and on July 23, 596, sent Augustine back to them with a kind and encouraging letter, writing also letters on their l>ehalf to bishops and kings whom they might see on their way. They wintered in Gaul, and, soon after Easter in 597, crossed the Channel and landed at Ebbsfleet, in Kent. Augustine and Ethelbert, after interchanging messages, had a meeting in the open air. The King and his thanes took their seats, and saw some forty men approaching, with a silver cross upborne before them, and a painted and gilt representation of our Lord, such as miglit have been seen before in the household of Bertha. They also chanted litanies as they \\'alked, which, though in an unknown tongue, may well have had a striking effect. The King bade the strangers sit down, and a conference was carried on through a Gallic interpreter. He then not only allowed them freely to preach among his people, but invited them to follow him to Canterbury, where he assigned to them a dwelling. There they taught both by precept and by example ; they sang the Psalms, prayed, celebrated, preached, baptized, and in the course of the summer Ethelbert himself believed and was baptized. His example told upon his subjects, and though none were compelled, many became Christians. The next step for Augustine was to obtain episcopal consecration, and for this purpose he went to Aries, and was consecrated by the Archbishop Virgilius and other Prankish prelates, November 16, a.d. 597. On his return he found a multitude of new converts ; and, being established as Bishop, he received from the King a gi'ant of his own palace and a general licence to restore paganized British churches. The following year he sent to have the mission recruited from Rome, and addressed a number of questions to Gregory ; but for some reason Gregory did not find the men or answer the questions till June, A.D. 601, when he sent four men, full answers to the questions, sacred vessels, church furniture, and vestments, including the pall for the new Archbishop. By Gregory's advice Augustine now sought to form relations with the Cfjc ^inor IDolgDaps of Q9aj?. 149 British Bishops yet remaining in the West, and they were induced to meet him at a trysting-tree near the Severn, called in Bede's time "Augustine's Oak." The Paschal question, the mode of baptism, and the form of the tonsure were dis- cussed at great length, and a second conference was held, but both failed utterly in their object. Augustine returned in bitter disappointment and, in seeming despair of working with the British Bishops, established the Roman liturgy with com- paratively little alteration, though Gregory had advised him to be eclectic as to liturgical practices and forms. Mellitus and Justus, two of the four missionaries who had last cijme from Rome, were his sutTragans at London and Rochester. The date of his death is somewhat uncertain ; it was in 604 or 605. Shortly before he died he consecrated his fellow- labourer Laurence to be his successor, an unusual step, for which he doubtless had good reason. His body received temporary burial, and eight years later was deposited in the north transept of the now destroyed Abbey Church of SS. Peter and Paul, which he had founded, which is generally known by his name, and where now " St. Augustine's College " trains missionaries, who carry to heathen lands that same Gospel which Augustine brought to us. [Sar. Ep. and Gosp. : Ecolus. xlvii. 8-11. St. Luke x. 1-7. During Easter-tide, St. John XV. 1-7.] Calendars — Sarum, York, Hereford, Aberdeen, Monastic. Dedications of Churches — T«enty-nine, unless some of them be dedicated to St. Augustine of Hippo [August 2Sth]. Represented — As an Archbishop. 27] Ve.ver.ible Bede, Priest. — In the earliest known Calendars of the Church of England Bede is commemorated on May 26th, with St. Augustine. In a calendar in the Chapter Library at Durham, belonging to the early part of the twelfth century, the memorial of May 26th is, "Sci Augustini Archiepi & Bede co." So also in a Saxon codex [circa 1031] in the British Museum [Vitell. E. xviij.] and in an Exeter calendar, temp. Hen. II. [Harl. MS. 843.] In the Kal. Salamense, written about 1000, there is "vij. kal. Junii, Depositio Augustini Confessoris, Beda; Presoyteri." Mabillon notices at the end of an ancient hymn, " vj. id. Maii uatalis S'ci Bedse Presbyteri, " whicli he supposes to be the day of his trans- lation. In a Durham calendar of the fourteenth century [Harl. MS. 1804], May 27th, is entered " Comm. Bede." Although not in the ordinary .Salisbury Calendars, the Saint is commemo- rated on this day in the " Enchiridion ad Uaum Sarum, 1530." We know very little of the quiet and uneventful life of the Venerable Bajila or Bede except from the bn'ef autobiography at the end of his Eeclesiastieal Historij. He was born A. D. 672 or 673 on the domain given by Ecgfrith for Wearmouth Abbey [begun A. D. 674]. At seven years old he was put under the care of Benedict Biscop, the Abbot of Wearmouth. He goes on to say : " I have passed all my life since then in the same monastery, and have given my whole attention to study- ing of the Scriptures, and in the intervals of my observance of the monastic discipline and of the daily occupation of clianting in the Church, I have always found interest in either learning, teaching, or writing." He was taught by Trumberht, and probably also by John the Archchanter, whom Benedict brought from Rome about A. D. 677. "In my 19th year," he saj's, "I was ordained deacon, and priest in my 30tli, both at the hands of the most reverend Bishop John [' St. John of Beverley '], and at the bidding of Abbot Ceolfrith. From the time that I was ordained priest till now, when I am 58 years old, I have occupied myself with writing commentaries on the Holy Scriptures to suit my own needs and those of my brethren, gathered from the works of the venerable fathers, and either briefly given or as a para- jArastic interpretation of the sense." But he also wrote treatises on astronomy, meteorology, physics, music, philoso- phy, grammar, rhetoric, arithmetic, and medicine, as well as the Lives of St. Cuthbert and others. His most important work, however, was his Ecclesiastical History. Nearly all that we really know of the century and a half of English history which dates from the landing of St. Augustine, we know from him. He was the first English scholar, theologian, and historian, and, moreover, a statesman, as a letter written by him to Archbishop, then Bishoj), Egbert clearly proves. At some time after the foundation of Jarrow in A. D. 682 he went thither, and there he died on the Eve of the Ascension, May 25, A.D. 735, and was buried in the Abbey Church of SS. Peter and Paul. A letter from one Cuthbert to Cuthwin, a brother monk, gives an affecting account, which cannot be abridged, and is too long to be inserted here, of the last hours of their old master. [See Sunday after Ascension.] Alcuin relates a Ijeautiful anecdote of him in a letter to the monks of Jarrow. " There can be no doubt," he says, " that the holy places are frequented by the visits of angels. It is related that Baeda, our master and your blessed patron, used to say, ' I well know that angels visit the congregations of brethren at the canonical hours. What if they should not find me there among my brethren ? Will they not say. Where is Bada ? Why comes he not with his brethren to the prescribed prayers ? ' " His bones were said to have been removed to Durham Cathedral in A.D. 1020 ; and a plain tomb in the Galilee, where the .shrine formerly stood, bears the well-known leonine verse, " Hac sunt in fossa Bo'dfe Venerabilis ossa," in modern letters. There are three different legends professing to account for the title of " Venerable," which seems to have been assigned to Bjeda about the ninth century. Calendars — York on 26th ; Monastic, 27th ; Roman Martyro- logy, 27th, as his " depositio " or burial. Dedications of Churches— ^one. Represented — As a monk. 29] See " State Services " in Appendix. 30] This day is often mentioned as "St. Andrew's Day in May," and " The Day of the Translation of St. Andrew ; " and is so called in several places in the churchwardens' account- book of St. Andrew Hubbard. Eastcheap, London, which were written about A.u. 1465. i=;o €l)t Calcnoar tottb tfjc Cable of iLcssons. d d X .«• -' »; >• o 55 ^ M 1— 1 ;2i >t'^ '> X x'x % 'x >-?| :=;3 i > i a > .'? > . X :n .:='.£'? :=' .3 CQ U :3 X J > X X X X X .-: > CD i-l W ^ >'?.2'x'R > X X X X X X X X X X X X X X X X X X XXX jJ^.S '>"> X ti o — • <1 5 a; PL, o 1 S ;2.5 >• '>■?■?. 2 X 'x 'x :3 > 'x'x X '? X 0) >■>■? 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S 03^ Cnpa 3 13 S 313 13 a .ill ill C3 CO CO CO S.2 CO CO .w CO OS CO a <" .2 rt o fcj r* 4i03 03 03 CO CO pa o ri Pm ,— .2 g a2 <=■ ■ ■ ■■^^ .*^ ■« +* 1,2 CO CO 02(2; g! a .a 03 00 .«• CO o " 03 030 p-( 13 13 r3 a "S H j: r: -a 1; r: t- n >» s & t3 a t3 «.l I -SI'S '^ t- 2 (U S 03 -a t^^ 03 H ON r2 '^ pa M, (2; Vi . » fl.2 ^03^2 COCO H a; 03 coco 5| 43 ^ a -9 n a -a o H5 I,- (^ a2 ° ootcz; ■3 c3 Ph 13 fl tS a .a o 1-5 CO CO 4,3 CO p:a «co o*^^ CO coo a §■ SS nes and Blast and Marcelli se and Protha Ed* ? 1 1 P< •.s 1 a ■g >-5 c3 p- a ■3 c3 a 1 a 03 = 1 n > Dioge Mark Gerva s a s 1 Jl s. .«j *S uizr.-r. -*i 03 43(73 CO cc cocooj CO CO 03 COM 152 €-bt ^inor iDoIpDaps of 3une. I] NicoMEDE, Roman Pkiest [?] and Martyr.— His name is found in the Sacramentary of St. Gregory on September 15th, and in the most ancient Calendars. But no reliance can be placed on the contradictory accounts of the particulars of his martyrdom. According to one of these, found only in the fabulous "Acts" of SS. Nereus and Achilles, he was Hogged to death with leaded whips a.d. SI, his body being thrown into the Tiber, rescued by his deacon, and buried in the catacomb that bears bis name. According to another account, equally untrustworthy, he was drawn over iron spikes, flung into a furnace, and flogged as above described, about a.d. 285. [Sar. Ep. and Gosp. : Ecclus. xiv. 20, and xv. 3-6. St. Matt. xvi. 24-28. During Easter-tide, St. John xv. 1-7.] Calendars— SuTum, York, Aberdeen, Paris, and Austin Canons. On September 15th, the supposed day of his martyr- dom, Roman, Monastic, and Hereford. Dedications of Churches — None. Represented— "With spiked club or leaded whip. 5] Boniface, Bishop of Mentz and Martyr. — Winfrith, afterwards named Boniface, was born about A.D. 680, at Crediton, in Devonshire. He early shewed great promise, and was intended by his parents for a secular career. But a visit of some monks to his father's house set liim longing to em- brace the religious life ; and liis fatlier, though much opposed to such a step, sent him at seven years old to a monastic school at Exeter, whence he proceeded to Nutescelle, in Hampshire. Here he made sucli progress that he was appointed to teach others, and was ordained priest at thirty years of age. The adventurous mission of the Englishman Willibrord among the heathen Frisians was then much talked of in English monasteries, and Winfrith longed to join the noble band beyond the sea. In A.D. 716 he crossed over for that purpose, but he met with such opposition that he was obliged to return, whereupon he ■was made Abbot of Nutescelle much against his will. In two years' time he obtained a release, and in a.d. 719 went to Rome, whence he was sent by Gregoi'y II. into Germany, where he had great success, as also in Friesland, Hesse, and Saxony, after which the Pope consecrated him missionary Bishop. Returning to his mission, he had to encounter not only utter Paganism, but a mid mixture of Paganism and Christianity. There was a venerable oak at Fritzlar, hallowed for ages to Thor the Thunderer ; and Boniface, attended by his clergy, went forth and felled this tree, building out of its wood a chapel to St. Peter. He also founded many churches and a monastery, visited Rome twice again, and procured many missionaries from England. Having long laboured with great zeal and success, and obtained the titles of Archbishop and Primate of all Germany, he was at last attacked by a party of heathen ruffians, who feU upon him and several of his converts. The Archbishop, seeing that his hour was come, took a book of the Gospels and made it a pillow for his head, stretcliing forth liis neck to receive the blow of one who beheaded him with a sword [June 5, a.d. 755]. Several of his letters and sermons are extant. [Sar. Ep. and Gosp. : 1 Cor. iv. 9-14. St. Matt. X. 23-26. During Easter-tide, St. John xv. 5-7.] Calendars — All except Roman, Paris, and Hereford. Dedications of Churches— Two. liepresented— With book pierced with sword ; a club ; a scourge. II] St. Barnabas, Apostle and Martyb. — [See notes on Gosp. Ep. and Coll.] Dedications of Churches — Six. Represented — With St. Matthew's Gospel in his hand, aa it was a tradition (most improbable) that he carried about with him one written by the Evangelist's own hand ; with a staff, or a stone, or stones. 17] St. Alean, Martyr. ^During the persecution of Dio- cletian and Maximian, which began a.d. 303, according to Gildas and Bada, though the English Chronicles date the martyrdom in a.d. 283, Alban, a Romano-British Pagan, sheltered a Christian cleric fleeing from persecution, and by him was instructed in the faith, converted, and doubtless baptized. After some days soldiers were sent to arrest the fugitive. Alban put on his teaclier's cloak (amphibalus) and gave himself up in his place. The magistrate, indignant at his having shielded a ' ' sacrilegious rebel, " gave him the usual choice between sacrificing to idols and speedy death. Con- fessing himself a Christian, and refusing to sacrifice, he was beheaded outside the gate of the great Roman city Verula- mium, on the rising ground where the Abbey and English town of St. Alban's afterwards arose. Many legendary additions grew up around this simple story ; and the priest, whose name does not occur in the earliest accounts, nor in the latest Sarum Breviaries, was afterwards called "Amphi- balus " from his cloak, figuring under that name in some martyrologies and in the York Breviary, and having a slirine at St. Alban's. The shrines of both St. Alban and St. Amphi- balus were recovered in the year 1872 ; each being recon- structed out of fragments that had been used as walling material. St. Alban is honoured as the protomartyr of Britain, and in the later middle ages he was hailed in a hymn as " prothomartyr Anglorum, miles Regis Angelorum." [Sar. Ep. and Gosp. ; Wisd. iv. 7-11, 13-15. St. Matt. xiv. 24-28.] Calendars — Sarum, York, Hereford, and Aberdeen on the 22nd, 17th in ours being a mistake. Dedications of Churches — Eight. Represented — As a layman, with a tall cross ; with a sword. 20] Translation of Edward, King of the West Saxons. — It is mentioned above [March 18th] that men buried St. Edward at Wareham without any kingly worship. Under the year 980 the Chronicles say, " Here in this year S. Dunstanus and .iElfere ealdorman fetched the holy king S. Eadward's body at Wn?rham, and carried it with niickle worship to Scaftes- tiyrig " [Shaftesbury]. Florence of Worcester [anno 979] says that the body was uncorrupt. This translation is com- memorated on the 20th of June. [Sar. Ep. and Gosp. : Ecclus. xxxi. 8-11. St. Luke xiv. 26-33.] Calendar — Sarum only. Dedications of Churches — See March ISth. 24] Nativity of St. John B.aptist. — [See notes on Gosp. Ep. and Coll.] Dedications of Churches — Three hundred and ninety. Represented — AVith raiment of camel's hair, carrying the Aqnus Dei standing on a book, or painted on a round disk, or with the Lamb near him. 29] St. Peter, Apostle and Martyr. — [See notes on Gosp. Ep. and Coll.] Dedications nf Churches— VW^i hundred and thirty, two hun- dred and thirty with St. Paul, and ten with some other saint. Represented — With a key or keys, rarely one, generally two, sometimes three ; sometimes as a Pope ; sometimes with an inverted cross. 154 Cf)C Caicntiat initfj tljc Cable of llcssons. esi CO CO n d . •■-« 05 ^ oi ^ •- ■-i r-I ^ J3 = : = a m ; — 0) . 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A 03 CO H a ca FM 13 a e3 a o w C< S . CO o to" CO -.la ■3 2.5 cc''*^cc — m m a S O 03 iCCOt^ COOSO fh C-lCO-^O^l^GO P! c5 *5 ^ <3 m "1 2 1 P-i "> •^ 3 CO a 0.2 c4 -^ U J3 H CO 2 U'^ H CO "o ■3 a 4i-a ccH bOfT! OT J) aSrt <l> o 13 . a C3 p3 bo 3 a >>'^3 M 2 oj rt S g'C g -■ 9 ■ ? * p* CO 4i 4i CO 43 c/2 uiuim m "- Pi -a Ti ^ a 13 rt « 9 « re M ■a L' C4 ■g S a S a<a . w Qj c3 a g ojo:. § 3 ,; ?> ■' 72 M * ° to "^CO CO 02 3 a g o O .a a) a f" -#^ a Kg a ^^ 3 .0 «a g '■^^ ^ ■« a 2"? !2 5bSco a as ''■' .a c« a-& •2 1 pa _>. 'o K a a pa a. 2 C9-3 •XCOCO .5 = ^ fc iz 3 aj o'C ao a 4J -tJ CO 43 cccoto CO CO a -a PLi a cJ ^ a CO o «! iaco ■ ■-; r— eg CO '02 CO 3 a n g o 4^ CO X J3 0) QJ CO 2 a S g 02 pa d H ll X CO 156 Cf)C ^inor i^ol^Daps of :julp. 2] A'isiTATioN" OF THE Blessed Virgin JIary. — This festival originated iu France in the middle of the thirteenth century, and commemorates the visit of the Blessed Virgin to her cousin Elisabeth, as recorded in the Gospel for the day. The Council of IJasle decided that it should be celebrated throughout the Western Church in 1441, but it was added to the York Calendar by the Convocation of that province as late as 1526, and then placed at April 2nd. [Sar. Ep. and C4osp. : Cant. ii. 1-4 and 10-14. St. Luke i. 39 and foil.] Cakndars—AU. [York, April 2nd. Paris, June 27th.] Represented — The two meeting and about to kiss or embrace one another. Elisabeth older than Maiy. 4] Translation of St. M.\ktin, Bishop and Contessoe. — St. Brice, the successor of St. Martin, built a chapel over his tomb within the present walls of Tours, but at tliat time five hundred and tliirty paces from the city. St. Perpetuus, the sixth Bishop, about a.d. 470 founded a great basilica and monastery on the spot, and on July 4th translated St. Martin's remains to a sumptuous tomb behind the high altar. It is said that the body had been carried into Burgundy, as iu England St. Cuthbert's body was borne from place to place, for fear of the Danes. The care of the tomb was committed to a fraternity which developed into the famous Cliapter of St. Martin, of wliich the King of France was ex o^cio head under the title of Abbot. The Huguenots violated the tomb and burned the relics, with the exception of some portions which were recovered. The Sarum Calendar names also his consecra- tion or "ordination " on this day, which is referred to in one of the lections as "natalis episcopatus ejus." [Sar. Ep. and Gosp. : Ecclus. xliv. 17, 20, 21-23; xlv. 6, 7, 15, 16. St. Luke xii. 32-34.] Calendars — All except Roman and Monastic. Dedications of Churches — Sec November 11th. 15] St. Swithun, Bishop of Winchester, Translation. — St. Swithun or Svvithin was born in the kingdom of the West Sa.'cons, and educated in the monastery attached to Win- chester Cathedral, of which he became prior. Early in the ninth century he was ordained priest, and iu A.D. 838 was consecrated to the See of Winchester. He devoted himself with great zeal to the work of his diocese, and was celebrated for his humility, austerity, and works of charity. He took great part in inducing King Ethelwulf to assign to the Churcli the perpetual donation of tithes. He died July 2, a.d. 862, and was buried at his own request on the north side of the church, in a mean place, where men might walk over him, and the rain water his grave. In A.D. 971 his bones were translated to a rich shrine within the church ; but it is said that a most violent raiu fell on the appointed day, and continued for thirty-nine days, whence St. Swithin, like St. Gervais in France [June 19tli] and other saints iu Belgium and other parts of Europe whose days fall in June and July, was supposed in some way to influence the weather. The Roman Martyrology mentions St. Swithin only on July 2nd, the day of his death ; the Sarum Calendar only on the 15th, in honour of his translation. [Sar. Ep. and Gosp. : Heb. vii. 23-27. St. Luke xii. 35-40.] Calendar — Sarum only. Dedications of Churches— Yiity -one, and one with St. Nicolas. Represented — As a Bishop. 20] St. Margaret, Virgin and Marttr, Antioch. — According to the ancient martyrologies, she suffered at Antioch in Pisidia in the last general persecution ; but, like St. George, she is one of those saints who have been universally honoured, while of their history we know very little. It is certain tliat from early ages her feast has been observed with singular honour alike in East and West, and this must point to some true story now lost. Her "Acts " were generally accepted in later times, but are manifestly fabulous. The Greeks com- memorate her on the 17th under the name of Marina. The legend of her being swallowed by a dragon and bursting through his body may have arisen out of allusions to her victory over Satan, or to symbolical representations of the same, possibly helped by pagan representations of Aphrodite rising out of a fish, mistaken in later times for the Christiau saint. [Sar. Ep. and Gosp. : Ecclus. li. 9-12. St. Matt. xiii. 44-52.] Calendars — All. Dedications of Churches — Two hundred and thirty-eight ; si.x with other Saints. Some may be dedicated to St. Margaret of Scotland. Represented — Crowned, piercing a dragon with a long cross iir spear ; with dragon and lamb ; angel protecting her from dragon ; with dragon chained ; bursting through body of dragon, end of her robe iu its mouth ; trampling on dragon ; grasping its head. 22] St. Mary Magdalen. — The Western Church has generally assumed tliat Mary Magdalen, Mary of Bethany, and "the woman that was a sinner" were one and the same person, while the Eastern Church has held the three to be distinct. In the Roman Breviary the Office distinctly refers to all three. Sarum commemorates the penitent sinner as Mary Magdalen, using the text, "Mary hath chosen that good part," etc., perhaps only by way of adaptation. The Eastern ^■iew may have led to the removal of the Collect, with the Sarum Epistle and Gospel, from the First Book of Edward VI., and to the festival's ceasing to be one of the higher class. The Collect was, " MercyfuU father, geue vs grace, that we neuer presume to synne thorough the example of any creature, but if it shall chaunce vs at any tyme to otfeude thy diuyne maiestie : that then we may truely repent, and lament the same, after the example of Mary Slagdalen, and by a lyuely faithe obtaine remission of all our synnes, throughe the onely merites of thy Sonne our Sauiour Christ." In a Litany of Dunkeld [a.d. 873-893] "St. Mai-y Magdalen" comes at the head of the virgins and widows, and St. Martha next, as if they were the sisters of Bethany. In the Greek Church St. Mary Magdalen is esteemed as the equal of the Apostles, as having been the first witness of the Resurrection. She is supposed to have retired to Epbesus with the Blessed Virgin and St. John, and to have been buried there. [Sar. Ep. and Gosp. : Prov. xxxi. 10-31. St. Luke vii. 36-50.] Calendars — AU except Paris. Dedications of Churches — About one hundred and fifty. Represented — With box of ointment ; with boat and open book ; with a skull ; young, and with loug hair. 25] St. James, Apostle and Maktyr. — {See notes on Gosp. Ep. and Coll.] Dedications of Churches — About three hundred and fifty. Represented— In a rough pilgrim's tunic, with staff, shell, hat, baldric, and wallet, sometimes with shells on his tunic, baldric, and wallet, in allusion to the pilgrimages made to his shrine at Compostella. 26] St. Anne, Mother of the Blessed Virgin Mary. — Holy Scripture gives us no information respecting the parentage of the Blessed Virgin, except that she was "of the house and lineage of David. " The first mention of St. Anne is in the Apocryphal Gospel of St. James, which states that St. Anne and St. Joachim were both well stricken in years, with no liope of children, when Mary was given to them. Procopius of CiEsarea, who lived in the early part of the sixth century, mentions a church dedicated to St. Anne, " whom some believe to be the mother of the Virgin, and the grandmother of Christ," at Constantinople. The Greeks have three days of St. Anne in the year : On September 4th, with Joachim ; December 9th, her conception ; July 26th, her death. The first mention of her "cultus" in the West is in a letter of Urban VI. to the English prelates in 1378 ; the Feast of St. Joachim was appointed by Julius II. [1503-13], but expunged by Pius V. [l.'J66-72]. The Feast of St. Joseph was appointed by Sixtus IV. [1471-84], but does not appear in English Calendars. It is quite reasonable to suppose that the names at least of Joachim and Anne were traditionally known to the writer of the Apocryplial Gospel. [Sar. Ep. and Gosp.: Prov. xxxi. 10-31. St. Matt. i. 1-16.] Calendars — All except Roman of 1582, added about 1584, but found iu some earlier Roman Calendars. [Paris on 28th.] Dedications of Churches — Twenty-three, one with St. Agnes. Represented — Teaching the Blessed Virgin to read. ■58 Cfjc CalcnDar Initb tU Cable of Lessons. CD (D ■Ph.j .^•Ph.^ M 5i-5:s:3.S :> CO g o « X X a :=.&'S.'i 3 !" ^ N « i:;o:5>-?.2 . o "x W. o X o .J :q.5 > p- > >., .^:s:s .St- > > > xxxxx XXX .S x"!^'x'x'x X X X X X X X X X rt B X b XX .^:5 >•■£: XXX XX 'x'x'x'x^^ "H '0-" 'W 05 c3 00 P n T-l 01 CO -^ -p c3 ,i^ H (/> ^ O P <1 CO Jj Xl^ . ^' X '"' ' 4J ulj CO ^H "* 'r 2 ^" X ,. ci O O ^ . <M . +* -^^ CC .CI X X X X = .= > fr > > > > > X X X X a -^^-: ^- t^w <?• . o -■ ;i •r- .n d-"<^" > > >-^ £ X X X 3 " X X ir^ > cc r> CO ~ lO ^■ suo « o x^ ^ X "- Ph w ■i -p-? 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J3 to .^^ o5t3 CO a CO ^S P. a a bo <1 a a o 'o 1 P3 PP a s> 1 i6o Cfjc ^inor It)olj)tiaps of august. 1] Lammas Day [St. Peter ad Vincitla]. — The English name of this day is undoiibtedly a later form of " Loaf- mass, " from its being a feast of thanksgiving for the firstfruits of the harvest, when bread made of the new wheat was offered at the Mass. The blessing of new fruits took place in both Eastern and Western Churches on tl>e 1st or the 6th of August, and probably took the place of a heathen custom of a similar kind. Such explanations as Vincula-mass, Lamb-mass, etc., cannot stand against the form of tlie word in the oldest English, viz. Hlaf-msesse, i.e. "Loaf-mass," especially when it is taken in connection with the blessing of firstfruits. Tlie old saying "At latter Lammas," i.e. never, is supposed to refer to the absence of an octave as compared with St. Peter's Day [June 29th]. The Western Church has long kept this day also in memory of the dedication of the famous Church of St. Peter ad Vincula in Rome, in which one of the chains which fell off St. Peter is said to be kept. St. Peter in Carcere is the dedication of another church in Rome over the Mamertine prison, where St. Peter is believed to have been confined. Calendars — All have St. Peter ad Vincula with the Se\'en Maccabees, whose bodies are supposed to rest under the high altar of tlie Church of .St. Peter ad Vincula in Rome. Dedications of Churches — One, within the precincts of the Tower of London, to St. Peter ad Vincula. 6] Tr.\nsfiguration' of our Lord. — This festival has long been kept in East and West, though not always on this day, in memory of the Transfiguration, and in the Greek Church it is called the Feast of Tabor, while our forefathers called it "The Overforming of our Lord on the Mount Tabor." Pope Cali.xtus III. issued a bull for its general observance on this day [a.d. 1457]. This festival has never ranked with the others of our Lord, being of mutli later institution, and its theological significance being less evident than that of the rest. The Transfiguration was, however, a type and earnest of our Lord's second coming in glory, and of the future glory of the risen bodies of His members. In the Sarum Missal the mass of the day is jii'eceded by the blessing of the new grapes. There was a custom for tlie deacon to press a small quantity of fresh grape-juice into tlie clialice for Mass, probably a survival of an offering corresponding with that of Lammas Day [August 1st]. Tlie Emperors of Constantinople, the Patriarch, and the members of the Court used to have a ceremonial presentation of grapes to one another in a vine- yard. [Sar. Ep. and Gosp. : 2 St. Pet. i. 16-19. St. Matt. xvii. 1-9.] Calendars — All except Hereford. [Cologne, ninth centui-y, July 27th.] 7] Name of Jesus. — This festival does not appear to have been generally observed until the beginning of the sixteenth century. In 149S it was kept with the Transfiguration on August 6th. Portions of St. Bernard's well-known hjmin, " Jesu, dulcis memoria," were sung in the Sarum Offices and Mass. The special point which this day sets before us is, the peculiar sanctity of that Name at whicli every knee should bow, a sanctity in some respects analogous to that of the Sacred Name by which God was known to His people of old, but representing to us the love of the Saviour rather than the self-existence of the Godhead. On the " Seven Names, " see December 17th. [Sar. Ep. and Gosp. : Acts iv. 8-12. St. Matt. i. 20-23.] Calendars — Sarum, York, Aberdeen. Represented — By the monogram ii)c or ills, Latin forms of IHC, the beginning of the old Greek IHCOTC. 10] St. Laurence, Archdeacon of Rome and Martyr. — Nothing is certainly known of St. Laurence's early years, but the Spaniards claim him as their countryman. He was ordained deacon by Sixtus or Xystus II., and soon afterwards appointed chief of the seven deacons who served in the Roman Church. The Christians were at this time under- going the eighth general persecution, that of Valerian, and Sixtus was led to martyrdom a.d. 258. Laurence, his deacon, made a most affecting appeal to be allowed to suffer with his "father," whom he had so often assisted in offering the Holy Sacrifice. This did not come to pass; but within a week he drew on himself the fury of his persecutors by distributing the property of the Church among the poor Christians, and when asked to deliver it up, shewing Christ's poor instead as the true treasure. He was then laid on an iron frame like a gridiron, and slowly burned to death over live coals. He suffered with marvellous fortitude, praying for the conversion of Rome. Prudentius in a beautiful hymn ascribes the con- version of that city to the martyr's intercession. He is named in the earliest known Roman Calendar, a.d. 354, and in the Commnnicantes in the Canon of the Mass. [Sar. Ep. and Gosp. : 2 Cor. ix. 6-10. St. John xii. 24-26.] Calendars — AH. Dedications of Churches — About two hundred and fifty, and three with other Saints. Represented — As a deacon, with gridiron, and with thurible, church and book, long cross-staff, or money-bag. 24] St. Bartholomew, Apcstle and MARTYR.^[5fe notes on Gosp. Ep. and Coll.] Dedications of Churches — About one hundred and fifty. Represented — With a flaying-knife in his hand ; sometimes a human skin on his arm. 28] St.Auoustine, Blshop of Hippo, Confessorand Doctor. — This great confessor and doctor of the Western Church was born at Tagaste, in Nuniidia, November 13, a.d. 354. Hisfather was one Patricius, a pagan, and his mother the holy Christian Monica, commemorated as a saint in the Latin Church on May 4th. Augustine appears to have had a liberal educa- tion, but to have been early corrupted by theatres and other immoral influences in Carthage, whither he had been sent to learn rhetoric, etc. Here, at the age of eighteen, he became the father of a son named Adeodatus. Cicero's writings excited the philosophic spirit in his mind, and lie at first thought he saw in Manichajism a solution of all difficulties. But it could alTord him no lasting satisfaction. His discovery of the superficiality of Faustus the Manicha;an prevented him from committing himself to Manicha?anism. and while in an unsettled state, he wrote, at the age of twenty-six, on "The Beautiful and the Fitting." In a.d. 383 he went to Rome to teach rhetoric, and there lived much among the Manichees, whose heresy he at length quite abandoned, and joined the Academicians, only to find in the conflict of philosophies as much bewilderment as ever, and, on the whole, inclining to general scepticism. In a.d. 384 he removed to Milan, where he gradually fell under the influence of St. Ambrose, as also of his mother, who now came to live with him, with his friend Alypius, his brother Navigius, and his son Adeodatus. Her influence told for good on the young men in many ways. The mother of Adeodatus, with whom Augustine had so long lived, was cruelly sent back to Africa without her son at Monica's entreaty. Augustine had not yet found rest and strength in Christ, nor could he find them in Plato, whose works he read in a Latin translation. He could not long deny the existence of evil ; the sins of which his own con- science was full cried out against such teaching. He con- sulted Simplician of Milan, listened to the discourses of St. Ambrose, conversed with Pontitian, an African Christian, studied St. Paul's Epistles, and went to church with Alypius. The story of St. Anthony went to the depths of his inmost soul. He felt that Christ and His Gospel were living powers. He longed for the pure and blessed life of those holy ones who followed Christ. But he had to struggle with his love of pleasure, his passions, his earthly ties. And as he lay down and wept, he heard a child's voice singing Totle, Lege. The words went to his heart ; he opened the roll of St. Paul's Epistles and read, "Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof" [Rom. xiii. 13, 14]. This was the turning-point. On Easter Eve, April 25, a.d. 387, he was baptized by St. Ambrose at Milan, together with Alypius and Adeodatus, and on the following day they were admitted to their first Communion. The legend that St. Ambrose and St. Augustine together composed the Tc Deum on this occasion may have some foundation in fact. How- ever this may be, Augustine was now happy. As he says himself, the notes of the hymns and canticles of the Church flowed in at his ears, and God's truth revealed itself in his heart, and he wept for joy ; it was well for him to be there. But soon probably he would be involved in the conflict between Ambrose and Justiua [April 4th]. Monica died too about this time, and the loud weeping of Adeodatus was checked by Augustine, who thought such a display of sorrow inconsistent with Christian hope. At length, however, nature prevailed, and Augustine also wept. They found com- fort in praying for Monica, and "the sacrifice of our ransom was oflfered for her." vSo far we are mainly indebted to St. Augustine's own Confessions for the particulars of his life ; the rest is gathered from a life of him l)y his friend Possidius, and from scattered allusions in his epistles, etc. Want of space forbids more than a very hasty glance at the remainder of his history. He was at Rome A.D. 388, and in 391 was ordained priest by Valerius, Bishop of Hippo, the city of the Numidian kings, but now more famous as the See of Augustine, Cbc a^inor Ibolptiaps of 9ugu9t. i6i Here he preached a great deal for Valerius, and corrected an abuse of tlie ai/apce, a custom of wliich we perhaps have a sur- vival iu the jiunin benndictiis distributed iu France. In ad. 395 he was cousecrated Bishop, and soon was much occupied in the famous ecclesiastical controversy with the Donatists, and had a literary correspondence with St. Jerome. From 412 to 418 he had to combat the heresy of PeK-igius, and was him- self led into exaggerated statements of doctrine, and into a persecuting policy. He seems to have forgotten how by an exercise of his own freewill he had himself cast off the old man and his deeils, and was disposed to attribute to Divine (irace a constraining power destructive of human freedom, and to have laid down ma.xims most dangerous to morality. He wrote a letter to Sixtus, priest of Rome, -which gave rise to much controversy, the Galilean Church especially combat- ing his views. In a.d. 427 he published " Retractations," — not a recantation, but a survey and revision, — the result of a calmer consideration of former statements. In June a.d. 430, Hippo was besieged by the Arian Vand.ils, but Augustine ceased not to preach and to work till in August lie was pro- strated by fever, and on August 30th he died in his seventy- seventh year. In his last hours he repeated the Penitential Psalms with many tears, and had them fixed on the wall opposite to his bed. His body was buried at Hippo, removed to Sardinia fifty-six years after by exiled African Bishops, and A.D. 710 redeemed from the .Saracens by Luitprand, King of the Lombards Since then it has been at Favia, but in 1837 some portions were sent to a church in Algeria, on the ruined site of Hippo. [Sar. Ep. and Gosp. : Ecclus. xlvii. 8-11. St. Matt. V. 13-19.] Calendars — All. Dedications of Churches — Twenty-nine, except any which may be to St. Augustine of Canterbury [May 26th]. Represented — With a burning heart, or a heart with one or two arrows ; with an eagle. 29] Beheading of St. John Baptist. — This minor festival of St. John Baptist commemorates his death as related in St. Matt. xiv. 1-12. It probably took place shortly before the Passover. The 29th of August is the day of the dedication of a basilica at Alexandria on the site of a temple of Serapis, in which basilica reputed relics of St. John B.nptist were kept. Portions are shewn at Amiens, Enme, and elsewhere. One of the explanations of the name of " Halifax," the church of which parish is dedicated to St. John the Baptist, is that the halirf feax, or holy hair, of the Baptist was shewn at a hermitage there : a tradition embodied in the present arms of the town, tliough there are, perhaps, other explanations at least as probable. The nati\ity of St. Jolin the Baptist [June 24th] is observed as his greater festival, because of its miraculous character and its connection with that of our Blessed Lord. [Prov. x. 28 32, r.nd xi. .3, 6. 8-11. St. Markvi. 17-29.] Calendars — All. Represented — The headless body prostrate, the daughter of Herodias holding a charger with the head in it, and the executioner looking on. 102 Cf)e CafcnOar toitfj tfjc Cable of lessons. d o :s •- n w 1 :l£ >'P'>' '? •d .rt :s ;H .^ X "x "x X "x ^t o . . >■ ■?'-pT.a X X X X X X 1 "3 O -r- J3 O 1 l-^^l 1^3 '> .d-p"l| ■ri OS s :3 • r- '-H <! i 2 3 C4 1 :=.& >vf 1 X x"x'x'x 'x > *> X X "? ■> .2 X X X X X X :a:3.> >••> X X X X X X X X X X X X rt ..w X xg.3:s a o •a -a :a :^ -■ :s'-^-. 3 S ? 1 — o .d n a o t-5 ^^3 CD :a l5 2j > 'C x'x'x 3 s "o & o rs'd wc- • »' m iS :=" T|i fS •5 . o ^ o 5i o S x' 'x .?! ^^ ^ = s -2 » .S X X 'x 'x -^. 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O a 03 03 ^ ".2-£ Sac « « *? a a 043 aca rt c 164 Ci>e Qinor IDolpnaps of ^cptcm&ec. 1] Giles, Abbot and Confessor. — The earlier p-irt of the legend of St. Giles, or ^gidius, according to which ho was an Athenian who came to Marseilles and became acquainted with St. Ca-sarius of Aries, is given up by Mabillon and the BoUandists as fabulous. His " Lives " are all later than the eighth century, and are full of anachronisms and marvels. They contain a beautiful story which may be founded on fact, relating how one day I'hildebert III., King of the Franks [cir. A.D. 695-711]. according to some, or Wamba, King of the Goths, according to otliers, was hunting in a forest, when the hunted doe fled for refuge into the cave of a hermit who had been nourished by her milk. Thoy sliot an arrow after the doe, and on entering the cave fouiul Giles sheltering the poor beast, witli the arrow in his own shoulder. Touched at the sight, the King had the wound dressed, became the hermit's friend, built a monastery on the site of the cave, and made Giles the Abbot. Afterwards the famous Charles Martel sent for him to Orleans to take refuge from the Saracens. In a.d. 721 they were driven back, and he returned to his abbey, where he died before a.d. 725. A considerable town called "St. Giles's " arose about the abl)ey, which w\as a great resort for pilgrims. Tlie story of the hunted doe is given with the incident of tlie arrow in tlie Sarum, York, and Aberdeen Breviaries, without it in the Roman. St. Gdes is esteemed as the patron of cripples from his alleged refusal to be cured of a lameness, hence churches dedicated to him are often at the original entrances to cities, where cripples were accustomed to gather together and beg. He was also the patron of Edin- burgh, where a great image of him that had been carried in processions was destroyed by John Knox. [Sar. Ep. and Gosp. : Ecclus. xxxix. 5-9. St. Luke xi. 33-36.] Calendars — All. Dtdkations of Churches— One hundred and forty-six, and one with .St. jNLartin. Represented — With the hind and the arrow in various ways; with a milk-cup in his hand. 7] Enurchus, Bishop of Orleans. — The name of this Bishop as we have it is an erroneous reading of " Evurtius," found in the Calendar of 1604, and repeated in all subsequent editions. He is variously described as a martyr and as a confessor, and by Tillemont identified with Eortius, who subscribed the acts of the Council of Valence a.d. 374. In the Acta Sanctorum he is placed under Constantine, but there are no trustworthy accounts of him. and it is impossible to say how he found a place in our Calendar. The York Breviary has three lections to this effect — that he was a subdeacou of the Roman Church who came to Orleans at the time of a con- tested election to the see, and was designated as Bishop by a dove lighting on his head, the power of working miracles following on his consecration. When he perceived his end to be drawing near, he feared that the former dissension would be renewed after his departure, and so chose one Aniauus as his successor. Calendar — York. Dedications of Churches — None. Represaited — With the dove. 8] Nativity of the Blessed Virgin Mary. — This festival, called "St. Mary's Mass in Harvest" [Laws of Alfred the Cheat, XX.], has a special Preface in the Sacramentary of St. Gregory, and was very generally celebrated in the middle ages with octave and vigil. As to the parentage of the Blessed Virgin, see July 26th. Nicephorus gives a descrip- tion of her personal appearance and character, purporting to come from St. Epiphanius, who in the fourth century derived it from a still more ancient source. See Baring-Gould'.s Lives of tlie Saints. [Sar. Ep. and Go.sp. : Ecclus. xxiv. 17-22, and Wisd. iv. 1-7, alternately through the Octave, the latter being alw.ays read on Sunday and the Octave Day. St. Matt. i. 1-16 through the week, and on the Octave Day St. Luke xi. 27, 28.] Calendars — All. 14] Holy Cross Day. — This festival originally commemor- ated, as it has continued to do in the Eastern Church, that famous appearance of the "sign of tlie Son of Man in the heavens," which is said to have decided the conversion of the Emperor Constantine. But in Breviaries of the West the lec- tions relate mainly to the recovery by the Emperor Heraclius [a.d. 629] of that supposed portion of the Cross which had been preserved in a richly-jewelled case at Jerusalem [see May 3rd], and carried away by Chosroes, King of the Persians. Heraclius entered Jerusalem barefoot and meanly clad, hold- ing the precious reliquary in his arms. This being opened, the sacred wood was lifted up before the people, hence pro- bably the feast is called the " Exaltation " of the Holy Cioss, though some attribute both the name and the observance of the day to the original exposition of the wood in Constantine's new basilica, a.d. 335. In a.d. 635 Heraclius had to retreat before the Mohammedans ; and he then, foreseeing the speedy ruin of Jerusalem, carried the sacred treasure to Constanti- nople, after which its history becomes obscure. In the days when relics were multiplied, supposed particles of it were attached to other pieces of wood to preserve them, and these pieces in time came to be venerated as portions of the true Cross. The English name of this day was "Holy Rood Day in September," to distinguish it from " Holy Rood Day in May." [Sar. Ep. and Gosp. : Gal. v. 10-12, and vi. 12-14- St. John xii. 31-36.] Calendars — All. Dedications of Chui-ches — One hundred and six, two with St. Mary and one with St. Faith. Holyrood Abbey and Palace in Edinburgh are named from the famous " Black Rood of Scot- land," fabulously reported to have come down from heaven. 17] Lambeut, Bishop .and Martyr. — St. Landebert or Lambert was born of Christian parents of rank and wealth at Maestricht, where, after a careful education, he was com- mitteil to the charge of St. Theodard, the Bishop, at whose death he succeeded to the see. When Childerio II., King of France, was dethroned and murdered, a.d. 673, Lambert, who was known to be his friend, was driven from his see by Ebroin, " Mayor " of Maestricht, and retired to the Monastery of Stavelot, wliere he spent seven years in strict monastic obedience, while Faramond, a Canon of Cologne, was put in his ])lace as Bishop. In A.D. 681, however, Ebroin was murdered, the intruding Bishop expelled, and Lambert restored to his see. Here he laboured in converting the barbarous heathen inhabitants of that land of marshes, peat- mosses, and willow-holts, and multitudes came to his baptism. A liillock near the Meuse was long pointed out as a place wliere he used to sit and teach. About a.d. 709 Lambert's relations took it upon themselves to resent some invasion of the lands belonging to his see, and two members of a powerful family were put to death. Their relations in turn, resolving on revenge, and hearing that Lambert was at Lioge, then a small place, fell upon him there and put him to death with a spear, as also his nephews Peter and Andeloc, who were trying to defend him. His sanctity of life led to his violent death being considered as a sort of martyrdom, as in the case of St. Edward the King [March 18th]. His body was sent in a boat to Maestricht, and buried in the Church of St. Peter. A cliurch was built at Liege on the place of martyrdom, and thither his remains were translated a.d. 721 by his successor in the See of Maestricht, which see was now removed to Lifege. Thus the village became a great city, as it is at this day. But the Cathedral Church of St. Lambert was utterly destroyed at the Revolution, and its site is now a market-place. In the present cathedral, formerly the Collegiate Church of St. I'aul, part of the Saint's relics are preserved. [Sar. Ep. and Gosp. : Heb. v. 1-6. St. Matt. ix. 35-38, and x. 7, S, 16.] Calendars — All except Roman. Dedications of Churches — Two. liepresented — With spear or dart in his hand or at his feet ; sometimes a, palm-branch ; stabbed with javelins ; beaten with a club. 21] St. Matthew, Apostle, Evangelist, and Martyr. — [See notes on Gosp. Ep. and Coll.] Dedications of Churches — Twenty-five. liepresented — With a money-box or purse ; with a spear, axe, or carpenter's square. As Evangelist, with a winged man. 26] St. Cyprian, Archbishop of Carthage and Martyr. — This festival was originally kept, together with that of St. Cornelius, Bishop of Rome, on September 14th, but on ac^count of Holy Cross Day was transferred to the 10th both in East and \Vest. In our reformed Calendar the great St. Cj'prian occupies the place of another of the same name, a converted magician of Antioch. Thascius Cyprianus was born at Car- tilage about the beginning of the third century. His father was in a position to give him a liberal education, and he became a professor of rhetoric. At the persuasion of C^cilius, a presbyter, he became a Christian, though not without a struggle that reminds us of St. Augustine. Like that dis- tinguished convert, he finally embraced the Faith with all his heart, and was baptized. He sold his goods to feed the poor, and applied himself to the study of Holy Scripture and other sacred writings, particularly those of TertuUian. Assuming the name of his spiritual father, he was styled Thascius Ca2ciliu3 Cyprianus. Not long after his baptism he was Cf)C ^inor J^olgDaps of September. 165 ordained priest [a.d. 247], and soon after that was made Bishop of Carthage, not without the strenuous opposition of a small party headed by Novatus and Felicissimus. In the Decian persecution, A.D. 250, he used the liberty which our Lord had given [St. Matt. x. 23], and fled for the sake of his flock, in obedience, as he says, to a Divine intimation that he might thus at that time best glorify God. The lieathen had furiously raged together, crying, "C'l/priaiins ad leoiie-i, Cypri- anus ad bestias," also calling him Coprianiis, from the Greek word for dung, thus fulfilling literally the words of St. Paul [I Cor. iv. 13]. From his retirement he wrote many letters to his clergy and took a most active interest in the welfare of his people ; and between the importunity of the lapsed to be at once restored to Church privileges, and the extreme doctrine of Novatian, that the lapsed could never be restored, he took so wise a course that many councils afterwards adopted it. He returned to Carthage after the Easter of A.D. 251, and held a synod, in which his own view was confirmed. Duiing a dreadful pestilence which prevailed in a.d. 252 many blamed the Christians, and thought they could appease the gods by persecuting those who turned the people from them. But Cyprian won general good\\ ill and admiration by going about ami doing works of charity among heathens as well as Christians. The African Church now had rest from without ; but the endless question as to the lapsed was revived under countless perplexing forms ; there was a dispute as to tlie age for infant baptism ; and lastly, the important controversy as to the validity of baptism by heretics and schismatics. Cyprian held, and his doctrines were confirmed by a numerous council held at Carthage A.D. 255, that such baptisms were in all cases null and void, and hence his famous controversy with Stephen, Bishop of Rome, wlio held them to be valid if admin- istered with the right words and matter. In all this we hear nothing of Papal Infallibility, or even Supremacy, nor of the Roman doctrine of "Intention." In A.D. 257 Cyprian was banished to Curubis, where he remained till the following year, when he was arrested in Carthage and commanded to sacrifice to the gods. On his refusal, the decree was read out that Cyprian should be slain with the sword, whereupon lie responded, " Deo gratias. " While he was led out to execution the people wept, and said they would be beheaded with him. Being brought into. a field outside the city, he took off his outer garments, knelt down at the appointed place, and prayed. Soon his head was struck off' by the sword, and tlie faithful took the clothes stained with his blood, and buried his body on the Mappalian Way. Two churches were after- wards built, one on the place of his buri.il, called Mappalia, the other on the place of his martyrdom, called Mensa Cypriana, because there, as in sacrifice, he had oflfered his life to God. In later times [A.D. 806] the body was removed to Aries, and later still to Compicgne, where it rested with that of St. Cornelius. The name of St. Cyprian is mentioned in the Commiinicantcs in the Canon of the Mass. [Sar. Ep. andGosp.: Wisd. v. 15-19. St. Matt. x. 23-25.] Calendars — All except the Austin Canons', with .St. Cornelius, on the 14th. In Hereford and Paris a commemora- tion only, with St. Cornelius, on the 14th, [See above.] Dedicationsof Churclies — One, Chaddesley, in Worcestershire. Represenled — With a gridiron and a sword. 29] St. Michael and all Angels. — [AVe notes on Gosp. Ep. and Coll.] Dedications of Churches — About six hundred. Represented— ^t. Michael as an angelic warrior, often in armour, contending with the dragon ; weighing souls in scales ; with scales simply. The nine orders of angels have various characteristic attributes, for which we must refer to special works on Iconography. They generally, however, have the names of their orders on labels or otherwise. Those of greatest dignity have fully-developed crowns ; wliilc, to mark supposed degrees in rank, others have crowns less ornamented, or mere circlets with a single cross, or crosses over their fore- heads only, or plain caps or wreaths on their heads. 30] St. Jerome, Priest, Confe.ssor, and Doctor.— St. Jerome was bom in the earlier part of the fourth century, of Christian parents, somewhere on the confines of D.alniatia and Pannonia. He received a liberal education, and was designed for the legal profession. At Rome he was instructed by Donatus the famous grammarian, as well as by <uie Victorinus, whose conversion is related in St. Augustine's Oon/essions. At this time he was in the habit of attending the courts to hear the lawyers plead, and he also used to explore the cata- combs. .Strange to say, his baptism was deferred till he was quite a young man. Having been baptized, he made a journey into Gaul with his friend and fellow-student Bonosus, and passed some time at Treves, where ho wrote his earliest works, and became impressed with deep religious feeling and earnest Christian zeal. From about a.d. 370 to 372 he was at Aquileia with his friend Rufinus. In A.D. 373 he suddenly set out for the East with three friends, passing through Thrace, Bithyuia, Galatia, Pontus, Cappadocia, and CiUcia. At Cajsarea they saw the great St. Basil, and then journeyed to Antioch, where Jerome had a serious illness ; and he was still sufl'ering from ill-health there in the Lent of a.d. 374, when he did not consider himself exempted from the observation of the fast. He now abandoned the reading of profane authors, and gave himself to the study of divinity and the practice of asceticism, retiring with his books to a desert in Chalcis, where he severely chastised his body, and laboured hard to learn Hebrew. While he was j'et in the desert the Meletian schism broke out. Jerome espoused the side of Pauhnus, the Bishop recognized by Rome at Antioch, against that of Meletius i-ecognized by the East. The East was distracted with controversy too as to the hypostasis ; and being urged to accept the phrase, Jerome applied to Damasus, Bishop of Rome, early in a.d. 377, who in the following year sent an answer to Paulinus. Tlie same year he came to Antioch, and was ordained priest by Paulinus on the strange condition that he should not be expected to act as such. In a.d. 380 he went to Constantinople, where he remained two or three years, pursuing his own studies, and hearing the eloquent instructions of Gregory Nazianzen. In a.d. 381 Meletius died, but his partisans carried on tlie old contention ; and in A.D. 382 Damasus called Paulinus, with his followers and opponents, to Rome, where a council was held, and Jerome acted as secretary to Damasus. And now began that close friendship between the two which lasted till the death of the latter, at whose earnest request Jerome undertook that famous revision. of the then received Latin versions of the .Scriptures, which resulted in the Vulgate, as it afterwards came to be called, when some centuries after its author's death it had driven its elder rivals out of the field, and be- come the one recognized version of the Bible in the Latin churches. His growing fame drew around him a crowd of enthusiastic admirers, many of them noble ladies, to whom he represented as strongly as he could the heavenly graces of a single life. But he had so many enemies that he felt obliged to quit Rome after the death of Damasus in A.D. 384. He sailed in August A.D. 3S5 with several friends, and came to Antioch, having been hospitably received on the way by Epiphanius, Bishop of Salamis. He was now joined by Paula, a wealthy Roman widow, who came with a number of religious maidens. The whole party made a tour of the Holy Land, visited Egypt, returned to Palestine in A.D. 386, and settled at Bethlehem. Here Paula founded four monasteries, three for women and one for men, over which last Jerome presided. Here he passed the remainder of his life, engrossed in his pursuits ; while, unhappily, his declining years were, as his earlier years had been, embittered by fierce controversies. One serious dispute he had was with St. Augustine ; and but for the gentleness and forbearance of the holy Bishop, it must have led to a breach between them. He was also engaged in a long war against Origenism, involving a quarrel between himself and his old friend Rufinus, who would not condemn the errors of Origen. We are sometimes repelled by faults of temper and other defects in St. Jerome's character ; while yet in his lifelong devotion to groat objects, and especially that of giving to the Western Churcli the best possible version of the Bilile, his character rises to true sublimity. But his life's work was comparatively little thought of in his own day. An armed band of Pelagian heretics attacked his monastery at Bethlehem; he escaped with difiiculty, and remained in hiding over two years. He returned A.D. 418; but, broken in body and mind, gradually failed in both, and (lied Se]itcniber30, A.D. 420. He was buried at liethlchem, and his body is said to have been translated to Rome in the thirteenth century. He has always been esteemed as the most learned and eloquent of the Latin Fathers ; and his familiarity with Latin, (Jrcek, and Hebrew, with ancient history and philosophy, and with the manners and scenery of the East, were invaluable to him as a translator and an expositor of Holy Scripture. His one hundrcrl and forty-seven extant and genuine epistles, his treatises and com- mentaries, and his translations, have indeed well earned for him his title of one of the four doctors of the Western Church. [.Sar. Ep. and Gosp. : Ecclus. xlvii. 8-H. St. Matt. v. 13-19.] Caletidars — All. Dedications of Churches — None. Represented — With red hat and robe, later as a cardinal ; with litm, ink-bottle, w.allet .and scroll, church, hoi '-glass, skull, stone; beating his breast with a stone, kneeing oa thorns, or wearing a garment interwoven with thorns. 1 66 Cfjc CalcnDai- loitf) tfje ODa&lc of iLcssons. 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Jo's 00 03 5W 3 1-5 a CO CO c? a g a a" o o v a CO 3 (2 ■»3 tc a: I ■a a C3 a o a i68 Cfje ^inor i£)oipDai?0 of ©ctotier. 1] Remigius, Bishop of Rhemes. — Tliis saint, often called St. Reini, " Aijostle and Patron of France, " vas born about A.D. 439, of noble parents, long after their other children, his birth having been foretold by one Montanus, a hermit. He received a suitable education, and was remarkable for holiness of life, so that he was made Bishop of Elieims in the twenty-third year of his age, and aftei-wards Primate of Gaul, whence lilieims became the Metropolitical See of France. He is chiefly known as having baptized Clovis, or Hl)d\Tig, the first orthodox Christian King of the Franks, with such solemnity that the convert asked, "Patron, is this the kingdom of God ?" At the font the holy bishop said, " Bend thyliead gently. Sicamljrian, burn wOiat thou hast worshipped, worship what thou hast burned." Hence subsequent French kings were styled "Eldest Son of the Church" and "Most Clinstian King." Clovis had been, previous to embracing the Faith, under the influence of his Christian Queen Clothild, as Ethelbert of Kent had been under that of Queen Bertha ; and his conversion, as in the case of our own first Christian King, was speedily followed by that of great numbers of Ins suljjects. [.SVe May 2Gth.] Remigius proved a help- ful counsellor to Clovis, and together they founded three French sees. He died a natural death, January 13, A.D. 533, having administered the Holy Eucharist to his people but a few days before. His body was laid in the little Clinrch of St. Christopher, in a place corresponding to the entrance to the choir of the present great b.asilica wliich bears his name, and which was consecrated by Pope Leo the Great Octolier 2, A.D. 1049, the body of St. Eemi having been solemnly translated on the previous day, which thencefortli superseded January I3th as his festival. The legend of the sacred ampul of chrism brought down from heaven by a white dove for the baptism of Clovis, and used for the anointing of the French kings until it was destroyed at the Revolution, is not heard of till nearly four hundred years after the death of St. Remi. This venerable relic was publicly broken in 1793, but a particle of tlie glass and some of the chrism arc believed to have been preserved, and are still shewn in the treasury at the Cathedral Church of Notre Dame in Rheims, together with a new ampul made in imitation of the old one. The body of the saint is still enshrined at the Church of St. Remi. [Sar. Ep. and Gosp. : Heb. vii. 23-27. St. Luke xii. 35-40.] Calendars — All. Dedications of Cliurchea — Seven, unless any be to St. Re- migius of Lincoln. Represented — With the ampul, or a dove bringing it to him. 6] Faith, Viegix axd M.\rtyr. — The story of St. Faith, or Fides, is very like that of other early virgin martyrs. She was born of Christian parents, and while still very young brought to her trial. She suffered under the cruel Datian [see January 22nd] in the latter part of the third century at Agen, in Arjuitaine. Refusing to sacrifice to Diana, she boldly confessed Christ notwithstanding the most horrible tortures, endeavouring, as she said, to shew herself worthy of her name. Having been beaten with rods, and bound to a brazen bed over burning coals, she was at last beheaded. Several spec- tators, rebuking the tyrant, and refusing to sacrifice, sufl'ered with her. The Martyrologies mention another St. Faith under June 23rd as a m.artyr with her mother Sophia and her sisters Spes and Caritas. The three sisters were invoked in some York lit;inie3. [Sar. Ep. and Gosp. Ecclus. li. 9-12. St. Matt. xiii. 44-52] Calendars — Sarum, York, Hereford, Aberdeen, and Paris. Dedications of Chnrdies — Sixteen, and one with All Saints; also the crypt of old St. Paul's. Represented — The three sisters as children holding swords. 9] Sr. Den'ys, Areopagite, Bishop, and Martyu. — All we know from Scripture of Dionj'sius the Areojiagite is that he was a certain man of Athens, converted by the preaching of St. Paul [Acts xvii. 34]. Eusebius makes him to have been first Bishop of Athens, and according to a later tradition he suffered martyrdom there. The remarkable philosophical works long supposed to have been written by him are now generally considered to be the productions of some Neo- Platonists of tlic sixth century. His place in otir Calendar is the result of what was a popular belief for many centuries, tliat the Areopagite and St. Denys of France were the same person, formerly Bishop of Athens, who having come to Rome was sent by St. Clement to preach in Gaul. This is the tradition of the Greek as well as of the Western Church, and was embodied in the Offices of the Medieval Churches gener.ally. According to this legend, .St. Dionj'sius had as companions in work and in martyrdom Rusticns, a presbyter, nnd Eleutherius, a deacon. It first appears in the middle of the fifth century. According to another version, the Dionysius sent by Clement, or the successors of the Ajiostles, was not the Areopagite ; and according to Gregory of Tours, A.D. 570, be was sent to Paris under the consulship of Decius circa a.d. 253, and was slain with the sword, being Bishop of the Parisians circa A.D. 272, so that he was in that case a totally different person. The Augsburg Missal of 1555, the Paris Breviary of 1S36, and probably other service books, adopt this last account ; while the present Roman Missal, Breviary, and Martyrology identify St. Denys of France vith the Areopagite, the Breviary also attributing to him the Ccles- tinl Hierarclni and otlier works referred to above. The Eastern Church commemorates the Areopagite on October 3rd, on -which day the Roman Martyrology mentions a Dionysius and his companions, who are identified with the Areopagite and his companions by Boeda and others down to Alban Butler, who adopts the account nliich places SS. Denys, Lucian, Quintin, Crispin, and others w'ith them, in the third century [see January Sth], without any reference to the Breviary. St. Denys was one of the most jiopular saints of the Middle Ages, particularly in France, in wliich country he was venerated as one of its greatest apostles. According to the "Acts," he was exposed to wild beasts at Paris, cast into a fiery furnace, crucified, and finally with Rusticus and Eleu- tlierius beheaded on the "Martyrs' Mount," Montmartre. The later story that St. Denys carried his head in his hands from Montmartre to the site of the Abbey of St. Denys doubt- less arose out of symbolical representations originally in- tended to convey nothing more than that he was beheaded. [Sar. Ep. and Gosp. : Acts xvii. 16-34. St. Luke vi. 17-23.] Calendars — All. Dedications of Churches — Forty-three. liepresented — Headless, and carrying the bare or mitred head in his hand ; sometimes not decapitated, bare or mitred, but still carrying a head in his hand. 13] TRAysLATiox OF Kixc Edward, Cojifessok. — Eadward, or Edward, called " The Confessor," was elected to the English throne A.D. 1042, and died a natural death, January 5, 1066. The popular reverence for him, w hich culminated in his being regarded as the patron saint of England, was a matter of gradual growth, and arose in a great measure out of the mass of legend that gathered around his true history. At the same time he must have shewn personal qualities which won the aff'ction of his people while he lived, and were remembered with reverence after his death. This popular esteem is the more noteworthy when we reflect that there was no one remarkable thing either in his life or in his death to account for it. Rather, in some respects, as, for example, in his strange love of hunting, he was not very saint like. He was, however, devoted to religious exercises and to the founding of monas- teries and churches. The great Abbey Church of St. Peter at Westminster was through him completed, and solemnly dedicated on the Feast of the Holy Innocents, A.D. 1065, but he was too sick to be present, and on the Eve of the Epiphany he died. On the following festival he was buried before the high altar in the new church, a great concourse of nobles and ecclesiastics being present. 'William I. adorned his tomb with silver and gold, and Archbishop Bccket removed his body to a richer shrine, October 13, A.D. 1163. After the rebuilding of the church by Henry III. a sumptuous shrine was constructed : and the wreck of this, with later additions, still remains. The translation by St. Thomas is the one commemorated in the Calendar. The shrine was demolished by order of Henry VIII., and the body buried in the Abbey, but in 1557 it was replaced in the restored shrine with great pomp. The restoration of the festival of liis former transla- tion to our Calendar in 1561 shews the veneration in which liis memory continued to be held, a veneration which was scarcely extinct even in 1760, when lying eulogists compared the devotion of George II. to that of St. Edward ! Touching for the " king's evil " arose out of the belief that St. Edward could cure disease by his touch, and tliat the power remained with his posterity. It was last performed by Queen Anne, and a special Oflice for it is found in many Books of Common Prayer. The same power was attributed to the kings of France. A ring given by St. Edward in his last illness to the Abbot of Westminster was long preserved as a relic which could cure nervous diseases ; a legend being attached to it. Succeeding kings blessed "cramp-rings" on Good Friday. [Sar. Ep. and Gosp. : Ecclus. xxxix. 5-9. St. Luke xi. 33-36.] [.S'fc Gener.al Appendix.] Calendars— fia.T\im, York, Hereford. Monastic. Dedications of Churches — Twenty-one, either to him or to St. Edward the Martyr ; one at Cambridge is to the Confessor. Cf)C ^inor !t)olpDags of €»ctof]cr. 169 I!ejyri'S(t)lrd — With the ring, sometimes '\\itli a purse. 17] Etheldkeda, Vikoix. — /Ethelthryth, Etheldreda, or Audrey, was one of four daughters of Anna, King of tlie East Angles, wlio were all esteemed to be saints, the others being Sexburga, Ethelburga, and Withburga. Of these Etheldreda was apparently the third. She was married against her will to Tunbert, an East Anglian prince, wlio bestowed on her the Isle of Ely as a dowry. The marriage remained merely nominal, and Tunbert soon died. His widow then retired to Ely in order to devote lierself to the religious life. But in A. D. 600 she was obliged to become the wife of Prince Eg- frid, son of Oswy, King of Northumbria. Nothing, liowever, would induce her to break her resolution of perpetual virginity ; and when Egfrid aame to the throne of his father, A. i). 670, he sought the help of the famous Wilfrid, or Wilfrith, to bring her over to his views. Wilfrid, however, appears to have secretly confirmed her in lier own, and at last a divorce was effected. In a.d. 671 tliey parted, Egfrid to seek a more suitable wife, Etheldreda to take the veil at the hands of Wilfrid. Having continued for a year in the Monastery of Coldingham, she made lier way to her best-loved Ely. She crossed the Humber at the Brough and Wiuteringham ferry, and stayed some little time at the adjacent village of West Halton, where her staff, as was believed, grew into the largest ash-tree in the neighbourhood, and where her memory is still preserved in the dedication of the church. Arriving at Ely, she established a religious house, over which Wilfrid made her Abbess. She now practised asceticism, as we learn from Bede, of the most rigid type, and at the same time made Ely a great religious centre for East Anglia. " She was taken to our Lord," savs Bede, "in the midst of her flock, seven years after she had been made Abbess." A.D. 679, and she was buried, with those who had gone before, in a wooden coflfin. In A.D. 69.5 her sister and successor St. Sexburga translated her bodv, pl.icing it, entire and nncorrnpt. in a Roman stone or marble coflfin brought from Gr.antchester [Cambridge]. The bodv was afterwards enshrined in the existing cathedral : and on the 17th of October, the feast of her translation, pilgrims fared to her shrine from all quarters. Our word "tawdry" is said to be derived from pilgrims' " signs " or other objects bought at " St. Audrey's Fair." [Sar. Ep. and Gosp. : 2 Cor. X. 17— xi. 2. St. Matt. xxv. 1-13.] Calendars — Sarum, Hereford. Dedications of Churches — Six, one destroyed. Ely Cathe- dral to her with St. Peter. Represented — In monastic habit, but crowned, and with crosier, book, or budding staff. IS] St. Luke, Evangelist. — [See notes on Gosp. Ep. and Coll.] Dedications of Churches— Seventeen, and one with All Saints. Represented — With picture of Blessed Virgin Mary ; as Evangelist, with winged ox. 25] Crispin, Maktve.— Crispin and his brother Crispinian are celebrated among the band of missionaries who came from Rome with St. Denys, January Sth, 20th, and October 9th. Fixing their abode at Soissons, they preached and instructed the people by day, and when not so engaged exercised the trade of shoemaking for a maintenance. Hence they have been considered the tutelar saints or patrons of that craft, and of two famous societies in France called Frbrs Cordon- niers. The two brothers were beheaded, October 25, A.D. 288, after severe tortures, under Riccius Varus, the Roman Governor of Soissons, during the progress of the Emperor Maximian through Gaul. In the sixtli century a basilica was built and dedicated to them at Soissons, their probable place of interment, though there is a curious tradition in Kent that they were buried at Stones End, in that county. [Sar. Ep. and Gosp. : 1 Cor. iv. 9-14. St. Matt. x. 16-22.] Calendars — All but Roman and Monastic. Dedications of Churches — None. Represented — Shoemaking ; with shoemakers' tools, or strips of hide, or with a cornucopia full of boots and shoes. 28] SS. Simon and ,Tnr>E, Apostles and Marttrs. — [See notes on Gosp. Ep. and Coll.] Dedications of rhtirches— Two in their joint names. Represented— St. Simon with a fish or two, an oar, a fuller's Kit. usually a saw. St. Jiide with a boat, ship, club, bat, inverted cross, halbert, or carpenter's square. I70 Cbc Calcnoav toitb tbc Cable of iLcs.sons. m O CO W t> O 1 s 1 O 1 Colos. ii. iii. iv. 1 Thes. i. ii. iii. iv. v. 2 Thes. i. ii. iii. 1 Tim. i. ii. iii. iv. V. vi. 2 Tim. i. :ai3 iv. Titus i. ii. iii. Philem. Heb. i. ii. :d.> >-i c« iH a o 2 Kcclus. [xvii. xix. xxi. xxiii. XXV. « xxviii. X X X X X .^ >-rt-r X X X X x^-^:=.X,^ X X X X X X X X X x^ a rt.a V. Hist, of Sub. Isaiah i. iii. V. vii. ix. xi. xiii. R < i § d o ■9, a Luke [xviii. xix. xx'x'x X X X X xxiv. John i. ii. iii. iv. V. vi. vii. viii. ix. X. 'x "x X X X X X X xix. XX. xxi. Acts i. i Eoclus. [xvi. xviii. XX. xxii. xxiv. xxvii. .• „-:H >'> ^ ■ .J /i'x'x » x'R .:a t:'g >< X X X X X !^aa.S^;5 xxxxxxxxxxx ■3 . u I"- iv. vi. 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I M ** M O .2 2 § ~ £ ?:> u a> 2 0C30 43 03 43 03 CO 03 3 a . o 111 000 c3 a 172 Cf)c ^inor IpolgDaps of Jl5oucmi)cr. I] All Saixts' Day. — [.See notes on Gosp. Ep. and Coll.] Dedications of Churches — Eleven luindred and forty-eight, also twenty-four with St. Mary, and eleven to other saints with All Saints. 5] Sec "State Services." 6] Leonard, Confessor. — This saint was born of noble Prankish parents in the court of Clovis, who stood sponsor for him at the font to do honour to his father. Having liecome a disciple of St. Eemigius [October 1st], he resolved to embrace the religious life, notwithstanding the earnest dissuasion of the King. After remaining some time in the Monastery of Miey, near Orleans, he retired to a hermitage in a forest near Limoges, converting many on his way. He was not allowed to remain here alone, for many flocked to him, and a monastery arose on the spot, which was endowed by a successor of Clovis with as much of the forest as Leonard could ride round in a night on his ass. Here Leonard ruled at the head of a flourishing community till his death, about A.D. 559. He is said to have taken great interest in prisoners, and to have obtained leave from Clovis to release many ; hence he is regarded as the patron of prisoners. He is also reputed to have been a deacon. [Sar. Ep. and Gosp. ; Ecclus. xxxix. 5-9. St. Luke xi. 33-36.] Calendars — All except Roman and Paris. Dedications of Chnrehes — Aliout one hundred and fifty, one with St. John, and one with St. Mary. Represented — As a monk or abljot, with chains, fetters, etc. II] St. M.iRTiN, Bishop .4nd Confessor. — This famous saint was born early in the fourth century at Sabaria, in Pannonia [Hungary], but brought up at Pavia. Both his parents were Pagans, but Martin at ten years old used to frequent the Cliristian churclies and ask to be made a catechumen. His father, a military tribune, enrolled him in the army at fifteen, and he remained in this condition of life nearly three years before his baptism, free from the common vices of soldiers, and full of good works. Once in winter he met a poor man begging outside the gate of Amiens, and see- ing him barely clad, cut off half of his own military cloak witli his sword, and gave it to the beggar. The next night he saw a vision of Jesus clad in the same portion of his cloak, saying to angels standing bj', "Martin, yet a catechumen, hath covered Me with this garment. " When he had been baptized, and had served in the army about five years, he sought his discharge, saying, " I am Christ's soldier ;" but being taunted with cowardice, he offered to stand before the line unarmed, and to march into the ranks of the enemy in the Name of the Lord .Jesus and protected by the sign of the Cross. The next day the enemy sued for peace and surrendered, whereupon Martin got his discharge. On leaving the army, he sojourned with Hilary of Poictiers [January 13tli], who ordained him exorcist ; but being warned in a dream, he went to visit his parents, and converted his mother to the Faith. Here he was publicly flogged by Arian heretics, and had to retire to an island, where he lived on roots ; here he took hellebore by mistake, and narrowly escaped being poisoned. On St. Hilary's return from exile [January 13th], Martin followed him to Gaul, and established a monastery near Poictiers. In A.D. 371 he was much sought after to be first Bishop of Tours. The neighbouring Bishops objected, but had to give way to the voice of the people. JLartin lived as a monastic Bishop in a secluded spot two miles from Tours, with eighty dis- ciples, who were cave-dwellers, while he himself lived in a ■wooden hut. As Bisliop he shewed great zeal in demolishing temples and trees consecrated to Pagan worship ; and, like .St. Boniface [June 5th], he cut down a sacred tree in order to satisfy the rustics as to the truth of his religion. He also boldly rebuked and withstood the usurping Emperor JLaximus, who condemned to death the heretic Priscillian and his imme- diate followers on the ground that it was a new and unheard-of iniquity for a secular judge to decide an ecclesiastical cause. During the last sixteen years of his life he lived in close retire- ment, where he had many supernatural visions ; and on November 9, a.d. 401, he died at Candes, near Tours. On November 11th he was buried in a cemetery just outside Tours as it then was, and eleven years afterwards St. Brice, his successor, built a chapel over the tomb. [Sec July 4th.] St. Martin's cope [cappa] used to be carried into battle and kept in a tent where Mass was said, hence the term capella, chapel. In time a blue banner, divided to represent St. Martin's cloak, was carried instead, until it was superseded by the famous Ori- Jlammc, the banner of St. Denys. [Sar. Ep. and Gosp. : Ecclus. xliv. 17, 20, 21-23 ; xlv. 6, 7, 15, 16. St. Matt. xxv. 14-23.] Calendars — All. Dedicatio)is qf Churches— One hundred and sixty. Ileprcscnied — On horseback, dividing his cloak for the beggar ; as a Bishop ; a ilartinmas goose by his side. 13] Beitiu.s, Blsuop. — St. Britius, or Brice, was brought up in St. Martin's Monastery near Tours, and was ordained deacon and priest by St. Martin. He had given much trouble by his disorderly conduct while young, and even after his ordination St. Martin had a mind to depose him ; but he said, " If Christ endured Judas, why not I Brice?" and pre- dicted that Brice would succeed him in the Bishopric, which came to pass. Even when he had become a Bishop grave charges were brought against him, and he either fled from Tours or was deposed for many years. The Sarum Breviary contains the legend that on his being accused of being the father of an infant, he adjureil it by Clirist to say if he were its father, and it replied, "Thou art not my father." And when the people ascribed this to magic he took burning coals in his hirrus to St. Martin's tomb, saying, " As this vestment is unhurt by the fire, so is my body unpolluted." But the people of Tours Mould not believe him, and drove him from the Bishopric. He then went to Rome and related all to the Pope, was acquitted of the gravest charges, and returned to his see in the seventh year armed with Papal autliority. In his latter days he acquired the reputation of a saint, and dying A.D. 444, was buried near St. Martin in the chapel he had himself built. [Sar. Ep. and Gosp. : Wisd. x. 10-14. St. Luke xix. 12 28.] [July 4th, October 11th.] Calendars — All except Roman and Monastic. Dedications of Churches — One in England, viz. Brize Norton, and that of Llanverres in North Wales. Represented — Carrying burning coals in his vestment ; an infant on the ground near him. 15] Machctu.';, Bishop. — Maelog, Malo, Mawes, Maclon, Maclovius, or Machutus, was a native of Wales, but trained in a monastery at Aleth [now St. Malo], in Brittany, under St Brendan, from whom, when he grew up, he received the habit. Afterwards he became Bishop of Aleth, and converted the neighbouring islet of Aaron into a monastery. But the opposition of the local chiefs obliged him to leave his see, and he went to Saintes, where Leontius, the Bishop, gave him a cell at Brie, and here he remained till recalled to Aleth. Soon he had to flee again, .and this time he settled with some monks from Brittany at Archambray, where he died Novem- ber 15, A.D. 564. His relics were .acquired by the Church of Aleth in the seventh century in a discreditable manner, and in A.D. 975 were taken to Paris, where they were lost at the Revolution. Many wonderful legends were related of him. [S.ar. Ep. .and Gosp. : Ecclus. xliv. 17, 20-23 ; xlv. 6, 7, 15, 16. St. Luke xix. 12-28.] Calendars — Sarum, York, Hereford, Aberdeen. Dedications of Churches — St. Mawes, in Cornwall. lleprescntcd — As a Bishop. 17] Hugh, Bishop of Lincoln. — Hugh of Av.alon, or de Grenoble, was born of a noble Burgundian family, A.D. 1140. His mother died when he was eight years old ; and his father then entering a monastery of regular canons near his castle, dedicated the child Hugh in the same place, committing him to the care of an aged brother of the house, who instructed him in sacred and secular learning. Having been ordained deacon at the age of nineteen, he resolved to join the then new order of Carthusians, one of the reformed Benedictine orders. His brother canoqg having in vain tried to keep him back, he escaped, and was admitted into the Grande Char- treuse, the first house of the order. In process of time he was ordained priest, made procurator of the monastery, and sent to England to govern the first Carthusian house in this country, which had been founded A.D. 1181 by Henry II. at Witham, in Somerset, but unsuccessfully managed by two previous priors. Under the care of Hugh the monastery became very prosperous. " The King, who for the opinion he had of his holinesse, vsed often," says Godwin, "priuately to conferre with him, remembering how great wrong he had done the Church of Lincolne in so long keeping it without a Bisliop, determined to make amends by giuing them a good one at last, .and procured this Hugh before he vnderstood of any such thing toward, to be elected Bishop of that see. He gouemed very stoutly and with gre.at seuerity, yet so, as he was more reuerenced and loued then feared. His excom- munications were very terrible vnto all men, and the rather, for that it was noted, as I find deliuered, some notable calamity otherwise did lightly follow them. His Church of Lincolne he caused to be all new built from the foundation, a great and memorable worke, and not possible to be performed by him without infinite helpe." Indeed, as has been well said by another, " a more zealous and indefatigable prelate Cbc a^inor JDolpoaps of j^oticmtjcr. 173 than wa3 Bishop Hugh of Lincohi seklom, if ever, presided over a see of our own or any other Christian laud." He j'early visited Witham for devout retirement, living as a brother, with no mark of distinction but the iSishop's ring. He was overtaken by his last sickness on his way back from one of these sojouruings, and died iu Loudon, November 17, A.D. 1200, as tliey were singing in his heariug tlie Nimc dimiltis in the Office of Compline. He was solemnly buried in Lincoln Minster, the journey from London having taken six days. King John of England and King William of Scotland met at Lincoln and helped to carry the bier, three archbishops and nine bishops being also present, with a multitude of abbots and prioi's. Eighty years afterwards his body was solemuly deposited witliiu its golden shrine iu the "angel choir" behind the high altar, Edward I. and his Queen, the Arch- bishops of Canterbury and Edessa, many bishops, and two humlred and thirty knights being present. St. Hugh was one of the most popvdar English saints, and the day of the accession of Queen Elizabetli [November 17th] was commonly called ''St. Hugh's Day." [Sar. Ep. and Gosp. : Ecclus. xlv. 1-5. St. Mark xiii. 33-37.] Ca!endars^iia,Tum, Aberdeen. Dedications of Churches — Quethiock, in Cornwall, unle-is it be to some local saint. Represented — With a tame swan which he had ; holding three flowers. 20] Edmunt), Kixg axd Martyr. — This Eadmund, or Edmund, the last of the native under-kings of East Anglia, was placed on the throne at the age of fifteen years, in Sou ; and when the Danes invaded that province in 870, he fought against them, but was beaten and taken prisoner. They then offered him his life and his kingdom if he would for- sake Christianity and reign under tliem. When he refused, tliey tied him to a tree and shot him with many arrows, and at last cut off his head, which they flung into a thicket. The following year, when the Danes had retired, the body was recovered, and the head found among the brambles, guarded, it was said, by a great gi'ey wolf. Over his relics rose the famous Abbey of Bury .St. Edmunds ; and no figure was more common in the painted glass and on the rood-screens of East Anglia than that of this martyred King. He could scarcely have died the death of a martyr unless his life had been that of a confessor for Christ ; and what we are told is that though he was very young, he was distinguished as a model prince by his religion and piety, his restoration of ruined churclies, his good government, and his determined hostility to everything mean and bad. He was never married, and, like many monks and other devout persons, he learned the psalter by heart, and the book which he was said to liave used was shewn at 15ury. His name is connected with much that is legendary, and the Sarum Breviary has a grotesque account of the finding of the head, etc. [Sar. Ep. and Gosp. : Ecclus. xxxi. 811. St. Luke xiv. 26-33.] Calendart — Sarum, York, Hereford. Dedications of Churclies — Fifty-five (fifteen being in East Anglia), unless any be to St. Edmund the Archbishop. liepresenled — Crowned and pierced by many arrows ; bound to a tree as above ; a wolf guarding his body or crowned head; an arrow in his band. 22] Cecilia, Virgin a.nd Martyr.— Concilia, a Roman lady, was venerated as a virgin martyr at a very early period, and the martyrdom of her and of her three companions is referred to in the- Martyrology attributed to St. Jerome, and in the earliest Missals and Breviaries. Yet it is very difficult to find her true date and place, so conflicting .are the accounts. According to the earliest, slio suffered in Sicily a.d. 170-180; according to another, in Home A.D. 230; while the Greek Menologies say at Rome, in the time of Diocletian, a.d. 284- 305. Nor have we any authentic accounts of her life and history. There was a church dedicated to her at Rome, where Pope Pasclial I. placed her supposed body, removed from the Catacombs, in 821, and provided that the praises of God should be sung around her tomb day and night. Hence probably arose the legends th.at connect her name with sacred music, there being nothing of the kind in the earliest accounts of her. One circumstance related in the legendary "Acts" is that by her prayers she brought an angel down to convince her newly-married husband that she ought to lead a life of perpetual virginity. The Acts of ,St. Cecilia, though not genuine, have been rcmark.ably confirmed as to 8ul)stance by discoveries in the Catacombs, including tliat of her original tomb, probably, in a cemetery with many epitaphs of mem- bers of the Csecilian family. [Sar. Ep. and Gosp. : Ecclus. li. 9-12. St. Matt. xiii. 44-52.] Her name occurs in the Nohia qitoque in the Canon of the Slass. Calendars — All. Dedications of Churches — Two. Represented — Crowned ; bearing wreaths of roses or other flowers ; a palm ; a sword ; an almond branch ; a sprig of flowers ; in later representations she is holding a portable organ or harp, or playing on an organ. 23] St. Clejiext I., Blshop of Rome and Martyr. — Ac- cording to common tradition, the ."fellow-labourer" men- tioned by St. Paul [Phil. iv. 3] as having his name written in the Book of Life, is to be identified with the tliird of the Bishops of Rome, whose name is mentioned in the Communi- caiites in the Canon of the Mass. But so mucli legend has grown up around tlie name of Clement, and so little trustworthy in- formation has come down to us, that we hardly know anything about him. From Rome the Roman Clement wrote his "First Epistle " to the Corintliians on the occasion of a schism towards the end of the first century, and is hence regarded as one of the "Apostolical Fathers." The second epistle ascribed to him is rather a homily, and must have been written at least a generation later than his time. Other epistles, and a mass of "Clementine literature," undoubtedly spurious, have been attributed to him. An account of his martyrdom, probably no earlier than the ninth century, tells how he was banished to the Crimea ; and having converted the whole district by his miracles, was by Trajan's order east into the sea with an anchor round his neck, an event pictured in frescoes of the tenth or eleventh century in the Church of St. Clement at Rome. So, too, the Sarum and Roman Breviaries. But no writer who speaks of the Bisliop Clement describes him as a martyr until we come to Rufinus and Zosimus, about a.d. 400, and they do not mention the anchor story. [Sar. Ep. and Gosp. : Phil. iv. 1-3. St. Luke .xix. 12-28.] Calendars — All except the Parisian. Dedications of Churches — Forty-seven, and one with St. Mary. Represented — As Bishop or Pope, with double or triple cross ; an anchor in his baud, to his neck, or at his feet ; leaning on an anchor ; a fountain springing up by him. 25] Cath.-vrine, Virgin and Martyr.— It would be hard to find a saint more generally reverenced than St. Catharine, or one of whom so little is really known, not one single fact related about her being reasonably certain. She has usually been identified with a nameless lady of Alexandria, of whom Eusebius [H. E. viii. 14] says that when she resisted the unhallowed advances of the Emperor Maxiniinus he punished her with banishment and deprivation of goods. With refer- ence to the once popular legends of St. Catharine, Baronius himself says that silence is better than falsehood mixed with truth. The Sarum Breviary contains many more marvels tlian does the modern Roman, but the Parisian of 1836 con- tains none. In the Sarum and Roman Breviaries we are told that Catharine combined the study of the liberal arts with fervent faith, and prevailed in argument ove{' the most learned philosophers, kindling in them the love of Christ so tliat tliey were content to die for His sake. Then Maximin caused her to be scourged and bruised with leaded whips and kept in prison for eleven days without food. Next she was put on a wheel with sliarp blades, but at her prayers the wheel was broken, and then slie was beheaded on the 25th of Novendjer. Her body was marvellously borne by angels to Mount Sinai, in Arabia. The Sarum Breviary tells of a river of oil that was seen to flow from her tomb, etc. The angela are now explained by Alban Butler .and other Roman Catholic writers to have been monks. Her extraordinary popularity in France and England dates from the bringing of alleged relics of her from Mount Sinai to Rouen by one Simeon, a monk, who died a.d. 1035. She is accounted the patron of secular, as St. Jerome is of theological learn- ing. [Sar. Ep. and Gosp. : Ecclus. li. 1-8. St. Matt. xiii. 44-52.] Calendars — All. Dedications of Churches — Fifty-one. Represented— With a wheel or wheels, often spiked ; with a sword, a book, a lamb, or a palm ; carried by angels to Mount Sinai. 30] St. Andrew, Apostle and Martyr.— [.See notes on Gosp. Ep. and Coll.] Dedications of CA Hrc/ifs— Nearly six hundred, and three with other Saints. 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It SPh g a -,^ C ■S a-H !§ S) .s tivity Stephe John, ly Inn ^^S» S^ •43 CO a o 3 ■43 a o H •a 0) 60 3 H " 60 § I O . > >u acd ° 2 .« ... y; 1-5 o 176 Cbe ^inor l^olgQaj^s of December. 6j Nicolas, Bishop op Mtka, in Lycia. — Tlie great fame of St. Nicolas, like that of St. Catharine, is founded on a vast mass of picturesque legend rather than on anything we now really know about him. The earliest accounts of him which we have were written about five hundred years after his death, if, as is stated, it is to be placed a.d. 342. But the great venera- tion in which lie was undoubtedly held iu tlie Greek and Latin Churches in early times points to sometliing extraordinary in his life and character. The Liturgy of St. Chrysostom con- tains a prayer in which his name is mentioned with that of other famous Eastern Saints, shewing in what honour he has long been held in the East, and he is still venerated in Russia next after the Holy Mother of God. Justinian built a church in his honour at Constantinople about a.d. -130, indeed he was titular saint of four churches there. The most remarkable legends concerning him are that when a new-born babe he stood up for two hours in an ecstasy, and on Wednesdays and Fridays refused to suck. Being left as a young man with a considerable fortune, he flung a bag of gnld successively to each of three daughters, tliat they might marry honourably. When ordained priest he sailed for the Holy Land, and averted shipwreck by his prayers in a storm. About a.d. 323 he was elected Bishop of Myra, and by the sign of the Cross restored to health a burned child. He is traditionally reported to have been present at the great Council of Nica?a, and is so represented in Eastern pictures of the Council. Here losing all patience with Arius, he dealt a violent blo\v at the jaw of that heretic, for which he had to undergo tem- porary deprivation and imprisonment. He is said to have obtained from the governor of Myra the release of three men imprisoned in a tower, the picture of which may have given rise to that of three children in a tub. The legend of his raising these children to life may be thus accounted for. He was much invoked by sailors, and accounted the patron of children. His tomb at Myra was much resorted to for a miraculous oil which flowed from it. In a.d. 10S7 some merchants of Bari in southern Italj' carried off the relics to their own city. The " Boy-bishop" pageants of the middle ages began on St. Nicolas' Day, and lasted till Childermas or Holy Innocents' Day. [Sar. Ep. and Gosp. : Ecclus. xliv. 17-23 ; xlv. 6, 7, 15, 16. St. Matt. xxv. U-23.] Calendars — All. Dedications of Churches — Three hundred and seventy-two, and seven with St. Mary, one with St. Switlum. Represented — A\'ith three children in a tub, or kneeling before him ; with three golden balls in \arious ways, some- times on a book with three loaves ; with an anchor, or a ship in the background. 8] Conception of the Blessed Virgin Mary. — The obser- vation of this festival began in the East in early times, but did not become general in the AVest till the fifteenth century. As the doctrine of the Immaculate Conception became more developed in the Roman Communion, the festival was from time to time elevated in rank. The term "Immaculate," however, was not used in the Missal or Breviary till 1854, when Pius IX. made the doctrine of the "Immaculate Con- ception " an article of faith. [Sar. Ep. and Gosp. : Ecclus. xxiv. 17-22. St. Matt. i. 1-16.] Calendars — All. 13] Lucy, Virgin and M.^etyr. — We know nothing of St. Lucy, as the sole authority for her story is her fabulous "Acts," a Christian romance similar to the "Acts" of some other virgin martyrs, thougli probably based on facts. She was highly honoured at Rome in the si.xth century, as appears from the Sacramentary of St. Gregory, and her name occurs iu the Nobis quoijtie of the Mass. St. Aldhelm wrote much about her, not only in prose, but in his poem De laude Virijinitntis. The legendary account of her is tliat she was the daughter of a Christian lady in Syracuse, named Eutychia, and born in the latter part of the third century. Being asked iu marriage by a young nobleman of Syracuse who was a Pagan, she declined his suit, having fully resolved to con- secrate her virginity to God. Her mother was not aware of tliis, and wished her to marry the youth ; but being restored from dangerous sickness after the prayers of her daughter at the tomb of St. Agatha at Catania [February 5th], she no longer advocated the marriage. Lucy then sold all her goods to feed the poor, and openly professed her dedication to Christ. Her former lover now hated her, and accused her to the Governor Paschasius in the Diocletian persecution. Boldly confessing Christ, she was condemned to infamy worse than death, but was delivered miraculously. Tlien they tried to burn her with the aid of pitch, oil, and fagots, but this attempt also failed. At last her throat wa.s cut with a sword, and she died a.d. 303, predicting the peace of the Church, and announcing that Syracuse as well as Catania should have a virgin martyr. St. Lucy's Day i-egulates the Ember Days in December. [Sar. Ep. and Gosp. : Ecclus. li. 9- 12. St. Matt. xiii. 44-52.] Calendars — All. Deilications of Churches — Two. Itepresenled — With eyes in a dish, or on a book ; holding a dagger, pincers, or lamp ; with a sword through her neck ; in a caldron over a fire ; oxen unable to drag her along ; tor- mented by devils. 10] O Sapientia. — The first of the seven antiphons of the Maguificat sung in preparation for Christmas. [See notes on Fourth Sunday in Advent.] The others were, on the 17th, O Adonai; ISth, O Radix Jesse; 19th, Clavis David; 20tli, Oriens; 22nd, Rex Gentium; 23rd, Emmanuel (St. Tliomas's Day having its own aiitiphon, Thonia Didyme). These titles of Christ were sometimes called the "Seven Names." It has been maintained, with "much ingenuity," and more ignorance, that "0 Sapientia" was a saint, one of the eleven thousand virgins alleged to have suflered with St. Ursula. [Br-4.dy's Claris Calcndaria, ii. 323.] 21] St. Thoifas, Apostle and Martyr. — [See notes on Gosp. Ep. and Coll. ] Dedications of Churches. — Forty-five. Represented — With a carpenter's square ; with a spear or arrow. The square is associated with a legend of St. 'Thomas building a palace for an Eastern king. 2.5] Christm.\s D.\y. — [See notes on Gosp. Ep. and Coll.] Represented — The Nativity is pictured as having taken place in a stable ; the ox and ass are invariably introduced [Isa. i. 3], also the "Star of Betlilehem " [.St. Matt. ii. 9]. 2G] St. Stephen, the First Maktyk. — [See notes on Gosp. Ep. and CoU.] Dedications of Churches — Forty, and one with St. Mary. Represented— As a deacon, holding one or more stones in various ways. 27] St. John, Apostle and Evangelist. — [Sec notes on Gosp. Ep. and Coll.] Dedications of Churches — About two hundred and forty. Represented — With a cup, out of which issue one or more serpents ; with a palin branch ; writing ; as Evangelist, with an eagle ; sometimes it holds his inkhorn iu its beak as he writes. 28] Innocents' Day. — [See notes on Gosp. Ep. and Coll.] Dedications of Churches — Four. Represented — Being slain by Herod's executioners with swords or daggers, Herod seated in a throne looking on. 31] Silvester, Bishop of Rome. — Silvester succeeded Melchiades as Bishop of Rome, January 31, A.D. 314. Con- stantino having defeated Maxentius two years before, and so gained political ascendancy for the .Church. At his exhorta- tion Constantino built many basilicas, and ornamented them in a splendid manner. The Roman Martyrology and Breviary say that Silvester baptized Constantine, which is an historical error not found in the Parisian or in the Sarum Breviary ; tlie latter, however, does contain a curious legend of the Pagans making Silvester descend into a dragon's den in the Tarpeian rock, where St. Peter and other saints appeared to him, and he delivered Rome from the malignity of the dragon. There is no doubt that Silvester issued several regulations with regard to ritual, etc., but the famous "Donation of Constantine," which pretended to give the temporal sove- reignty to Silvester and his successors, is well known to be a gross forgery of the eighth century. Silvester died December 31, A.D. 335, and was buried in the cemetery of Priscilla on the Salarian Way, whence his body was removed to a church dedicated to him in the seventh century. [Sar. Ep. and Gosp.: Ecclus. 1. 1, 4, 5-12, 15, 21-23. St. Matt. xxv. 14-23.] Calemlars— AU Dedications of Churches — One, that of Chevelstone, Devon. Represented — As a Pope, baptizing Constantine ; an ox by his side, referring to a story of his bringing to life an ox that had been killed by magic. AN INTRODUCTION MORNING AND EVENING PRAYER. The ordinary daily Offices of tlie Cliristian Church were de- | rived from the Jewish economy ; the celebration of the Holy Eucharist being the distinctive devotional characteristic of Christianity. As David sang, "Seven times a day do I praise Thee" [Ps. cxix. 164]; and as Daniel "kneeled upon hia knees three times a day, and prayed, and gave thanks before his God " [Dan. vi. 10], so down to that period during which the old and the new economy overlapped eacli other, a con- stant habit of praise and prayer in connection with the morn- ing and evening sacrifice, and at other hours of the day, was maintained in the Temple at Jerusalem, and in the Syna- gogues elsewhere. The Apostles continued the practice of devout Jews, and are spoken of in tlie book of their Acts as being in the Temple at the hour of prayer, or as offering their prayers elsewhere at the same hour. It was while "they were all with one accord iu one place" at "the third hour of the day " [Acts ii. 1, 15] that the Holy Ghost descended upon them ; " Peter went up upon the house-top to pray about tlie sixth hour" [Ibid. x. 9] : "Peter and John went up together into the temple at the hour of prayer, being the ninth hour " [Ibid. iii. 1]: " at midnight Paul and Silas prayed and sang praises unto God " [Ibid. xvi. "25] : and in the early zeal of their first love all the believers "continued stedfastly . . . in the prayers" [tuTs irpoiTEi'xciis] "daily with one accord iu the temple " [Ibid. ii. 42, 46], as a regular part of the system of that fellowship into which they liad been baptized. When the habits of the Church began to be settled, it appears that the opening and the close of each day were appointed as the principal liours of prayer ; and tliat the three intermediate times, the tliird, sixth, and ninth liours, were still recognized, and marked by public worship. Ter- tullian, after giving the Scrijrtural examples cited above, goes on to say that though these "stand simply without any precept for their observance, yet let it be thouglit good to establish any sort of presumption wliich may botli render more strict the admonition to pray, and, as it were by a law, force U3 away sometimes from our business to this service, (even as was the custom of Daniel also, according no doubt to the rule of Israel,) that so we should pray at l^ast not seldomer than three times a day, we who arc debtors to the Three, the Father, and the Son, and the Holy Gliost, exclusive, that i.i, of the regular praijcrs which are tlue, without any ad- monition, at the beijinnintj of day and nii/ht." [Teut. dc Oral. ix. 26.] In his treatise on fasting he also calls tlie third, sixth, and ninth liours "Apostolic hours of prayer." St. Cyprian refers to the liabits of Old Testament saints, and draws the rational conclusion that the events of the Gospel gave proof that there was a "sacrament," or mystery, in the ancient practice of righteous men oB'ering prayers at tlicse seasons, as if tlie spiritual instincts of good men were ah'eady moving in tlie light of the Cross. "But to us, dearest brethren," he says, "besides the hours of ancient time observed, botli seasons and sacraments of prayer are inci'cased in number. In the murning we must pray," not waiting, that is, for the third hour, "that the Resurrection of tlic Lord may be coniniemoratcd with an early worsliip. Tliis of old the Holy Spirit set forth in tlie Psalms, saying, ' My King and my Gud, unto Thee will I cry : my voice shalt Thou hear in the morning; in the morning will I stand before Thee, and will look up.' [Ps. v. 2.] And again, by the propliet the Lord saith, 'Early in the morning sliall tliey seek Me, s.aying. Come and let us return unto tlie Lord our God.' [Hosea vi. 1.] At sunsetting likewise, and the close of day, needful is it that we should again pray. For as Christ is tlie true Sun and the true Day, when at the going down of this world's sun and liglit we m.ike prayer and peti- tion that the day may again return unto us, we are petition- ing for that coming of Christ, which will give to us the grace of the Light eternal." [Cypkian, de Oral. Dom. xxii.] In the Apostolical Constitutions the same habit of the Cluirch is referred to in very distinct terms : "Ye shall make prayers. ... In tlie morniny gi\'ing thanks, because the Lord hath enlightened you, removing the night, and bringing the day : at the third hour, because the Lord at that time received sentence from Pilate ; at the sixth hour, because in it He was crucified ; at the ninth hour, because all things were shaken when tlie Lord was crucified, trembling at the audacity of the impious Jews, not enduring that their Lord sliuuUl be insulted ; at evening giving thanks, because He hath given the night for rest from our daily labours ; at coch-croiving, because that hour gives the glad tidings that tlie day is dawning in which to work the works of light." [Apostol. Constit. viii. 34.] No account has come down to us which tells exactly of what these Primitive daily Offices consisted ; but St. Basil in the fourth century speaks of them as being made up of psalmody mingled with prayers, and specifies the nineteenth Psalm as one which was invariably used at the sixth hour. The fifty-first Psalm is also shewn, from liim and other writers, to have been constantly used in the night service ; and the sixty-third was called the "Morning Psalm," being used at tlie beginning of the early service. The "Gloria in Excelsis " is also spoken of by St. Chrj'sostom as "the Morn- ing Hymn" [see note in Communion Service], and the repeti- tion of the Kyrie Eleison many times seems to have formed another jjart of these ancient services. The daily Offices of the Eastern Church are of greater anti- quity than those of the ^Yestern, and there is little doubt that they represent, substantially, the form into which the Primitive Ollices for the hours of Prayer eventually settled down.' Sufficient poiuts of resemblance have been traced between these and the daily prayers used under the Jewish economy, to make it almost certain that the former were originally derived from the latter.- But there are also many particulars in which the Western daily Oflices. and especially those of the English Church,^ are analogous to those of the East ; and althongh they cannot be traced higher, in their familiar form, than the rule of St. Benedict [a.d. SHO], it can hardly lie doubted that men like SS. Benedict and Gregory would build upon the old foundations of Primitive Services, such as those now reiirescntcd by the hours of the Eastern Church. In the Ancient Sacranientaries there are several series of Collects for daily use : one set of twenty- three in that of St. Gregory being entitled "Orationes do Adventu Domini quotidianis diebus:" another, of twenty, apparently for Lent, being headed "Or.ationcs pro peccatis;" a third of many more in number being called "Orationes quotidiana;. " There are also other sets in the same Sacra- mentary, "ad Matutinos lucescente die," "Orationes Matu- tinales," " Vespertinales," and "ad Completorium." What place such Collects occupied in the daily Oillccs is not quite clear, but they plainly shew that the Primitive habit of the Cluirch was kept up, and that daily prayers were con- tinually being oU'ercd in the Western as well as in the Eastern Churcli. Lessons from Holy Scripture were only read in the Synagogue on the Sabbath Day ; iu the Temple none at all (except the Decalogue) were ever read. This cuatom was continued throughout the Church even until the 1 Tlicynre given at length in Neale's Intml. Hist, of Eastern CImrcti, vol. ii. ch iv. - FllECMAN's rrinc. Diif. Set'V. i. 05. " Ibid. 100. 178 3n IntroDiiction to 09orning; anO Cticning; IPrapcr. time of St. Gregory : Epistles and Gospels being read at the Holy Communion, but no Lessons at the hours of Prayer. St. Gregory established a system which afterwards devel- oped into that of the Breviary Lessons, but in the Eastern Church the Primitive practice of reading Holy Scripture at the celebration of the Eucharist, and on Sunday only at other offices, is still maintained. In Medieval times the daily Offices were developed into a very beautiful, but a very complex form ; being moulded exclusively to the capacities of Clergy and Laity living in com- munities, separated from the world especially for a work of prayer and praise, which was seldom interrupted by the calls of other avocations. Those used in England differed in several im- portant respects from the Roman Breviary,' and are supposed to have had the same origiu as the Communion Office, the line- age of which is traced in the Introduction to the Communion Service to the Church of Ephesus. Like those of the Eastern and Roman Churches, they consisted nominally of seven separ- ate services or hours [see p. 17] ; but as in those cliurches at the present day these seven hours are aggregated into three, or even two services, so it is probable was the case, to a great ex- tent, in the Medieval Church of England, and the whole seven were only kept by a small number of the most strict among the Clergy and religious. The Reformers condensed the seven hours instead of arigregatinrj them, and tlius gave us Mattins and Evensong, as in tlie manner shewn by the Table at p. 17. At tlie same time, the publication of Edward VI. 's and Queen Elizabetli's Primers shewed that they by no means intended to hinder, but rather to encourage those who still wished to observe the ancient hours of Prayer ; and the Devotions of Bishop Cosin, with other Manuals framed on the same model, have given many devout souls the opportunity of supplementing the public Mattins and Evensong w-ith prayers at other hours that equally breathed the spirit of the ancient Church. * Freeman's Princ. Div. Serv. i. 246. In making this change the Reformers were doubtless endeavouring to secure by a modification of the Services Avhat the theory of the Church had always required, the attend- ance of the Laity as well as the Clergy at tlie Daily Offices of Praise and Prayer. From very early days the Church of England had enjoined the Laity to be present at them, as may be seen in the collection of Decrees and Canons on the subject printed by Maskell [Moii. Rlt. Amj. III. xxv-xxxiv.]; but these injunctions appear to have been little obeyed, and their constant absence led the Clergy to deal with the Breviary as if it was intended for their own use alone, its structure becoming so complex tliat none but those who had been long used to handle it could possibly follow the course of the services day by day. In forming out of these complex services such simple and intelligible ones as our present Morning and Evening Prayer, a new ojjportunity was offered to the Laity of uniting their hearts and voices with those of the Clergy in a constant service of daily praise and prayer. Churches without such an offering of Morning and Evening Prayer are clearly alien to the system and principles of the Book of Common Prayer, if taken in their strict sense ; and to make the offering in the total absence of worshippers seems scarcely less so. But as every Church receives blessing from CJod in proportion as it renders to Him the hf>nour due unto His Name, so it is much to be wished that increased know- ledge of devotional principles may lead on to such increase of devotional practice as may make the omission of the daily Offices rare in the Churches of our land. Then indeed might tlie time come wlien the Church of England could say, " Thou, God, sentest a gracious rain upon Thine inheritance ; and refreshedst it wOien it was weary." It might look for the developement of a perennial vigour springing from tliat "third hour of the day " when the Apostles first went forth in the might of their supernatural endowments ; and it might hope to meet with answers from on high, as sure as that which was given to Elijah " about the time of the Evening Sacrifice." JStaiScti be tlic Lorn Dailp: cum tljc (Son JUfjo l)clpctlj us, anD jioiirctf) l)is icncfitg upon iig. SJap Ip Dap iMC magntfp SClice, 3no iue iuorsljip ^!); JHIame: ebcr biotiD ioitliout enD. THE ORDER FOR MORNING AND EVENING- PRAYER DAILY TO BE SAID AND USED THROUGHOUT THE YEAR. npHE Morning and Evening Prayer shall be used in the accustomed place of the Church, Chapel, or Chancel ; except it shall be otherwise determined by the Ordinary of the i)lace. they have done in times past. And the Chancels shall remain as And here is to be noted, That such Ornaments of the Church, and of the Ministers thereof at all times of their tlie accustomed ])la€e of the Church, Chapel, or Chancel] The rubric determining tlie placje in whicli ilattius and Evensong (as distinct from the Litany and tlie Holy Communion) are to be said or sung has remained unaltered since the revision of Queen Elizabeth's reign, a.d. 1559. In the first English Prayer Book, that of 1549, the germ of this rul)i-io stood at the head of Morning Prayer in the words, " The Priest being in the Quire, shall begin with a loud voice the Lord's Prayer, called the Paler noster j" the Quire being thus taken for granted as the place where Divine Service was to be said or sung. In the second Prayer Book, that of 1552, the rubric was enlarged in this form : "U The Morning and Evening Prayer shall oe used in such place of the Church, Chapel, or Chancel, and the Minister shall so turn him, as the people may best hear. And if there be any controversy therein, the matter shall be referred to tlie Ordinary, and he or his deputy shall appoint the place, and the chancels shall remain as they have done in times past. " At this time many Puritans, such as Bishop Hooper, desired to have the ancient custom altered, and the service said in the nave of the Church. "I could wish," said Hooper, "that the magistrates should put both the preacher, minister, and the people into one place, and sliut up the partition called the chancel which separates the congregation of Christ one from the other." [Hooper's Serm. iv. on Jonah.] The practice of saying the service in the chancel was also declared to be " Antichristian" by Martin Bucer : and on this plea it was forbidden in Queen Elizabeth's reign by a few lawless Bishops, such as Scambler of Peterborough. yind llie.Chancels shall remain ax they have done in iimespast] This does not mean that the chancels are not to be destroyed, but that their interior arrangement shall continue as " in times past," that is, in times before 15.5'2, when the words wore introduced into the rubric. A century later Arclibishop Juxon's Visitation Articles inquire, "Do the chancels remain as they have done in times past, that is to say, in the con- venient situation of the scats, ami in the ascent or steps appointed anciently for the standing of tlie Holy Table?" To meet the growing disposition to disuse and dismantle the chancels, some special directions were given among "Orders" issued in the latter part of 15G1.1 It was there ordered that Rood lofts which remained " untransposed shall be so altered, that the upper part of the same, with the Soller, be quite taken down, unto the upper parts of the vaults and beam running in length over the said vaults, by putting some convenient crest upon the said beam towanls tlie Churcli, 1 "Orders taken the x clay of October, in the third yeiir of the reign of our Sovereign Lady, Elizabeth, Queen of Knglaiid, [•■ranee, and Ireland, De- fender of the Faith, etc. By virtue of her Majesty's Lettera addressed to her HiKliuess' Commissioners for Causes Kcelesiastical as followeth." (I)rit. Mus. .1155 aa. They are printed in IIevlin's Hist. Reform. Eecl. Hist. Sue. eU. 184(1, 11. 300 ; .ind also in I'miiv's /.me/u! Church Ornaments, jj. 270 ] with leaving the situation of the seats (as well in the Quire as in the Church) as heretofore hath been used. Provided yet that where any parish of their own costs and charges by common consent will pull down the whole frame, and re-edify- ing the same in joiners' work (as in divers churches within the city of Loudon doth appear), that they may do as they tliiuk agreeable, so it be to the height of the upper beam aforesaid. Provided also that where in any parish church the said Rood loftes be already transposed, so that there remain a comely partition betwixt the Chancel and the Church that no alteration be otherwise attempted in them, but be sufl'ered in quiet. And where no partition is standing, there to be one appointed." Up to a still later date there was, in fact, no other place provided for the Clergy to say tl;e service from than the ancient seats in the chancel, and the " accustomed place " was the " pue " (beginning then to be so called) in which the Clergy and singers sat, and of which one was ordinarily situated on each side of the chancel. In the Advertisements of 1565, to which the authority of the Crown could not be obtained, and which were issued by Archbishop Parker on his own responsibility for the Province of Canterbury only, it was directed "that tlje Common Prayer be said or sung decently and distinctly, in such place as the Ordinary shall think meet for the largeness and sti'ait- ness of the church and choir, so that the people may be most edified." [Caiidw. Docum. Ami. i. 291.] This shews the origin of the "reading-desk" in the nave of the church, which eventually became so common. Such a disuse of the chancel led to an impoi'tant change in the character of Divine Service by the abolition of choral service, the "clerks" who were accustomed to sit in the chancel seats and sing the responsive parts of the service being reduced to one "clerk," who sat in a scat in front of the "reading-desk," and said them in a manner that was seldom befitting the dignity of Divine Service. Instead, moreover, of the chancels remaining as they had done in times past, tliey were too often looked on either as a kind of lumber-room, to be cleared out once a quarter for the administration of the Holy Communion ; or as a part of the church where the most comfortable and honourable seats were provided for the richer laity. Such customs have tended to obscure the sense of the riihric, and are recalled to memory only for the purpose of explaining how it came to be so disregarded in modern times. In (iriffin v. Dighton, Chief-Justice Erie decided (on appeal in 18()'4) that the chancel is, by the existing law, the place appointed for the Clergyman and for tliose who assist him in the performance of Divine Service ; and that it is entirely under his control as to access and use, subject to the juris- diction of the Ordinary. And here is to be noted, That such Ornaments of the Church] This has been popularly called " The Ornaments Rubric," and may also be fittingly regarded as the Interpretation Clause to i8o C&e Dmer fot agorning anQ Cuening Praper. Ministration, shall be retained, and be in use, as were in this Cliurch of England by the authority of Parliament, in the second Year of the reign of King Edw. VI. the Ritual Law of the Church of England. It is commented upon at length in the third section of the Eitual Introduction, pages 63-SO. in the second Year of the reign of King Edw. VI.] The year thus indicated extended from January 28, 1548, to January 27, 1549. [NicoL.'Vs' Chrnn. Hixt. 330, ed. 1833.] As the first Prayer Book of Edward VI, 's reign, with the rest of the Act of Uniformity, passed the House of Lords on January 15th, and the House of Commons on January 21, 1541. it is pnsnihle that it had received the Royal Assent, and had thus "the authority of Parliament " before the expir.ation of this "second year" (if Edward VI. on the 27th ; but there is no evidence kiiown to she^v that such was the case, and all the evidence which is known is to the contrary : moreover, the book was not published until March 7th, and its use was ordered to begin only on June 9, 1549, more than four months after that "second year" of Edward's reign had ended. The "Ornaments of the Church and of the Ministers there- of, ' which were in use in the Church of England by authority of Parliament from January 28, 1548, to January 27, 1549, the second year of Edward VI., must therefore be understood as meaning those which had been used before the publication of the Prayer Book in the third year of Edward VI., and these were such Ornaments as had been in use previously to that King's reign, subject to sucli omissions as were made necessary by changes effected under Statutory authority. THE ORDER FOR ■MOENING- PEATEE DAILY THROUGHOUT THE YEAR H At the beginning of *Morning Prayer the 'Minister shall read with a loud voice some one ''or more of these sentences of the Scriptures that follow. And then he shall say that which is written after the said sentences. WHEN tlie wicked man turneth away from his wickedness that he hath committed, ti Malins (1549 only], <^ From here to the cint of the Kiibnc iijllowiiii^ the Ab- solution [155=]. And iikcw:ie 0/ Hvetiing Prayer (■555J- c " Izxectitar offi- cii" of Saiuni rub- rics. d or more [1662]. and doeth that which is lawful and right, he shall save his soul alive. Ezek. xviii. 27. I acknowledge my transgressions, and my sin is ever before me. Ps. li. 3. Hide Thy face from my sins, and blot out all mine iniquities. Ps. li. 9. The sacrifices of God are a broken spirit : a The Order for 3[orning Prayer] The word "Order" in the sense here intended has almost passed out of use. It simply means regulation or ordinance, according to its derivation from the Latin word ordo. Morning Prayer was called by the ancient popular name of "Mattins" (abbreviated from Malutina), in the original English Prayer Book of 1549 ; and that convenient name is still retained in the three Tables of Proper Le.ssons and Proper Psalms, and also in the Eliza- bethan Act of Uniformity. the Minister] Tliat is, the person who ministers, whether Bishop, Priest, or, perhaps, Deacon. In the Latin Rubrics the corresponding term is " Executor officii." In the Rubrics gf the Confirmation Olfice of 1549 the Bishop is called "Minister." In the fourth Rubric at the beginning of the Communion Service of the same date the Celebrant is called "the Priest that shall execute the holy Ministry." In Queen Elizabeth's time the old Latin word was stiU in use, e.g. "Item. That the Ministers receiving the Communion at the hands of the E.xecutor be placed kneeling next to the Table." [Bishops' Interpr. of Queen Elizabrth's Injunctions : Cakdwell, Doc. Ann. i. 206.] Other examples might be given. In Bishop Cosin's revision he appended to the word "Minister" the following note: "That is, he who at that time ministereth or celebrateth Divine Service ; " and although it was not deemed necessary at the time to print this note, it is valuable to us now as shewing the technical meaning which was attached to the word Minister when used in the Rubric. THE SENTENCES. The ancient Mattins of the Church of England began with, "In the Name of the Father, and of the Son, and of the Holy Ghost" (and the sign of the Cross), followed by an inaudible recitation of the Lord's Prayer by the Priest who olficiated. Then was said, " Lord, ojicn Thou my lips : Anil my mouth shall shew forth Thy praise. " Tliis opening of the service was retained in the 1549 Prayer Book, but the Lord's Prayer was directed to be said "with a loud voice, " instead of secrelo. In the 1552 Prayer Book, these Sentences, with the Exhorta- tion, Confession, and Absolution, were prefixed to Morning Prayer, but not to Evening Prayer. This addition was suggested, probably, by the second reformed Breviary of C'anlinal Quignonez, in which the ancient Confession and Absolution, hereafter given, were placed at the beginning of Mattins. But other reasons are also apparent for the change. In the first place, the full effect of the dissolution of Monas- teries was making itself felt by ritualists, and a penitential prefix to the service was consiilered more appropriate for a mixed congregation than the previous moile of 0[)cning it, which was suitable for communities professedly spending nearly their whole time in the religious portion of a Christian's duty. And, in the se'cond place, a relaxation of the rule about private Confession m^de it expedient to place a public Confession and Absolution within the reach of all, day by day. The Sentences themselves (which had nearly all been pre- viously in use as C'apitula, during Lent) are a reproduction at the beginning of Divine Service of the Invitatories which were prefixed to the Venite in the ancient Mattins. In both cases the object is to give the keynote to the service which is to follow. In the Salisbury use two such Sentences, with a "Versicle and Collect, were prefixed to Mattins on Easter Day. These were still ordered to be "solemnly sung or said " in the same place in the 1549 Prayer Book ; but on the appointment of the Sentences now in use, the former were directed to be used instead of Venite, and are printed before the Easter Collect. It was in this light that the Sentences were viewed by Bishop Andrewes, who suggested some others in the follow- ing note : "Adde hue, quod ad invitandam pcenitentiam egregia sunt misericordise et longanimitatis encomia ; Ps. Ixxviii. 3S ; Jer. iii. 7, 12; Heb. iv. " As Invitatories intended to give the keynote to the Service, they may be advantageously used in the following, or some similar, order, appropriate to the various days and seasons : Advent : ' ' Repent ye. " " Enter not. " "0 Lord, correct me. " Lent; " The sacrifices. " "Rend your heart." Fridays and "S'igils ; "I acknowledge." Wednesdays : "Hide thy face." Ordinary days : " When the wicked man. " "I will arise." "If we say." i Sundays, other holydays, and Eves : "TotheLordourGod." There is a well-known traditional practice of singing one of these Sentences as an anthem; "I will arise" being very fre- quently so used. Such a practice seems to be in strict keep- ing with their character as Invitatories, and in analog}- with the use of the Easter Sentences referred to ; as also vith such a use of the Offertory Sentences in the Communion Service. rcatl rrith a hud roice] This is an ecclesiastical or technical phrase, the explanation of -nhicli is to be found in a Rubric before the Te Denm in the previous editions of the Prayer Book : "Then shall bo read two Lessons distinctly with aloud voice." "Then shall the Lessons be sung in a plain tune, after the manner of distinct reading ; and likewise the Epistle and Oo.spel." It is the clara vox of older ritualists, and presupposes a musical intonation, with or without inflec- tion, to be the customary waj' of reciting Divine Service. The old use of the word is illustrated by two passages in an ancient treatise on Divine Service. "And this solemp- nyte asketh both inwarde besynes to hauo dcuocyon in harte, and also in syngyng and redytig with tongue." The writer, a little further on, censures those who use their own private devotions while Divine Service is going on, or "whyle other syng yt or rede yt by note. " [Mirror of our Ladi/, Blunt's ed. pp. 22, 2,'}.] Some may consider that the terms of the Rubric, both hero and before the Offertory Sentences, strictly limit the recitation of them to the clergyman officiating. There is, however, no ritual principle by which they are so limited. l82 corning Ipraycr. broken and a contrite heart, O God, Thou wilt not despise. Ps- li- 17. Eend your heart, and not your garments, and turn unto the Loed your God : for He is gracious and merciful, slow to anger, and of great kind- ness, and repenteth Him of the evil. Joel a. 13. To the Lord our God belong mercies and for- givenesses, though we have rebelled against Him : neither have we obeyed the voice of the Lord our God, to walk in His laws which He set before us. Das. ix. 0, 10. Lord, correct me, but with judgement ; not in Thine anger, lest Thou bring me to nothing. JE!1. X. 21. Ps. vi. 1. Repent ye ; for the Kingdom of Heaven is at hand. S. Matt. iii. 2. 1 will arise, and go to my father, and ^\-ill say unto him, Father, I have sinned against Heaven, and before thee, and am no more worthy to be called thy son. s. Luke xv. is, 19. Enter not into judgement with Thy servant, Lord ; for in Thy sight shall no man living be justified. rs. cxiiii. 2, If we say that we have no sin, we deceive our- selves, and the truth is not in us : but, if we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteous- ness. 1 S. John i. 8, 9. ia«(i66s). DEARLY beloved brethren, the Scripture nioveth us in sundry places to acknow- ledge and confess our manifold sins and wicked- ness ; and that we should not dissemble nor cloke them before the face of Almighty God our heavenly Father ; but confess them with an humble, lowly, penitent, and obedient heart ; to the end that we may obtain forgiveness of the same, by His infinite goodness and mercy. And although we ought at all times humbly to ac- knowledge our sins before God ; yet ought we most chiefly so to do when we assemble and meet together, to render thanks for the great benefits that we have received at His hands, to set forth His most worthy praise, to hear His most holy Word, and to ask those things which are requisite and necessary, as well for the body as the soul. Wherefore I pray and beseech you, as many as are here present, to accompany me with a pure heart and humble voice, unto the throne of the heavenly grace, saying after me ; IT A general Confession to be said of the whole con- gregation after the Minister, " all kneeling. ALMIGHTY and most merciful Father ; We -i^J^ have erred, and strayed from Thy ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have THE EXHORTATION. There is an analogy between this Exhortation and some which were used, at the Holy Communion and in Lent, in tiie .incient services of the Church of England. There is also a trace of similarity between it and the opening of PofLL.^i.v's L'Ordre des Priires ErcUiiastiques, printed for the use of the German refugees at Glastonbury, in 1.552. The words of the latter are, "Sles Frires, qu'un chascun de vous se pr^sente devant la face du Seigneur, avec confession de ses fautes et p^chez, suyvant de tout son cueur mes [pa]rolles. " ' But there is too little resemblance between our Exhortation and these to give any critical ground for supposing th.it it was founded upon any of them ; and it must be concluded that those who revised the Prayer Book in 1552 were entirely responsible for .its composition. It has been called a short homily on Divine worship ; and may also be taken as following up the general Invitatory, as it was followed formerly by the VcnUe. It was probably inserted here under the impression tliat the people at large were extremely ignorant of the true nature of Divine worship at the time. Five principal parts of worsliip are mentioned in it : [1] Confession of sin ; [2] Absolution ; [.3] Thanksgiv- ing and Praise ; [4] The hearing of God's Word ; [5] Prayer for spiritual and bodily benefits. In this structure also it bears some analogy to the Veiiile. The Minister celebrating Divine Service is directed to "sa'y" this Exhortation, "saying" being the ritual term for reciting on one musical note, or "monotoning," as distin- giiished from "singing," which is reciting with musical inflec- tions, and from "reading," which is a general term, includinc; both methods. If the Exhortation is said from memory, and with the face turned towards the congregation, it becomes much more expressive of the intention with which it was placed here, than when said as a mere form for passing away a few seconds, while the congregation is setthng into a devotional frame of mind. humble voice] This represents the suhmism vox of old Rubrics. It indicates a low pitch of voice within the reach of all ; and where the service is musical the Confession is best said on E. after me] See the next note. THE GENERAL CONFESSION. after the Minister] Bishop Cosin erased the word "after" 1 Tliis book w.as also printed in L.atm, perhaps before it came out iu Frencli. The Frencli edition seems to be verv rare. in this Rubric, and substituted "with;" but the original word was carefully restored, shewing that a distinction was intended between the two words in their ritual use. "After the Minister " means, that each clause is to be said first by tlie Minister alone, and then repeated by "the whole congre- gation" alone — i.e. while the Minister remains silent, as in the case of a response after a versicle. ' ' With " the Minister means simultaneous recitation by him and the congregation together, and is ordered in the Ruljric before the Lord's Prayer. Perhaps this was for no other reason than that the formulary was a new one, and that the people, not commonly using Prayer Books, required to be "taught by the Priest " in. this manner, according to the expression used in the Rubric pre- fixed to the giving of the ring in the Marri.age Service. all hieelinrj] The word "all" was also one of Bishop Cosin's additions, and is illustrated by bis note in another volume: "Kneeling is tlie most fit gesture for humble penitents ; and being so, it is strange to see how iu most places men are suffered to sit rudely and carelessly on their seats all tlie while this Confession is read ; and others that be in church are nothing affected with it. They think it a thing of indiiferency forsooth, if the heart be right." This sitting posture during public confessions was one of the abuses that scandalized the Puritans ; and they sought to have a Canon passed, enjoining all to kneel. The eighteenth Canon does indeed direct that "all manner of persons then present shall reverently kneel upon their knees when the general Confession, Litany, and other prayers are read . . . testifying by these outward ceremonies and gestures their inward humility. ..." The gesture of kneeling here and elsewhere is not only a mark of personal humility and reverence, but also one of those acts required of every one as an individual component part of the body wliich forms the congregation ; and to neglect it is to neglect a duty which is owing to God and man in this respect, as well as the other. We have no right to con- spicuous private gestures in a public devotional assembly ; nor are the gestures which we there use (in conformity to the rules of tlie Church) to be necessarily interpreted as hypo- critical because our personal habits or feelings may not be entirely consistent with them. As the Clergy have an official duty iu church, irrespective of their personal characters, so also have the Laity. It may be added, that a respectful con- formity to rules enjoining such official duties may often lead onw,ard to true personal reverence and lioliness. As far as present researches shew, the general Confession appears to be an original composition of some of the revisers of 1552 ; but its principal features are, of course, represented Q^orning Praper. 183 oflfended against Thy holy laws. We have left undone those things which we ought to have done ; And we have done those things which we ought not to have done ; And there is no "health in us. But Thou, O Lord, have mercy upon us, miserable offenders. Spare Thou them, O God, which confess their faults. Eestore Thou them that are penitent ; According to Thy promises declared unto mankind in Christ Jesu our Lord. And grant, O most merciful Father, for His sake; That we may hereafter live a godly, righteous, and sober life, To the glory of Thy holy Name. Amen. If The Absolution, ''or Renusaiou o£ sins, to be pro- nounced by the Priest alone, ''standing : the people Etill kneeling. AL^IIGHTY God, the Father of our Lord -^^ Jesus Christ, Who desireth not the death of a sinner, but rather that he may turn from his a t>.spiritual sound- ness, the soundness of a perfect heart. {Comf. Ps. 119. 80. & lot. 2, 6, & 41. 4. & 147- 3] * Moz. Brev. Wed. Matt. aft. Advent. cor, . . ji'Hi[i662l. d sta^idittg . . . e Ordo Ptenitentis, A.D. 900. Martene, de An- tiq. Ecct. Kit. i. 803. 814. 'Fac nos, Domine, juste, et sobrie. et pie, in hoc sseculo vivere. 'TP\OMINE Deus omnipotens. Qui non vis -L^ mortem peccatorum, sed ut convertantur et vivant ... in confessional formularies of the Ancient Church, the ideas being a common heritage of every age and countrj\ It has not undergone any alteration since its first introduction into Morning Prayer. It has been ob3er\'ed ' that this general Confession appears to be founded on Romans vii. 8-25. We have followed too much Sin . . . wrought in me all the devices and desires of our concupiscence. own hearts. We have offended against The law is holy . . . but Thy holy laws. I am carnal, sold under sin. We have left undone those The good that I would, I do things which we ought to not. have done. We have done those things But the evil which I would which we ought not to have not, that I do done. And there is no health in us. In me dwelleth no good thing. O , . . the body of this death. But Thou, Lord, have wretched man that I am, mercy upon us, miserable who shall deliver me? offenders. According to Thy promises, I thank God, through Jesus declared unto mankind in Clirist our Lord. Christ Jesu our Lord. All the phrases of the Confession have, however, a Scrip- tural ring ; and it was very likely compiled almost verbatim from some old English version of the Bible, or else freely rendered (according to the habit of the day in sermons) from the Vulgate Psalms and other Scriptures. The manner and spirit in which a general confession of sins may bo made personally and particularly applicable, is pointedly set forth in a Rubric which precedes the Confession to be used on board ship when there is danger of shipwreck : "When there is imminent danger, as many as can be spared from necessary service in the ship, shall be called together, and make an humble Confession of their sin to God, in which every one ought seriously to reflect upon those particular sins of which his conscience shall accuse him, saying as foUoweth." That a confession so made can be otherwise than acceptable to tlie Good Slicpherd and Physician of our soids it is impos- sible to doubt. That further and more detailed confession is also sometimes necessary, the provisions m.ade by the Clnirch for her penitents, and the private habits of all pious Christians, make efjually certain. The " Amen " is part of the Confession, and is to be said by the Minister as well as the people, as is indicated by the type in which it is printed. THE ABSOLUTION. to he pronounced] This is an authoritative and magisterial term, as is shewn by its use in the Marriage Service, where • FRVEiii.v's Principles 0/ Divine Service, i. 320. the Priest is directed to say, "Forasmuch as ... I pro- nounce that they be Man and Wife, in the Name of the Father, and of the Son, and of the Holy Ghost." So also in the Commination Service we find the expression used respecting the final condemnation of sinners, "0 terrible voice of most just judgement, which shall be pronounced upon them." In Scotch sentences of death the judge uses the words, " This I pronounce for doom. " by the Priest alone, siandinrj] This Rubric stood in the form " by tlie Minister alone " until 1661. Bishop Cosin altered it to "by the Minister alone, standing, and all the people still kneeling," and his alteration subsequently de- veloped into the existing words before the revision was completed. The reason for inserting the word "standing" was that some of the Clergy had been accustomed to read it on their knees ; although, as Bishop Andrewes wrote, " because he speaks it aiilliori/atird, in the Name of Christ and His Church, the Minister must not kneel, but stand up," and this posture was observed by the majority. The other three words, "the Priest alone," have a history which fixes their meaning. At the Savoy Conference of 1661 the Presby- terians' eleventh "exception " to tlie Prayer Book was to the effect tliat as tlie word ' ' Minister " was used in the Rubric before the Absolution, and not " Priest," or " Curate," there- fore it should be used instead of those words throughout the book. To tills it was replied by the Church of England Commissioners th.at it would be unreasonable to use the word Minister alone ; for "since some parts of tlie Liturgy may be performed by a Deacon, others by none under the order of a Priest, viz. Absolution, Consecration, it is fit that some such word as Priest should be used for those officers, and not Minister, which signifies at large every one that ministers in that holy office, of what Order soever he be." The word "Minister" had formerly been used as identical with "Priest," as may be seen by the ■■i2iid Canon, which forbids Bishops to "make any person, of wliat qualities or gifts soever, a Deacon and a Minister both together upon one day." This distinc- tive meaning had now passed aw.-iy, and " JSIinisters " was folloquially the n.amo for Dissenting preachers, and for Clergymen of every Order. By the insertion of the new wonf, therefore, the wliole Rubric was intended to enjoin, not only that the congregation are not to repeat the Absolution, as tliey have repeated tlie Confessicm, but also that it must not be said by a Deacon. If a De.icon says Morning or Evening Prayer in the presence of a Priest, the latter must say the Absolution ; and if no Priest is present, the Deacon may make a pause, to give opportunity for the offering up of a short secret prayer liy himself and the congregation, and then jiass on to tlie Lord's Prayer. The Absolution wns composed by the Revisers of 1552, evidently with the old form of Absolution, whicli was used in tlie Prime and Compline Services, before them. Tlicre is also some simil.arity between the opening words and those of a prayer wliicli was placed at the end of the Litany in the Primer of 15.35 ; and which again, from the pr.ayer, " Forgive us now while v.c have time and space," seems to have been founiled on the ancient Absolution, with its " upatium veros 184 scorning: praper. wickedness, aud live ; and Lath given power, and commandment, to His Jlinisters, to declare and pronounce to His people, being penitent, the Absolution and Eemission of their sins : *He par- doneth and absolveth all them that truly repent, and unfeignedly believe His holy Gospel. Wherefore ''let us beseech Him to grant us true repentance, and His Holy Spieit, that those things may please Him, which we do at this present ; and that the rest of our life hereafter may be pure, and holy ; so that at the last we I' See note on the Comfortable Words in the Communion Service. f ^ar. C(»»«/. Ab. solution at Holy Communion, rf In orijj. MS. "be- seech we," but "let lis " inserted by later hand. "Decs omnipotens Salvator et Eedemptor generis humani, Qui apostolis Suis dedit po- testatem ligandi atque solvendi Ipse te absol- vere dignetur . , . 'Misereatur vestri omnipo- tens Decs, et dimittat vobis omnia peccata vestra : liberet vos ab omni nialo ; conservet et confirmet in bono ; et ad vitain perducat seter- nam. Amen. Absolutionem et remissionem omnium pecca- torum vestrorum, spatium vera3 pcenitentite, em- endationem vitEe, gratiam et consolationem Sancti pcenilentitT," though the first part is identical with a Lenten Collect of St. Gregory's Sacramentary. Some plirases, a good deal like tliose of our Absolution, are also found in the form of prayer got up by John a Lasco,, or Laski, a Polish refugee, for the German congregation which he was allowed to gather together at Austiu-friars in London ; but the likeness is not such as to make it probable that the English form was derived from his Latin one, though it does rather indicate that both were in part derived from some such originals as those printed in the te.xt above. Two questions have been raised with respect to this form of Absolution. First, whether those who composed it, and placed it where it is, intended it for an Absolution of penitent sinners, or merely for a declaration of God's mercy. Secondly, whether, irrespective of their intention, it is so constructed as to be effective for tlie remission of sins. [1] The first question is all but decided by the title. Here, in the Communion Service, and in the Prayers to be used at Sea, the same word, "Absolution," is used for designating two different forms ; and in the Visitation of the Sick, the third form in use by the Church of England is spoken of in the direction "the Priest shall absolve him." It seems beyond all probability tliat this designation could have been used of all three foims without any verbal distinction, and yet that a real difference of meaning lay hidden under tlie use of it. and that to such an extent as to make it in one place contradictory of itself in another place. What the word "Absolution" in the rubrical title so far proves, is confirmed by the addition made to it at the Hampton Court Conference of 1004, when it was altered to the "Absolution, or 7-emiKxion of sins," clearly shewing what opinion the Divines there assembled held respecting the intention with which tlie form was inserted fifty-one years before. It is still further confirmed by a note of Bishop Andrewes (one alreiidy quoted), in which, after saying that the Absolution is pronounced authorilaliri, he adds, "For authority of Abso- lution, see Ezek. xxxiii. 12 ; Job xxxiii. 23 ; Numb. vi. 24 ; 2 Sam. xii. 13; John xx. 23." An examination of these passages of Scripture Mill shew that Bishop Andrewes (one of the most learned theologians and Scriptural scholars that the Cliurch of England has ever had) must certainly have supposed that this was intended for an actual Absolution ; and tliat, in his opinion, it was such. [2] The Absolution itself is constructed on a similar principle to that on which Collects are formed ; and as the precatory part of a Collect is sometimes veiy short and condensed,^ so here the actual words of Absolution are only ' ' He pardoneth and absolveth all them that truly repent and unfeignedly believe His holy Gospel." The preceding portion is a state- ment of the antecedent reasons — God's mercy, and the delegation of His authority — for pronouncing Absolution ; and what follows is an authoritative exhortation to follow up the words of temporary confession and absolution with prayer for perseverance and fin.al pardon. The words which thus form the essence of the Absolution are of a declaratory kind, while those in the old Jlorning and Evening Services of the Church were precatory, as may be seen from the original Latin form printeil above, and its English translation in the note below ; but the change has rather strengthened than weakened the force of the form adopted. Nor must we be led away by the word "declaratory," so often used to distinguish this from the other two forms of Absolution used in the Prayer Book; for to "declare" God's pardon of sinners is to give effect to that pardon, as when the authorized subordinate of an earthly sovereign declares pardon in that I Sec Introduction to tlie Collects, Epistles, and Gospels. sovereign's name. This form is, in fact, closely analogous to the formulary of Baptism used in the Eastern Church : "The servant of God (N.) is baptized in the Name of the Father, Amen, and of the Son, Amen, and of the Holy Ghost, Amen." And as these words are undoubtedly sufficient for fulfilling our Lord's words, "Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost," so are the absolving words of our Absolution sutiicient to fulfil His other words, " Whose soever sins ye remit, they are remitted unto them." The special form in which the Absolution is moulded was probably adopted from a careful consideration of the use which was to be made of it. It is an Absolution uttered, as Benedictions are uttered, over a mixed congregation, and yet it can only be efficacious towards those who have honestly said the Confession as it is intended to be said. Tlie condi- tions of pardon are therefore distinctly expressed, that the impenitent may not be misled, and take to themselves a forgiveness to which they have no claim. And as it is a public Absolution, " He pardoneth and absolveth " is adopted in analogy with the "Iribiiat vobis omnijmletis et tnisericors i)om(W«s," rather than the positive form, "by His authority I absolve," as used in absolving individual penitents. - Tlie effect of this Absolution in the daily services of the Church is [1] to reconcile the Church, as a community, daily to her God, through the mercies of Christ ; [2] to pi'epare each person present for the work of offering praise to Him ; [3] to convey pardon of sin to an extent correlative with true contrition in those over whom it is uttered. As was said in tlie case of the general Confession, that it does not supersede a particular confession ; so it must be remembered that the general Absolution does not supersede a particular one. But the necessity for absolution is so great, that the Church has provided against any one being without it by this daily utter- ance of it, in which it is cast abroad as the Sower sowed his seed, on the stonj' as well as the good ground, or as God sends His rain upon the just and the unjust. It is a ministration in close analogy with the continual superabundance of the mercies of God in Christ, which flow do«n even to the skirts of our High Priest's clothing. According to the words, "freely ye have I'eceived, freely give," the Church casts her bread upon the waters in faith, believing that God's word of absolution will not return unto Him void. And for its efficiency, in the words of a recent writer, "all that is needed is that there be fit, i.e. truly repentant recipients of it ; that secured, wheresoever it touches, it blesses and heals. " ^ Nevertheless it is probable, for reasons given on the next page, that the Absolution was not intended to be invariably used at all week-day Services. 2 Tlie ancient form of Confession, Misereatur, and Absolution, was as follows, being used in the midst of the preces at Prime and Compline ; — The Prinst, looking towards the Altar, I confess to God, the Blessed Mary, and all the Saints [turning to the Choir], and to yon, tliat I have sinned exceedingly in thought, word, and deed, of my own fault [looking hack to the Altar]. I beseech Holy Mary, all the Saints of God, and [looking back to the Choir] you to pray for me. The Choir replies, turning to the Priest, Almighty God have mercy upon you, and forgive you all your sins, deliver you from all evil, preserve and strengthen you in all goodness, and bring you to everlasting life. Amen. Thai the Choir, turning to the Altar, 1 confess to God . . .to pray for me. Then let the Priest say to the Choir, in thejirst person, if necessary. Almighty God have mercy upon you . . . everlasting life. Amen. The Almighty and merciful Lord grant you Absolution and Remission of all your sins, space for true repentance, amendment of life, and the grace and consolation of the Holy Spirit Amen. 2 Freeman's Principles of D-ivine Service, i. 317. horning: Ji?rapcr. 185 may come to His eternal joy ; through Jesus 1 Christ our Lord. IT The people shall answer " here, antl at the end of all I ",'■"-' • • • fiy-^ iU 4 1 [1662]. other prayers, Amen. H *Then the Minister shall kneel and say the Lord's Prayer with an audible voice ; the peo])le also kneeling and repeating it with him, both here, and wheresoever else it is used in Divine Service. o UR Father, Which art in heaven, Hallowed be Thy Name. Thy kingdom come. Thy i Sfe below. "■ Sar. Adv. Suml. d Matt. 6. 9. 13 Spiritus, tribuat volais omnipotens et misericors DoMiNUS. Amen.] 'Ad Matutiiias . Ave JIaria. dkal saeerdos Pater Noster et ['TIATEP i^/iOJi' ev TOis ovfiai'oi'S, ay tacr6rjTio to ovojia Cfov. 'EA^^roj i] jSaaiXiia o-oii" ye.vrj6'i]Tiji The people shall answer] The words "here and at the end of all other prayers " were added by Bishop Cosin. The rules respecting the use of "Amen" in the Prayer Book appear to be these : [1] When it is used after acts of worship in which the Minister alone has spoken, as in Absolu- tions, Benedictions, and " other prayers," it is to be taken as a ratification by the people of what the Minister has said, and is to be said by the people only, in which cases the word is printed in italics. [2] When it is used at the end of for- mularies which the people say with the Minister, as in Con- fessions, the Lord's Prayer, Doxologies, and Creeds, it is to be said by both as part of the formularies, and is then printed in Roman type. [3] In the Lord's Prayer at the beginning of the Communion Service, in the formula; of Baptism, and in the reception of the baptized into Christian fellowship, it is a ratification by the speaker himself, and is not to be said by the people. At the end of this Ptubric, in the ^Manuscript Prayer Book annexed to the Act of Uniformity, tlicre are two thick Unes ilrawn, witli a considerable space above and below tlicm, as here printed.' In the Black Letter Book of 1637 and in tlic Sealed Books these two lines also appear at the bottom of the page, and at the top of the next page the headline "Morning," or "Evening, Prayer," followed by an elaborate floriated ornament extending across the page. It is evident that tlie Revisers intended a distinct break to be made between tlie Absolution and tlie Lord's Prayer ; but this has been neglected by subsequent printers of the Prayer Book. It may be added th.at the lines are carefully reproduced in the copy of the Rubrics which was printed from the MS. in the Fourth Report of the Ritual Commission, 1870, pp. 10, 12. In Bishop Cosin's Durliam Book he wrote after the "Amen," "Place here afleuron," and at the head of the Lord's Prayer, over leaf, he lias made a note, " Set here a faire compartment " [ornamental page-heading] "before this title." And although ho has not erased the previous title liefore tlie Sentences, he has here repeated it, "An Order for Morning Prayer." He and the other Revisers probably contemplated the occasional u.se of a short service, from which all before the Lord's Prayer was to be omitted. In the first series of his notes on tlio Prayer Book [Cosin'.s ]Vorks, V. 47] he h.as also written on the Lord's Prayer, "Hero begins the service ; for that which goes before is but a pre- paration to it, and is newly added in King Kd ward's Second Book, in imitation of the Liturgy and Mass of the CInirch of Rome. But as tlicir hours liegin with tlio Lord's Prayer, so begins our Mattins and the high service of the altar. And they begin as tliey should do, for this was the ancient custom of the Cliristians wlicn they were met together to pray ; they said that jirayer for a foundation anil a begin- ning of all the rest which Christ Himself had tauglit them." [Comp. Works, ii. '.). ] THE LORD'S PRAYER. Then the Mininter] From 1552 to 1G61 the Rubric stootl. "Then shall the Jlinister begin the Lord's Prayer with a loud voice." Before 15.">2 it had been "The Priest being in the (luire, shall begin witli a loud voice the Lord's Prayer, called the Paternoster. " It was altered to its present form by Bishop Cosin. The Mattins began liere in the Prayer Book of 1.549 ; and before that time tlic Lord's Prayer was said secretly by the Priest, the public part of the service beginning with the ' Similar lines are drawn in the same ii'""'' "f Evening Tmyer, lait ttiero .are no lines of the same kind anywliero else tlirnuKliont tlie inannscriiit. " Domine, labia niea aperies," as is shewn in the Latin Rubric printed before that versicle. with him} That is, simultaneously, clause by clause. wheresoever else it is used in Divine Service] Bishop Cosin overlooked the Rubric immediately before the Lord's Prayer in tlie Communion Service, wliich directs the Priest to say it, without any direction as to the people. It is not likely that there was any intention of overriding that Rubric by this. The Doxology was added here in 1661, but not by Bishop Cosin, who wrote among some "Directions to be given to the printer," "Never print the Lord's Prayer beyond — deliver us from evil. Amen." The Doxology is supi»sed not to have been in the original of St. Matthew, as it is not in St. Luke. In the ancient Liturgies of the East, after "deliver us from evil " (said, with the rest of the prayer, by the people), the Priest offers a prayer against the evil and tlie Evil One, called the Embolismus ; and the Doxology is then sung by the people. Probably this is a primitive usage ; and the antiphou so sung has crept into the text of the Gospel. The paraphrase of Bishop Andrewes, in his note on the Loril's Prayer here, is very concise and instructive. Our Father. Etsi l;esus est. Pater est. Which art in heaven. Eniineiiter, non inclusive. Hallowed be Thy Name. In me, per nic, super me. Thy kingdom come. Ut destruatur regnum peccati, jier quod regnavit mors et diabolus. In eartli. In me, qui sum terra. In heaven. A Sanctis angelis. Oive us this day our daily. Pro necessitate. Bread. Proprium, licite acquisitum, superccelestem et corporcum. Forgive us our trespasses. Talenta dimitte. Lead us not. Nee sinas intrare ductos pronosque. ( i- / diabolo. From evil. Ab authore mali I \ niundo. ( intra, nobisnietipsis. I culpix^ per gratiam. A nialo ' pctn.-o per misericordiani. ( onini per pacem. Its fitness for use in the manner here directed by the Church is also beautifully brouglit out by Sir Richard Baker: "Though this prayer is the supplication of the whole body of the Church, and of every member thereof ; yet each petition seems to have some special relation to some peculiar member. For the first petition may not unfitly be thought the prayer of angola ; the second, the prayer of tlio saints dep.artcd ; the third, the prayer of the faithful living ; tlie fourth, the prayer of all creatures ; the fiftli, the prayer of penitent sin- ners ; the sixtli, the prayer of infants. "-' The various modes in which saints have used this Divine prayer with a special intention .arc almost infinite ; and it would bo well for every one to follow their example, by hav- ing such a special intention in view Avheiiever it is said in the Services of the Sanctuary. In this place, at any rate, it should be ofi'ered up as the complement and crown of the Absolution and Confession, on the one hand ; and laid hold of, on the otiier hand, as a mediatorial key, by which the door of heaven is to bo opened for tlie ascent of the Church's praises to the Throne of God. It is a prayer, says the old Mirror of our Laxly, that said in the Unity of tho Churcli, is never uusped. Some ancient English versions of the Lord's Prayer will bo found in the notes to Evening Prayer ; where also will be found an exposition and a paraphrase ; the one, an ancient ' Bakee, On tilt Lord's Pmyer, \\ 51, ed. 1638 i86 doming Ipraper. will be done in 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 us not into temptation ; But deliver us from evil : "For Thine is the king- dom, The power, and the glory, For ever and ever. Amen. IT Then likewise he shall say, 'O LoED, open Thou ''our lips. Answer. 'And ""our mouth shall shew forth Thy praise. Priest. ^O God, make speed to save ^us. Answer. ''0 Lord, make haste to help ^us. IT 'Here all standing up the Priest shall say, Glory be to the Father, and to the Son : and to the Holy Ghost ; Answer. As it was in the beginning, is now, and ever shall be : world without end. Amen. a Doxology added [i66sj. *£ot. c Ps. sr. 15. d )ny [1549 only]. e Ps. 22. 19. /Ps. ;i). I. f'"' ["349 only]. h Ps. 38. 22. .• Htre (I&,2j. e'Aiy/ta trov, iLs kv ovpavcp Kal (ttI t>Js yjs. I' apTOl' -IJHWl' TOl' (T710V(T101' 8ds 'Tj/JiiV (TT/fiepOV. Kai a</)cs i;/iti' tci 6<j)eL\i'j/xaTa i)fJ-iov, ws Kal rjneti acj^'e/jLev To?s o'^eiAtrat? v^/jtwr. Kai fj.i] ilcrevey Kyi i;/ias CIS TreipaiTfiov dXXd pvaai rjfxois diro tov TTOVrjpOV. "OtL (TOV £0"T1V Hj ^adiXiM, Kal ■)] Sl'l'O- fiis, Kal 1] 5d^a ets tovs alunws. 'A/iiij;'.] * Postea sacerdos incipiat servitium hoc modo ; DoMiNE, labia mea aperies. Chorus respondeat. Et os meum annuntiabit laudem Tuam. Sacerdos sfafim. Detts in adjutorium meum intende. I?. DoMiNE, ad adjuvandum me festina. Gloria Patei, et Filio, et Spieitui Sancto. Sicut erat in principio, et nunc, et semper, et in ssecula sseculorum. Amen. one, illustrating the general meaning of the Lord's Prayer ; the other, modern, drawing out its fuhiess as a prayer for the Unity of the Church, according to the method of special intention above suggested. THE VERSICLES. Lord, open Thou] These versicles and responses have been used time immemorial as the opening of the daily ser- vice of praise which the Clmrch continually offers to God. They are mentioned in the rule of .St. Benedict (the great founder of the Benedictine order, wliich guarded and expressed the devotional system of the Church for so many ages, and who died in a.d. 543), as the prefatory part of the service ; and he probably adopted them from the previous custom of the Church ; the two Psalms from which they are taken having been used at the beginning of the <laily Offices in the East from the earliest ages. Taken from such a source, with only the change from the singular to the plural number in the pronouns,' they form a most fitting prefix to the Psalmody which is so integral a portion of Divine Service. Except the Lord open our lips, we cannot shew forth His praise with the heart. They are the " Snrsnm Corda " of the Daily Service, .md yet have a tone of humility, and even penitence, given to them by their derivation from the fifty-first and seventieth Psalms. It is proliably to express this penitenti.al tone that the musical note to which the first of them is said by the Priest is always a low one, being depressed as much as a fifth from the pitch in which the Lord's Prayer has been recited : and also that we continue kneeling till the Gloria Patri. The second versicle is a para- phrase of the "Hosanna," — Save, Lord, we beseech Thee, — with which our Lord was led in triumph to the Temple. GLORIA PATPJ AXD ALLELUIA The beautiful dogmatic anthem which is here used for the first time in the service is of primitive origin ; and, if not an 1 This change of pronouns was made iu 1552. A reason for retaining tlio singular is given in an old exposition of the Hours. "And take heed that all this verse, both that part that is said of one alnne, and that that is answered of all together, are said in the singular number; as when ye say ' mine," or ' me,' and not ' our,' or ' us,' in tolcen that ye begin j'our praising and prayer in tlie ppr.snn of linly Church, which is one, and not many. For though there be many members of holy Church, as there are many Christian men and women, yet they make one body, that is holy Cliurch, whereof Christ is the Head." The same commentary explains that "O Lord, open Thou my lips," and its response, were used only at Mattins, because all the day after the lips should remain ready for God's praises, [Mirror of our Lady, p, 81, Blunfs ed.] independently inspired form, is naturally traceable to the angelic hymns in Isa. vi. 3 and Luke ii. 13, the Trinitarian form of it being equally traceable to that of the baptismal formula ordained by our Lord in Matt, xxviii. 19. Clement of Alexandria, who wrote before the end of the second cen- tury, refers to the use of this hymn under the form, AlvodfTes Tu) libvi^ TTarpl Kal I'ltJ^ Kal ri^ dyiuj irvevfiaTL, *' giving glory to the one Father, and to the Sou, and to the Holy Ghost," and a hymn of about the same date is printed by Dr. Kouth, in which there is an evident trace of the same custom : It/xvoS/jiev iraripa Kal vibi', Kal dyiov irvevixa GeoC, ' ' Praise we the Father and Son, and Holy Spirit of God." It is also referred to even earlier by Justin Martyr. The Arian heretics made a great point of using Church phraseology in their own novel and heretical sense ; and they adopted the custom of singing their hymn in the form, "Glory be to the Father, by the Son, and in the Holy Ghost," by which they intended to evade the recognition of each Person as God. It thus became necessary for the Church to adopt a form less capable of such perversion ; and in ancient liturgies it is found as it is still used in the Eastern Church, "Glory be to the Father, and to the Son, and to the Holy Ghost, now and ever, world without end." In the Western Church, the second part, "As it was in the beginning, is now, and ever shall be, world without end," has been used for nearly as long a period, being found ordered in tlie fifth Canon of the Council of Vaison, presided over by Cssarius of Aries, in A.D. 5'29. The use of the hymn in this place, after the Uomiiie ad adjiivatidum, is also recognized by the rule of St. Benedict a few years further on in the sixth century ; and it is found so placed in the earliest English ser- vices, those which are usually called " Anglo-Saxon." It also occurs in the same position in tlie daily offices of the Eastern and the Roman Churches at the present day : so that the Church throughout the world opens its lips day by day with the same words of faith in the Blessed Trinity, and of devout praise to each Person ; worshipping One God in Trinity, and Trinity in Unity. The addition of the succeeding versicle and response gives to this unity of praise on earth a further like- ness to the unity of praise which was revealed to St. John : "And a voice came out of the throne, saying, Praise our God, all ye His ser\'ants, and ye that fear Him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia ; for the Lord God omnipotent reigneth." [Rev. xix. 6.] In the Prayer Book of 1549 the old usage of saying the "Hallelujah " from Easter to Trinity Sunday in this place was continued. It was expunged altogether in 1552 ; restored in the English form, "Praise ye the Lord," and for constant use, in the Elizabethan revision. The response to it, " The Lord's corning: iprapcr. 187 Priest. Praise ye the Lord. "Answer. The Lord's Name be praised. TI Then shall be said or sung * this Psalm following ; ■^except on Easter Day, upon which another Anthem is appointed ; and on the Nineteenth Day of every Month it is not to be read here, but in the ordinary course of the Psalms. Venite cmlte- ^^ COME, let US sillg uuto the mus Domino. I I t 1 1 -i • • Ps. xcv. vv Lord : let us heartily rejoice in the strength of our salvation. Let us come before His presence with thanks- giving ; and shew ourselves glad in Him with Psalms. For the Lord is a great God : and a great King above all gods. In His -^hand are all the corners of the earth ; and the strength of the hiUs is His also. The sea is His, and He made it : and His hands prepared the dry land. O come, let us worship, and fall down : and kneel before the Lord our Maker. For He is the Lord our God : and we are the people of His pasture, and the sheep of His ^hand. To-day if ye will hear His voice, harden not rt A us. . . . praised ti662]. And from iaster to Trinity Sunday Haiti' tujah [1549 only]. b Tt'itliotit any /fiz'i' tatory [1549 only]. c except . . . Piatms [.«&]. d Tlie version is that ofttie Old Italic. ^qnoniam, . , suann, not III Vulg. / W. hands. ^mont. Ipsitts sunt. Vnlg. ft siccam nianus Vulg. I Vulg. as Eng. Alleluia \yel Laus Tibi, Domine, Rex seternae glorife]. Sequatur invitatorium hoc modo. Psalmum Veniie , [Invitatory entire.] ''VENITE, exultemus Domino, jubilemus Deo salutari nostro : praeoccupemus faciem Ejus in confessione, et in psalmis jubilemus Ei. [Invitatory entire.] Quoniam Deus magnus Dominus, et Eex magnus super omnes deos : 'quoniam non repellet Dominus plebem Suam, quia in manu Ejus sunt omnes fines terraa, et altitudines ^montium Ipse conspicit. [Invitatory, latter half,] Quoniam Ipsius est mare, et Ipse fecit iUud ; et ''aridam fundaverunt manus Ejus : venite, ado- remus et procidamus ante Deum, ploremus coram Domino Qui fecit nos ; Quia Ipse est Dominus Deus noster, nos autem populus Ejus, et oves pascuse Ejus.' [Invitatory entire. ] Hodie, si vocem Ejus audieritis, nolite obdu- Name be praised," is first found in the Scottish Prayer Book of 1637, and was inserted herein 1061. The latter represents in an unvarying form the variable invitatories which used to precede the Venite in the old Latin services. There are two ancient customs still kept up with respect to the Gloria Patri. The one is that of turning to the East, as in the recitation of a Creed, whenever it is said or sung in Divine Service ; an usage enjoined in the ancient Psalter of the Church of England, and still observed in many Churches, as, for example, at Manchester Cathedral. The other custom is a more general one, that of reverently inclining tlie head during the first half of the hymn, as a humble gesture recog- nizing the Divine glory of each of the Three Persons, and in imitation of the gesture of the angels, wlio veil their faces with their wing.s when singing to the glory of the Trinity in the vision of Isaiah. An old Canon of the Church of England enjoins : "Quotiesque dicitur (iloria Patri et Filio et Spiritui Sancto, ad eadem verba Deo humilitcr se inclinent. " [Wilkins' Cone. iii. 20.] And in the Mirror there is the direction, " Ye incline at Gloria Patri." Bisliop Cosin wished to revive the use of Invitatories on Sundays, having inserted this Rubric in the Prayer Book which was laid before the Revisers of 1601, immediately after "Praise ye the Lord ;" "And upon any Sunday, or Lord's Day, this commemoration of His rising from the dead shall be said or sung, 'Priest, Christ is risen againe,' etc. And upon the Feast of Easter, Christ, our Passover, is offered up for us. Therefore, let us keep the feast, etc., 1U in dif Piifrh. Then shall be said or sung," tlie Venite .as we now have it. Then xhall he naiil or snntj] This Rubric, as altered by Bishop Cosin, has great historical value, for the iUustr.ation that it gives of tlie mode in which the Psalms wore intended to bo said or sung. It is as follows : ' ' Then sliall be said or sung this Psalmo following (except on Easter Day, when another Anthem is appointed), one verse by the priest, and another by the people ; and tlie same order sliall be observed in all psalmes and hymns througlioiit tliis Book. But in coUedges, and where there is a Quire, the same sh.all be sung by sides, as h.ath bin accustomed." In the third series of his notes on the Prayct Book there are also these remarks on the response, "And our mouth shall shew forth Tliy praise:" "This is the answer of all the people. In the second book of Etlward VI. the word 'Choir' is everywhere put for our word ' Answer ; ' and by making this answer, they promise for themselves that they will not sit still to hear the psalms and hymns read only to them, as matter of their instruction ; but that they will bear a part in them with the priest, and keep up the old custom still of singing, and answering verse by verse, as being specially appointed for the setting forth of God's praise ; whereunto they are presently invited again by the minister in these words, 'Praise ye the Lord.' So that our manner of singing by sides, or all together, or in several parts, or in the people's answering the priest in repeating the jisalms and hymns, is here grounded ; but if the minister say all alone, in vain was it for God's people to promise God, and to say that their mouth also should shew forth His praise," [Cosin's Works, v. 445,] VENITE EXULTEMUS. This Psalm has been used from time immemorial as an intro. duction to the praises of Divine Service ; and was probably adopted by the Church from the services of the Temple,' It was perhaps such a familiar use of it in both the Jewish and the Christian system of Divine Service which led to the cxposititm of it given in the third chapter ol the Epistle to the Hebrews, where the Apostle is shewing the connection between the two dispensations, aud the way in which all belief and worship centres in our Divine High Priest and perpetual Sacrifice. In one of St. Augustine's sermons he plainly refers thus to the ritual use of the Venite: "This wo have g.ithcred from the Apostolic lesson. Then we chanted the Psalm, exhorting one another, with one voice, with one heart, saying, ' O come, let us adore, and fall down before Him, and weep before the Lord Who made us,' In the same Psalm too, ' Let us prevent His f.icc with confession, and make a joyful noise unto Him with psalms,' After these the lesson of the (iospel shewed us the ten lepers cleansed, and one of them, a stranger, giving thanks to his cleanser," [St, Aug, Serm. Ben, ed, 176, Oxf, trans, 126,] Durandus, in his Rationale of Divine Offiees, ' In tlie Eastern Clmrch an cr'tome of the first three versci is used, bat in the L.'itin niid Englisli Churclica it has always been used entire. i88 i^orning; Ipraycr. your hearts : as in the provocation, and as in the day of temptation in the wilderness ; When your fathers tempted Me : proved Jle, and saw My works. Forty years long was I grieved with this gene- ration, and said : It is a people that do err in their hearts, for they have not known My ways. Unto whom I sware in My wrath : that they should not enter into My rest. Glory be to the Father, and to tlie Sox : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. ''Amen. ^ Then sliall follow 'the Psalms iu order as tliey be appointed. And at tlie end of every Psalm, throughout the Year, and likewise in the end of Beneilirite, Benedktus, Maijiiljirnt, and JN^hkc dimit- tis, shall be repeated, Glory be to the Father, and to the Sox : and to the Holy Ghost ; Answer. As it was in the beginning, is now, and ever shall be : world without end. Amen. IT Then shall be read distinctly with an aiidible voice tlie First Lesson, taken out of the Old Testament, as is appointed in the Calendar, except there be proper Lessons assigned for that day : He that readeth so standing and turning himself, as he fUatioue. Vu!g. c fVjiiravi. \'u]g. e (rrtaifi Psalms in oriiir, as they be appointed iit a lahle made for that purpose, ex- cept there be proper Psalms appointed for that day (i549- 1662]. This Table sets forth the same arrangement as that now in use. / CHAMBERS' Tr. of Sarum Psalter, V- 34- S Sar. (Advent Sunday, e,i;.) h Transl. ofSartim /'Salter, p. 3^3. rare corda vestra, sicut in "exacerbatione, secun- dum diem tentationis in deserto : ubi tentaver- unt Me patres vestri, probaverunt, et viderunt opera Mea. [Invitatory, latter half.] Quadraginta annis proximus fui generationi 'huic, et dixi, Semper hi errant corde : ipsi vero non cognoverunt vias Meas : 'quibus juravi in ira Mea, Si introibunt in requiem Meam. [Invitatory entire. ] Gloria Patri, et Filio, et Spieitui Sancto. Sicut erat in principio, et nunc, et semper, et in sascula sreculorum. Amen. [Invitatory, (1) latter half, (2) entire.] [/And all the Clerks who have sung the Psalms stand- ing lip, turning to the Altar, sliall each of them say the Glnrhi, in his station, which shall be observed throughout the whole year.] -"■Clericus primam lectionem legat hoc mode. Lectio jtrima. Esaim i. Visio Eaaku Jilii Amos, etc. etc. ['' The Chapter is said in the midst of the Choir by the Priest, without changing his place or vestment, says that this psalm was sung at the beginning of the service to call the congregation out of the churchyard into the church ; and that it was hence called the Invitatory Psalm ; but probably this was a local or temporary use of it, and lines not represent the true sjiirit of its introduction into the Morning Service. It is far more likely that its comprehensive character, as an adoration of Christ, was that which moved the Divine Instinct wherewith the Church is endowed to place tliis psalm in the forefront of her Service of Praise. ^ Until the translation of our Offices into English it was the custom to sing the Venite in a different manner from that now used ; with the addition, that is, of Invitatories. These were short sentences (varied according to the ecclesiastical season) which were sung before the first verse, after each of the live verses into which it was then divided, and also after the Gloria Patri at the end. Thus in Trinity Season, " Landc- mns Jesiim Christum ; ijvia Ipse est Bedemptor omnium stvcttlo- rum," would be sung before and after the first, and also after the third and fifth of the divisions indicated in the Latin version above. After the second, fourth, and Gloria Patri, would be sung "Quia ipse est Bedemptor omnium, sceculorum" only; and at the conclusion the whole of the Response, as at the beginning. These Invitatories were altogether set aside, as regards the Venite, in 1549 ; and, as has been already shewn, the " Sentences " were substituted for them at the commence- ment of Divine Service in 1552. Thus reduced to its psalter simplicity, the Venite Exultemus is used before the Psalms every morning, except upon Easter Day, when a special Invitatory Anthem is substituted, which is printed before the Collect for the day. On the nineteenth day of every month it is sung in its place as one of the Mattins psalms, so as not to be twice used at the same service, which is a continuation of the old English usage. An old custom lingei's (especially in the North of England) of making a gesture of reverence at the words, ' ' come, let us 1 There is saiil, liowevcr, to have been an ancient twelve o'clock bell at StrasburR Cathedral, down to the time of the French Eovolulion, which bore the inscription — " Viix ego sum vitce Voce vos— orate— venite." [Haweis' Mnsicctnd Morals, p. 444.] This seems rather to corroborate the statement of Duranclus. worship and fall down ; " which is a relic of the custom of actual prostration as it was once made in many churches at these words. The Rubrics between the Venite and the Te Deum were all rearranged in 1661 ; antl the new arrangement, as we now have it, appears in JIS. in Bishop Cosin's Pr.ayer Book. The only changes of importance were these. [1] "He that read- eth," and "He shall say," were substituted for "the minister that readeth," and " the minister shall say," iu the direction about the Lessons. [2] This Rubric of the preceding books was erased, "And to the end the people may the better hear in such places where they do sing, there shall the lessons be sung in a plain tune, after the manner of distinct reading, and likewise the epistle and gospel." An English version of the Venite about a century older than that of the Prayer Book will be found iu the Mirror of our Lady. [Mirror, Blunt's ed. p. xli.] THE PSALMS. For notes relating to the ritual use of the Psalms, the reader is referred to the Introduction to the Psalter. After the Psalms have been sung it is customary in many churches to play a short voluntary on the organ : this is men- tioned by Archbishop Seeker as having "long been custom- ary " iu his day ; and in a letter from Oxford in No. 630 of the Spectator. Perhaps it may be accounted for by a Salisbury Rubric between the Psalms and Lessons, " Deinde dicitur Paternoster el Credo in Deum a tolo choi-o privatim." So at Durham a voluntary has also been substituted for the "Agnus Dei, " which was once sung during the Communion of the Laity. And at the end of every Psalm] Where the Psalms are said in alternate verses by the Minister and the people it is obvi- ously proper that the first part of the Gloria Patri should always be said by the Minister. THE LESSONS. For notes relating to the ritual use of I>essong in Divine Service, the reader is referred to a note on " The Order how the rest of Holy Scripture is appointed to be read " in the Calendar. On the mode of reading them " in a plain tune," see p. 58. aborning ipraper. 189 may best be heard of all such as are present.* And after that, shall be said 'or sung, in English, the Hymn called Te Deum Laudamusy daily throughout the Year, * IT <* Note that before every Lesson the Minister shall say. Here hefjinneth such a Chapter, or Verse of such a Chapter, of such a Book : And after every Lesson, Here endeth the First, or the Second Lesson, TeDeum WT"^ praise Thee, O God : we Laudamus. VV acknowledge Thee to be the LOED. All the earth doth worship Thee : the Father everlasting. To Thee all Angels cry aloud ; the Heavens, and all the Powers therein. To Thee Cherubin and ''Seraphin : continually do cry, Holy, Holy, Holy : Lord God of Sabaoth ; Heaven and earth are ^fuU of the Majesty ; of Thy gloiy. The glorious company of the Apostles : praise Thee. The goodly fellowship of the Prophets ; praise Thee. *The noble army Ox Martyrs : praise Thee. The holy Church throughout all the world : doth acknowledge Thee ; The Father ; of an Infinite Majesty , *Thine honourable, true ; and only Son ; 'Also the Holy Ghost : the Comforter. Thou art the King of Glory : Christ. a These two rubrics were verbally al- tered from tlieir original form in ii/J3, but remain substantially the s.imc as in 1552. Al>er them had followed this other; W«rf, to the e>t<i the people vtay the bet- ter hear, in such places where they dosing, Ihereshail the Lessons be sung in a plain tune after the manner of distinct reading: and likeivise the Epistle and Gcj- /'■^ [1549-1662]. A except in Lent, all the -wh tch titne, in the place of Te Deum shall be used Benedicite omnia opera Domini Do- mino [1549 only]. c SiZX. Co'tip. Anti- phon to Atliau. Creed. "TeDeuiii Patrem coutite- mur." d An Aramaic or Syriac plural. e Cherubim et Sera- phim. MSS. f replenished v/ilh [1549 only]. g ST. Cyprian, de Mortaittale. h The fair host of Martyrs that are washed white and fair in their own blood praise Thee. [Mirror.] 1 Comp. Athan. Creed. "Immensus Pater," etc, k Thy very and wor- shipful. [Mirror.] / The Holy Ghost aho being [1549 only]. but turned to the Altar, not chanting, but reading as in the tone of a reader , , , ] T TpE Dedm laudamus : Te Dominum confite- mur. Te teternum Patkeji : omnis terra veneratur. Tibi omnes Angeli : Tibi coeli et universse po- testates. Tibi 'Cherubin et Seraphin : iucessabili voce proclamant, Sanctus, Sanctus, Sanctua : Dominus Deus Sabaoth ; Pleui suut coeli et terra : majestatis gloric'e Tuse. ■^Te gloriosus Apostolorum chorus. Te Prophetanim laudabilis numerus, Te Martyrum candidatus : laudat esercitus. Te per orbem terrarum : sancta confitetur ecclesia. 'Pateem immensfe majestatis ; Venerandum Tuum verum : et unicum Filium; Sanctum quoque Paracletum Spieitum. Tu Kes glorire : Cheiste. THE CANTICLES. The ritual use of Holy Scripture in Divine Service haa always been connected with praise and thanksgiving. The short responds which were intermingled witli the Lessons in the pre-Reformation Services were very ancient in their origin, although, no doubt, they had increased in number during tlie developement of the Services for monastic use. Of a like antiquity is the "Glory be to Thee, Lord," before, and the " Thanks be to Thee, O Lord," after the reading of the Gospel in the Communion Service. As will be seen in the account E'.ven of the Te Deum, the use of responsory hymns after tlie essons is also very ancient ; .and it probably arose out of the pious instinct which thus connected the idea of thanksgiving with the hearing of God's revelations to man. The Council of Laodicea [ad. 3G7] ordered, in its seventeenth Canon, that Psalms and Lessons should be used alternately ; and this Canon doubtless refers to a custom similar to ours. A leading principle of all the Canticles appears to be that of connecting the written with the personal \Vord of God ; and that as much in respect to the Old Testament Lessons as to those taken out of the Gospel or other parts of the New Tes- tament. This is more especially true of those Canticles which are placed first of the two in each case, the Te Deum, the Benedictus, the Magnificat, and the Nunc Dimittis. Tlie three latter of these were inspired hymns spoken at the time when the Eternal Word was in tlie act of taking our nature to redeem and glorify it ; and the first is, if not inspired, the most wonderful e.vpression of praise for the abiding Incar- nation of our Lord that unin-ipired lips have ever uttered. It may also be observed that the Canticles are set where they are, not that they may apply to any particular chapters of the Holy Bible, though they often do so iu a striking manner, but with reference to Divine revelation as a whole, given to m.ankind by (!od iu His mercy and love, .and therefore a mat- ter for deepest thankfulness and most exalted praise. The three New Testament Canticles are all taken from the (iospel of St. Luke ; the sacrificial and sacerdotal gospel, the symbol of which is tlie "living cre.aturo like unto a e.alf " or "an ox ; " and in which is chieily set forth our Blessed Lord's rehation to the Church as her High Priest olfering Himself for sin, and originating from His own Person all subordinate niiuistratious of grace. TE DEUM LAUDAMUS. This most venerable hymn has been sung by the whole Western Church " day by d.ay " on all her feasts from time immemorial. It is found in our own Jlorning Service as far back as the Conquest ; and its insertion in the Salisbury Portiforiura liy .St. Osmund was doubtless a continuation of the old custom of the Church of England. Very ancient ecclesiastical traditions represent the Te Detim as a hymn antiphonally extemporized by St. Ambrose and St. Augustine at the baptism of the latter, a.d. 386. The written authority for this tradition is traceable to an alleged work of St. Datius, a successor of St. Ambrose in tlie See of Milan, A.D. 552. But this work has been proved tiy Menard, Mur.atori, and Mabillou to be of much later date. There is also a Ps.alter in the Vienna Library, which w.as given by the Emperor Charlemagne to Pope Adrian I., A.D. 772, iu the Appeiuli.x of which the Te Deum is found with the title "llymnus (juem Sanctus Ambrosius et Sanctus Augustinus inviiem condiderunt :" and a similar title is found in other ancient copies. The title anciently given to it iu the Psalter of our own Church w.as, " Canticum Ambrosii et Augustini," and in lf)(il Bishop Cosin wislied so far to restore tliis title as to call it "The Hymn of St. Ambrose;" but the ancient rubrical title w.as as it is at present. In tlie earliest mention that we have of it (*.('. in the rule of St. Benedict, framed in the beginning of the sixth century), it h.a3 the same title as in our present Prayer Book, the words of St. Benedict being "Post qiuartum Responsorium incipit Abbas Tu D-inn Laudamus, ([uo pnedieto legiit Abb.as lectionem de Evangelio ..." It is also named in the rule of St. Cajsarins of Aries about the same date ; being ordered to be sung at Mattius eveiy .Sunday iu both systems. There is no reason to think that it was then new to the Church ; but we m.ay rather conclude that it was a well-known hyniu which the great founder of the Benedictines adoi)ted for the use of his order from the ordinary use of the Cliurch at Large. But the authorship of this Divine hymn has been assigned to several saints both by ancient and modern authors, the earliest being St. Hilary of Poicticrs, A.D. 355, and the latest, Nicetius, Bishop of Treves, A.D. 535. Some ancient copies, in the Vatican and elsewhere, give it the titles of lii/mnns H. Abumlii, and Ihimnus •'iisebuti vionachi. It has also been IQO horning Prapcr. Thou art the everlasting Son : of the Fathek. When Thou tookest upon Thee to deliver man : Thou didst not abhor the Virgin's womb. When Thou hadst overcome the sharpness of death : Thou didst opeu the Kingdom of Heaven to all believers. Thou sittest at the right hand of God : in the Glory of the Father. *We believe that Thou shalt come : to be our Judge. a suscepisti lionii- nem : iiet, ad libcr- andum ntuitdutn, siiscepisti hoini- nem. When Thou shouldest take up- on Thee mnnkind for the deliverance of man, Thou horridest not the Virgin's womb. [Mirror,] b We believe that Thou art the Judge that slialt come. [Mirror.] Tu Pateis sempiternus es Finus. Tu, ad liberandum, "suscepturus hominem : non horruisti Virginis uterum. Tu devicto mortis aculeo : aperuisti credenti- bus regna ccelorum. Tu ad dexteram Dei sedes : iu gloria Patris. Judex crederis esse venturus. attributed to St. Hilary of Aries, and to a monk of Lerins, whose name is not known ; the number of persons named shew- ing bow much uncertainty lias always surrounded the matter. It is scarcely possible that so remarkable a hymn should have originated in so remarkable a manner as that first referred to without some trace of it being found in the works of St. Ambrose or St. Augustine, especially the Confessions of the latter.^ It may be that their names were connected with it because the one introduced it into the Church of Milan, and the other (taught by St. Ambrose) into the Churches of Africa. For there is reason to think that the Te Deum Laudamus is much older than the time of St. Ambrose. >So early as A. v. 252 we find the following words in St. Cyprian's Treatise "On the Mortality" that was then afflicting Carthage : "Ah, perfect and perpetual bliss ! There is the glorious company of the Apostles ; there is the fellowship of the prophets exulting ; there is the innumerable multitude of martyrs, crowned after their victory of strife and passion ; " and the striking parallel between them and the seventh, eighth, and ninth verses of the Te Deum seems certainly more than accidental. There are several coincidences also between words in the Baptismal and other offices of the Eastern Church and particular verses of the Te Deum, and the former are supposed to be of extremely ancient date. In the Alexandrine JIS. of the Scriptures, a work of the fourth or fifth century, preserved iu the British Museum, there is moreover a Morning Hymn which is written at the end of the Psalter, and which is still used in the daily services of the Greek Church. [See also Grabe's LXX. 1709, p. -108.] The following is a transla- tion : — Glory to Thee, the Giver of light. Glory to God on high, and on earth peace, good will towards men. We praise Thee, we bless Thee, we worship Thee, we glorify Thee, we give thanks to Thee for Thy great glory. O Lord, heavenly King, God, Father Almighty : Lord, only-begotten Son Jesus Christ, and Holy Spirit. Lord God, Lamb of God, Sou of the Father, that takest away the sin of the world ; have mercy upon us. Thou that takest away the sin of the world. Accept our prayer : Thou that sittest at the right hand of the Father, have mercy upon us. For Thou only art holy ; Thou only Lord Jesus Christ art iu the glory of God the Father. Amen. Day by day I bless Thee, and pi'aise Thy Name for ever, and for ever and ever. Vouchsafe, O Lord, to keep me this day without sin. Blessed art Thou, O Lord God of our fatliers ; and praised and glorified be Thy Kame for ever. Amen. Lord, let Thy mercy be upon us, as our trust is in Thee. Ps. xx.xlii. 22. Blessed art Thou, Lord : teach me Thy statutes. Ps. cxix. 12. Lord, Thou hast been our refuge, from one generation to another. Ps. xc. 1. 1 said. Lord, be merciful to me, heal my soul, for I have sinned against Thee. Ps. xli. 4. Lord, I Hy to Thee ; teach me to do Thy will, for Thou art my God. Ps. cxliii. 9. 10. For with Thee is the well of life ; iu Tliy light shall we see light. Ps. xxxvi. 9. 1 Iu the latter we do indeed read ". . . we were baptized, and anxiety for our past life vanished from us. Nor was I sated in those days with the wondrous sweetness of considering the depth of Tliy counsels concerning the salvation of mankind. How did I weep, in Tliy Hymns and Canticles, touched to the quick by the voices of Thy sweet-attuned Church !" [St. Aro. Con/. IX. \i. p 160, Oxf. trans 1 But this p.issage seems rather to indicate the use of Canticles already well known than tlie invention of any new one. Shew forth Thy mercy to them that know Thee. Ps. xxxvi. 10. holy God, holy Might, holy Immortal, have mercy upon us. Amen. The first division of this hymn is identical with the Eucharistic Gloria iu Excelsis, and the last verse is the Trisagion of the ancient Eastern Liturgies ; the remaining portion has clearly a common origin with the Te Deum. Verses 8 and 9 are the same as the 2-tth and 26th verses of the latter. The 11th is also identical with the last of tlie Te Deum, but it is taken from Psalm xxxiii. 22. Like the Te Deum, this ancient Morning Hymn of the Greek Church borrows largely from the Psalms in its concluding portion, and the verses chosen are of a supplicatory character in both, though otherwise they do not correspond. The most probable conclusion to arrive at is, that this noble Canticle, in its present form, is a composition of the fourth or fifth century ; and that it represents a still more ancient hymn, of which traces are to be found in St. Cyprian and the Morning Hymn of the Alexandrine Manuscript. The Te Deum is only known as connected with the ritual of the Church. It seems also from tlie first to have been connected with the reading of the Morning Lessons, the expression "Keep us this day without sin" being some evidence of this, though not convincing, as an analogous form is used in "Give us this day our daily bread." In the Salisbury Use, wliich probably represents the more ancient use of the Church of England, it was directed to be sung after the last lesson on Sundays and other Festivals, except during Advent and the Lenten season from Septuagesima to Easter. Quignonez, in his liefonned Koman Breriarij, directed it to be used every day even in Lent and Advent. The Prayer Book of 1549 ordered it to be used "daily throughout the year, except in Lent;" and as Festivals were previously almost of daily occurrence, this was practically a continuance of the old rule. In 1552 the exception was erased, and has not since been restored ; but as the alternative Canticle, Benedicite, remains, some ritualists conclude that it is to be used in Lent, as originally directed by the First Book of Edward VI., and not tlie Te Deum.-' Of ritual customs anciently connected with the singing of this hymn, one still retains a strong hold upon English people, ^•iz. that of bow- ing at the words "Holy, Holy, Holy," with the same reve- rent gesture that is used in the Creed : a custom derived from the angelic reverence spoken of in Isaiah in connection with the same words. " And for bycause Angels praise God with great reverence, therefore ye incline when ye sing their song," says the Mirror. The same work also says, "And therefore, according to the angels, ye sing quire to quire, one Sanctus on the one side, and another on the other side, and so - This is not the ancient practice of the Church, it must be remembered. Dm-ing Advent the following was sung instead of Te Deum on all Festivals when the latter would otherwise have been used. It is the last of nine Responds [ResiJimsuria] used after the nine Lessons respectively. "ii. 9. La'teiitnr coili, et exultet terra: jubilate raontes laudem : quia Doniinus iioster veniet. Et jiauperuni suoruin miserebitur. V, Orietur in diebus ejus justitia et abundantia pacis. Et paupemm suorum miserebitur. Gloria Patri, et Filio, et Spiritui Sancto : * Et pauperum suorum miserebitur." The ancient ritual use of the Benedicite was entirely festive ; though it was not indeed set aside from its place in Lauds during Lent and Advent. In Monasteries the Te Deum was sung all the year round [Grancolas, cap. 33] ; and in Quignonez' Kcfnrmed Birviani it was ordered for Festivals even in Advent and Lent. But admirable substitutes for it at these seasons might be found in two other of the discontinued Lauds Canticles, the i>ong of "Hezekiah [Isa. xxxviii ] being exactly adapted for Lent, and that of Habakkuli [Hab. iii.] being equally suitable for Advent. The Salisbury version of the latter [from the Vulgate) had two beautiful renderings of the 13th and ISth verses : "Thou wentest forth for the salvation of Thy people: even for salv.ition with Thy Christ ; " and "Yet I will rejoice in the Lord : I will joy in God my Jesus." horning: Prapcr. 191 We therefore pray Thee, help Thy servants : whom Thou hast redeemed with Thy precious blood. "Make them to be numbered with Thy Saints : in glory everlasting. LoED, save Thy people ; and bless Thine heritage. Govern them : and lift them up for ever. Day by day : we magnify Thee ; And we worship Thy Name : ever world with- out end. a Make Thy ser- vants to be re- w.irded in endless bliss. IMirror.] b modern reading, " i>t gloria nutne- rari." c Vulgate, rest ; LXX., troifjut^ov. Te ergo qusesumus, famulis Tuis subvem : quos pretioso sanguine redemistL iEterna fac cum Sanctis Tuis : *gloria munerari. Salvum fac populum Tuum, Domine : et bene- dic hsereditati Tuse. Et "^rege eos, et extoUe ill 03 usque in seternum. Per singulos dies, benedicimus Te. Et laudamus uomen Tuum : in sreculum et in saeculuui sasculi. forth of other verses." The custom seems to have been to sing each Sauctus on one side of the quire only, the remainder of the verse on both sides, and then to pi-oceed with the succeed- ing verses in regular antiphonal order. Besides the use of tlie Te Deum in the Morning Sen-ice, there is a well-known custom of singing this triumphal hymn, by itself, arranged to elaborate music, as a special service of thanksgiving. It is directed to be used in this manner in " Forms of Prayer to be used at Sea, after Victory, or deliver- ance from an Enemy : " and at the conclusion of coronations it is always so used, as it has been, time immemorial, in England, and over the whole of Europe : — ■ "Which performfd, the choir, With all tile choicest music of the Kingdom, Together sing Te Deum." [Henry VIII. Act iv. so. 1.] The Sovereigns of England have been accustomed to go in state to the singing of the Te Deum after great victories, and Handel's " Dettingen Te Deum " was composed for one of these occasions. Custom has also established this separate use of the Te Deum on other important occasions of thanksgiving. The most ancient Christian music known has come down to us in connection with this Canticle ; being that known as the " Ambrosian Te Deum," which is found in a work on Music written by Boethius, a Roman Consul, in a. d. 487. This is, however, thought to be an adaptation of the Temple psalmody of the Jews, like the other ancient Church tones. A very striking characteristic of this heavenly hymn is the strictly doctrinal form in which it is composed, which makes it a literal illustration of St. Paul's words, "I will sing with the spirit, and I will siitij with the understanding also." [1 Cor. xiv. 15.] It has been thought by some, from the singularity of the opening words, 7'e Deum, that it is throughout a hymn to Christ as God, representing, or analogous to, that spoken of by Pliny in his letter to Trajan. But the English version truly represents the L.atin form, in which a double accusative is joined to the verb laudnmiis that could not be othenvise rhythmically translated. That the English Church has always considered the earlier verses of it to be addressed to the First Person of the Blessed Trinity is evidenced by the ancient Salisbury Antiphon to the Athanasian Creed, which is "Te Deum Patrem ingcnitum, te Filium unigenitum, te Spiritum Sanctum Paracletum, sanctam et individuam Trinitatem toto corde et ore confitemur. " It has also been conjectured that the nth, 12th, and 1.3th verses have been interpolated, but there is not the slightest ground for this conjecture, all ancient MSS. in JLatin, Teutonic of the ninth century, and English from the ninth to the fourteenth, reading precisely the same : and the hymn being rendered imperfect by their omission. The first ten verses arc an offering of praise to the Father Almighty, with tlie Scriptural recognition of tlio Blessed Trinity implied in the Ter Sanctua which Isaiah heard the Seraphim sing when he bclield tlie glory of Christ, and spake of Him. In the three following verses this implied recogni- tion of the Three in One is developeil into an .actu.al ascription of praise to each, tlie Filler immrnsie Miijesliilin, tlie Unicin FiliuSf and the Sanefiia Pa7'aelefii.^ Spirit ti.i. In tliese tiiirteon versos the Unity and Trinity of the Divine Nature is celebr.ated in the name of the whole Church of God. Tlio Milit.ant Church, the various orders of holy Angels with which it h.as fellowship in the New Jerusalem, the Apostles, Prophets, and Martyrs of the Old and New Dispens.atiou now gathered into the Church Triumph.ant, all tlius ailore (!iid tlie Lord, the Lord (iod of Sabaoth, the F.ather Kverl.asting : anil the holy Church gathers up its praises in a devout acknowledge- ment of each Person of the Blessed Trinity as the Object of Divine worship. Then begins that part of tlie hymn which glorifies God for the blessing of tlie Incarnation : the latter sixteen verses addressing themselves to our Lord and Saviour ; commemorating His Divine Nature and Eternal Existence, His Incarnation, Sacrifice, Ascension, and Session at the right hand of the Father. In the last verses, with a mixture of plaintiveness and triumph, the hymn follows the line marked out by the angels at the Ascension, looking to our Lord's Second Advent as the true complement of His First. This concluding portion is as well fitted to express the tone of a Church Jlilitant as the initial portion is to express that of a Church Triumphant : and the personal form of the last verse is a touching reminder of the individual interest that each of us has in the corporate work of praise and prayer of which Divine Service is constituted. Few uninspired compositions give so clear an echo of the spirit and depth of Holy Scripture. There are three verses of the Te Deum which require special notice, with reference to the modern Latin and English in which they are given to us at the present day. [1] The ninth verse, "Te Martyrum candidatus, laudat exercitus," is very insufficiently rendered by "The noble army of Martyrs praise Thee. " In pre-Reformation versions it stood, "The, preiseth the white cost of niartiris ; " and considering the distinct connection between this verse and llev. vii. 9, 14, it is strange that the Scriptural idea of "white robes "which have been "made white in the blood of the lianib," should have been superseded by the word "noble." It is possible that the idea of something lustrous and pure was more expressed by " noble " in the early part of the six- teenth century than is conveyed by it to modern ears ; ' but the change of the word from the old English "white," and Anglo-Saxon "shining," has gone far to obliterate the true sense of the original iu our present version. [2] In the sixteenth verse the ancient and modem English versions alike fail to give the full sense of the Latin. The former usually give, ' ' Thou wert nojt skoymes [squeamish] to take the niaydenes wombe, to delyver mankynde," which is little different in sense from our present version. But it is clear that " Tu, ad liberandum, suscepturus hominem " includes a reference to the Incarnation, as much as "non horruisti Virgiais uterum : " and if the ordinary text of thq Latin were received as correct, the verse would be more literally rendered, "Thou, being about to take manhood upon Thee, to deliver it." But it is nearly certain that the received reading is a cor- rupt one. In the Utrecht Psalter, which is tliought by some experts to have been written in the sixth century, the reading is "Tu ad libei-andum suscepisti hominem:" and in the Bangor Antiplionary, written about the end of the eighth century, it is, "Tu ad liberandum mundum suscepisti homi- nem." The author of the Mirror of our Lady gets very near to the first of these two readings in the version which is given above in the margin. The second might be given with a slight alteration of our present English version in tlie form, "When Thou tookest upon Thee manhood to deliver the world." It is not improbable that some early copyist having written the last letters of " lilicraHrf«m," took them, as he turned his eyes to his work after a pause, for the last letters of muM- iluiii, ami went on at once to "suscepisti." Afterw.ards, not earlier than the twelfth century, the verb may have been altered to ' ' suscepturus " for the purpose of connecting "liberandum " with "hominem." [3] The twenty-first verse has been altered both in Roman Breviaries and in the English Prayer Book. All Latin j\ISS. previously to 1492 read " .-Eterna fac cum Sanctis Tuis gloria jnnnerari : " and the equivalent of muuerari is found in every known version of the I'o Deum up to that time ; our own in the fourteenth century being, "Make hem to be rewarded with thi seyntes, iu endles blisse." The ";mmerari "reading 1 So gold and silver were called "uoblo met&U" by the early cbymUta. 192 0[9orning: prapcr. Vouchsafe, O Lord : to keep us this day without sin. O Lord, have mercy upon us ; have mercy upon us. Lord, let Thy mercy lighten upon us : as our trust is in Thee. Lord, in Thee have I trusted : let me never be confounded. IT Or this Canticle, BenecUcile, omnia Ojwra. OALL ye Works of the Lord, bless ye the Lord ; praise Him, and magnify Him for ever. O ye Angels of the Lord, bless ye the Lord ; praise Him, and magnify Him for ever. O ye Heavens, bless ye the Lord : praise Him, and magnify Him for ever. O ye Waters that be above the Firmament, bless ye the Lord : praise Him, and magnify Him for ever. O all ye Powers of the Lord, bless ye the Lord : praise Him, and magnify Him for ever. O ye Sun, and Moon, bless ye the Lord ; praise Him, and magnify Him for ever. O ye Stars of Heaven, bless ye the Lord : praise Him, and magnify Him for ever. O ye Showers, and Dew, bless ye the Lord : praise Him, and magnify Him for ever. O ye Winds of God, bless ye the Lord : praise Him, and magnify Him for ever. O ye Fire, and Heat, bless ye the Lord : praise Him, and magnify Him for ever. O ye Winter, and Summer, bless ye the Lord ; praise Him, and magnify Him for ever. O ye Dews, and Frosts, bless ye the Loi;d : praise Him, and magnify Him for ever. O }'e Frcst, and Cold, bless ye the Lord : praise Him, and magnify Him for ever. O ye Ice, and Snow, bless ye the Lord ; praise Him, and magnify Him for ever. O ye Nights, and Days,, bless ye the Lord ; praise Him, and magnify Him for ever. O ye Light, and Darkness, bless ye the Lord ; praise Him, and magnify Him for ever. O ye Lightnings, and Clouds, bless ye the Lord : praise Him, and magnify Him for ever. O let the Earth bless the Lord : yea, kt it praise Hira, and magnify Him for over. a The Lyons Bre- viary added Gloria Patri. »Sat. Dignare, Domine, die isto : sine peccato nos custodire. Ikliserere nostri, Dojiine : miserere nostri. Fiat misericordia Tua, Domine, super nos : quemadmodum speravimus in Te. In Te, Domine, speravi : non confundar in seternum." Canticum trium puerorum. Dan. Hi. *T3 ENEDICITE omnia opera Domini Domino : J—' laudate et superexaltate Eum in ssecula. Benedicite Angeli Domini Domino : benedicite coeli Domino. Benedicite aquse omnes quse super ccelos sunt Domino : benedicite omnes virtutes Domini Domino. Benedicite sol et luna Domino : benedicite Stella cceli Domino Benedicite imber et ros Domino : benedicite omnes spiritus Dei Domino. Benedicite ignis et asstus Domino : benedicite friffus et restas Domino. Benedicite rores et pruina Domino : benedicite gelu et frigus Domino. Benedicite glacies et nives Domino : benedicite noctes et dies Domino. Benedicite lux et tenebrse Domino : benedicite fulgura et nubes Domino. Benedicat terra Domindm : laudet et super- exaltet Eum in srecula. appears to be an error of the early printers, arising out of the very slight difference presented by tnuit and nuin in black letter ; and the easy occurrence of such an error is illustrated by a story which De Thou tells respecting the imprisonment of a Landgrave of Hesse by the Emperor. In the Landgrave's treaty of submission there was a condition that he should not suffer any imprisonment, "Nicht ein cinig tag gefangen sein : " this the Emperor's minister read, "Nicht einciaigtag gefangen sein," that he should not suffer perpetual imprison- ment. On tliis pretence they sent the Landgrave to prison directly on his arrival at the Emperor's court. [De Thou, iv. 13.] The word "in" is a modern insertion of the same date, and probably arose from confusion between the twenty- first and the eighteenth verses, in the latter of which occurs "in gloria Patris." Since our Lord said, "Great is your reward in Heaven," and "Himself shall reward you openly," the old English rendering of munerari is quite Scriptural ; but it may be pointed out that tlie sense of the Latin is rather that of free gift than reward, munerari, not »-e-muuerari. Perh.ips the original may be rendered, "Make them to be awarded with Thy saints : Thy glory everlasting," without departing from the sense of the original, or the familiar rhythm of our Prayer Book version. The received version, although not faithful to the original, is happily comprehen- sive ; for, to be "numbered with the children of God," and to have a "lot among the saints," is to receive the "great recompense of reward, " the heavenly heritage of those who are joint heirs witli Christ of His triumphant kingdom.' THE BENEDICITE. There is no doubt that this Canticle is of Jewish origin, although its claim to be part of the Canonical Book of Daniel is not recognized by the modern Church of England, which has placed it among the books of the Apocrypha. It has a great resemblance to tlie 14Sth Psalm, and is generally considered to be a paraphrase of it. Several of the Fathers speak of the Benedicite as being used in the Services of the Cliurch. [Cypr. de Laps., de Orat. Dam. ; Aug. de Civ. Dei, xi. 9; Cone. Tolet. iv. can. xiii.] St. Chrysostom especially refers to it as " that admirable £ind 1 It should bo added, however, that the Venerable Bede. who was almost contemporary with Gregory the Great, records some words of his which contain something very lilce this reading: " Sed et in ipsa missarum cele- bratione tria verba maxima perfectionis plena superadjecit, ' Diesque uostros in tua pace disponas, atque ab setema damnatione nos eripi, et in electorum tnorum jubeas grege numerari.'" [Bede, Hist. EccL lib. 2, c. i,] corning praper. 193 O ye Mountains, and Hills, bless ye tlie Loed : praise Him, and magnify Him for ever. O all ye Green Things upon the Earth, bless ye the Lokd : praise Him, and magnify Him for ever. O ye Wells, bless ye the Loed : praise Him, and magnify Him for ever. O ye Seas, and Floods, bless ye the Loed : praise Him, and magnify Him for ever. O ye Whales, and all that move in the Waters, bless ye the Lord : praise Him, and magnify Him for ever. O all ye Fowls of the Air, bless ye the Lord : praise Him, and magnify Him for ever. O all ye Beasts, and Cattle, bless ye the Lord : praise Him, and magnify Him for ever. O ye Children of Jlen, bless j'e the Lord : praise Hira, and magnify Him for ever. O let Israel bless the Lokd : praise Him, and magnify Him for ever. O ye Priests of the Loed, bless ye the Lord : praise Him, and magnify Him for ever. O ye Servants of the Lord, bless ye the Lord : praise Him, and magnify Him for ever. ye Spirits and Souls of the righteous, bless ye the Lord : praise Him, and magnify Him for ever. O ye holy and humble Men of heart, bless ye the Lord : praise Him, and magnify Him for ever. O Ananias, Azarias, and Misael, bless ye the Lord : praise Him, and magnify Him for ever. Glory be to the Father, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. U Then shall be read in like manner the Second Lesson, taken out of the New Testament. And after that, the Hymn following ; *except when that shall happen to be read in the Chapter for the Day, or for the Gospel on Saint Joint Baptist's Day. Bencdictus. "OLESSED be the Lord God of s, Luke i. 6s. J_) Israel : f„r He hath visited and redeemed His people ; And hath raised up a mighty salvation for us : in the house of His servant David ; a Comp. Dan. 3. =.3, 56. Vulg. h except . [1662I. Day Benedicite montes et colles Domino : benedi- cite universa germinantia in terra Domino. Benedicite fontes Domino : benedicite maria et fiumina Domino. Benedicite cete et omnia quae moventur in aquis Domino : benedicite onines volucres coeli Do.MiNo. Benedicite omnes bestiae et pecora Domino benedicite filii hominum Domino. Benedicat Israel Dominum : laudet et super- exaltet Eum in saecula, Benedicite Sacerdotes Domini Domino : bene- dicite servi Domini Domino. Benedicite spiritusetanimaejustorum Domino ; benedicite sancti et humiles corde Domino. Benedicite Anania, Azaria, Misael Domino : laudate et superexaltate Eum in sascula. "Benedicamus Pateem et Filium cum Sancto ■Spieitu : laudemus et superexaltemus Eum in ssecula. Benedictus es Domine in firmamento cceli : et laudabilis, et gloriosus, et superexaltatus in sjecula. Suae. Canticum Zacharia; propheta; Luca; i. !^EDICTUS Dominus Deus Israel : quia visitavit, et fecit redemptionem plebis Et erexit cornu salutis nobis : in domo David pueri Sui. marvellous song, which from that day to this hath been sung everywhere througliout tlie world, and shall yet be sung in futui-e generations." [C'uuvsosT. Horn, de Stat, iv.] Eufinus speaks of it in tlie same manner (in defending its Canonical authority against .Teronie),' as having been sung by holy con- fessors and martyrs, wlio would not have been permitted to sing that as Holy Scripture whicli is not so. It was used as one of the I'salms at Laiuls as early as the time of St. Atlian- asius, and occupied tlie same position on Sundays in the ancient services of the Churcli of Knglaml. When the Psalter was restricted, in l.jlO, to the hundred and fifty psalms which go by the general name of the I'salms of David, the Song of the Three Children was placed after the Te Deum, to be used as a responsory canticle to the first Lesson, under the title "Benedicite, Omnia Opera Domini Domino." This use of it was not liy any means novel, as it was said between the Lessons (according to M.abillon), in the old Gallican ritual which was once common to France and l^ngland. Wlien first inserted in its present place, this Canticle was ruled by the following Rubric prefixed to tlie Te Deum : ' It is inserted in tlie Comes of St. Jerome nninng the Lections on the Festival called Stntio ad S. Petrum under the title " lljnnnus Trium Puerorum." "U After the first Lesson shall follow throughout the year (except in Lent, all tlie which time, in the pl.ace of Te Deum, shall be used Benedicite Omnia Opera Domini Domino) in Knglish, as fnlloweth. " This Rubric was altered to its present form in 1.152, the object of the alteration being proViably to allow greater freedom in the substitution of Benedicite for Te Deum. It was an ancient rule to use the former when any portion of the Prophet Daniel was read. In more recent times it has lieen customary to sing it when Genesis i., or when Daniel iii., is the first Lesson ; and on week-days dur- ing Lent and Advent.- The ordinary Doxology Mas sub- stituted for the one proper to the psalm in 1540. The latter is, " let us bless the Father, .and the Son, with the Holy Ghost ; let us praise Him, ami magnify Him forever. Blessed art Thou, Liird, in the iirmament of Heaven ; worthy to be praised, and glorious, and to be magnified for ever." Pope Hamasus [a.d. .'IGG] is said to have been its author; but it is founded on the verse which precedes the words "Benedicite Omnia Opera." THE BENEDICTUS. This prophetic hymn of Zacharias has been used as a re- - S«c, liowever, note on .p 190. 194 horning Iprapcr. As He spake by the mouth of His holy- Prophets ; which have been since the world began ; That we should be saved from our enemies : and from the hands of all that hate us; To perform the mercy promised to our fore- fathers : and to remember His holy Covenant ; To perform the oath which He sware to our forefather Abraham : that He would give us ; That we being delivered out of the hand of our enemies : might serve Him without fear ; In holiness and righteousness before Him : all the days of our life. And thou, child, shalt be called the Prophet of the Highest : for thou shalt go before the face of the Lord to prepare His ways; To give knowledge of salvation unto His people : for the remission of their sins, Througli the tender mercy of our God : whereby the Day-spring from on high hath visited us ; To give light to them that sit in darkness, and in the shadow of death ; and to guide our feet into the way of peace. Glory be to the Father, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. U " Or this Psalm. Jubilate Deo O ^^ J"^^''^ "' ^^^ ^°^°' '^^ ^^ Vy lands : serve the Lord with gladness, and come before His presence with a song. Be ye sure that the Lord He is God : it is He that hath made us, and not we ourselves ; we are His people, and the sheep of His pasture. O go your way into His gates with thanks- giving, and into His courts with praise ; be thankful unto Him, and speak good of His Name. a Or this Psahn, to ettd 0/ Glorin Sicut locutus est per os sanctorum : qui a sseculo sunt, prophetarum Ejus. Salutem ex inimicia nostris : et de manu omnium qui oderunt nos. Ad faciendam misericordiam cum patribus nostris : et memorari testamenti Sui sancti. Jusjurandum quod juravit ad Abraham patrem nostrum : daturuin Se nobis. LTt sine timore, de manu inimicorum nostrorum liberati : serviamus lUi. In sanctitate et justitia coram Ipso : omnibus diebus nostris. Et tu, puer, Propheta Altissimi vocaberis : prseibis enim ante faciem Domini parare vias Ejus. Ad dandam scientiam salutis plebi Ejus : in remissionem peccatorum eorum. Per viscera misericordia3 Dei nostri : in quibus visitavit nos oriens ex alto. Illuminare his qui in tenebris et in umbra mortis sedent : ad dirigendos pedes nostros in viam pacis. Gloria Patri, et Filio : et Spiritui Sancto. Sicut erat in principio, et nunc, et semper, et in ssecula sieculorum. Amen. Psalmus xeix. [English Version, c] * "TUBILATE Deo omnis terra : servite Domino ^ in Isetitia. Introite in conspectu Ejus ; in exultatione. Scitote quoniam Dominus Ipse est Deus : Ipse fecit nos, et non ipsi nos. Populus Ejus et oves pascus Ejus, introite portas Ejus in confessione : atria Ejus in hymnis, confitemiui Illi. sponsory canticle to the Gospel Lessons from very ancient times, being spoken of as so used by Amalarius [a.d. 820]; and perhaps by St. Benedict, nearly three centuries earlier, since he speaks of a Canticum de Evanyelio occurring here in Mattins. In the Salisbury Use it occupied a similar position, but was not so definitely connected with tlie Lessons them- selves as it now is, being used after the Capitulum, at Lauds, on Sundays. It was tlie only Canticle appointed for use after the second Morning Lesson in 1549, and the Rubric by which it is preceded shews very clearly that it is intended to be the ordinary Canticle, the Jubilate being an exceptional one, inserted to avoid repetition on St. John Baptist's Day, or whenever the Benedictus occurs in the second Lesson itself. Tliat it was the Canticle most used in the sixteenth and seventeenth centuries is sliewn by the Service-books of Cathedral clioirs, in which it is much more frequently set to music tlian the Jubilate. The position of this Canticle makes its ritual meaning self- evident. It is a tlianksgiving to Almighty C4od for llis mercy as exhibited towards mankind in tlie Incarnation of our Lord, whereof the Gospel speaks, and in tlie foundation of the Church in His blood, as recorded in the Acts of tlic Holy Apostles. It is the last prophecy of the Old Dispensation, and the first of the New, and furnishes a kind of key to the Evangelical interpretation of all propliecies under the one by whicli tliey are connected with the other. The l?enedictus is a continual acknowledgement also of the Communion of Saints under the two Dispensations ; for it praises God for the salvation which has been raised up for all ages out of the house of His servant David, and according to the ancient covenant which He made with Abraham, "the father of tliem that believe, though they be not circumcised " [Rom. iv. 11]; whose seed all are if they are Christ's, and heirs according to the promise. [Gal. iii. 29. ] The use of the Benedictus by the Church indicates to us where we are to find true sympathy and communion with Ciod's ancient people ; not in their out- ward relationship to Abraliam, "for God can of these stones raise up children unto Abraham," but in their faitliful acknowledgement of the Lord Jesus, as the Christ Whom the Old Testament Scriptures predicted. THE JUBILATE. Tliis was the second of the fixed Psalms at Lauds on Sunday, and was adopted as a responsory Canticle in 1552. The object of its insertion here was to provide a substitute for the Benedictus on days when tlie latter occurs in the Lesson or Gospel, on the same principle wdiich rules the omission of the Venite when it occurs in the Psalms of the day. The days on which it should be used are therefore March 25th, Lady Day, and June 24th, St. John Baptist's Day. The general substitution of tlie Jubilate for the Benedictus is very much to be deprecated. There is, however, a pro- phetic reference to the Chief Shepherd of the Church, and to the service of praise offered to Him, which makes it well fitted for occasional use, as, for example, at Easter ; and Dean Comber says that it seems to have been used after the reading of the Gospel as early as a.d. 450. horning IPrapcr. 195 For the Lord is gracious, His mercy is ever- lasting : and His truth endureth from generation to generation. Glory be to the Father, and to the Sou, and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. IT " Then shall be sung or said the Apostles' Creed by the Minister and the people standing; * Except only such days as the Creed of Saint Athaitasius is appointed to be read. I BELIEVE iu God the Father Almighty, Maker of heaven and earth. And in Jesus Christ His only Son our Lord, Who was conceived by the Holy Ghost, Born of the Virgin ilary. Suffered under Pontius Pilate, Was crucified, dead, and buried. He descended into hell ; The third day He rose again from the dead, He ascended into heaven, And sitteth on the right hand of God the Father Almighty ; From tlience He shall come to judge the quick and the dead. I believe in the Holy Ghost ; The holy Catholic Church ; The Communion of Saints ; The Forgiveness of sins ; The Resurrection of the body. And the Life everlasting. 'Amen. a The Creed was preceded by the Dominus volfis- cum, and followed by the Lord's Prayer in 1549. A Except . . . read (1662I. c The Apostles' Creed is here writ- ten as one para- graph in the MS., but divided into three paragraphs in the Sealed Books. 1 S.ir. Laudato nomen Ejus, quoniam suavis est DoMiNUS, in seternum misericordia Ejus : et usque in generationem et geuerationem Veritas Ejus. Gloria Patri, et Filio : et Spiritui Sancto. Sicut erat in principio, et nunc, et semper : et in ssecula saeculorum. Amen. Symbolura Apostolicuin. CREDO in Dextm Pateem Omnipotentem, Creatorem cceli et terrse. Et in Jesusi Christum Filium Ejus uuicum, Dojiinum nos- trum : Qui conceptus est de Spieitu Sancto, natus ex JMaria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et .sepultus : descendit ad inferna : tertia die resurrexit a mortuis : ascendit ad coelos : sedet ad dexteram Dei Pateis Omni- potentis : inde venturus est judicare vivos et mortuos. Credo in Spieitum Sanctum : sanetam Ecclesiam Catholicam : Sanctorum communio- nem, remissionem peccatorum, carnis resurrec- tionem, et vitam seternam. Amen. THE APOSTLES' CREED. The use of a Creed in Divine Sers'ice is of very ancient origin, dating at least from the time of Peter the Fuller, about A.D. 470, and the Apostles' Creed has been used iu the Daily Offices of the Church of England as far back as they can be traced. Under the old system it followed the Lord's Prayer (instead of preceding it) at Prime and Compline, and was recited in the same manner, the people joining in only at a repetition of the last two clauses. In the Reformtd Breviary of Cardinal Quignonez an open recitation of the Apostles' Creed was directed on all days except Sunday : and this direction probably suggested our present custom. The earliest occurrence of the Apostles' Creed exactly in the form iu which we now use it at Morning and Evening Prayer, is in a treatise published by Mabillon, from an ancient MS., entitled " Libellus Pirminii de singulis libris canonicis scarapsus," or "scriptus. " Pirminius died about a. D. 758, and appears to have lived some time in France, though he died iu (icrmany. Hence it is extremely probable that the Creed contained in two several places of his treatise, and in both places in the same words, is the old Gallicaii form of the Apostles' Creed, identical with that afterwards adopted by St. Osmund into the Salisbury Use, from the more ancient services of the Church of England. How much older than the eighth century this exact form of the Apo.stles' Creed may 1)6 is not known ; but it has been so used, without variation, in the whole Latin Church, as well as in the Church of Eng- land, from that time until the present. The substance of the Apostles' Creed is, however, very much older. It is extant, very nearly as we now use it, as it was used by the Churches of Aquileia and Rome at the end of the fourth century, when it was commented upon, and both forms indicated, by Rufinus, who was a priest of the former diocese. The two forms are here shewn side by side, the autliority for each being Hedrtley's llarmoiiia Symbolica, pp. 26, 30 :— The Creed of the Church of The Creed of the Church of Aquileia, circ. a.d. 390. Home, circ. a.d. 390. Pilato, et sepultus ; Descendit in inferna; Tertia die resur- rexit a mortuis ; Asceudit in c.ijlos ; Sedet ad dexteram Pa- ths. Inde venturus est judi- care vivos et mortuos; Et ill Spiritu Sancto ; ' Sanetam Ecclesiam ; Remissionem pec- catorum; Hujus carnis resur- rectionem. resurrexit a mortuis. Ascendit in Cielos ; Sedet ad dexteram Patris : Inde venturus est judi- care vivos et mortuos ; Et in Spiritu Sancto; Sanetam Ec- clesiam ; Remissionem peccato- rum ; Carnis resurrectionem. Credo in Deum Patrem om- nipotentem, invisibilem et im- passibilem : Et iu Jesum Chris- tum, unicum Filium ejus, Do- minum nostrum : Qui natus est de Spiritu Sancto Ex Maria Virgine ; Crucifixus sub Pontio Credo in Deum Patrem om- nipotentem. Et in Jesum Christum, unicum Filium ejus, Domiuum nostrum; Qui natus est de Spiritu Sancto Ex Maria Virgine ; Crucifixus sub Pontio Pilato, et sepultus ; Tertia die At a still earlier period, a.d. ISO, Irensus wrote his great work against heresies ; for, even at that early date, these began to fulfil the prophecy of our Lord that the Enemy should sow tares among the wheat. In this book Irenjeus gives the sub- stance of Christian doctrine under the name of the ' ' Rule of Truth," which every Christian acknowledged at his Baptism. This undoubtedly represents the Apostles' Creed, though probably not the e.xact words in which it was reciteil. The Creed as slated bij Ireiueus, Bishop of Lyons, a.d. 180. The Church throughout the world, spread out as she is to the ends of tlie earth, carefully preserves the faith that she received from the Apostles and from their disciples : — Believing in one God the Father Almighty, ^^'ho made Heaven and Earth, the seas, and all that in them is ; and in one Christ Jesus, the Son of Cod, Wbo was incarnate for our salvation ; and iu the Holy Ghost, Who by the prophets pro- claimed the dispens.atioiis and the advents of our dear Lord, Christ Jesus : and His birth of a Virgin, and His suiTering, and His Resurrection from the dead ; ami the Ascension in the flesh into Heaven of the l)eloved Christ Jesus our Lord, and His coming from Heaven in the glory of the Father, to sum up all things, and to raise up all flesh of the whole human race. That to Christ Jesus our Lord, and God, ami Saviour, and King, according to the good pleasure of the invisible Father, every knee should bow, of things in heaven, and things in earth, and things under the earth ; and that every tongue should confess Him, ami that He should pass righteous judge- ment upon all. That He may send spiritual wickednesses, and the angels who transgressed, and fill into apostasy, anil the ungodly, and the unjust, and the lawless, and the blas- 1 This is tlie rending in most MS. .authorities. It is retained in the Bene- dictino edition nf St, Jerome's works, by Eri«mus, tind hy Routh. It appears also iu other Latin Creeds. 196 scorning Prapcr. phemers among men, into eternal fire : but that on the right- eous, and the holy, and those who have kejjt His command- ments and persevered in His love, some from the beginning and some from the time of their repentance, granting the grace of life He may grant immortality, and surround them with eternal glory. [Iken. ayt. Hercs. i. 10.] In two other parts of the same work there are othersummaries of the Creed which are plainly based on the same formula as that of which the above contains a paraphrastic statement. [Iren. arit. Heres. iii. 4, iv. 33.] Traces of the Creed are also to be found in the writings of Justin Martj'r, Polycarp, Clemens Romanus, and Ignatius : and these approach so near to Apostolic times as to give good reason to think that the name by which the Apostles' Creed has been known for many centuries is one which belongs to it not merely because it accurately states the faith "lield by the Apostles, but also because it originated from them. A very ancient tradition of the Church, as old as the time of Rufinus [a.d. 369-410], describes the Apostles as meeting together to consider about a common statement of doctrine before they parted for their several labours. A later tradition (attributed to St. Augustine, but probably of more recent date) adds to this statement that each Apostle in succession recited one Article of the Creed, implying that it was thus delivered by Inspiration. The first of these traditions, writ- ten down so near to the time of the Apostles, is worthy of great respect : and no objections have been made to it wliich have not been rationally answered. The second is not of high authenticity, but the objections brought against it are cliiefly founded on the improbability of such a state- ment being true : yet if the inspiration of the Apostles for the purpose of writing special official letters is granted, it is difficult to see what there is improbable in a statement that implies their collective inspiration for the purpose of origin- ating so important a document as the Creed, at a time when the New Testament Scriptures had not yet come into existence. But, apart from these traditions, there is much evidence in the early Cliristian writings that there was a common and well-known formula containing the chief articles of Christian faith. There are also frequent statements that the traditioii of the Faith came direct from the Apostles. Combining these facts with the supijosition that the Apostles would almost certainly provide some sucli formula for the guidance of con- verts, we may conclude that it is far more reasonable to believe the Creed going under their name to be substantially of their composition than to believe the contrary. In fact, the Creed appears to be an absolute necessity, sjjringing out of the circumstances in which the early Christians w ere placed : when, as regarded themselves, their brethren, and the Heathen, such an answer to the question, "What is Christianity?" resolving itself into a few short rejjlies embodying the chief facts of our Lord's life and work, was imperatively required. That the Ajjostles would methodize an authoritative form of this reply can hardly be doubted : and that they did so is more than suggested by what St. Paul says of a Form of sound words in passages like Rom. i. 3, vi. 17, x. 9, xii. 6, xvi. 17 ; Hob. x. 23 ; Phil. iii. 10 ; 2 Tim. i. 13, the original Greek of which almost necessitates such an interpretation as that here indicated. Although, however, the cumulative force of these arguments is so great as to leave scarcely any rational ground for contra- dicting the old belief of the Church that the Creed came from the Apostles substantiallj' as it was handed down to the eighth century, it is not sufficient to warrant us in declaring it to be inspired. All that we may dare to say on this point is, that the Apostles were under a very special guidance of the Holy CJhost, were " filled with the Spirit " for the official purposes of their work ; and, consequently, that very little of tlie human element is likely to have mingled itself with any of the official words which they spoke to tlie Church. If it could be certainly proved that the Creed came from the Apostles as we now have it, sound reason would require us to believe that the Holy Ghost moved them to compose it, and hence that it was inspired. In the absence of such evi- dence it is our duty to compare the doctrines handed doT^Ti to us in the Creed as those of the Apostles, with the doctrines contained in the great storehouse of God's Truth. In the following Table it will be seen how near an agreement there is between the statements contained in the Creed and those made by the Apostles in their early missionary work : ' — Statements of Apostles, etc., expressing helief in God the Father. God the Son. God the Holy Ghost. 19 Our Lord's Sufferings. Our Lord's Resurrec- tion. Our Lord's Ascension. Our Lord's Second Coming. Repent- ance. Forgive- ness of Sins. The Church. St. Matthew xxviii. 19 19 10 19, 20 St. Luke xxiv. 49 49 49 Acts i.4,S 46 46 51 Acts i. 9 Acts i. 11 47 47 49 Acts i. 8 St. John XX. 17 17 22 9, '20, 28 17 xxi. 22 XX. 23 21,23 St. Peter, Acts ii. 17 22, 23, 24 17, 3.3, 38 23 24, 31, 32 [JIark xvi. 19.] 33 38 38 32 Acts iii. 13 13, 15 15 15 21 1921 19,26 19 15 Acts iv. 24 12, 27, 30 10, 27 10 Acts V. 30 31 32 30 30 31 31 31 32 Acts X. 34-36 38 38 39 40, 41 42 43 41, 42 St. Stephen, Acts vii. 2, 32, 37, 55 52, 55 23, 33, 35 51 52 55, 56 55, 56 St. Paul, Acts xiii. 17,23 28 30, 33, 34, 37 38 31 Heb. vi. 1 1,6 4 6 2 2 1,6 Such a coincidence goes far towards shewing that the Apostles' Creed is a "Form of sound words" handed down to us on the very highest authority. It may also convince us that it would be an irreverent and uncritical error to speak of it positively as a human composition. The central position of the Creed in our JNIorning and Even- ing Service gives it a twofold ritual aspect. Praise has formed the distinctive feature of what has gone before, prayer 1 Haevet oil tie Creeds, i. 20. ^ornino; Pragcr. 197 forms tliat of what is to follow. The confession of our Christian faith in the Creed is therefore [1] like a summing up of tlie Scriptures that have been used for the praise of God and the edification of His Church : and by its recitation we acknowledge that it is '* Him first, Him last, Him midst, and without end," Whom we find in Moses, the Prophets, the Psalms, the Gospels, and tlie Epistles. Not only in respect to ourselves, as a fit reminder of this great truth, do we tlius confess our faith, but also to the praise of God ; and hence the Rubric directs the Creed to be " sung " (the word was inserted by Bishop Cosin), if circumstances will permit, as the Nicene Creed and the Athanasian Creed always have been. And [2] the recitation of the Creed is a confession of that objective faith which alone can give full reality to prayer ; hence it is a foundation of, and introduction to, the Preces and the Collects with which the Service concludes. "For this reason it is, probably, that baptisms were ordered to take place after the second lesson ; that so the admission of the newly baptized might be followed by Uliirgical avowal, so to speak, of that Creed, and saying of that Prayer, which, as a part of the rite, have already been avowed and used. " ' There are two customs connected with the recitation of the Creed which require notice ; the one, that of turning to the East, or towards the Altar, as representing the East, in say- ing it ; the other, that of bowing at the holy Name of Jesus. Both of these customs are relies of habits which have only ceased to be universal (in the English Church, at leastl in very modern times. Clergy and people used formerly to look one way through- out the Prayers and Creeds, that is, towards the Altar. " In some churches," writes Thomdike," "the desk for the Prayer Book looks towards the Chancel ; and fur reading of Lessons we are directed to look towards the people. As the Jews in their prayers looked towards the Mercy-seat or prin- cipal part of the Temple [Ps. xxviii. 2], so Christians looked towards the Altar or chief part of the church, whereof their Mercy-seat was but a type. Christ in His prayer directs us to Heaven, thougli God be evei'ywhere ; for Heaven is His throne, and we look toward that part of the church which most resembles it. Herein we con-espond to the Jewish practice. " Before reading-desks were erected in the naves of churches, the prayers were said in front of the Altar itself, as may be seen in old prints ; while the Psalms were sung in the clioir stalls : and this was a continuation of the ancient practice,'' the otficiating clergyman always standing or kneeling in the former place to say Creeds and Prayers. A\'hen pews as well as reading-desks sprang up in churches, both congrega- tion and clergy were often placed in any position that suited the convenience of the carpenter ; but reverence still im|iolIed all to turn towards the Altar during the solemn Confession of their Faith. Hence this habit became e.xception.xl and prominent instead of habitual ; and exceptional reasons were alleged in support of it, when in fact they applied, with more or less force, to the general posture of the worshipper ii. God's House, as expressed in tlie preceding extract. Apart, also, from symbolical explanations of this custom, it appeals to ^30th the reason and the feelings, by forming tlie congrega- tion into a body of which the clergyman is the leader, as when a regiment marches into battle, or parailes before its Sovereign lieaded by its otiicers : and there is no part of Divine Service where this relation of priest and people is more appropriate than in the open Confession of Christian Faith before God and man. Bowing at the holy N.ame of our Lord's Human Nature is also an usage of general application, and was never intended to be restricted to the Creed, although its omission there would certainly be a more special dishonour to Him than elsewhere. Wlien Puritan superstition sprang up in the six- teenth century, the usage began to he dropped by many who were seduced by controversy into greater respect for doctrines of slighter importance than for that of our Lord's Divinity. The Ciiurch then made a law on the subject of reverent gestures in Divine Service, in the ISth Canon of 100;i ; in which (after ordering that all shall stand at the Creed) is the following clause, founded on the 52nd of Queen Elizabeth's 1 .Fkkf.man's rrinciptc4 vf Divine Service, i. 301. » Thorndike's Beligiovs AssimbltM, p. 'j:!l. 3 The exact routine of the ancient iiracticc may lie seen in " II (if tin) turning of the Chnir to the .Mlar." mie anions nevei-al extnets fioin tlic Oonsuetndinary of Harura, jiriuted at the cud of Chambers' Tmiidalioii 0/ the Santm Psulter, p. 434. Injunctions, issued in 15.59: "And likewise, when in time of Divine Service the Lord Jesus shall be mentioned, due and lowly reverence shall be done by all persons present, as hath been accustomed : testifying by these outward ceremonies and gestures their , . . due acknowledgement that the Lord Jesus Christ, the true and eternal Son of God, is the only Saviour of the world, in Whom all the mercies, gi'aces, and promises of God to mankind, for this life, and the life to come, are fully and wholly comprised." This general rule of the Church, and the explanation tlms authoritatively given, apply with such special force to tlie use of this gesture in the Creed that nothing further need be added on the subject.'' § An Exposkori/ Paraplirase of Ike Apostles' Creed. Ifor myself, as personally responsible for my faith to God J and His Church, openly profess, to His glory, that I believe, from my heart, with the assent of my reason and the submission of my will. In God the Father, by a mysterious, unintelligible manner of paternity, Father of the uncreated, co-equal, and co- eternal Son : Father also of all the regenerated, by their adoption through His thus only-begotten Son : Almighty, so that nothing is beyond His power which is con- sistent with goodness ; knowing all things past, present, and to come ; exercising authority over all things and persons, and upholding all things by His universal and omnipresent Providence : I believe that He was and is the Maker, that is, the original Creator of the original matter, and the Disposer of that material in fit order, of heaven, which comprehends all that has originally occu- pied space beyond this world, and earth, which comprehends all organic and inorganic beings and substances within the compass of this world. And I equally believe In Jesus, perfect Man, in all the qualities of human nature, Christ, anointed to be the Saviour of the ivorld, the High Priest of a new order of priesthood, the King of Kings and Lord of Lonls, Hla only Son, eternally begotten, and tlierefore having such a Sonship as none otiiers who call God Father can possess, our Lord, being God, the Second Person in the Blessed Trinity, as well as Man ; Lord of all by His Divine Nature, Lord of the Church by His work of Redemption. Thus I believe in the Paternal Sou of the Eternal Father, in a Saviour Divine ami Human, 'WTio was conceived by the Holy Ghost, thi-ougli a mysterious and nnintelligiblo operation, which mir.aculously super- seded the ordinary law of nature, so that the Holy Child Jesus was Bom of the 'Virgin Mary, a holy maiden, ^\]u> tlius miracu- lously became His mother that Ho, being born of a Virgin and not of a wife, might be free from the sin of our common origin, whicli is conveyed from' parent to child by natural conception. Being thus born in our nature, but without our .sin. He bore it as His own through inf.ancy, childhood, and mature manhood; and when the time \\a3 fully come, He ofi'ered it as a sacrifice for our sins wlu-n Jlo Suffered under Pontius PUate, the Roman Governor of Juda;a and Jerusalem, and Was crucified, by being nailed alive to a cross of wood, set upright in the ground. Being thus crucified. His suffer- ings were tlie greatest that had ever bef.illen any man, being aggravated by the burden of sin which Ho, though innocent, was bearing for our sakcs. Not through the intensity of His sufferings, but of His own will, ife gave lip His life when all was accomplished that could bo by His pains, and then became dead, through the separation of His Soul from His Body, in the same manner as human beings ordinarily become so. Being dead. His holy Body, still the Body of the Son of God, w;is taken dnwn from the cross, * On April 2S, l(;ii2, '• A proviso for being uncovered and for using reverent gestuies at tlie time of Divine Service was twice read. " But the matter being held proper for the Convocation, " Ordml—Thnl such jiersons as slmll be employed to nianagc the Confer- ence with the Lord.s, do intimate the desire of tliis House that it bo reconi- meiwlcd to the Convocalion to take order for reverent and uniform gestures iind demeanours to be enjoined at the time of Divine Service and preaching." [Journ, HoMse of Commons.] Bishoj) Kcnnett says that some additions to the Canon were proposed in Convocation on May 12, liii;2, in cnuEequenco of this reeonimcndatiou IKennett's Reg. jip. 071, «f.u, <ib4|, but no recoi.1 of tlio Acts of Convocation remain to shew what Ihese were. igS Q^oming Ipragcr IT And after that, these Prayers following, all devoutly kneeling; "the Minister first pronouncing with a loud voice, The Lord be with you. Answer. And -with thy spirit. Minister. II Let us pray. Lord, have mercy upon lis. Christ, have mercy vpon ns. Lord, have mercy upon us.* IT Then the Minister, Clerks, and people, shall say the Lord's Prayer with a loud voice. '/^UR Father, AVhich art in heaven, Hallowed ^y be Thy Name. Thy kingdom come. Thy will be done in earth. As it is in heaven. Give IT lite Minister . . . thy spirit. Trans- forred to tliis pl.icc fruiii the end of the SutTrages in 1553. Deinde dicantur Prcces Feriales hoc modo. b The Creed, the Lord's Prayer, and the Suffrages fol- lowed these versi- cles III 1549. c Luke II. 2-4. [DoiiiNus vobiscum. Et cum spiritu tuo. Oremus.] Kyeie elei.son. iii. Christe eleison. iii. Kyeie eleison. iii. '' TDATER no-ster. Qui es in coelis ; sanctificetur -L nomen Tuuui : adveniat regnum Tuum : fiat voluntas Tua, sicut in ccelo, et in terra. Panem Tie He and buried, with reverence and honour, but as the dead bodies of other men are. And, while tlie dead Body of tlie Sou of God was in the tomb, witli His living Soul He descended Into hell, tliat He might there triumph over Satan ; proclaim the glad tidings of salvation to all who had ever died ; entirely release the souls of the righteous dead from the power of .Satan ; and prepare a paradise of rest in wliich they and all other righteous souls may dwell until the Day of Judgement. third day, after the evening of Friday, the whole of Saturday, and a part of Sunday had passed, rose again from tlie dead, reuniting His Soul to His uncorrupted Body, so as to be again " perfect Man " in respect to all tlic qualities that belong to sinless and uusutfering human nature. Then He ascended into heaven, after forty days, not as God only, but as God and Jlan, And sittetli on the right Land of God the Father Almighty, receiving in His Human Nature, as well as in His Divine Nature, the adoration of angels and men ; and by His presence there making a continual intercession for us, and being a Mediator between Divine and human nature for ever. From thence He shall come, the same holy Jesus AVho sufifered and died, to Judge, with a just, in-eversible, and yet merciful judgement, the quicli, who sliall be alive at His coming, and the dead, who sliall have died at any time from the foundation of the world. I believe, also, with equal faith, and equal assent of my reason, in the Holy Ghost, the Third Person of the Blessed Trinity, the Strengthener and Consoler of tlie Church, Who ministers in it the grace which the .Saviour has gained for it. The holy Catholic Chxirch, which is the whole number of the baptized, the mystical Body of Christ ; wliich was founded by the twelve Apostles, and is continued in existence by the perpetuation of an Episcopal ministiy ; which, by the merciful Providence of the Lord, liolds the true Faith ; which is divided into many separate bodies, all having their own bishops, and is yet one by being united to Christ, our Spiritual and Ministerial Head. I liliewise believe in The Communion of Saints, that is, the Union in Christ of all who are one with Him, whether they are among the living in tlie Church on earth, tlie departed in paradise, or the risen saints in heaven. I also believe in The Forgiveness of sins, by the ministration of Christ's Church in Baptism and in Absolution, The Resurrection of the body, when it shall be, as now, my own very body, and reunited to my soul, And the Life everlasting, wherein the bodies and souls of all who have ever lived will live for ever, they that have done good in never-ending happiness, and they that have done evil in never-ending misery. And, lastly, I reiterate my assent to all these truths, in the presence of God and man, by solemnly adding Amen. [For notes relating to the use of the Creed at Baptism, and to the Forms of it so used, see the Baptismal Service.] THE SUFFRAGES OR PRECES. The portion of the daily Service which comes between the Creed and the first Collect was translated, w-ith some altera- tions, from the Preces Feriales inserteil among the Preces et Memoria Communes of the Salisbury Portiforium. In 1552 the Dominus vobiscum and Oremus were prefixed : and the "Clerks and people" (meaning, of course, the quire singers or " lay Clerks " and people) were directed to say the Lord's Prayer as well as the Slinister. In the ancient form of the Service the Kyrie Eleison was left untranslated in the Greek, like the Alleluia, from a special reverence for the original words, and also as a sign of the universality of the Church's prayers. They are still said in Greek in tlie Litany used in Convocation. Each Kyrie and Christe was also repeated three times. The Lord's Prayer was said privately by the Priest as far as the last clause, which was long tlie custom of the Church, the Et ne nos, etc., being repeated aloud, that the people might then join. This custom was abolished in 1552. In some cases it appears that the whole was said privately by Clergy and people ; and then the last two clauses were said again aloud. [See Transl. Sar. Psalter, U, n.] The six versicles and their responses are modified from the ancient form ; of which the following is a translation, as far as the Miserere : ' — I said. Lord, be merciful unto me : Heal my soul, for I have sinned against Thee. Turn us then, God our Saviour ; And let Thine anger cease from us. Let Thy merciful kindness, Lord, be upon us : Like as we do put our trust in Thee. Let Thy priests be clothed witli righteousness : And let Tliy saints sing with joyfulness. Lord, save the King : And hear us in the day when we call upon Thee. .Save Thy servants and Thy handmaidens : Trusting, my God, in Thee. Lord, save Tliy people, and bless Thine inheritance • Kule them, and set them up for ever. Lord, grant us peace in Thy strength : And abundance in Thy towers. Let us pray for the faithful departed. Grant them, Lord, eternal rest : And let perpetual light shine upon them. Hear my voice, Lord, when I cry unto Thee : Have mercy upon me, and hear me. After which preces, the fifty-first Psalm was said from beginning to end, and three more versicles, which are given at p. 200. It will be observed that the first of our versicles with its 1 There Is enough analogy between the Suffrages of the Western Church and the Ectene or Great Collect of tlie Eastern to lead to the conviction that both have a conunnn origin. aborning prapcr. 199 us this day our daily bread. And forgive us our trespasses, As we forgive tlieni that trespass against us. And lead us not into temptation ; But deliver us from evil. Amer IT Then the Priest standing up shall say, "0 Lord, shew Thy mercy upon us. Answer. And grant us Thy salvation. Priest. '0 Lord, save the Queen. Answer. And mercifully hear us when we call upon Thee Priest. ■'Endue Thy ministers with righteousness. .1 Ps. 85. 7. A [From Festival aud Litany Preces.J ^Ps.Jo. 9. (LXX.) */Ps. 132. 9. 16. nostrum quotidianum da nobis hodie : et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris : et ne nos inducas in teuta- tionem : sed libera nos a malo. Amen. *[Ostende nobis, Domine, misericordiam Tuam. Et salutare Tuum da nobis.] Domine, salvum fac regem. Et exaudi nos in die qua invocaverimus Te. Sacerdotes Tui induantur justitiam. response is not found among the above ferial Suffrages. It was taken from anotlier set which were used on festivals, and is also found at the beginning of a somewhat simihar set used every Sunday at the Bidding of Prayers. The Latin form of these latter is as follows : — Ostende nobis, Domine, misericordiam tuam. Sacerdotes tui induantur justitiam. Domine, salvum fac regem. Salvos fac servos tuos, et ancillas tuas. Salvum fac populum, Domine, et benedic hiereditati tu;e. Domine, hat pax in virtute tua. Domino, e.xaudi orationem meam. ' The fifth versicle and its response are also different in the existing fiirm. In tlie ancient Prymer this appears in the following shape, before the Evening Collect for Peace ; — Anl. Lord, jyue pees in cure daies, for there is noon othir that shal fy?te for us, but thou lord oure god.'' Vers. Lord, pees be maad in thi vertu. liesp. And plenteousness in thi toures. The Latin is : — Da pacem, Domine, in diebus nostris. Quia non est alius qui pugnet pro nobis nisi tu Deus noster. The sixth versicle and its response are taken from the fifty- first Psalm, which followed the Ferial Preces at Mattins aud Vespers. It will also be observed tliat the petition for the Sovereign and that for the Ministers of the Churcli have exchanged places in the course of their adaptation to modern use. This ch.ange first appears at the end of the Litany in Hilsey's Primer of 1,539. The reason why tlie Prayer for the Sovereign is put before that for the Clergy is, not that tlie secular power may be honoured above the Churoli, but that the supreme sovereign .authority of the realm may be recognized before the clerical part of tlic Clnirch.^ The nuitUcil salutation with wliich this portion of the daily Office begins is to be said while tlie people are yet standing, as they were during the recitation of the Creed; "the Minister first pronouncing " it "with a loud voice " (and turn- ing to the people), before "all devoutly kneeling," juiii in the lesser Litany. It is of very ancient ritu.al use [see Cunc. Wis. 0. v. A. D. 440], and is believed by the Eastern Church to have been handed down from the Apostles. Its oflioe is to make a. transition, in connection with the lesser Lit.any, from the service of praise to th.at of supplication : and also to give 1 Tlioso are pivcn from Maskkll's Momnii^nta Ritualia, iii. 403, but tlic people's responses are omitted. In CiiAMnERs' Ti-anslattoii, oftheSarum I'mltcr the cnniplete form lias been compiled. 2 Hishop Cosin altered this versicle tu a form which was intended to con- ciliate Puritan objectors, writing', " Because there is none other that savetli us fr,)m our enemies, but only Thou, O God." The alteration was not apitroved by the Revision Committee, and was erased. » The same order is to bo fr)und in old formularies ; e.g. In the Sacra- mcntary ofOrimoIdus, printed by I'amelius in his Liturgicon, i. ill, where there is a Benedictio super Regem t'-tnpnrc Syiiodi, fotlovfd by one for the Clercy and people. devotional recognition to the common work in which Priest and Laity are engaged, aud tlie common fellowship in which it is being done. The same salutation is used in the Confirma- tion Service, after the Act of Confirmation, and before the Lord's Prayer ; but in this case the lesser Litany is not connected with it. The constant use of this mutual Bene- diction or Salutation should be a continual reminder to the laity of tlie position which they occupy in respect to Divine Service : and that, although a separate order of priesthood is essential for the ministration of God's worship, yet there is a priesthood of the Laity by right of which they take part in that worship, assuming their full Christian privilege, and making it a full corporate offering of the whole Christian body. Nor should we forget, in connection with it, the pro- mise, "Lo, I am with you alway, even to the end of the world." The lesser Litany is an ancient and Catholic prefix to the Lord's Prayer, which is only used without it in the celebra- tion of the H0I3' Communion, the Administration of Baptism, and in Confirmation, and at the beginning of Morning and lOvening l'r,ayer. In the latter case its omission is supplied by the Confession : in the cithers the use of the Lord's Pr.-iyer is Eucharistic, as will be shewn in the notes appended to it in the Communion Service. In this part of his Prayer Book Bishop Cosin added the second recitation of each versicle as an " Aitsicer,' so as to make the lesser Litany here identical with that in the Litany itself. This probably represents the proper way of using it in Divine Service, as it was thus repeated three times in the .S.alisbury Use. In, its original form tliid lesser Litany consisted of Kyi-ie Eleison nine times repeated : Vmt tlie Western Church has alwaj's used Cliristc P'-leisijii as the second versicle. Its threefold form is analogous to that of the Litany, which (>|pl'ii3 with separate prayers to each Person of tlie Blessed Trinity.'' This form renders it a most fitting introduction to the Lord's Prayer : and the I 'liureh h.as so distinctly adapted the lesser Litany for that purpose, that we may well feel a reverent obligation to use it on all occasions when the Lord's Prayer is said. Such an usage appeals, too, to the instinct of Christian humility, wliich shrinks from speaking to God even in the words taught us by our Lord, without asking His mercy on our act of jirayer, influenced, as it must needs be, by the infirmities of (piir nature, and inii)crfcct as it must ajipear to the all-pene- tr.ating Eye. Tlie Lord's Pr.ayer, as used in this place, has a different intention from that with which it was used at the opening of the Service, and is by no means to be looked upon as an accidental rcpetitiim arising from the condensation of several shorter services into one longer. In the former place it was used with reference to the .Service of Praise and Prayer in which the Church is engaged. Here it is used with reference to the necessities t:f the Church for the coming day ; preceding the detailed jirayers of the versicles which follow, and of the Collects which ni.ikc up the remainder of the Service. Tlicn the PriiM .ilniidiiiii tip shall sa]i'\ This Rubric con- tinues the ancient practice, applying it to the whole of the * Tho Mirror also explains the triple repetition of each Kyrie as a I'l'ayer in each case against sins of thought, word, aud deed. 200 aborning Prapcr. Answer. And make Thy chosen people joyful. Et sancti Tui exultent. Priest. "0 LoED, save Thy people. a Vs. 28. 9. Salvuni fac populum Tuum, Domine. Answer. And bless Thiue Inheritance. Et benedic hieredituti Tuas. Priest. *Give peace in our time, Lord. i2Kiiigsso. 19. Fs. [Da pacem, Domine, in diebus nostris. Answer. ^[Ami'ph. to Collect lor Peace.] Because there is none other that fighteth for us, Quia non est alius qui pugnet pro nobis nisi l>ut only Thou, God.'' rfPs.29. ii.S:6o. II. 2 Chrou. 32. 8. Tu, Deus noster.] Priest. ' God, make clean our hearts within us. c Ps. 51. 10, 11. ^ [Cor mundum crea in me, Domine. Answer. / 1 1'b. Miberere lilei Deus.J ■^And take not Thy Holy Spirit from us. g Gen. 6. 3. Rom. 8.9. Et Spiritdm Sanctum Tuum ne auferas a me.] versioles, instead of only to a portion. ^ The old Rubric after the Miserere, which followed the versicles above given, was "Finito Psalmo solus sacerdos erigat se, et ad gradum chori accedat ad Matutinas et ad Vesperas, tunc dicendo hos ver- sus : — Exurge, Domine, adjuva nos lit libera nos propter nomen tuum. Domine Deus virtutum, converte nos. Et ostende faciem tuam, et salvi eriinus. Domine, exaudi orationem meam. Et clamor mens ad te veniat. Dominus vobiscum. Et cum spiritu tuo. Oremus. [Deinde dicitiir (Iratio }>rop)'ia. . . ■]" From this it appears that the collect, as well as the versicles, were to be said standing. In the MS. of the Prayer Book the Rubric was originally written, "Then the Priest standing Uji, and so continuintj to the end of the Service;" but the latter words were erased by a later hand, and are not in tlie Sealed Books. The intention of the Reformers seems indeed to have been that, throughout the Prayer Book, the Prie.st should kneel witli the people in confessions and penitential prayers, but stand, as in the Communion Office, while offering all other prayers. That the practice of standing continued to be observed in the middle of the seventeenth century is shewn by the question which Baxter asked in 1660, "Why doth the Minister stand in prayer, even in the Sacrament prayer, while the people kneel ? " [Baxter's Defmee of the ProposaU, etc., § 30.] But this posture has been almost universally set aside in Morning and Evening Prayer, except during the recitation of tliese versicles ; and its revival would be repug- nant to natural feelings of humility. It was originally ordered as a sign of the authoritative position ■n'hich the Priest occupied as the representative of the Church ; and official gestures ought not to be ruled by personal feeling. But at the same time the established \isage makes a good ritual distinctinn between the prayers of the ordinary offices and those of the Eucharistic Service. The same great truth as to the priesthood of the Laity, which has already been referred to, is again brought out strongly in the versicle and response, " Endue Thy ministers with righteousness ; And make Thy chosen people joyful." It is impossible not to identify the latter words, in their Christian sense, with the words of St. Peter, "But ye are a cliosen generation, a royal priesthood, an holy nation, a pecu- liar people. Unit ye should shew fortli the 2>raises of Him Who hath called you out of darkness into His marvellous light ; " and in a preceding verse of the same chapter, " Ye also, as lively stones, are built up a spiritual house, an holy priest- hood, to offer up spiritual sacrifices acceptable to God by Jesus Christ. " [1 Pet. ii. 5, 9.] This subject is treated of at greater 1 But, as a general rale, " Preces" were said kneeling (except at Christ- mas, and from Easter to Tinnity), and " Oratioues " were said standing. length in the notes on the Confirmation Service ; but the doc- trine, or rather the practice of the doctrine, pervades the Prayer Book ; the whole system of resi5onsive worship being founded upon it. See also a note on the "Amen" of the Laity at the consecration of the Blessed Sacrament. It is a happy ritual accident that the Suffrages give the key- notes of the Collects and Prayers which follow. The first couplet indicating the Collect of the Day, always a general prayer for mercy and salvation ; the second the Prayer for the Queen ; the third and fourth couplets the Prayer for the Clergy and People ; they/7V/i the Morning and Evening Collects for Peace and Against all perils ; and the sixth couplet the Collect for Grace to live well. THE THREE COLLECTS. All Ineeliiiij] See the preceding remarks on this posture in the Preces. It is only necessary here to add that the words, " The Priest standing up, and sa,ying, Let us pray. H Then the Collect of the Day," followed those of the present Rubric until 1552, representing the old usage of tlie Church. As this direction was thrown further back, and no direction for the Priest to kneel inserted in its place hi re, the Rubric appears to order the same posture at the versicles and the collects, as has been already shewn. § The First Collect, of the Day. Tlie centr.al point of all Divine AVorship, towards which all otiier sur\'ices gravitate, and around which they revolve, like planets round a sun, is the great sacrificial act of the Church, the offering of the Holy Sacrament. The ordinary services of Mattins and Evensong are therefore connected with it ritually by the use of the collect "that is appointed at the Communion," to wdiich preceilence is given over all other prayers excei)t the Lord's Pra3'er, ami the versicles from Holy Scripture. This collect is the only variable prayer of the Com- munion Office, and it is almost always built up out of the ideas contained in the Epistle and Gospel appointed for the Sunday or other llolyday to which it specially belongs ; these latter, again [see Introduction to Collects, etc.], being selections of most venerable antiquity, intended to set a definite and dis- tinctive mark on the day with which they are associated. Thus the first Collect of Jlorning and Evening Prayer fulfils a twofold office. First, it connects those services with the great act of sacrificial worsliip which the Church intends to be offered on every Sunday and Holyday (at least) to her Lord ; and, secondly, it strikes the memorial keynote of the season, linking on the daily services to that particular phase of our Blessed Lord's Person or Work which has been offered to our devotion in the Gospel and Epistle. And as all Divine Wor- ship looks first and principally towards Him to "Whom it is offered, so it must be considered that these orderly variations of the collect are not ordained chiefly as a means of directing the tone of thought anil meditation with which the worship- pers approach Him, but as a devotional recognition and corning Praj^cr; 20I H Theu shall follow three Collects : The first of The Day, which sliall be the same that is appointed at theConimimiou ; The second for Peace ; The third for Grace to live well. And the two last Collects shall never alter, but daily be said at Morning Prayer throughout all the Year, as followeth ; "All Uueehng. f The Second Collect, for Peace. OGOD, Who art the Author of peace and Lover of concord, in knowledge of Whom standeth our eternal life, ^\^lose service is perfect freedom ; Defend us Thy humble servants in all assaults of our enemies ; that we, surely trusting iu Thy defence, may not fear the power of any adversaries ; through the might of Jesus Christ our Lord. Amen. O ^ The Third Collect, for Grace. LORD, our heavenly Father, Almighty and everlasting God, Who hast safely brought [1662]. After <w /oltoTveth in 1549 only was. The I'riest slauding tip, aud sayittg, I-ctnspray. Then the Coiled 0/ the Day. * Sar. Man. Crc- cor, and Gelas. Missa pro pace. Mur. i. 727, ii. 203. c Comp. SENECA lie yttit ieata, c. XV.. "Deo parere, libertas est. ' <^ Snr. Prime. Cre^. Orationes ad Matutinas, Men. p. 212. ''nP\EUS Auctor pacis ct Amator, Quern nosse J—^ vivere : Cui servire, regnare est ; protege ab omnibus impugnationibus supplices Tuos ; ""ut qui in defensioue Tua confidimus, nuUius hostili- tatis arma timeamus. Per Jesum Christum DoMiNUM nostrum. Amen. 'TAOMINEsancte, Pater Omnipotens, leterne J-^ Deus, Qui nos ad principium hujus diei memorial before God of the change of times and seasons which He Himself has ordained botli in the natural and tlie spiritual world. "He hath appointed the moon for certain seasons, and the sun knoweth his going down. " So the division of our time from week to week lias been marked out by the Divine Hand in the rest of the Creation Sabbath and the triumph of the Resurrection Sunday ; and each week of the year is also distinguished by the Church with some special reference to acts or teachings of her Divine Master, which she commemorates day by day at Mattins and Evensong, as well as at her chief service of the week. The following rules will be found practically useful as regards the use of the first Collect, and for convenience those reluting to Evensong are included, as well as those more pro- perly belonging to this p.ige : — 1. The Sunday Collect is to be said from the Saturday evening before to the Saturday moniing after, inclusive. 2. Festival Collects are invariably to be usetl on the evening before the festival, whether it is kept as a vigil or not. ^Vhen the vigil is kept on a Saturday, the festival being on the Monday following, the Collect of the latter is not to be said on Saturday evening ; but on Sunday evening it should be said before the Sunday Collect. 3. The Sunday Collect ordinarily gives way to the Collect of any festival which occurs on the Sunday, that for the festival being said first, that for the Sunday second. 4. But if any festival occurs on any of the following Sundays, the Festival Collect is said second, that for the Sunday being said first. Advent Sunday. Sundays in Lent. 4th Sunday in Advent. Easter Day. Septuagesima Sunday. Sunday after Easter. Sexagesima Sunday. \\'liitsun Day Quinquagesima Sunday. Trinity Sunday. The same rule is applicable to Ash-Wcdnesilay, Maundy Thursday, Good Friday, Easter Even, and Ascensimi Day. But on Qther week-d.ays following the above Sundays, a Festival Collect should take precedence of the Sunday Collect, as the Collects of the threedays after Christmas take precedence of that of Christmas Day. [•Sen further the Table iu tlie In- troduction to the Coll. Ep. and Gosj^.] .">. The following are special usages connected >\ ith several days and seasons : — /Advent Sunday is to be used until, ami including, tlie morning of December "24. Christmas Day is to be used until, and including, tlio morning of December 31. ._ Circumcision is to be used until, and including, the morning •i, of January 5. ■g I'jpiphany is to bo used until, and including, the morning -3 of the Saturd.ay following. j2 jQuinquagesima is to be used until, and including, the even- ^ iug of the Tuesday following. ;~ Ash-Wednesday [alone] is to be used iintil, and includ- ^ ing, the moniing of tlie Saturday following. Ash-AVednesday is to bo used after all others until, and including, the morning of the Saturday before Easter Day. Ascension Day is to be used until, and including, the \ morning of the Saturday following. § The Second Colleet, for Peace. This beautiful prayer is translated from one which was used at Lauds in the ancient services, and was also the Post- Communion of a special Eucharistic Office on the subject of peace. It appears in the Sacramentaries of Gelasius and Gregory the Great, and has probably been in use among us at Mattins ever since the time of the latter, nearly thirteen centuries. It must be taken as a prayer for the peace of the Church Militant, even more than as one for that of the Christian warrior : a devout acknowledgement iu the case of both that the events of every day are ruled by the Providence of Almighty God, 'Who doetli according to His will in the army of Heaven, and among the inhabitants of the earth ; and none can stay His hand, or say unto Him, " What doest Thou ? " 'J'he expression, "In kno\\'ledge of Whom standeth our eter- nal life," is founded on our Lord's words, "And this is life eternal, that they might know Thee the only true God, aud .Jesus Christ, Whom Tliou hast sent. " [John xvii. 3.] The following beautiful and terse phrase, " AMiose service is perfect freedom " (though inferior to the " \Vhoni to serve is to reign" of the Latin'), is a dailj- reminder to us of our position as soldiers of Clirist, bound to Him as those who have vowed to " continue His faitliful soldiers aud servants unto their lives' end," but yet bound by the yoke of a loving Cap- tain, Whose object is to save us from the slavery of sin and carry us on to the eternal freedom of Heaven. There is a mixture of humility and conlidencc in this Collect, which fits it well for the lips of those who are faithfully endeavouring to do tlieir duty day by day. Tliey "seek peace and pursue it, " yet know that spiritual enemies are ever on the watch to assault them : they know their danger, yet have no fear for the end while the might of Him Who "goes forth conquering and to conquer" is given for their defence : of Him Wlio can .say to the troubled waves around the ark of His Church, " Peace, be still." § The Third Colled, for Grac: Tliis Collect occupied a similar position in the Prime Office of the ancient use of the Church of Englaml as it does iu our ju'esent Morning Prayer. It is found iu Menard's edition of (iregory the (Sreat's Sacramentary, among the "Orationes ad Matutinas lucesccnte die ; " and is of almost as venerable an .antiquity as the preceiling one. It will be interesting to notice tile tlifrerence between the old English use given above, the Honiaii use, and the ancient form in which the Collect appears in the Sacramentary of St. Gregory. * There is a toiicliiiig memorial of the comfort given by llit'sc words in an inscriptiou which remaitis in the IBeauchamp tower of the Tower of Loudon : — DKO SERVlRE I'ENITKNTIAM INIRE FATO OUEDIBE REONARE EST A POOLE 15G4 1 H S Avtlinr ronle was dainmiit of tlic royal dukedom of Clarence, and, with his brother Edmnnd, died a prisoner in the Tower. 202 corning prapcr. us to tlie beginning of tliis day ; Defend us in the same with Thy mighty power ; and grant that this day we fall into no sin, neither run into any kind of danger ; but that all our doings may be ordered by Thy governance, to do always that is righteous in Thy sight; through Jesus Christ our LoKD. Amen. rt IT In Quires and places where they sing, here followeth the Anthem. Then these five Prayers following are to be read here. Except when the Litany is read ; and then only tlie two last are to be read, as they are there placed. IT A Prayer for tlie Queen's Majesty. OLOED our heavenly Father, high and mighty, King of kings. Lord of lords, the only Euler of princes. Who dost from Thy throne behold all the dwellers upon earth ; Most heartily we beseech Thee with Thy favour to behold our most gracious Sovereign Lady, Queen VICTORIA; and so replenish her with tlie grace of Thy Holy Spirit, that she may alway incline to Thy will, a From this Rubric to the end of the Service was all added in 1661, b " Domine, Deus Oiniiipotens, Rex ret;uiii. et Domi- iitis dominantiuin, .-Hterne Pontifex. " etc. [Circa A.D, 500. Martene, i. 812.1 c Bool: of PriVi^:e Payers. I545-4'S'. and Prynier, 1553, pervenire fecisti ; Tua nos hodie salva virtute ; et concede ut in hac die ad nullum declinemus peccatum ; nee ullum incurramus periculum, sed semper ad Tuam justitiara faciendara omnis nostra actio Tuo moderamine dirigatur. Per Jesusi ChristuiM Dominum nostrum. Amen. '(~\ LORDE Jesu Christe, moste high, most vv mightie kyng of kynges, lorde of lordes, the onely rular of princes, the very sonne of god, on whose ryghte hande syttyng, dooest from thy throne boholde all the dwellers upon earth : with mooste lowly hertes we beseche the, vouchesafe with fauourable regard to behold our most gracious soueraigne lorde Kyng Edwarde Ore<jorian. Deus, qui nos ad principiuni hujus diei pervenire fecisti, da nobis hunc diem sine peccato transire ; ut in nuUo a tuis semitis declinemus ; sed ad tuam justitiam faciendam nos- tra semper procedaut eloquia. Per. liom'tH. Domine Deus oniuipotens, qui ad principiuni hujus diei nos pervenire fecisti ; tua nos liodie salva virtute, ut in hac die ad nuUum declinemus pec- catum, sed semper ad tuam justitiam faciendam nostra procedant eloquia, dirigantnr cogitationes et opera. Per Dominum. The Koman was the same both before and after the reform of the Breviary : and the difference between it and our own shews the independent character of the English rite ; furnish- ing evidence also that our own reformers used the Salisbury, and not the Pioman Breviary, for tlieir translations. One of the prayers in the Morning Office of St. Basil also bears considerable resemblance to the Collect for Grace, sufficient to indicate a common origin. It is thus given by Freeman in his Princljiks of Dioinc Sei-fke, i. 222 :— '0 Qebs 6 aiibvios, to dvapxot^ Kal dtSiop . . , [Ps. xc. 1.] Xo.pi<rat 7)p.1v ^v rrj Trapovur) i]fJ.ep(} €i'apecTT€7y aoL, Sta^i'Xdrrajy 7;/xas airb ?rdir»)s ap.apTia! Kal vaiyrp woi'ipa^ Tr^odtew!, pv6p,eyo! ^/xas dirb ^Aovs Tmopivov ij/x^pas Kal irdffrji dfTiK^tfxifTjs 5vvdp,ews. [From Seconil Prayerl : — TO. Tuic x^^P^^ ripiCiv ^pya, . . . irpdrTnv i]fj.ds rd aoi et'd/^ctrra Kal 0:'\a, euoototjof. This Collect was placed here as the end of Mattins in 1549, a most appropriate prayer with which to go forth to the work that each one has to do. In the Rubric it is called a prayer " for grace to live well," and Bishop Cosin wished to insert this full title above the Collect as a sign of the object for which it is utiured. In a few terse words it recognizes the dependence of all for spiritual strength on the grace of God, our position in the midst of temjitations to sin, and the power to do good works well pleasing to God when our doings are under His governance. As a prayer bearing on the daily life of the Christian, it may be taken as a devotional parallel to the well-known axiomatic definition of Christian practice, that it is "to do my duty in tliat state of life unto which it shall please God to call mc. " The Rubrics which follow tlie three Collects are of more importance than they have usually been considered. The first directs that "IT In Quires and places where they sing, here followeth the Anthem." The Anthem itself is spoken of at length in another place. All that is necessary to mention here in connection with it is, that [1] although this Rubric was not in the Prayer Book in the time of Queen Elizabeth, there is historical evidence of an Anthem being sung at the conclusion of the Service, of which our modern organ voluntary is probably a survival : and [2] that Anthems were clearly not contemplated, except in " Quires and places where they sing," Cathedrals, Royal Chapels, Collegiate Churches, etc. This gives considerable force to the word "Then "in the following Rubric: " H Then these five Prayers following are to be used," etc.; for it is clear that, the two Rubrics being placed where they are at the same time, the "Then" of the second derives its meaning entirely from the words which inunediately precede it in the first Rubric. From this the conclusion may be drawn that where an Anthem does not follow the third Collect, the five remaining prayers are not to he said, but the Morning Prayer terminated (as it was for a hundred years after the Reformation, by express rule) at tlie third Collect. This view of the second Rubric is confirmed by the "as they are there placed " which concludes it. An explanation of such an usage may be found in the difference of position between ordinary parish churches and the churches defined by the expression, "Quires and places where they sing." The latter are of a more representative character than the former, and usually in a more public situation ; and in these the daily commemoration of the Sovereign, the Royal Family, and the Clergy becomes a ))ublio duty in a higher degree than in village or other churches where the service is usually of a moi'e humble character. Where the length of Morning and Evening Prayer is there- fore an oljstacle to the use of Daily Serriee, this Rubric pro- vides (accidentally, perhaps, yet effectually) for the diflficulty ; and shews that there is an elasticity about the Prayer Book here, as elsewhere, which makes it capable of meeting the varied requirements of social life. Perhaps the idea of an universal Daily Mattins and Evensong was dying out when the additions were made to the beginning ami the end of the Services, or a more distinct Rubrical provision would have been made, limiting their general use to particular churches I'll week-d.ays, and ordering it for all on Sundays. This subject is further illustrateil by some Visitation Articles in wl'.ich "Short Morning Prayers " are mentioned. "Appended to the Gloucester Articles for 1C34 is the follow- ing advertisement : ' That every Incumbent or Curate endeavour (as far forth as he can), especially in market towns, to read short Morning Prayers at six o'clock before men go to their labours.' In 1G40 it is rather varied: 'That short Morning Prayers be read in market towns, and in all other places where conveniently it may be.'" [L.iTHEUKY's Hint. P. Book, p. 163.] THE FIVE PRAYERS. These prayers were inserted in this place in 1601, apparently at the suggestion of Bishop Cosin made in liis Amended Prayer Book. Some of them had been previously in use in aborning praper. 201 and walk in Thy -vvay : Endue her plenteously with heavenly gifts ; grant her in health and wealth long to live ; strengthen her that she may vanquish and overcome all her enemies ; and finally, after this life, she may attain everlasting joy and felicity ; through Jesus Christ our LoED. Amen. the syxte, and so replenysshe hym with the grace of thy holy spirite, that he alway incline to thy wil, and walke in thy way. Kepe hym farre of from ignorauuce, but through thy gifte, leat prudence and knowlage alwaie abound in his royall hert. So iustructe hym (o Lord iesv), reygnyng upon us in erth, that his humaine majestee, alway obey thy divine majestee in feare and drede. Indue him plentifully with heauenly geftes. Grant him in health and welth long to liue. Heape glorie and honoure upon hym. Glad hym with the joye of thy counten- ance. So strengthe hym, that he male vanquish and ouercome all his and our foes, and be dread and feared of al the ennemies of his realme. [And finally, after this life that he may attain everlasting joy and felicity. Prymev Version.'\ Amen} the Litany or in Occasional Offices. To a certain extent they represent some private prayers used by tlie Clerg}', after the public Office was over in the ancient system of the Church [Freeman, i. 371] ; but this parallel is accidental, as an interval of more than a century had elapsed between the cessation of the old custom, and its revival in the present form. There are, however, several pages of Mtmorkc Communes in the Salislniry Jlissals, and among these may be found tlie original idea, though not the ipsisshtia verba, of the four intercessory prayers here used, and also of several of those called ' ' Occasional. " The Memorkc Communes were, in fact, "Prayers and Thanksgivings upon Several Occasions :" and the four intercessory prayers now used daily seem to have been originally considered as belonging to this class. It is noticeable that the ancient structural form of the Collect [see Introduction to Collects, etc.] has been carefully adopted in these prayers, as it was in the case of the daily Absolution. § Tlie Prayer /or the Qiceen. Tliis occurs first in two books of Private Prayers, the one entitled Psulmes or Prai/rns taken out of Holije Scripture [1545-48], the other, Prayers or Meditations . . . collected out of holy works by the most virtuous and gracious Princess Katherine, Queen of England, France, and Ireland. Anno ilni 154". It was also inserted in the Horning Prayer, printed in the Prymer of 1553, as the "Fourth Collect." In Queen Elizabeth's reign [1559] it was placed with other prayers and in its present shape before the Prayer of St. Chrysostom at the end of the Litany. Our present usage was first adopted in the Form of Prayer for JLarch 24, 1004, commemorating the entry of .lames I. into England. It was inserted in the Scottish Prayer Book of 1637, and finally settled as we now have it in IGGl. It is not known who w.as the author of this fine composition, the opening of which is equal in gr.andeur to anything of the kind in the ancient Liturgies ; breathing indeed the sjjirit of the Tersanctus and Tris.agion. A prayer for the .Sovereign is a very ancient part of Divine Service, the Apostolic use of it being evidenced beyond doubt by the words of St. Paul in the opening of tlie seconil cha]iter of his First Papistic to Timothy, "I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority ; th.at we may le.ad a rjuiet and pcaceal>le bfe in .all godliness and honesty." The "giving of th.anks " being an expression for the oft'ering of the Holy Eudiarist, this injunction ought to be t.aken as containing a reference to the use of such an intercessinn at the ordinary prayers of the Church, as well as at tlie Holy Communion. A Missa pro Reije is contained in the .Sacramcntary of St. Gregory [see foot- note beyond] as e.irly .as tlie sixth century. In tiic ecclesiasti- cal laws of King Ethelred, A.n. 1012, the third chapter con- tains express directions th.at a certain pr.aycr should be said daily for the King and his people ; and the practice of the Church of England before the Reformation has already been mentioned. It may be useful to place in connection with our now familiar Pr.ayer for the Sovereign, one from an Eastern Liturgy, and the Memorial of the Salisbury Breviary. From the Liturgy of St. Mark. "0 Lord, Master and God, the Father of our Lord and Saviour Jesus Christ ; we beseech Thee to preserve our king in peace, might, and righteousness. Subdue under him, God, his foes and all that hate him. Lay hold upon the shield and buckler, and stand uji to help him. Grant victories unto him, God, and that he may be peaceably disposed both towards us and towards Thy holy Name ; and that we also, in the peace of his days, maj' lead a quiet and peaceaUe life, in all godliness and honest}', through the grace, mercy, and loving- kindness of Thine only-begotten Son ; through Whom, and with Whom, be glory and power unto Tliee, with Thine all- holy, good, and life-giving Spirit, now and for ever, and unto all eternity. Amen." "MEMOKI-i: PKO REGE ET REGIXA. lF7-om the Salisbury Missal.] Oral io. "Deus in cnjus manu sunt corda regum : qui es humilium Consolator, et fidelium Fortitudo, et Protector omnium in Te sperantium : da regi nostro ^. et reginag nostrie j^. populoque Christiano triumphum virtutis tua; scienter excolere : ut per Te semper reparentur ad veniam. Per Dominum. Seci'eta. Suscipe, quaesumus, Domiue, preces et hostias ecclesiic Tuie, quas pro salute famuli Tui regis nostri et reginte et pro- tectione fidelium populorum Tnte Majestati olferin«is : tuppli- cantes ut antiqua brachii tui Te operante niiracula, superatis ininiicis, secura tibi serviat Christianorum libertas. Per Dominum. Posi-Comnuinio. "Pni'sta, qua^sumus, Omnipotens Deus: ut per h;ec mysttria sancta quoe sumpsimus, rex uoster et rcgina, popu- lusque Christianus semper rationabilia meditantes qua; Tibi placita sunt, et dictis exequantur et factis. Per Dominum." These are t.iken from a Miss.al of 1514 ; another set, men- tioning the name of Henry VII., are given by Mr. Maskell in his Ancient Liturgy, p. 278. The Post-Communion of the latter ends with the words "et post hujus vit-e decursuin ad a;ternam beatitudinem, tua gratia cooperante, perveniat ; " which are evidently the origin.al of "And finally after this life, she may attain everlasting joy .and felicity." See also the note below. 1 Tlie fln.il d.iusc oftliis prayer is taken frum the Post-C'i)mimmion of a Missa Qiiutidiaiia pro Rege in tlie Sacramentary of St. Gregory, which i.s as follow!* : — "IIkc. Domino, oratio salntaris faniulinn tuum, IlUnm={a. or jfl.], ab omnibus tuealur adversis, qiiatenus et Lcclesiastica; pacis obtineat tran- quillitatem, et post istins tcniporis decursum ad a:terliam perveniat hsere- (litatcin. Per." [Gnza. Miss. Qnotid. iiro Kcge. Ad CompUmium.} The earlier jiart of it bears some resemblance to the beginning of the Cimsecratio Regis, printed at p. 279 in the Appendix to Menard's .-lucra- menUtry of St. (Gregory. "Omnipotens sempiterne Deus, Creator et (lUbernator coeli et terra*, Conditor et Dispositor .Vngelonim et lioniinuni, Rex regiim et Doniiuus dominorum, qui," etc. 204 corning pragcr. IT A Prayer for the Eoyal Family. ALMIGHTY God, the Fountain of all good- --lA_ ness, we humbly beseech Thee to bless Albert Edivanl Prince of Waits, the Princess of Wales, and all the Eoyal Family : Endue them with Thy Holy Spirit ; em-ich them with Thy heavenly grace ; prosper them with all happiness ; and bring them to Tliine everlasting kingdom ; throutrh Jesus Christ our Lord. Amen. IT A Prayer for the Clergy and People AL^IIGHTY and everlasting God, Who alone -i^^ workest great marvels ; Send down upon our Bishops, and Curates, and all Congregations committed to their charge, the healthful Spirit of Thy grace ; and that they may truly please Thee, pour upon them the continual dew of Thy bless- ing. Grant this, O Lord, for the honour of our Advocate and Mediator, Jesus Christ. Amen. IT A Prayer of St. Chrysostmn. ALIMIGHTY God, Who hast given us grace at iy this time with one accord to make our common supplications unto Thee ; and dost pro- mise, that when two or three are feathered (I Common Prayer Cook uf 1604. ^ &Z\. Greg. Missa pro Episcopo vel congreijatione. Ge- las. Klur. i. 719, 737- [■ Liturgy of Con- stant. Prayer of tliird .\ntliem. Hanimoiiil, 93. " ALMIGHTY God, which hast promised to bee -^-J^ a Father of thine Elect, and of their seed : Wo h\imbly beseech thee to blesse our Noble Prince Charles, Fredericke the Prince Elector Palatine, and the lady Elisabeth his wife : endue them with thy holy Spirit, enrich them with thy heavenly grace, prosper them with all happinesse, and bring them to thine everlasting kingdome, through Jesus Christ our Lord. A men. */^MNIPOTENS sempiterne Deus, Qui facis V_y mirabilia magna solus: praetende super famulos Tuos Pontifices et super cunctas congre- gationes illis commissas Spiritum grati:esalutaris; et ut in veritate Tibi complaceant, perpetuum eis rorem Tuaj benedictionis infunde. ''O Tus Koiias TaiVas Kai o"i'/i</)Wi'Oi's rjjuv \apt,a- a/t£i'OS TTpoueuxas, 6 Kal Svcrl Kal rpuil av/icfja)- yoi'(Tiv (ttI t<J di'o/iart' crou tcis aiTjycreis irape;^eiv iirayyeLXd/jLtvos' avros Kal vvv tojp SovXuiv crov to § ?7ie Prai/cy fur the Royal Family. Tliis was placed among the prayers at tlie end of the Litany in 1C04- by .Tames I. ; but the practice of praying for the Royal F.amily was no new one, the English Litany of 1544 containing a supplication for "our noble Prince Edward and all the King's Majesty's children." The expression "the Fountain of all goodness " was substituted, in 1625 (in the first Form of Occasional Prayers issued under Charles I.), ft)r the strong expression used in the opening of it under James. The following letter, copied from Bishop Cosin's MSS., led to the final adoption of the prayer in its present form, and serves to illustrate its introduction into the Daily Service : — " Charles K. "Our will and pleasure is tliat you forthwith cause this ensuing Collect for our Royall Consort to be used in all churches and chappels within your province, instead of that which is now used fur the Royall Progeny. For which this shall be your warrant. Given at our Court at Whitehall this 8th day of November, 1661. [Then follows the Collect.] ' ' To our right trusty and right well beloved, the Most Reverend Father in (lod Acceptus, Lord Archbisliop of York. "By His Majestie's Command, " Edward Nicholas." Another warrant was issued on May 30, 1662. [.Slate Papers, Vom. Cliarks II. Iv. 1].] In this and other prayers for the Sovereign and the Royal Family, the necessary changes are made by Royal Proclama- tion, under the twenty-lifth clause in the Act of Uniformity : " Provided always, and be it further enacted by the authority aforesaid, that in all those Prayers, Litanies, and Collects which do any way relate to the King, Queen, or Royal Pro- geny, the Names be altered and changed from time to time, and fitted to the present occasion, according to the direction of lawful authority." Wliat the Lawful authority is does not clearly appear ; but against the clause in the Litany, and also against this Prayer, there is a marginal note in Cosin's book, "Such only are to be named .-ts the King shall appoint." Until the time of .James II. it was customary for these alter- ations to be made by the King on his own authority. But on February 10, 1684, James 11. made them in Council, and this lias always been the custom since that time § The Prayer for the Clerrjy and People. This CJollect is very ancient, being found iu the Sacramen- tary of Gelasius. It is also in all the English Prymers, and a version of it, as it stood in the fourteenth century, is given in Evening Prayer. It was placed at tlie end of tlie first authorized English Litany in 1544, and where it now is in 1661. Bishop Cosin wished to meet Puritan olyectors by altering it as follows : — "A Prai/er/or the Clergy and their Charye. "Almighty and Everlasting God, Who didst pour out upon Thy Apostles tlie great ami marvellous gift of the Holy Ghost, send down upon our Bishops, the Pastors of Thy Church, and .such others as have cure of souls under tliem, together with all congregations committed to their charge ..." It was also suggested by him to use the phrase "from Whom all spiritual graces do proceed," which is nearly that adopted in the American Prayer Book ; but both clianges were rejectetl by the Revision Committee. " People " was also substituted for "their charge," perhaps to make the title more comprehensive. The word "Curates" was objected to at the Savoy Conference, when the Bishops and other Clergy replied, "Tlie word Citrate signifying properly all those wlio are trusted by the Bishops with Cure of souls, as anciently it signified, is a very fit word to be used, and can ofl'end no sober persons."' § -1 Prayer of St. Chrysostom. The introduction of this beautiful Collect into the Prayer Book by the Reformers sliews that they were not unacquainted with the Greek Liturgies, if they had thought it expedient to draw upon them more freely tlian they did. It never had a place in any European Ritual until 1544, when it was placed at tlie end of the English Litany which liad been revised and set forth by Archbishop Cranmer and his coadjutors as a first- fruits of their work. The prayer is found as the prayer of the third Antiphon in the Liturgies of St. Basil and St. Clirysostom, and is thus used in the Churches of the East whenever the Holy Com- munion is celebrated. Its present position at the end of a Service is a novelty, but a very happy one. It was ordered to be soused in the Scotch Prayer Book of 1637, and inserted in the English Revisal of 1661. 1 Grand Debate between the Bishops and the Presbyterian Divines, 1661, p. 79. Cakdwell's C<m/. p. 342. aborning: pragcr. 205 together in Thy Name Thou wilt grant their requests : Fulfil now, O Lord, the desires and petitions of Thy servants, as may be most ex- pedient for them ; granting us in this world knowledge of Thy truth, and in the world to come life everlasting. Anien. 2 Cor. xiii. THE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore. Ameyi. aiTi]fxaTa Trpos to irvji^ipov TrXi'ipiDrrov, \opr]y<Sv yp-iv ev TO) TrapovTL aiioVL t^]V eiriyi'uxriv Ti/s cn;s d.\i]9(ia^, Kal iv Tii> /ieAAoi'rt ^laijV alioviov ^apL^ofiivoi. Capitulum : ii. Cor. ultimo. "/~^ RATIA Domini nostri Jesu Christi, et VJT charitas Dei, et communicatio Sancti Spiritus sit semper cum omnibus nobis. Here endeth the Order of Morning Pr.ayev throughout the Year. § The Benediction. This benediction of priest and people by the former is translated from the Capitulum which was used at Tierce (the nine o'clock Morning Service) in the ancient Church of Eng- land, and was Hrst inserted after the Litany in 1559. It also begins the Anaphora of the tliree great Oriental Liturgies of St. Chrysostom, St. Basil, and St. James, being followed by the versicle, "And with thy spirit, " and the ^ursum Corda. In the two former, the benedictory form appears as it is in 2 Cor. xiii. 14, " be with you all," but iu that of St. James it is in the form "be with us all," as in our own and in the ancient Tierce Service. As the Vulgate also has "sit cum omnibus vobis," it is improbable that the ancient Capitulum was taken from it, especially since the word "semper" is no more represented there than it is in the Greek of tlie New Testament ; the two being as follows : — 'H x°'P'-^ ■'■<''' Ki'p^K 'lyfuov Gratia Domini nostri Jesu Xpiff7oO, Kal i} aydiTT) ToD QcoO, Christi, et charitas Dei, et com- Kal 7] KOivwvla Tov aylov irvev- municatio Sancti Spiritus sit liaTOi lUTa vavTuv O/j.Qt'. 'A/iriv. cum omnibus vobis. Amen. There is some probability, from these peculiarities, that this benediction gives us a lingering trace of prayers more anciently used in England than the time of St. Osmund. In St. James's Liturgy the benediction is, "The love of the Lord and Father, the grace of tlie Lord and Son, the com- munion and gift of the Holy Ghost, be with us all;" and altliough this is still more different from our form than tlie Bible version, the "us" instead of "you" is (under the cir- cumstances) so very distinctive, as to lead to the impression that it represents a Liturgy not now extant, which was analogous to tliat of St. James. It has also been suggested that this was originally a Liturgical benediction, and was adopted, as many other Liturgical expressions were, by St. Paul. No doubt its use as a Blessing in Divine Service is of primitive antiquity. There is also a medifeval form of it in verse in Rolle of Hampote's Prick of Conscience : — " The myTt off ye fadur almyjti The wisdom oil' ye sone al witty The grace and ye goodnesse of ye holi gost O god and O lord off myites most Be wyp ous at jiis biginning And loving us alle to good ending. Amen " THE ORDER FOR EVENING PEAYEE DAILY THROUGHOUT THE YEAR. IT At the beginning of Evening Prayer the Minister shall read with a loud voice some one or more of these Sentences of the Scriptures that follow. And then he shall say that which is written after the said Sentences. "TTTHEN the wicked man turnetli away from VV his wickedness that he liath committed, and doeth that which is lawful and right, he shall save his soul alive. Ezek. xviii, 27. I acknowledge my transgressions, and my sin is ever before me. Ps. h. s. Hide Thy face from my sins, and blot out all mine iniquities. Ps. h. 9. The sacrifices of God are a broken spirit : a broken and a contrite heart, O God, Thou wilt not despise. Ps- li. iv. Rend your heart, and not your garments, and turn unto the Lord yoitr God : for He is gracious and merciful, slow to anger, and of great kind- ness, and repenteth Him of the evil. Joel ii. 1?,. To the Lord our God belong mercies and for- givenesses, though we have rebelled against Him : neither have we obeyed the voice of the Loed our God, to walk in His laws which He set before us. Dan. ix. 9, 10. Lord, correct me, but with judgement; not in Thine anger, lest Thou bring me to notliing. Jer- x. 24. Ps. \1. 1. Repent ye ; for the Kingdom of Heaven is at hand. S. Matt. iii. 2, 1 will arise, and go to my father, and will say unto him. Father, I have sinned against Heaven, and before thee, and am no more worthy to be called thy son. s. Li-ke xv. is, 19. Enter not into judgement with Thy servant, O Loed ; for in Thy sight shall no man living be ju-stified. Ps. cxim. 2. If we say that we have no sin, we deceive ourselves, and the truth is not in us : but, if wc confess our sins. He is faithful and just to for- a EveMjoi'S [1549 only). give us our sins, and to cleanse us from all unrighteousness. i s. John i. s, 9. DEARLY beloved brethren, the Scripture moveth us in sundry places to acknow- ledge and confess our manifold sins and wicked- ness ; and that we should not dissemble nor cloke them before the face of Almighty God our heavenly Father ; but confess them with an humble, lowly, penitent, and obedient heart ; to the end that we may obtain forgiveness of the same, by His infinite goodness and mercy. And although we ought at all times humbly to ac- knowledge our sins before God ; yet ought we most chiefly so to do when we assemble and meet together, to render thanks for the great benefits that we have received at His hands, to set forth His most worthy praise, to hear His most holy AVord, and to ask those things which are requisite and necessary, as well for the body as the soul. Wherefore I pray and beseech you, as many as are here present, to accompany me with a pure heart and humble voice, unto the throne of the heavenly grace, saying after me ; IT A general Confession to be said of the whole Con- gregation after the Minister, all kneeling. ALillGHTY and most merciful Father ; We i^ have erred, and strayed from Thy ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have offended against Thy holy laws. We have left undone those things which we ought to have done ; And we have done those things which we ought not to have done ; And there is no health in us. But Thou, Lord, have mercy upon us, miserable ofleuders. Spare Thou them, O God, which confess their faults. Restore Thou them that are penitent ; According to Thy promises declared unto mankind in Christ Jesu our Lord. Thi Order for Evening Prat/er] The Evening Service of the Book of Common Prayer was formed out of the two Evening Services, Vespers and Compline, of the ancient Order ; a fixed form being, however, snbstituted for variable ones, and the hymns being left to the discretion of the Clergy. Nothing further need be said here respecting those parts of the daily Offices which have been already commented upon under Morning Prayer, but some additional illustrations are given in the shape of ancient English versions of various parts of the services. These are inserted within brackets when they are placed beside the text of the Prayer Book : and it must be understood that they are verbal illustrations only, not alwavs coming from an Office similar to that in which they are now printed. The opening versicles of the Service, for example, are taken from the Mattins of the Ancient Prynier : at the later services of the day the two first do not appear ; and at Compline they are replaced by " Turn us, God of our salvation. And let Thine anger cease from us, " These in the Prymer are "God our salvacion converte us to Thee. -And turne fro us Thy wrathe." Evening Prayer began with the Lord's Prayer and ended with the third Collect, from its first translation in 1549 until 1001. In the Rubric before the Sentences at Morning Prayer, the Minister was directed (from 1552 onwards) to say them and that which follows "at the beginning both of Morning and Evening Prayer :" but the Puritan criticisms of the Cticning: Prapcr. 207 And grant, most merciful Father, for His sake ; That we may hereafter live a godlj', righteous, and sober life. To the glory of Thy holy Name. Amen. IT The Absolution, or Remission of sins, to be pro- nounced by the Priest alone, standing ; the people still kneeling. ALMIGHTY God, the Father of our Lord -lA. Jesus Christ, Who desireth not the death of a sinner, but rather that he may turn from his wickedness, and live ; and hath given power, and commandment, to His Ministers, to declare and pronounce to His people, being penitent, the Absolution and Remission of their sins: He par- doneth and absolveth all them that truly repent, and unfeignedly believe His holy Gospel. Where- fore beseech we Him to grant us true repent- ance, and Hia Holy Spirit, that those things may please Him, which we do at this present ; and that the rest of our life hereafter may be pure, and holj' ; so that at the last we may come to His eternal joy ; through Jesus Christ o\ir Lord. Amen. M " Then the Minister shall kneel and say the Lord's Prayer ; the people also kneeling and repeating it ■with him. OUR Father, Which art in heaven. Hallowed be Thy Name. Thy kingdom come. Thy will be done in earth. As it is in heaven. Give us this day our daily bread. And forgive us our tresjjasses. As we forgive them that tres- pass against us. And lead us not into tempta- tion ; But deliver us from evil ; For Thine is the kingdom. The power, and the glory. For ever and ever. Amen. H Then likewise he shall say, Lord, open Thou our lips. Answer. ''And our mouth shall shew forth Thy praise. Priest. O God, make speed to save us. Answer. O Lord, make haste to help us. IT Here all standing up the Priest shall say, Glory be to the Father, and to the Son : to the Holy Ghost ; and a AU that precedes was introduced in 1663. Until then thelirstRubric was. The Priest shall say. Our Fatlier, Which, etc. b Prymer Version of fourteenth century, f.l/. R. ill. l8o,| [This reference,.!/. R., is always to MASKELL'S Man. 7ttnenta Rilualia Ecct. Ang, ed 1SS2.J c Prymer Version of fourteenth century. \M. R. iii. 3] rf The first two ver. sides were itisertPit here in 1552. O * [Here bygymieth the pater noster. URE fadir, that art in heuenes, halewid be thi name : thy rewme come to thee : be thi wille do as in heuene and in erthe : oure eche dales breed jyue us to day : and forjyue us oure dettis, as and we forjeuen to oure dettouris : and ne lede us into temptaeioun : but delyuere us fro yuel. So be it.] ' [Domine, Labia. Lord, thou schalt opyne myn lippis. And my mouth schal schewe thi prisyng. God, take heede to myn help ; Lord, 'hije thee to helps me. Glorie be to the fadir and to tne sone and to the holy goost : Prayer Book and the (Clergy shew that tliis was rarely, if ever, the practice until the last Revision, wlien the two Services were made alike in this respect. THE LORD'S PRAYER. The above is a version of the Lord's Prayer as it was used by tlie people in their daily services, when the prayers of the Church were still saiil in Latin, about the end of the fourteeiitli century. Some earlier versions are here given, which may bo taken as representatives of those translations into the vulgar tongue which were so freriueiitly directed in provincial and diocesan constitutions. There cannot bo a doubt that the Lord's Pr.ayer' was as familiar to the people of England iu ancient days as it is at present. Tlie first among tlie following ancient forms of it is taken from a gloss on tlio Evangelists, written by Eadtrid, Hishop of Ijinilisfarne, about A. u. TOO. [Cotton MS. Nero D. iv.] Fader us.ir thu arth in Heofnas sie geh.algad noma thin to cymcth ric tliin. sie willo thin suai is in Heufne and in Eortlio. Hlaf userne ofcrwistlio sol us to da;g, and forgof us scyltha usra su;e use forgefon scylgum usum. And no inle.ad usith in costnuuge. Ah gefrig usich from ylle. The next is from Saxon homilies of about the same d.ite :— Fader ure thu the iu heofnum cartli, beo gehalgud thin nom.a. Cume to thin rice, weorthe thin willa swa swa on Heofune swile on corthe. lilaf userne dccghwamlican sel us to da;g, and forlete us ure scylde, swa swa wo ae forleten thaem the scyldigat with us, ne gelcade in costnungo. Ah gelefe us of yfle. The next is from a MS. in tlie Library of Caius College, Cambridge, belonging to the thirteenth century, and printeil by Mr. MaskcU in the Appendix to his fourteenth-century Prymer, MonnmenUi liiiuaVm, iii. 248 : — Fader oure that art in heve, i-halgeed bee thi nome, i-cume tlii kiuereiche, y-wortlie thi wylle also is in hevene so be on erthe, oure iche-dayes bred jif us to day, aud forsif us oure gultes, also wo forsifet oure gultare, anil ne led ows iiowth into fondinggo, auth ales ows of harme. So be it. The next is from a MS., No. 142, in St. John's College Library, Cambridge, of the fourteenth century, aud is also from Mr. M.vskell's Mnnmnfnla liidiaUa, iii. 24!) :— Fader oure that art in heuene, hahved be tlii name : come thi kyngilom : fultild be thi wil iu heuene as in erthe : oure ech day Ijiud uf \s to day, and forieue vs cure dettes as we forjeueth to oure detoures : and ne led vs nou5 in temptacion, bote deliuere vs of euel. So be it. This is from a MS. in the Bodleian Library [Donee, 24(>, f. l.")] of the iifteentli century. It also is reprinted from Moiiiimenta I}!tiiiilia, iii. 249 ; — Pater noater. —Fader oure that art in heuenes, lialwed be 208 ^ OEtJcning Iprapcr. Answer. As it was in the beginning, is now, and ever sliall be : world without end. Amen. Priest. Praise ye the Lord. Answer. The Lord's Name be praised. a In later Prymers, Alltli:ia. b Afterwards fol- lowed, in 1549 only. A'tii front Ulster to Trinity Sun- day, Hallelujah. As before is ap- pointed at Matins. As it was in the bygynnyng and now and euer and in to the worldis of worldis. So be it. "God make us saaf. tliy name : thy kyngeilom come to thee : thy wille be Jo in erthe as in heuen -. onre eche dayes bretle jeue ns to daye : and forjeue us oure dettes as we forjeue to oure dettoures : and lede us uoTte into temptacioii ; bot delyver us from yvel. Amen. The last is from tlie Prymer of l.'iSS. ikunimenta BitimUa, iii. -249 ;— Our fatlier whiche art in lieiien, halowod be thy name. Let thv kyngdome cum vnto vs. Thy wyll be fiilfylled as well in erthe," as'it is in heuen. Gyue vs this daye our daylye breadc. And forgyue vs our trespasses, as we forgyue tliem that tres- pas agaynst vs. Aud lede vs nat in to temptacyim. But delyuer vs from euyll. So be it. Many more such ancient English versions are extant, and the above are only given as .specimens which shew distinct transitions of language from one age to anotlier. [For others, see IMiqnice Anli'nue, vol. i. ; Lixg.vrd's Anglo-Saxon Church, vol. ii.; Maskell's i/o?iwme)i;rt Ritmdia, vol. iii.; Ch.\mber- layne's Oralio Dominica.] § Expoiilion of the Lord's Prayer htj St. Ci/ril ofJcrnmlem, A.i>. 347. [It may give an additional interest to this to mention the historical fact, that it was part of a lecture delivered in the Church which had been recently erected over the Holy Sepulchre ; and to remind the reader that the interval of time between the original delivery of the Divine Prayer to the Apostles and this exposition of it by a Bishop of the Holy City was less than that which has elapsed since the first publication of the Prayer Book in 1549.] Then, after these things, we say that Prayer which the Saviour delivered to His own disciples, with a pure conscience styling God our Father, and saying. Our Father, Which art in heaven. most surpassing loving-kindness of God ! On tliem \\\io revolted from Him and were in the very extreme of misery, has He bestowed such complete forgiveness of their evil deeds, and so great participation of grace, as that they should even call Him Father. Our Father, Whlcli art In heaven ; they also are a heaven who bear the image of the heavenly, in whom God is, dwell- ing and walking in tliem. Hallowed be Thy Name. The Name of God is in its own nature holy, whether we say so or not ; but since it is some- times profaned among sinners, according to the words, Through you My Name is continually blasphemed among the Gentiles, we pray that in us God's Name may be hallowed ; not that it becomes holy from not being holy, but because it becomes holy in us, when we become holy, and do things worthy of holiness. Thy kingdom come. The clean soul can say with boldness. Thy kingdom come ; for he who has heard Paul saying, Let not sin reign in your mortal body, but has cleansed himself in deed, thought, and word, will say to God, Thy kingdom Gome. Thy will he done as in heaven, bo In earth. The Pivine and blessed Angels do the will of God, as David in a Psalm has said. Bless the Lord, ye His Angels, that excel in strength, that do His Commandments. So, then, thou meanest by thy prayer, "As Thy will is done by the Angels, so be it done on earth also l^y me. Lord." Give us this day our super-suhstantial bread. This common bread is not super-substantial bread, but this Holy Bread is super-substantial, that is, appointed for the substance of the soul. For this Bread goeth not into the belly and is cast out into the draught, but is diffused through all thou art, for the benefit of body and soul. But by this day He means "eacli day," as also I'aul has said. While it is called to-d.ay. And forgive us our debts as we forgive our debtors. For we have many sins. For we otfend both in word and in thought, and very many things do we worthy of condemna- tion ; and if we say that we have no sin, we be, as John says. And we enter into a covenant with God, entreating Him to pardon our sins, as we also forgive our neighbours their debts. Considering then what we receive, and for what, let us not put off, nor delay to forgive one another. The offences com- mitted against us are sliglit aud trivial, aud easily settled ; but those which we have committed against God are great, and call for mercy such as His only is. Take heed, therefore, lest for these small and inconsiderable sins against tliyself, thou bar against thyself forgiveness from God for thy most grievous sins. And lead us not into temptation, Lord. Does, then, the Lord teach to pray thus, viz. that we may not be tempted at all? And how is it said elsewhere, "The man who is not tempted is unproved;" and again. My brethren, count it all joy when ye fall into divers temptations ; or rather, does not the entering into temptation mean the being whelmed under the temptation ? For the temptation is like a winter-torrent, difficult to cross. Some, then, being most skilful swimmers, pass over, not being whelmed beneath temptations, nor swej^t down by them at all ; while others who are not such, enter- ing into them sink in them. As, for example, Judas entering into the temptation of covetousness, swam not through it, but sinking beneath it, was choked both in body and spirit. Peter entered into the temptation of the denial ; but having entered it, he was not overwhelmed by it, but manfully swimming through it, he was delivered from the temptation. Listen again in anotlier place, to the company of unscathed saints, giving thanks for deliverance from temptation. For Thou, O God, hast proved us; Thou hast tried us like as silver is tried. Thou broughtest us iuto the net ; Thou laidest affliction upon our loins. Thou hast caused men to ride over our heads ; we went through lire aud water ; but Thou broughtest us out into a wealthy place ; now their coming into a wealthy jiLace is their being delivered from temptation. But deliver us from the evil. If Lead us not into tempta- tion had implied the not being tempted at all. He would not have said. But deliver us from the evil. Now the evil is the Wicked Spirit who is our adversary, from whom we pray to be delivered. Then after completing the prayer, Thou sayest. Amen; by this Amen, which means, "So be it," setting thy seal to the petitions of this divinely-taught prayer. [St. Cykil's Cutech. Lect. xxiii. II-IS.] § Paraphrase of the Lord's Prayer, by the Author of " The C/iristian Year.'" [The following paraphrase is reprinted ' to illustrate the devotional use of the Lord's Prayer in private, on Liturgical principles. The "special intention" here shewn is also one which beai-s closely upon two objects of this work, that of promoting the present unity of the Church of Christ, and that of shewing the unity of the Church of England with the Catholic Church of old.] Our Father, Which art in heaven : One God, the Father Almighty, One Lord Jesus Christ, One Holy Ghost, pro- ceeding from the Father and the Son ; have mercy upon us. Thy children, and make us all One in Thee. Hallowed be Thy Name : Thou Who art One Lord, and Thy Name One ; have mercy upon us all, who are called by Thy Name, and make us more and more One in Thee. Thy kingdom come : King of Righteousness and Peace, gather ns more and more into Thy kingdom, and make us both visibly and invisibly One in Thee. Thy will he done in earth, as it is in heaven : Thou, Who hast 1 From the Preface to .'iermons, Academical and Occasional, by the Rev. John Kcblc, M.A., 1818. (JBticning: prapcr. 209 the lowliness of His 1 TI Tlien shall be said or sung the Psalms in order as | they be appointed. Then a Lesson of the Old Testament as is appointed. And after that, ilarj- nijicat (or the Song of the blessed Virgin Hary) in , English, as foUoweth. 1 Magnificat. "X/T^' ^°"^ '^"'^ magnify the Lord : s.Lukei. _LVJL and my spirit hath rejoiced in God my Saviour. For He hatk regarded handmaiden. For behold, from henceforth : all generations shall call me bles.sed. For He that is mighty hath magnified me : and holy is His Name. And His mercy is on them that fear Him : throughout all generations. He hath shewed strength with His arm ; He hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seat : and hath exalted the humble and meek. He hath filled the hungry with good things ; and the rich He hath sent empty away. He remembering His mercy hath holpen Hia servant Israel : as He promised to our forefathers, Abraham and his seed, for ever. Psalraus. Luck i. MAGNIFICAT : anima mca Dominum. Et exultavit spiritus meus : in Deo sal- utari meo Quia respesit humilitatem ancillre Sure : ecce enini ex hoc beatam me dicent omnes genera- tiones. Quia fecit mihi magna Qui potens est : et sanctum Nomen Ejus. Et misericordia Ejus a progenie in progenies : timentibus Eum. Fecit potentiam in brachio Suo : dispersit su- perbos mente cordis sui. Deposuit potentes de sede : et exaltavit humiles Esurientes implevit bonis : et divites dimisit inanes. Suscepit Israel puerum Suum : recordatus misericordiaj Sua; ; Sicut locutus est ad patres nostros ; Abraham, et semini ejus in s»cula. declared unto us the mystery of Thy will, to "gather together in One all things in Christ, both which are in heaven and which are on earth ; " conform us, Lord, to tliat holy will of Thine, and make us all One in Thee. Give us this day our daily bread ; Thou in Whom we being many are One Bread and One Body ; grant that we, being all partakers of that One Bread, may day by day be more and more One in Tliee. And forgive us our trespasses as we forgive them that tres- pass against us : Thou, Who didst say. Father, foniire them, for tliose who were rending Thy blessed Body, for- give us the many tilings we have done to mar the unity of Thy mystical Body, and make us, forgiving and loving one another, to be more and more One in Thee. And lead us not into temptation : As Thou didst enable Thine Apostles to continue with Thee in Tliy temptations ; so enable us, by Tliy grace, to abide with Thee in Thy true Church, under all trials, visible and invisible, nor ever to cease from being One in Tliee. But deliver us fzom evil : from tlie enemy and false accuser ; from envy and grudging ; from an unquiet and discon- tented spirit ; from heresy and schism ; from strife and debate ; from a scornful temper, and reliance on our own understanding ; from offence given or taken ; and from wliatever might disturb Thy Church, and cause it to bo less One in Tliee. Good Lord, deliver and preserve Tuy SEKVA^'TS for EVER. THE MAGNIFICAT. The Hymn of the Blessed Virgin Mary can be traced in use in the Daily Service of tlie Church as far back as the begin- ning of the sixth century. At that time [a.d. 507] it appears in the rule of St. Ca^sarius of Aries, in the early morning Office of Lauds. In the Eastern Church it is also a Lauds Canticle. But Amalarius [a.d. 820] speaks of its use in his time as a Canticle at Vespers ; and in the Armenian Church it is used at Compline as well as at Lauds. The English Church has used it at Vespei's for at least eight hundred years ; and its present position is analogous to that which it occupied in the ancient Service. There are English versions of it from as early a date as the fourteenth century. [Maskei.i.'s Monuinenta liUualia, iii. 245, 246. Mirror of our Ladij, xliii, Blunt's ed. ] Several attempts were made by the Puritans to banish it from the Prayer Book, but happily with- out success. On the other hand, especial reverence was shewn towards this Canticle and the Benedictus in the ceremonial of the ancient Church of England, by the use of incense while they were being sung. [6'ee the ceremony in full in TransL of&tr. J'salt. p. 327.] Of all hymns known to the Church this is the most closely connected with our Blessed Lord, having been spoken by His Virgin Mother, under the inspiration of tlie Holy Ghost, at the very season when the Divine overshadowing had brought about the Incarnation of the Word. She began to be, in that season, the "tabernacle for the Sun" of Righteousness, "Which cometh forth as a Bridegroom out of His chamber, and rejoiceth as a giant to run His course," The appearance and words of the Archangel had revealed to her the exalted office to which God had chosen her, and she knew that from that hour she would carry in her bosom for nine months the Saviour of the world. But though so "highly favoured," and " full of grace," and conscious of being, as Jeremy Taylor says, " superexalted by an honour greater than the world ever saw," all her words are uttered in a spirit of pro- found humility as regards herself, even when she declares that "all generations shall call me Blessed," and of the most heavenly adoration as regards Him ^\'llO had magnified her. The Mother of our Lord, and the Church, "which is the Mother of us all," have always been closely linkc^d together in the mind of Christianity. The "Elect Lady," and the Woman " clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars," M'lio, "being witli child, cried, travailing in birth, and pained to be delivered," and who " brought forth a man child, who was to rule all nations with a rod of iron : and her child was caught u]) unto God, and to His throne," have seemed, from the ditfcrent points of view taken by diflcrent ages, to represent now one and then the other, the Mother of our Lord, and the Motlier of us all. This community of characteristics is in accordance with the general teaching of the New Testament respecting the mystery of the communion between our Lord Himself and those who are made members of His Body by new birth. And for this reason, " The Song of the Blessed Virgin Mary " has a iieculiar fitness as the daily song of the Church of Christ, since God has honoured it with so great honour, in having made it the means by which the work of the Incarn.ation is made cITectual to the salvation of souls. The Blessed ^'il'gin Mother oirered up her thanksgiving to God because He had remembered His mercy and His ancient covenant, by making His Son incarnate through her ; and the Church offers up her thanksgiving to Him, because, through lier, the mystical Body of Christ is being continually brought forth to His greater glory. It is also to be observed of this, as of the other Canticles, that it is sung to the jiraisc of the Personal Word, as revealed in the Written Word ; to the praise of God in Christ, re- vealed in the Old Testament Scriptures as well as in the New. 2IO Cticning Prayer. Glory be to the Father, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. IT Or else this " Psalm ; except it be on the Nineteenth Day of the Montli, when it is read in the ordinary course o£ the Psalms. Cantate Doniiuo. Ps. xcviii. o SING unto the Loed a new song : for He hath done mar- vellous things. With His own right baud, and with His holy arm : hath He gotten Himself the victory. The LoRDdeclared His salvation : His righteous- ness hath He openly shewed in the sight of the heathen. He hath remembered His mercy and truth to- ward the house of Israel : and all the ends of the world have seen the salvation of our God. Shew yourselves joyful unto the Lord, all ye lands : sing, rejoice, and give thanks. Praise the Lord upon the harp ; sing to the harp with a psalm of thanksgiving. With trumpets also and shawms : O shew your- selves joyful before the Lord the King. Let the sea make a noise, and all that therein is : the round world, and they that dwell therein. Let the floods clap their hands, and let the hills be joyful together before the Lord : for He Cometh to judge the earth. With righteousness shall He judge the world : and the people with equity. Glory be to the Father, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. IT Then a Lesson of the New Testament, as it is appointed. And after that, A'vnc dimittis (or the Song of Simeon) in English, as foUoweth. Nunc dimittis. S. Luke ii. 29. ing to Thy word. TOED, now lettest Thou Thy ser- -L^ vant depart in peace : accord- rt This Canticle was introduced in 1552. ' S.ir. Gloria Patei, et FiLio : et Spiritui Sancto. Sicut erat in principio, et nunc, et semper, et in SKCula sreculoruni. Amen. Psalmus xcvii. */^ANTATE Doiiixo canticum novum : quia V^ mirabilia fecit. Salvavit Sibi dextera Ejus : et brachium sanctum Ejus. Notum fecit Dominus salutare Suum : in con- spectu gentium revelavit justitiam Suam. Eecordatus est misericordiae Suas : et veritatis SucB Domui Israel. Viderunt omnes termini terrse salutare Dei nostri : jubilate Deo omnis terra : cantate et exultate et psallite. Psallite DoJllNO in cithara, in cithara et voce psalmi : in tubis duotilibus, et voce tubse cornese. Jubilate in conspectu Regis Domini : move- atur mare et plenitudo ejus : orbis terrarum et cpii habitant in eo. Flumina plaudent manu, simul montes exulta- bunt a conspectu Domini : quoniam venit judi- care terram. Judicabit orbem terrarum in justitia : et populos in jequitate. Canticum Simeonis. ^""VTUNC dimittis servum -LA secundum verbum Tuum in pace, Luca; ii. Tuum, DoMiNE : CANTATE DOMINO. This Psalm was not used in any other way than in its place in the Psalter (Mattins, on Saturdays) until 1552, when it was inserted here as an alternative responsory to the first Lesson, probably for the purpose of meeting the objections to the Magaiticat whicli had been raised by the Puritans. It bears some resemblance, in its latter verses, to the Benedicite Omnia Opera, the works of God by land and sea being called upon to join in His praise. It has also been suggested that there are parallel expres- sions in the Cantate and the Magnificat, which seem to imli- cate that the latter is in some degree founded on the former. These are the following : — Cantate Domino. He hath done marvellous things. Magnificat. He that is mighty hath mag- nified me [or ' ' done to me great things"]. He hath shewed strength with His arm : He hath scat- tered the proud . . . He hath put down the mighty. His mercy is on them that fear Him : throughout all gene- rations. He remembering His mercy hath holpeu His servant Israel. Witli His own right hand and with His holy arm : hath He gotten Himself the victory. The Lord declared His sal- vation : His righteousness hath He openly shewed in tlie sic'ht of the heathen. He hath remembered His mercy and truth toward tlie house of Israel. Whether this parallel is accidental or not, it may serve to shew the Evangelical cliaracter of the Psalm which is per- mitted to be used as a substitute for the Song of the Blessed Virgin Mary. Yet it does not seem as if there was ever any necessity for superseding the latter ; and, wliere choice is given, the Magnificat may well be preferred as being oS'ered up daily to God's praise by the whole Catholic Church. When Evensong is repeated, it may be considered advisable to use the alternative Canticle at one of the Ser\'ice3 ; but, in that case, the Magnificat should always be saiil at the later Evensong. NUNC DIMITTIS. The "Song of Simeon " is anotlier Canticle in praise of the manifestation of the Incarnate Word. It lias been used at Compline or at Vespers throughout the Church from very early times, being mentioned in the Apostolical Constitutioiis (written at the end of the third century, at the latest) as an Evening Canticle. There are English versions of it as early as the fourteenth century. The Nunc Dimittis is singularly fitted for Evensong. Like tlie words of Da\'id, " I will lay me down in peace and take my rest, for it is Thou, Lord, only that niakest me to dwell (JBtiening; IPragcr. 21 I For mine eyes have seen : Thy salvation, Which Thou hast prepared : before the face of all people ; To be a light to lighten the Gentiles : and to be the glory of Thy people Israel. Glory be to the Fatuek, and to the Sox : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world Mitliout end. Amen. H Or else this " Psalm ; except it be on the Twelfth Day of the Mouth. OD be merciful unto us, and Deus iniscrea- tur. I's. Ixvii. G light of His countenance, and be merciful unto us : Tliat Thy way may be known upon earth : Thy saving health among all nations. Let the people praise Thee, O God : yea, let all the people praise Thee. let the nations rejoice and be glad : for Thou shalt judge the folk righteously, and govern tlie nations upon earth. Let the people praise Thee, O God : yea, let all the people praise Thee. Then shall the earth bring forth her increase : and God, even our own God, shall give us His blessing. God shall bless us : and all the ends of tlie world shall fear Him. Glory be to the Father, and to the Son : and to the Holy Guost; As it was in the beginning, is now, and ever shall be : world without end. Amen. IT Then shall be said or suug the Apostles' Creed by the Minister and the people standing. T BELIEVE in God the Father Almighty, -L Maker of heaven and earth : And in Jesus Christ His only Son our Lord, Who was conceived by the Holy Ghost, Born of a This Cailticlc wis introduced in 1553. * Sav. f Pryiner Version of fourteenth century. (.1/. A', iii. i8s.] Quia viderunt oculi mei : salutare Tuum. Quod parasti : ante f aciem omnium populorum ; Lumen ad revelationem gentium : et gloriam plebis Tuse Israel. Gloria Patei, et Filio, et Spieitui Sancto. Sicut erat in principio, et nunc, et semper, et in s»cula sfeculorum. Amen. Psalraiis Ixvi. ''T~^EUS misereatur nostri, et benedicat nobis : -L^ illuminet vultum Suum super nos, et misereatur nostri. Ut cognoscamus in terra viam Tuam : in omnibus gentibus salutare Tuum. Confiteantur Tibi populi Deu.s : confiteantur Tibi populi omnes. LaBtentur et exultent gentes, quoniani judicas populos in requitate, et gentes in terra dirigis. Confiteantur Tibi populi Deus, confiteantur Tibi pojjuli omnes, terra dedit fructum suum. Benedicat nos Deus, Deus noster ; benedicat nos Deu8 : et metuant Eum omnes fines terrse. Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper, et in siBcula sosculorum. Amen. [Credo in. '~r BILEUE in god, fadir almy^ti, makere of J- heuene and of erthe : and in iesu crist the sone of him, oure lord, oon aloone : which is con- ccyued of the hooli gost : born of marie maiden : in safety," it is the aspiration of that faith which can behold Christ lightening the darkness of all niglit, and fiillilling the words of the prophet, "It shall come to pass, that at evening time it shall be light." As the Gospels of the Morning Les- sons reveal to us the " Day-spring " from on high "visiting us," so tlie Epistles of the Evening Lessons reveal the Light of Christ's glory enlightening the Gentile as well as the Jewish world. In the old Evening Services of the Church of England there weretouching references to death, and the rest of tlie departed ; and immediately after Nunc Dimittis, in Passion and Holy Week, was sung the glorious anthem "Media rila in morte sumnn," which is now usetl only in the Burial Service. This close connection lietween the Song of Simeon and the idea of our Blesscil Lonl's Passion arises out of the occasion on which it was first uttered, tlie Preseutation, which was in effect a Sacrifice ; and of the words of Simeon which imme- diately followed, " Behtdd, this Child is set for the fall and rising again of many in Israel ; and for a sign which shall be spoken against ; yea, a swonl shall pierce through thine own soul also, that the thoughts of many hearts may be revealeil. " [Luke ii. 34, 3').] And such a connection of idea.s cannot fail to remind us also of our Lord's ow-n departing words, "Father, into Thy liands I commend My Spirit," when "He saw of the travail of His soul," as the eyes of Simeon saw the salvation of the I.nnl, "and was satisfied." This calm repose of faith on God. — looking for a present rest on the bosom of Jesus, and a future rest in His Parailisal Presence, — li.is always been the tone of Evensong in the Church ; and is one that will always be in harmony with the feelings of those whose day has been a day of work ; who look solemnly, yet not gloomily, towards that coining night when no man can work; and whoso eyes are fixed with hope on that "rest which reniaineth for the people of God," through the salvation which Christ has prepared. Early Engli.sh versions of the Nunc Dimittis may be found ill Maskeli/s Mo7iumenlu liilualia, iii. 246, and Mirror of our Lady, xliii, Blunt's ed. DEUS MISEREATUR. This Psalm ivas inserted, like the Cantate Domino, in 1552, but was f.amiliar in the older services, being the fourth fixed I'salin at Laiiils on Sundays and other Festivals. It was also part of the Ollice of Bidding Prayers which was used every Sunday. A fourteenth-century version of it is printed in Maskull's Moriurtunta llUnaliu, iii. 20. Although of a moro jubilant character than the Nunc Dimittis, it has several features in common with it, besides this connection with an Office in which the departed were commemorated. Like that, it praises Cioil for the extension of the Gospel: and as Simeon oQcrs thanlcigiving that his eyes have seen the salvation of God, so David in this P.salm pr.ays that the Light of His countenance may be shewn to us, and His saving health known among all nations. Occasions may arise when this Canticle is peculiarly appro- priate : but for ordinary Evensong (and especially for the later of two services) it is better always to keep to the ancient spirit and practice of the Church and use the Nunc Dimittis. THE APOSTLES' CREED. A large number of early English versions of the Creed are 212 OBucning Iprapcr. the Virgin ^lary, Suffered under Pontius Pilate, Was crucified, dead, and buried, He descended into hell ; The third day He rose again from the dead. He ascended into heaven, And sitteth on the right hand of God the Father Almighty; From thence He shall come to judge the quick and the dead. I believe in the Holy Ghost ; The holy Catho- lick Church ; The Communion of Saints ; The Forgiveness of sins ; The Kesurrection of the body. And the Life everlasting. Amen. % And after that, these Prayers following, all devoutly kneeling ; the Minister first pronouncing with a loud voice, The Lord be with you. Answer. And with thy spirit. Minister. IT Let us pray. Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. IT Then the Minister, Clerks, and people, shall say tlie Lord's Prayer with a loud voice. OUR Father, Which art in heaven, Hallowed be Thy Name. Thy kingdom come. Thy will be done in 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 us not into temptation ; But deliver us from evil. Amen. IT Then the Priest standing up, ^sliall say, Lord, shew Thy mercy upon us. a Prymer Version of fourteenth century. [M. R. iii. 123, etc.] c Orignially the MS. read, anii so ci>«- tinuins to the eit.t of the Set-vice, but these words were erased. [See note at p. 200,] ti Pryraer version of fourteenth century. [.)/. R. iii. no. J suffride passioun undir pounce pilat : crucified, deed, and biried : he wente doun to hellis : the thridde day he roos a3en fro deede : he steij to heuenes : he sittith on the rijt .syde of god the fadir almy3ti : thenus he is to come for to deme the quyke and deede, I beleue in the hooli goost : feith of hooli chirche : comunynge of seyntis : forjyuenesse of synnes : a3enrisyiig of fleish, and euerlastynge lyf So be it,] Preie we. Lord, haue merci on us. Crist, haue merci on us. Lord, haue merci on us.] r^HATEP rjixHiv o tv Toii ovpavois, dyiacrOyjTOi to oi'o/ia croV (/\6(T<ii i) jiaaiXtia trov y(vr]6i]T(o to OeXyj/xd aov, ws O' ovpavco, Kal cVt ttj's yj];. Tuv apTOV y/xijjv TUV €TTI.0V(7L0V SiSoV yp-^V TO Ka6' y]pipav Kal a</)es i]^!^ Tas apapTiai ypiiiv, Koi yap avTol a<^iip(.v travTL ot/ieiAoiTi i]plv (cat /uij ttaiviy Kijs I'ipa.'; eis ireipacrp.ijv, uAAd pccrai I'j/xas ctTTo Tov jrovvypoi'.] 'Lord, shewe us thi merci : extant. The one in the right-hand column above is taken from the ancient Prymer contained in Maskell's Monumenta Ritualia, some others being printed in the Appendix to the volume. The others which follow this note are copied from Heurtley's Harmonia Si/mbolica, where several others, of various dates, from tlie ninth to the sixteenth century, are to be found.' Ninth Century. From MS. 427 in the Lambeth Library. Ic gelyfe on God Ffeder selmilitigne, Sc3'ppend heofouan and eorthan ; And on Hielend Crist, Sunu his anlican, Drihten urne ; Se the waes geacnod of tliam Halgan Gaste, Acjenned of Marian tham m«dene ; Gethrowad under thani Pontiscan Pilate, Gerod f:i>stuad, Dead and bebyrged ; He nither astah to hel warum ; Tham thriddan doege he aras fram deadum ; He astah to heofonum ; He sit to swythran hand God Fjeder wass selmihtigan ; Thonan toweard deman tlia cucan and tha deadan. Ic gelyfe Tha halgan gelathunge riht gelyfdan ; Halgana gemaenysse ; And forgyfnysse synua ; Fkesces a-riste ; And thjet cce lif. Si hit swa. [The next is of great interest from the illustration it affords of the necessity thrust on the Church of England during a part of the middle ages, of teaching her people in three dif- ferent languages. It also represents tlie tliree principal ele- ments of modern English.] Circa a.d. 1125. From 3LS. E. 17 in ike Library of Trinity CoUeye, Cambridge. Ic gelefe on Gode Fajdera »lwealdend, Jeo crei en Deu le Perre tut puant, Credo in Deum Patrem omnipotentem, 1 The student should comp.ire Professor Hem tley's book with Walchjus' Bihliothica SyTnboUca for the earliest foniis of the Creed. Sceppend heofoues and eorthan ; Le criatur de ciel e de terre ; Creatorem cceli et terrie ; And on Helende Crist, Suna his anlich, E en Jesu Crist, sun Fil uuiel, Et in .Jesum Christum Filiuni ejus unicum. Drihten ure ; Nostre Seinur ; Dominum nostrum ; Syo the akj'nned is of tham Halig Gaste, Ki concevz est del Seint Esprit, Qui conceptus est de Spiritu Sancto, Boran of M[arian tham mieden ;] Xez de Marie la N'atus ex Maria Virgiue : [Gethrowode under tham Pontiscam] Pilate, and on rode ahangen, ****** ntien Pil.ate crucitiez, Passus sub Pontio Pilato, crucifixus. Dead and beberiged ; Morz, e seveliz ; Mortuus, et sepultus ; He adun asta;h to helliu Descedied as enters ; Descendit ad inferna ; €ticning Ipragcc. 213 Answer. And grant us Thy salvation. Priest. O Lord, save the Queen. Answer. And mercifully bear u.s when we call upon Thee. Priest. Endue Thy Ministers with rigliteousness. Answer. And make Thy chosen people joyful. Priest. O Lord, save Thy people. Answer. And bless Thine inheritance. Priest. Give peace in our time, O Lokd. Answer. Because there is none other that fighteth for us, but only Thou, O God. Priest. O God, make clean our hearts within us. Answer. And take not Thy Holy Spirit from us. And 3yue to us thi saluacioun. Lord, make saaf the King : a Prymer Version of fourteenlh century. \M. R. iii. 38.J And ful out heere thou us in the dai that we shulen inclepe thee. Thi prestis be clothid rijtwisnesse : And thine halewis ful out glade thei. Lord, make saaf thi peple : And blesse to thin eritase. ["Lord, 3yue pees in oure dales, for ther is noon othir that shal fy3te for us, but thou lord oure god.] Tliridtlan degge he aras fram deatha ; Et tierz jurn relevad de morz ; Tertia die resurrexit a mortuis ; He astah to heofone ; Muntad as ciels ; Ascendit ad celos ; .''it on switnan healfe Codes Ficderes c.ilniihtig ; Siet a la destre de Deu Perru trcs tut puaiit ; Sedet ad dexteram Dei Patris omnipiitentis ; Thanen lie is to cumene, and to demenna quiche and deade. piluc est avenir jugicr les via e les morz. Inde venturus judicarc vivos et mortuos. Ic gelefe on Halig Gast ; Jeo crei el Seint Espirit ; Credo in Spiritum Sanctum ; And on halig gesomnunge fulfrcmede ; Scinte Eglisc Catholica ; Sanctam Ecclesiam Catholicam : Ilalegan hiniennessc ; La ooiiimuniun des seintes choses ; Sanctorum communioncm ; Forgj'fenysse synna ; Reniissium des pecchiez ; Remissionem pcccatorum ; Flesces up arisnesse ; Resurrcctiun de charn ; Carnis resurrectionem : Lif eche Vie pardurable Vitam seternam Beo hit swa. Seit feit. Araeu. , Thirleenlh Ccntun/. From a MS. in the British Museum, Cleopatra, B. vi. fol. 201. Hi true in God, Fader Hal michttende, Tha makcde heven and hcrdeth ; And in Jliesu Krist, is ane lepi Sone, Hurc Lavcrd ; That was bigotin of the Hali Gast, And born of the maiden Marie ; Pinid under Punce Pilate, festened to the rode, Ded, and dulvun ; Licht in til helle ; The tliride d.-vi up ras fra dcdc to live ; Stcg intil hevenne ; Sitis on his Fadir richt hand, Fadir alwaldund ; He then sal cume to dcnie the quike an the dede. Hy troue hy theli Gast ; And hely * * kirke; The samningeof halges; Forgifncs of sinnes; Uprisigen of tleyes ; And life withuten endc. Amen. From the Pri/mer of 1538. Maskell's Monumcnta Eitualia, iii. 201. I beleue in god the father almyghty, maker of heuen and earthe ; And in Jesu Chryst hys onely sonnc, our Lordo ; whiche was conceyued by the holy ghoste. And borne of the virgyn Mary ; which sullVed deathe under Pons Pylatc, and was crucifyed, deado, and burycd ; wliioh descendyd to hell; The thyrde day rose from death to lyfc ; whiche ascendyd into heuen ; anil .syttlieth at the ry ;t hando of God the F.ather almyghtye ; And from thons shall come for to judge both the quyeke and tlie de.ade. I beleue in tlic holy Ghoste ; The holy churclie catholike ; The communyon of sayntea ; The remys.iyon of synnes ; The resurrectyon of the tlesshe ; And the lyfe cucrlastynge. So be it. 214 Cucning Ipragcr. ^ Then shall follow three Collects : Tlie first of The Day ; The second for Peace ; The third for Aid against all Perils, as hereafter followeth : which two last Collects shall be daily said at "Evening Prayer without alteration. II The Second Collect at "Evening Prayer. OGOD, from Whom all holy desires, all good couusel.s, and all just works do proceed ; Give unto Thy servants that peace which the world caunot give ; that both our hearts may be set to obey Thy commandments, and also that by Thee we being defended from the fear of our enemies may pass our time in rest and quietness; through the merits of Jesus Christ our Saviour. Amen. IT The Third Collect, for Aid against all Perils. IIGHTEN" our darkness, we beseech Thee, O -^ Lord ; and by Thy great mercy defend us from all perils and dangers of this night ; for the love of Thy only Son, our Saviour, Jesus Christ. Amen. '' IT In Quires and places where they sing, here followeth the Anthem. o IT A Prayer for the Queen's ilajesty. LORD our heavenly Father, high and mighty. King of kings. Lord of lords, the only Euler of princes. Who dost from Thy throne behold all the dwellers upon earth ; jSIost heartily we beseech Thee with Thy favour to behold our most gracious Sovereign Lady, Queen VIC- TOEIA ; and so replenish her with the grace of Thy Holy Spirit, that she may alway incline to Thy will, and walk in Thy way : Endue her plenteously with heavenly gifts ; grant her in health and wealth long to live ; strengthen her that she may vanquish and overcome all her enemies ; and finally, after this life, she may X Ez'entottg (1349 onlyj. * Sat. Grccr. and Gelas. Missa pro pace. Mur. i. 727. ^ Sar. Greg, and Gelas. Ont. ad Completorium. Mur. i. 74S. d From lliis Rubric to the end of the Service ^vas all in- troduced in 1663. e Prymer of 1553- *"r^EUS, a Quo sancta desideria, recta consilia, -L^ et justa sunt opera : da servis Tuis iUam quam mundus dare non potest pacem : ut et corda no.stra mandatis Tuis dedita, et, hostium sublata formidine, tempora sint Tua protectione tranquilla. 'TLLUMINA, quaesumus, Domine Deus, tene- -J- bras nostras : et totius hujus noctis insidias Tu a nobis repelle propitius. Per Dominum nostrum Jesum Christum Filium Tuum, Qui Tecum vivit et regnat in unitate Spiritds Sancti Deus, per omnia saecula sseculorum. Amen. ' IT A Prayer for the Kynge. MOST merciful father, al we thy seruauntes by dutie, and children by grace, do beseche thee mooste humbly, to preserue Edwarde the Syst thy sonne and seruaunte, and oure Kynge and gouernour: Sowe in hym good Lorde suche seede of vertue now in hys yonge age, that many yeares this Realme maye enioye much fruite of this thy blessynge in hym, throughe Jesus Christe our Lorde. Amen. THE SECOND COLLECT. [Prymer Version of Fourteenth Century. JI. li. iii. ."58; comp. 112. Preie we. For the pees. Deus a quo. God, of whom ben hooli desiris, ri?t councels and iust werkis : jyue to thi seruantis pees that the world may not jeue, that in our hertis jouun to thi commandementis, and the drede of enemycs putt awei, owre tymes be pesible thur? thi defendyng. Bi oure lord iesu crist, thi sone, that with thee lyueth and regneth in the unitie of the hooli goost god, bi all worldis of worldis. So be it.] This prayer is the Collect of the same Missa pro pace, of which the Morning Collect for Peace is the "Post-Communion." It also was used at Lauds, at Vespers, and in the Litany, in the ancient Services : and dates from the Sacrameutary of Gelasius, a. d. 494. Coming as it originally did at the close of Evensong, it formed a sweet cadence of prayer, fitly concluding with the foUomng short but touching Collect. It follows up very exactly the tone of the Nunc Dimittis, and rings with a gentle echo of the peace that lies beyond this world, as well as of the peace which the world cannot give, nor the soul entirely receive while it is in the world. In the Morning Collect the tone of the prayer was that of one who asks God of His mercy to bless and co-operate with His own in their strife against spiritual foes : but in the Evening the words are more those of one who is no longer able to strive against his enemies, but looks to his Lord God alone to be his defence and his shield. [Between the second and third Collect at Evening Prayer Bishop Cosin wished to insert the second of the Collects appended to the Communion .Service, "0 Almighty Lord, and everlasting God, " under the title of "The Collect for grace and protection," but the alteration was rejected. The idea seems to have been taken from the York Litany.] THE THIRD COLLECT. This prayer is of equal antiquity with the preceding : and is e-xpressly appointed to be used at Evening Prayer in the Sacrameutary of Gelasius. It was taken into our Evensong from the Compline of the Salisbury Use. Here again the Nunc Dimittis is followed up in its tone : but the words are taken almost literally from the Psalms, which have been the great storehouse of Prayer as well as Praise to the Church of all ages. "Consider and hear me, Lord my God : lighten mine eyes that I sleep not in death. Thou also shalt light my candle : the Lord my God shall make my darkness to be light. Yea, the darkness is no darkness with Thee, but the night is as clear as the day : the darkness and light to Thee are both alike. He will not suffer thy foot to be moved : and He that keepeth thee wiU not sleep. Behold, He that keepeth Israel ; shall neither slumber nor sleep. The Lord Himself is thy keeper ; the Lord is thy defence upon thy right hand. So that the sun shall not burn thee by day : neither the moon by night. He shall deliver thee from the snare of the hunter : and from the noisome pestilence. He shall defend thee under His wings, and thou shalt be safe under His feathers : His faithfulness and truth shall be thy shield and buckler. Thou shalt not be afraid for any terror by night : nor for the arrow that flieth by day : for the pestilence that walketh in dark- ncs"! : nor for the sickness that destroyeth in the noonday. (JBoening IPrapcr. 215 attain everlasting joy and felicity ; through Jesus Cheist our Lord. Amen. H A Prayer for the Royal Family. AL^nGHTY God, the Fountain of all goodness, -^^^ we humbly beseech Thee to bless Albert Edward Prince of Wales, the Princess of Wedes, and all the Koyal Family : Endue them with Thy Holy Spirit ; enrich them with Thy heavenly grace ; prosper them with all happiness ; and bring them to Thine everlasting kingdom ; through Jesus Christ our Lord. Amen. IT A Prayer for the Clergy and People. ALMIGHTY and everlasting God, Who alone -CX. workest great marvels ; Send dowTi upon our Bishops, and Curates, and all Congregations committed to their charge, the healthful Spirit of Thy grace ; and that they may truly please Thee, pour upon them the continual dew of Thy bless- ing. Grant this, O Lord, for the honour of our Advocate and Mediator, Jesus Christ. Amen. IT A Prayer of St. Chrysostom. ALMIGHTY God, Who hast given us grace at -^A_ this time with one accord to make our common supplications unto Thee ; and dost pro- mise, that when two or three are gathered together in Thy Name Thou wilt grant their requests : Fulfil now, O Lord, the desires and petitions of Thy servants, as may be most ex- pedient for them ; granting us in this world knowledge of Thy truth, and in the world to come life everlasting. Amen. IT 2 Cor. xiii. THE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore. Amen. a PrjTiier Version of fourteenth century. lil. S. iii. iiz.J b Afatins a*ttt Eveit' song (1549 only]. " ALMYGHTI god, euerlastynge, that aloone -^^^ dost many wondres, schewe the spirit of heelful grace upon bisschopes thi seruauntis, and vpon alle the congregacion betake to hem : and jeete in the dewe of thi blessynge that thei plese euermore to the in trouthe. Bi crist oure lord. So be it. Here endcth the Order of * Evening Prayer throughout the Year. For Thou art my strong rock, and my castle : bo Thou also my guide, and lead me for Tliy Name's salic. Into Thy hands I commend my spirit : for Thou hast redeemed me, Lord, Thou God of truth. I will lay me down in peace, and take my rest : for it is Thou, Lord, only that makest me dwell in safety." Such are words from the Psalms of David which may bo taken as a Scriptural comment upon tliis short hut condensed Ci)llect. They sliew us how literally the latter must he taken if we are tn enter into its true spirit: how much solemn reference to the present and tlie future may be drawn into the compass of a few words of prayer : and what a fulness of devotion is contained in even the shortest of tliose forms which have come down to us as the day-by-day utterances of the Church of God for so many ages. To meet objections which were made to the words of this prayer, Bishop Cosin has altered it in his Durham Book to "Lighten tlie darkness of our hearts, we beseerfh Thee, O Lord, by Tliy gracious visitation, and of Tliy great mercy . . . from all terrors and dangers of the night ..." Bisliop Wren proposed, " Ligliten tlie darkness, we beseech Thee, O Lord, that the niglit will bring upon us, and by Thy great mercy defend us from all dangers of tlie same, for the love of Tliy only Son, our Saviour, Jesus Christ." Happily the ancient words were retained. The peculiar fitness of these words to end a Service which is really offered in the Evening is so great, that ono cannot wonder at the reluctance shewn by the Clergy and People to add on the Intercessory Prayers which now follow. And although the Rubric directing these prayers to be used after the Anthem is not inserted in the Evening Service, its omis- sion by no means weakens the force of what has been said in the Notes on Morning Prayer as to such a termination of the Daily Service. AT MORNING PRAYER. IT " Upon these Feasts ; Christmas Day, the Epiphany, Saint Matthias, Easter Day, Ascension Day, )rhii- sun Day, Saint John Baptist, Saint James, Saint Bartholomew, Saint Matthew, Saint &'mo« and Saint Jiule, Saint Andrew, and upon Trinity Sunday, shall be sung or said *at Morning Prayer, instead of the Apostles' Creed, this Confession of our Chris- tian Faith, commonly called The Creed of Saint Athauasius, by the Minister and people standing. TTTHOSOEVER will be saved: Quic«nque™it. yy ^^^^^^ ^jj ^j^j^g^ -^ -^ ^^^^^_ sary that he hold the Catholick Faith. a See note below. i imtnediately after Benedictus. this Confession, etc. [1549-1662]. c Said at Prime daiJy. S. g. g. ' Symbolum Athanasii. QUICUNQUE vult aalvus esse : ante omnia opus est \\t teueat catholicam fidem. THE ATHANASIAN CREED. Upon these Feasts'] It was the ancient usage of the Church of England to sing the "Symbolum Athanasii," or "Psalm Quicitnque," every day after the Psalms at Prime. It was sung antiphonally, as a dogmatic Christian Psalm or Canticle, and not in the manner of a Creed, the Apostles' Creed being used at the same service as the actual Confession of Faith. In tile tUvst English Prayer Book, that of 1549, it was directed to be said on si.^c Festivals, tliose of Christmas, Epiphany, Easter, Ascension, Pentecost, and Trinity : and seven Saints' da3-s were added in loo2, so as to make thirteen days altogether. in the liej'ormed Breviary of Quignonez, and in the Modern Roman Breriary, it is appointed for use on Sundays : the recitation of it being thus a weekly instead of a monthly one. In the Eastern Church the Athanasian Creed is not recited in any of the Services, but is placed at the end of the Office Book much in the same manner as the "Thirty-nine Articles of Religion " used to be printed at the end of the Book of ( 'ommon Prayer. The Creed does not appear in the earlier English Prymers, but vernacular translations of it are extant of as ancient a date as the tenth centurj'. [Lambeth Lib. 427 ; Bodl. Lib. Douce, 258.] The English of the version in the Prayer Book is substantially the same as that of Bishop Hil- sey, which was printed in the Prymer of 1539. commonly called The Creed of Saint Athanasius'] This popular title is used in the mediaeval Breviaries, but the most ancient forms in which the title is found are "Hymnus Athanasii de Fide Trinitatis," as in the Utrecht Psalter, or "Fides Catho- lica Sancti Athanasii, " as in many ancient Psalters. Although the name of St. Athanasius lias been associated with it for twelve hundred years, it cannot be certainly traced back to liim as its author : and there is Uttle probability that it was originally written in Greek, the language in which all the known works of St. Athanasius were written, since no extant Greek MS. of it is more than four hundred years old, and none is mentioned by any writer before a.d. 1200, while there are Latin MSS. of it that date through every age as far back as the fifth century, or to witliin a century of the time of St. Athanasius himself. It is probable that it was called "Fides Sancti Athan.asii Pr.i?sulis,"a3 it was l>v the Council of Autun about A.D. G70, because it expresses the doctrines for which St. Athanasius contended so learnedly and energetically against Arius and the Arians, for which he suffered so much, and of which he was the greatest defender. The real author appears to liave been some theologian of the Westeru Church, the Lishop of a diocese in France, in the early part of the fifth century. This beautiful and exact dogmatic Canticle is found in all such early Psalters as contain any Canticles beside the Psalms of David. Among these are the Vienna Psalter, which is said to have been presented by the Emperor Charlemaoiie to t'.ie Church of Bremen, and which is believed to have been written in the latter part of the eighth century ; and the Utrecht Psalter, once the treasure of an English Church Library, which is of an even earlier date, and is assigned by some high palseographical authorities to the sixth century.' There exist also numerous early commentaries upon it, in some of which the whole of the Creed is extant in substantially the same Latin text as that printed above, various readings being few and of little importance. Of such commentaries there are known to be forty which were written before a.d. 1215, and sixteen of these were written before A.D. 800. Among them may be mentioned anonymous commentaries which are preserved in the Library of Troyes [804 (a), 804 (/3), 1979], in the British JIuseum Library [Add. MSS. 24,902], in the National Library at Paris [Bibl. Nat. 1012], and in the Vatican. [ilAi's Script. Vet. Nova. Collect, ix. 396.] These JISS. were all written in the ninth or tenth centuries, but there is strong reason to believe that they are transcripts of still earlier MSS., just as the earliest Bibles, those of the fourth and fifth centuries, were also transcribed from older MSS. There is, Iiowever, a commentary vhich can be assigned to a particular autlior, and thus to a particular date, the Com- mentary of Venantius Fortunatus, which he wrote about A.D. 570, previously to his consecration as Bishop of Poictiers. Of this eight ilS. copies are known ; and as the author com- ments upon the Creed verse by verse, they offer very valuable evidence as to the text of it at that early date. The presence of this Canticle among the other Canticles and the Psalms in all the ancient Psalters indicates that it was used in Divine Service at the time ■« hen these Psalters were written : and as the Utrecht Psalter which was written for use in the Church of England contains the Quicunque Vult and all the Canticles of the Old and New Testament which were so used, it may be concluded that this " Confession of F.-iith " w-as as certainly used as the Te Deum in the English Church of those early daj-s. A Canon of the GaUican Church, passed at Autun [a.d. 661-673], enjoined on the Clergy the recitation of the " Fides Sancti Athanasii ; " and it is thought by some critics that an earlier Canon, possibly of the sixth century, found in two JISS. at the Vatican, which contains an injunction as to learning by heart the ' ' Fides Catholica, " refers under that title to the Quicunque : the inference being that this was for the purpose of its recitation in Divine Service. There is also extant at the end of the Venerable Bede's abbreviated Psalter a prayer which he composed for the monks of Jarrow to use after the recitation of the Athanasian Creed iu Divine Service ; and as Bede died in a.d. 735, this shews that its use had been adopted at least in the eighth century in the Church of England. At a rather later date the Clergy were directed to explain the Creed to the Laity, and inter- linear Anglo-Saxon versions and glosses of it are found which were obviously intended, like the vernacular versions of the Apostles' Creed, for laymen's use. It may therefore be con- cluded that the Athanasian Creed has been used in Divine Service by the Church of England for considerably more than a thousand years, and probably since the sixth century. ■ See the " Report " nf Sir Thomas Duffiis Hardy, Deputy Keeper of the Public Records, on "the Athanasian Creed in c^nneetion with the Utrecht Psalter," presented to the Master of the Rolls, and published in 1873. at aborning; Pragcr. 2i; " Which Faith except every one do keep * whole and undefiled : without doubt he shall perish everlastingly. 'And the Catholick Faith is this : That we worship one God in Trinity, and Trinity in Unity ; ''Neither confounding the Persons : nor dividing the Substance. 'For there is one Person of the Father, another of the Son ; and another of the Holy Ghost. ^ But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one : the Glory equal, the Majesty co-eternal. Such as the Father is, such is the Son : and such is the Holy Ghost. *■ The Father uncreate, the Son uncreate : and the Holy' Ghost uncreate. * The Father incomprehensible, the Son incom- prehensible : and the Holy Ghost incompre- hensible. ' The Father eternal, the Son eternal : and the Holy Ghost eternal. And yet they are not three eternals : but one eternal. a Deut, 4. 2. Rev. 23. i8, 19. Acts I V 46. 2 John 9. b holy [1549.1662]. fMarkis. 33. Matt. 28. 19. d I Pet. I. 2. 2 Cor. 13. 14. I John 5. : Matt. 3. 16, 1 ^John I. 1. 14. & 10. 30. & 16. 13-15. CoiHp. Isa. 6. 1-3, with John 12. 40. 41. & Acts 28. 2S, 26. £• Acts 17. 24. 28. John 1. 1, 3. Job 33-4. A Job II. 7.9. I KinRS 8. 27. Ps. 139. 7. Inttntasitr' able. (HILSEVS Pritner, 1539.} I Isa. 63. 16. Heb. I. 8. & 9. 14, Ps. 90. 2. Quam nisi quisque integram, inviolatamque servaverit : absque dubio in seternum peribit. Fides autem catholica h;ec est, ut unum Deum in Trinitate : et Trinitatem in Unitate venere- mur. Neque confundentes personas : neque substan- tiam separantes. Alia est enim persona Patris, alia Filii : alia Spiritus Sancti. Sed Patris, et Filii, et Spiritus Sancti, una est Divinitas : sequalis gloria, costema majestas. Qualis Pater, talis Filius : talis Spiritus Sanctus. Increatus Pater, increatus Filius : increatus Spiritus Sanctus. Immensus Pater, immensus Filius : immensus Spiritus Sanctus. .(Eternus Pater, setemus Filius : seternus Spiritus Sanctus. Et tamen non tres setemi : sed unus aetemus. By whom this formulary was actually composed is still, and perhaps always will be, a matter of conjecture. In W.\ter- i.and's liisior]) of the Atlianasian Creed he maintains the opinion that its author was St. Hilary of Aries, who died a.d. 449. Harvey, in his Hislorii and T/ieoloi/i/ of the Three Creeds, gives his reasons for supposing that it was written by Victricius, Bishop of Rouen, about A.D. 401. Ommaney comes to the conclusion that "of all persons to whom the Quicunque has been assigned, St. Vincent of Lerins " [d. A.D. 450] "is the only one to whom it can be assigned with any degree of probability. " But at present there is no sufficient evidence to enable any writer to deal in a satisfactory manner with the question of its authorship, and all that can be said is that it was probably composed by some Gallican theologian in the first half of the fifth century.' by the Minister and people standinij] In his revised Prayer Book Bishop Cosin has substituted for these words "one verse by the priest, and another by the people ; or in Colleges, and where there is a Quire, by sides." This was the ancient mode of saying or singing it. W/iosoever will he naved] St. Augustine, in his Treatise on Faith and Works, says, "Not only is a good life inseparable from Faith, but Faitli itself is a good life." This illustrates the assertion of the Creed that "before all things it is necessary to liold the Catholic Faith." For faith necessarily precedes practice : "Without faith it is impossible to please God : for he that cometh to God must believe that Ho is, and that He is a Kewarder of thcni that diligently seek Him." [Heb. xi. 6.] Now, the belief that "God is" includes far more than a mere as.scnt to the fact of His existence. To a mind capable of logical reflection, many corollaries must necessarily hang on to this fundamental axiom ; the state- ment of such corollaries forms a more or loss developed Creed ; and thus belief in a Creed as the logical extension of the most primary truth becomes nccessai-y to salvation, or "coming to God," hero .and hereafter. whole and tinilejikd] The sin of not keeping the Catholic Faith whole ami undefiled can only be committed by those who know what it is in its integrity, and wilfully rej'ect some portion of it: "everyone" must therefore me.in everyone M ho has come to such a knowledge of the Faith, without asserting anything respecting those who are ignorant of it. This is simply, therefore, a decl.-ir.ation th.at heresy, or a wil- ful rejection of any part of the Catholic Faith, comes within ' The fullest historical nccount of this fomuilary i.s to lie fountl hi 0»nt.\NEY'fl Athnnasian Creed, an Examination nf Itrcent Theories respecting its Dale, and Origin. 1875: and the same author's Earh/ IHslon/ of tlic Athannsian Creed, 1880. A large and raluahlo collection (if Scriptural and Patristic quotations in illustration of it will bo found set out verse by verso in Radclu'fe'.s Athanasian Creed Illustrated by Parallel Passages, 18-14. the condemnation declared by our Lord, "He that believeth not shall be damned." [Mark xvi. 16.] Those are in danger of tTiis condemnation who have learned that there is a Trinity in Unity, Thi-ee Persons in One God, and yet wilfully reject the doctrine : but many believe this faithfully who have not sufficient education to follow out the doctrine iuto its con- sequences and necessary corollaries, as afterwards stated. On the other hand, those who understand these corollaries and reject them run into practical heresy. That we toorship] The actual sense of this verse may be stated in other words as being, "The Catholic Faith is this, that the God Whom we worship is One God in Trinity, and Trinity in Unity." Yet it is also true that as the end of all right Belief is right Worship, so the worship which alone can be right is that which is founded on the Catholic Faith as here stated. PerKons . . . Substa7ice'\ "Person"isaword whichmarksthe individual Unity of the Father, of the Son, and of the Holy Ghost; "Substance" a word which marks their collective Unity. The latter word, which is synonymous with "Essence," or "Nature," comprehends all the essential qu.alitios of Deity, or that which God is : Eternity, Un- createdncss, Oiuiiipotciicc, Oninii^resence, are soAie of these esseuti.al qualities belonging to Deity, and not belonging to .any other kind of being. To "divide the Subst.ancc " is to assert tliat these esseuti.al qualities, or .any of them, belong to either Person of the Godhead separately from, or in a different degree from, the other Persons. Sabellius [a.d. 250] origiu.ated, in its most definite form, the heresy of "confounding the Persons," by decLaring that Father, Son, and Holy Ghost were but three names, aspects, or manifestations of one God. Arius [a.d. 320] "divided the Substance " bj' alleging that the First Person existed before the other two Persons of the Blessed Trinity ; thus attribut- ing the essential qu.ality of Eternity to One, and denying th.at it belonged to the others. These two errors lie at the root of all others ; and the following twenty verses of the Creed are an elaboration of the true doctrine, in a strict form of langu.age, as a fence against them. ineomprehenxible] This word is represented in modern English by the word Omnipresent. In Bishop llilsey's transl.ation of the Creed he uses the word "imme.asur.able," which lietter answers to tlio Latin innnensu.^. The word "incomprehensible" h.as now the di3,advant.age of a meta- physical as well as a physical sense ; but when the Prayer liook was tran.-ilated, it prob:ibly had only tho latter meaning, expressing "that which cannot be gr.asped by, or contained within, any sp.aee." It is only a strict form of stating the primary notion th>at " God is everywhere." "If I climb up into heaven, Thou .art there : if I go down to hell, Thou art there also. If I t.akc tlie wings of tho morning : and remain in the uttermost parts of the sea ; even there also 2l8 at corning: PrajJcr. " As also there are not three incomprehensibles, nor three uncreated : but one uncreated, and one incompreliensible. ' So likewise the Father is Almighty, the Son Almighty : and the Holy Ghost Almighty. And yet they are not three Almighties : but one Almighty. ' So the Father is God, the Son is God : and the Holy Ghost is God. And yet they are not three Gods : but one God. '' So likewise the Father is Lord, the Son Lord : and the Holy Ghost Lord. And yet not three Lords : but one Lord. For like as we are compelled by the Christian verity : to acknowledge every Person by Himself to be God and Lord ; ' So are we forbidden by the Catholick Religion ; to say. There be three Gods, or three Lords. •^ The Father is made of none : neither created, nor begotten. '' The Son is of the Father alone : not made, nor created, but begotten. '' The Holy Ghost is of the Father, and of the Son : neither made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers ; one Son, not three Sons : one Holy Ghost, not three Holy Ghosts. ' And in this Trinity none is afore, or after other : none is greater, or less than another ; * But the whole three Persons are co-eternal together : and co-equal. ' So that in all things, as is aforesaid : the Unity in Trinity, and the Trinity in Unity is to be worshipped. '" Ho therefore that will be saved : must thus think of the Trinity. (I Jer. 23. 24. Isa. 6. 3. Exod. 3. 14- b Job 33. 4. Rev. I. 8. & 15. 3. & ig. 6. Matt. 12. 31, 32. Gen. 17. 1. c Exod. 20. 2. _ 3. Eph. I. 3. I Tim. 3. 16. Acts 5. 3. 4. rf M.att. II. 25. Acts 10- 36. 2 Cor. 3. 17. Zech. 14. 9. e Deut. 6 4. 5. 6- 4. Eph /John 5. = 6. I. s. 26. Heb MoH„.4 26 &J5 I I Cor. 12. 6, Ti. Col. 3. II. k John S. 53. /Matt. 4. 10. 2 Thess, 3. 5, Rev. m Mark 9. 24. Sicut non tres increati, nee tres immensi : sed unus increatus, et unus immensus. Similiter omnipotens Pater, omnipotens FiLius : omnipotens Spiritus Sanctus. Et tamen non tres omnipotentes : sed unus omnipotens. Ita Deus Pater, Deus Filius : Deus Spiritus Sanctus. Et tamen non tres Dii : sed unus est Deds. Ita DoMiNUS Pater, Dominus Filius : Domi- Nus Spiritus Sanctus. Et tamen non tres Domini : sed unus est Dominus. Quia sicut singillatim unamquamque Personam Deuii et DoMiNUM confiteri Christiana veritate compellimur : Ita tres Deos aut Dominos dicere, catholics religione prohibemur. Patee a uullo est factus : nee creatus, nee genitus. Filius a Patre solo est : non factus, nee creatus, sed genitus. Spiritus Sanctus a Patre et Filio : non factus, nee creatus, nee genitus, sed procedens. Unus ergo Pater, non tres Patres ; unus Filius, non tres Filii : unus Spiritus Sanctus, non tres Spiritus Sancti. Et in hac Trinitate nihil prius aut posterius : nihil majus aut minus. Sed toto3 tres personam : coKternse sibi sunt et coEequales. Ita ut per omnia, sicut jam supra dictum est, et Unitas in Trinitate : et Trinitas in Unitate veneranda sit. Qui vult ergo salvus esse : ita de Trinitate sentiat. shall Thy liand lead me ; and Thy right hand sliall liold me." [Ps. cxxxix. 7-9.] Yet it is true that a meaning not intended in the Creed has developed itself through this change of language, for the Nature of God is as far beyond the grasp of the mind as it is beyond the possibility of being contained within local bounds. For like, as we are compdled'\ The Creed here declares the Divinity of each several Person of the Blessed Trinity to be so clearly set forth in " the Christian Verity," that is, in the Canon of Holy Scripture as received by the Church, that there is no escape for the reason from such a conclusion ; — ■ we are compelled to believe, by the force of the evidence which God has vouchsafed us in the Holy Eible. It would be easy to shew, at length, how literally true this is ; but the marginal references appended to the text are intended to direct the reader to such evidence, and to supersede, by his private study, the necessity for occupying space here with the details of the Scriptural argument. So are we forbidden bij the Catholick Relir/ion] [1] The evidence of doctrine is contained in the Holy Scriptures ; the consequences, deductions, and inferences, which may be made from the contents of Holy Scripture, must be under the con- trol of the Church. The one teaching us clearly that each Person of the Blessed Trinity possesses in Himself the in- herent essential qualities of the Divine Nature, the other for- bids us to draw any false conclusions from the truth thus revealed. [2] The final interpretation of Holy Scripture rests not with the individual Christian, but with the collective Christian body ; and where that collective Christian body has set forth an interpretation, the individual Christian will be, to say the least, unsafe in adopting, or wishing to adopt, any other. [3] The "Catholic Religion" respecting the Unity of the Trinity had been clearly decided and set forth at the General Councils held before this Creed was written. The Holy Ghost is of the Father, and of the Son'] The intro- duction of the words et Filio into this Creed shews that the doctrine of the Double Procession of the Holy Ghost was received at a very early date, although "FiUoque" was not added to the Nicene Creed until the sixth century. The statement of it in this place is of a more general character than in the Nicene Creed ['/. r. ], but it is rejected by the Eastern Church. He therefore that will he saved : must thus thijik of the Trinity'] This practical or saving importance of a right Faith in the Holy Trinity, may be seen [I] from the manner in which the doctrine lies at the foundation of all other doctrine ; [2] by the fact that our Lord made it the very fountain of spiritual life, when He connected the invocation of the Holy Trinity essentially with Holy Baptism ; and [3] by the place which it occupies in moulding all the forms of Christian worship. Nevertheless, this verse of the Creed must not be taken as meaning that no person can be saved except he has an intellectual apprehension of the doctrines here set forth about the Blessed Trinity. Intellectual apprehension of doctrine is confined to educated minds, which have the faculty of form- ing opinions about truth, as well as of believing it. In what- ever degree, then, opinions accompany Faith, they must be consistent with the statements here made respecting God, in each several Person, and in one Indivisible Trinity. It is one of the responsibilities attached to the possession of intellect, and its developement by education, that it be not suffered to go out of its province, professing to discover where it cannot even observe, or to reason where it has no premisses. The highest intellect cannot form any opinion about God that can possibly be true, if it is not consistent with what He Himself has told us ; and the highest operation of intellect is to train itself into consistency with the Supreme Mind. at horning IPrapcr. 219 " Furthermore, it is necessary to everlasting sal- vation : that ho also believe rightly the Incarna- tion of our Lord Jesus Christ. *For the right Faith is, that we believe and confess : that our Lord Jesus Christ, the Son of God, is God and Man ; ' God, of the Substance of the Father, begotten before the worlds : and JIan, of the Substance of His Mother, born in the world ; ■^Perfect God, and perfect Man : of a reasonable soul and human flesh subsisting ; 'Equal to the Father, as touching His God- head : and inferior to the Father, as touching His Manhood. -^Who although He be God and Man : yet He is not two, but one Christ ; *'One ; not by conversion of the Godhead into flesh : but by taking of the Manhood into God ; * One altogether ; not by confusion of Substance : but by unity of Person. 'For as the reasonable soul and flesh is one man : so God and Man is one Christ ; *Who suffered for our salvation : descended into hell, rose again the third day from the dead. 'He ascended into heaven, He sitteth on the right hand of the Father, God Almighty : from whence He shall come to judge the quick and the dead. "At Whose, coming all men shall rise again with their bodies : and shall give account for their own works. "And they that have done good shall go into life everlasting : and they that have done evil into everlasting fire. 'This is the Catholick Faith : which except a man believe faithfully,' he cannot be saved. a Mcb. 2. 3 I. 2-4. 1 3- Rom. John 4. b 1 John 2. 20. I Tim 23. & 5. 3- 16. c Gal. 4. 4. 17. & s. 9. 2. 6, 7. "■ Col. I. Luke d John I. I, 14. Heb. t. 8. & 2. 14. 16. Luke 2. 52. & (• Zecli. 13. 7. John 10. 30. & 14. 2S. Phil. 2. 5-7. /Matt. 16. I 6. ^ Pl.it. 2. 7 Hcb. I Tim. 2. 5. I Jolm ir. 3.16. 17. Gal. k Isa. 53. 4, 8. 10. Luke 23. 42, 43. 1 Cor. 15. 3, 4. t Luke 24. SI. I Pet. 3. 21. 22. I Tliess. 4. 16. 2 Tliess. 1. 7-10. wAl. addesc. Patris. inde . . . n Job 19. 25 - 27. Isa. 26, 19. 2 Cor. 5- 10. M.ltt. 16. 27. & 25. 34-46. Dan. 12. 2. fi 2 Thess. 2. IS. Jude 3. I John 5. 12. & 2. 23. Mark 16. 16. f ii!:d steadfastly. [Hilscy.l Sed necessarium est ad seternam salutem ; ut incarnationem quoque Domini nostri Jesu Christi fideliter credat. Est ergo fides recta, ut credamus et confitea- mur : quia Dominus noster Jesus Christus, Dei Filius, Deus et Homo est. .Deus est ex substantia Patris ante sfecula genitus : et homo est ex substantia matris in steculo natus. Perfectus Deus, perfectus homo : ex anima rationali et humana carne subsistens. .^qualis Patei secundum Divinitatem : minor Patre secundum Humanitatem. Qui licet Deus sit et Homo : non duo tamen, sed unus est Christus. Unus autem, non conversione Divinitatis in carnem : sed assumptione humanitatis in Deum. Unus omnino, non confusione substantia : sed unitate personte. iS^am sicut anima rationalis et caro unus est homo : ita Deus et Homo unus est Christus, Qui passus est pro salute nostra, descendit ad inferos : tertia die resurrexit a mortuis. Ascendit ad coelos, sedet '"ad dexteram Dei Patkis omnipotentis : inde venturus est judicare vivos et mortuos. Ad Cujus adventum omnes homines resurgere habent cum corporibus suis : et reddituri sunt de factis propriis rationem. Et qui bona egerunt ibunt in vitam seternam : qui vero mala in ignem sternum. Ha!C est fides catholica : quam nisi quisque fide- liter firmiterque crediderit, salvus esse non poterit. Furthermore, it is neeessary to everlastinrf salvation] The latter part of the Atlianasian Creed may be said to be a logical exposition of the second member of tlie Apostles' Creed, and especially with reference to the two Natures of our Blessed Lord, the union of wliich is called the " Incarna- tion." Ood, of the Substance of the Father] The many heresies respecting the Nature of our Blessed Lord entailed on the Church a neces.sity for the greatest strictness of expression ; and whether CJod the Son was of the same Substance with the Father, eternally begotten, or whether He was of a similar Substance, and a created being, was the great question which had to be decided by the Church, time after time, as one form and another of the latter opinion arose, throughout the llrst ages. The voice of the Church never faltered, but always declared th.at the belief here expressed was the Faith once for all delivered to the Saints, and handed down from the Apostles to later times. It was this contest of heresy with the ortho- dox Faith that originated the minute definition into which the Athanasian Creed runs ; and however unnecessary it may seem to those who willingly receive the true doctrine, yet it must be remembered tliat lieresy never dies ; and that lience this minute accuracy i.s a necessary bulwark of the trutli. Also, that wo maybe very thankful "the riglit Faith" has not now to be built up, but only to be defended. Perfect (iod, and perfect Man] Our Lord Jesus, in both of His two Natures, has all the essential qualities which belong to each : Eternity, Uncreatedness, Omnipresence, Almightiuess, Divine Witt, and all other attributes of the Divine Nature ; Body, Soul, Human Will, and all otlior attril)utes belong- ing to the Human Nature. Tlicse two Natures are as entirely united in tlie One Being, Christ, as the body .and the soul arc imitcd in the one being, man. This Uninn w.as first effected when the Son of God began to be the Son of iLan in the woml) of the Blessed Virgin Jlary, and it has never been broken since. When the Body of the Crucified Saviour was laid in the tomb, it was kept from corruption by the continuance of its Uuien with the Divine Nature ; and when His Soul descended into hell, the Divine Nature was still united to it also, enabling it to triumph over Satan and Death ; when the Soul and Body of Christ were united together again, and ascended into Heaven, it was in conjunction with the Divine Nature that they ascended, to sit as Perfect God and Perfect Man at the right hand of the Father. And in the same two, but united Natures, Christ our Lord will come to judge the quick and the dead. life evcrlaslin;/ . . . everlasting f re] These words, awful as the latter part of them is, are the words of our Lord, "The King shall say unto them on His right hand. Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world , . . also unto them on the left liand, Depart from Me, ye cursed, into everlasting fire, pre- pared for the devil and his angels. . . . And these shall go away into everlasting puuisliment ; but the righteous into life eternal." [Matt. xxv. 34, 41, 46.] Tliis is the, Catholick Faith: vhich except a man believe faithfully, he cannot be saird] This verso also is founded on words of our Lord, "He that believcth and is baptized shall be save<l ; but he that believetli not shall be damned. " [Mark xvi. 10.] And tliese severe words of His are the more striking from the fact of their utter.ance immediately before His Ascension to Heaven, lifting up His hands and blessing His disciples. It will be observed that the vioriXfirmiter in this clause is not represented in our translation. Waterland says [Critic. Hist. V. X.] that our translators followed a Greek copy of the Creed, printed at Basle by Nicholas Bryling. As this was reprinted by Stephens in Xi^fa, it probably had some weight at the time. Tiiese words of the clause in this Greek copy are given as riio-Tuis Tnartiari. Other Greek copies follow the Latin. It docs not become the writer to s.ay .anything that may in the least lessen the force of such .awful words. In the Creed which has been under notice, they are applied in close consistency with our Lord's first use of tliem, and they must bo taken for all that they fairly mean. A word of caution 220 3t aborning; Prapcr. Glory be to the Fathek, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. Gloria Patei, et Filio : et Spiritui iSancto. Sicut erat in principio, et nunc et semper : et in saecula sseculorum. may, however, be expedient : reminding the reader of what has been before said about opinion and belief. A willing assent may be given to the more obvious statements of this Creed by many who are quite unable to enter upon the collateral and inferential statements deduced from them ; and "a man" may thus "believe faithfully" in the substantial truths of the Catholic Faith. AVith an expanded knowledge, an expanded faith is necessary : and all the statements of the Creed are so bound together, that they whose expanded knowledge of it is not thus accompanied, are in fact rejecting the fundamental Articles of the Faith, as well as those that seem subordinate only. It will be better in the next life for the ignorant, if they have believed according to the measure of their knowledge, than for those who have known much, but have believed little. It may be added that the last two verses, popularly called the "Damnatory Clauses," are found in every known manu- script of the Creed. AN INTRODUCTION TO THE LITANY. The Greek word Litaneia, meaning Prayer or Supplication, appears to have been used in the fourth century for devotions public or private ; but it soon came to have a narrower and more technical sense as applied to solemn acts of processional prayer. Whether St. Basil uses it in this sense, when in his 107th epistle he reminds the clergy of Neoc«sarea that "the Litanies which they now practise " were unknown in the time of their great apostle Gregory, and therefore might form a precedent for other salutary innovations, is a matter of opinion, on which Bingham and Palmer (the latter more expressly than the former) take the affiraiative side, the Benedictine Editor and Keble [note to Hookers Ecd. Pol. v. 41, 2] taking the negative. But when we are told [Mansi, Concil. iv. 1428] that the aged abbat Dalmatius had for many years never left his monastery, though reijeatedly requested by Theodosius II. when Constantinople was visited by earth- quakes " to go forth and perform a Litany," there can be no doubt as to the meaning of the statement. Tlie history, however, of Litanies, in the proper sense of the term, is rather Western than Eastern. ^Ve find, indeed, in the Eastern Liturgy and Offices some four or five specimens of a kindred form of prayer, called Ectene, Sijnapte, etc., in which the Deacon bids prayer for several objects, sometimes beginning with " In peace let us beseech the Lord," and the peqjjlc respond with " Kyrie eleison," or with "Vouchsafe, Lord." The reader of Bishop Andrewes' Devotions will be familiar with this type of prayers. [See O.xford edition, pp. 5, 92.] And we have it represented in the ^^'esteru Church by two sets of " Preces " in the Ambrosian Jlissal, one used on the first, third, and fifth Sundays in Lent, the other on tlie second and fourth. One of these begins, "Beseeching the gifts of Divine peace and pardon ... we pray Thee," etc., pro- ceeding to specify various topics of intercession with the response, "Lord, have mercy." The other is shorter, but in its imploring earnestness ("Deliver us. Thou Who deliver- edst the children of Israel . . . with a strong arm and a high hand. ... Lord, arise, help us, and deliver us for Thy Name's sake ") is even more interesting as a link between the Ectene and the Litanies of the West, an essential characteristic oi which is their deprecatory and more or less penitential tone. Somewhat similar are t)ie Mozarabic "Preces" for Lenten Sundays, with their burdens of "Have mercy," "We have sinned, " etc. It may also be observed that " Preces," like the " Paciflcaj " of the Ambrosian rite, were anciently sung at Mass in Rome (at first only on days when the Gloria in Excelsis and Alleluia were omitted) until the ninth century. Tliey formed an Eastern feature in the service, and may lie compared with the Preces of the Abbey of Eulda, wliicli, like a Greek Ectene, intercede for various persons and classes, supplicate for a Christian and peaceful end, and have for their responses, "We pray Tliee, Lord, hear and have mercy," " Grant it, Lonl. grant it : " also with a series of Invocation.^, followed by "Tu ilium adjuva," occurring in an old form for an Emperor's coronation in Muratoi:!, Lit. Horn. ii. 403. But to confine ourselves to tlie AN'estern Litany. It became common among the Gallic cliurchcs in the fiflli century, as it w.as in the East, to invoke the Divine mercy in time of exces- sive rain or drought by means of Rogations or processional supplications. But these, according to the testimony of Sidonius Apollinaris [v. 14], were often carelessly performed, w^tli lukewarmness, irregularity, and infrccjuency — devotion, as he expresses it, being often dulled by the intervention <pf meals. The shock of a great calamity wniuglit a change and formed an epoch. The illustrious city of Vienue, already famous in Christian history for the persecution under M. Aurelius [Euseb. Erd. Jlisl. v. 1], was troubled for about a year — probably the year 4(!7-fi8 [Fi.ei'ry, Eccl. lliat. xxix. c. 38] — with earthquakes. In the touching language of Gregory of Tours [Hist. Francor. ii. 34] tlio people had liojjed that the Easter festival would bring a eiss.ation of their dis- tress. "But during the very vigil of tlie ghirious night, wliilc Mass was being celebrated, " the palace took fire, the people I'ushed wildly out of the church, and the Bishop Mamertus was left alone before the altar, entreating the mercy of God. He formed then a resolution, which he carried out in the three days before the Ascension festival, of celebrating a P^ogation with special solemnity and earnestness. A fast was observed, and with prayers, psalmody, and Scripture lessons the people went forth in procession to the nearest church outside the city. Mamertus, says Fleury, had so appointed, "voulant C'prouver la ferveur du peuple . . . mais le chemin parut trop court pour la d(5votion des fideles." Sidonius imitated this "most useful example" in Auvergne at the approach of the Goths. He tells Mamertus [vi. ep. i.] that the Heart-searcher caused the entreaties made at Vienne to be a model for imitation and a means of deliverance, Gregory of Tours writes that these Rogations were "even now celebrated throughout all churclies with compunction of heart and con- trition of spirit ; " and tells how St. Quiutianus in Auvei'gue, celebrating one in a drought, caused the words "If the heaven be shut up," etc. [2 Chron. vi. 26], to be sung as an anthem, whereupon at once rain fell ; how King Guntram ordered a Rogation, with fasting on barley-bread and water, during a pestilence [Hist. Francor. ix. 21] ; how St. Gall insti- tuted Rogations in the middle of Lent [iljid. iv. 5]; how the Bislioj) of Paris performed them before Ascension, "going the round of the holy places " [ix. 5]. St. CaBsarius of Aries [a. d. 501-542] in his Homily "de Letania" (it became usual so to spell tlie word) calls the Rogation days "holy and spiritual, full of healing virtue to our souls," and "regularly observed by the Church throughout the world ; " and bids his hearers come to church and stay through the whole Rogation service, so as to gain the fuU benefit of this "three days' healing process." The Second Council of Lyons [a.d. 567] ordered also in its sixth Canon that Litanies should be said in every church in the week before the first Sunday in November in the same manner as before Ascension Day. In order to estimate the comfort whicli these services tlien gave, one must take into account not only such afflictions as drought or pestilence, but the painful sense of confusion and insecurity which in those days brooded over Western Europe, and which still speaks in some of our own Collects, imploring the boon of peace and safety. We cannot wonder that, while tlie Rogation Mass in the Old Gallican Missal speaks of " sowing in tears, to reap in joys," a Collect in the Gallican Sacramcntary "in Letanias " dwells on "the crash of a falling world." So it was that, as Hooker expresses it, "Rogations or Litanies were then the very strength, stay, and comfort of God's Church." Council after Council — as of Orleans in 511, Tours in 567 — decreed Rog.ation observances in connection with a strict fast. But the Spanish Cluirch, not liking to f.ast in the Paschal time, placed its Litanies in Lent, in Whitsun week, and in the autumn, while the Milanese Rogations were in the week after Ascension. We learn from the Council of Cloveshoo [a.d. 747] that the Eng- lish Church had observed the Rogations before Ascension ever since the coming of St. Augustine : and the anthem with which he and his companious approached Canterbui'y, "We beseech Thee" (deprccamur t<i), "O Lonl, in Thy great mercy, to remove Thy wrath and anger from this city, and from Thy holy house, for we have sinned. Alleluia," was simply part of the Rogation Tuesday service in the Church of Lyons. [Martene, da Aid. Ecd. Hit. iii. 52!).] This urgent depre- catory tone, this strong "crying out of the deep," which expresses so marked a characteristic of the Litanies, appears again in another Lyons anthem for Rogations, "I have seen, I have seen the afilictiou of My people;" in the York suffrage, which might seem to be as old as the days of the dreaded heathen King Penda, " From the persecution by the Pagans and all our enemies, deliver us ; " and yet more strik- ingly ill the Aiiibrosi.ui. " Duliver us not into the li.and of the )ie;itlicn : Thou art kind, Lord, have pity upon us ; eucom- 222 9n Introtmctfon to tbc litanp. pass Thou this city, and let Angels guard its walls ; merci- fully accept our repentance, and save us, Saviour of the world ; In the midst of life we are in death : " although this latter anthem, so familiar to us, was composed on a different occasion by Notker of St. Gall. [See Notes to Burial Office.] Tlie strict rule wliich forbade in Rogation time all costly garments, and all riding on horseback, may be illustrated by the decree of the Council of Mayence in 813, tliat all should "go barefoot and in sackcloth in the procession of the Great Litany of three days, as our holy fathers appointed." This name, "Litania Major," was thus applied in Gaul to the Rogations, but in Rome it has always been used (as it now is throughout the Roman Church) for tlie Litany of St. Mark's Day, which traces itself to St. Gregory the Great, and of which the Ordo Romanus says that it is not "in jejunio." In order to avert a pestilence, Gregory appointed a "seven- fold Litany," using the term for the actual processional com- pany, as the Litany of clergy, the Litany of laymen, that of monks, of virgins, of married women, of widows, of the poor and children ; and, in fact, the Roman Bishops did not adopt the Rogation Litany, properly so called, until the pontificate of Leo III., which began in 795. This was some fifty years after Enghaud, on the other hand, had adopted tlie Litany of St. Mark's Day as that which at Some was called tlie Greater. But although in strictness, as Hugh Menard says, " Litania ad litctum pertinet," the Litany was not always confined to occasions of distress or of special humiliation. As early as the close of the fifth century the Gelasian Sacrameiitary, in its directions for Holy Saturday, had the following [Muratori, i. 546, 5(j8] : " They enter the Sacristy, and vest themselves as usual. And the Clergy begin the Litany, and the Priest goes in procession, with those in holy orders, out of the Sacristy. They come before the altar, and stand with bowed heads until they say, ' Lamb of God, Who takest away the sins of the world.'" Then comes the blessing of the Paschal taper ; and after the series of lessons and prayers which follows it, they go in procession with a Litany to the fonts, for the baptisms : after which they return to the Sacristy, "and in a little while begin the third Litany, and enter the church for the Vigil Mass, as soon as a star has api)eared in the sky. " And so it became natural to adopt a form of prayer which took so firm a hold of men's affections on various occasions when pi'ocessions were not used. At ordinations, or at con- secrations, at the conferring of monastic habits, at coronations of Emperors, at dedications of churches, etc. , it became com- mon for the "school," or choir, to begin, or as it was techni- cally called, to "set on" (imponere) the Litany, — for the Subdeacon to "make tlie Litanies," — for the first of the Deacons to "make the Litany,'' that is, to precent its suffrages [Muratori, ii. 423, 42G, 439, 450, 452, 458, 467], begin- ning with " Kyrie eleison," or with "0 Christ, hear us." A Litany never came amiss : it was particularly welcome as an element of offices for the sick and dying : its terseness, energy, pathos, seemed to gather up all that was meant by " being instant in prayer." For some time the Litanies were devoid of all Invocations of Angels and Saints. The Preces of Fulda simply asked God that the Apostles and Martyrs might " pray for us. " But about the eighth century Invocations came in. A few Saints are invoked in an old Litany which Mabillon calls Anglo- Saxon [Mabillox's Vet. Anal. p. 108; comp. Hadu.\n and Stubes' Councils, etc. ii. 81], and Lingard Armorican [Linoap.d's ^Hj/. Sax. Ch. ii. 386]. Names of Angels, with St. Peter or any other Saint, occur in another, which Mabil- lon ascribes to the reign of Charlemagne. The Litany in the Ordo Romanus [Bib. Vet. Pair. viii. 451] has a string of saintly names. As the custom grew, more or fewer Saints were some- timesinvoked according to the length of the procession ; "quan- tum sufficititer," says the Sarum Processional ; and the York, "secundum exigentiam itineris." The number was often very considerable : a Litany said after Prime at the venerable Abbey of St. Germain des Pres had, Martene saj^s [iv. 49], ninety-four Saints originally: an old Tours form for visitation of the sick has a list of Saints occupying more than four columns [ibid. i. 859] ; and a Litany of the ninth century which Muratori prints, as "accommodated to the use of the Church of Paris, "has one hundredandtwosuch Invocations. [Muratori, i. 74.] The Invocations generally came between the Kyrie, etc. , at the beginning, and the Deprecations which, in someform or other, constituted the most essential element of the Litany. Palmer tliinks that the space thus occupied had originally been filled by many repetitions of the Kyrie, such as the Eastern Cliurch loved, and the Council of Vaison in 529 had recommended ; and in consequence of which St. Benedict had applied the name of Litany to the Kyrie, just as, when Invocations had become abundant, the same name was populai'ly api^lied to them, which explains the plural form, " Litania Sanctorum," in Roman books. Sometimes we find frequent Ky ries combined with still more frequent Invocations, as in a Litania Septena for seven subdeacons on Holy Saturday, followed by a Litania Quina and Terna. [Martene, i. 216.] A Litania Septena was used on this day at Paris, Lyons, and Soissons. The general divisions of Mediaeval Litanies were — 1. Kyrie, and ' ' Christ, hear us, " etc. 2. Entreaties to each of the Divine Persons, and to the wholeTrinity. 3. Invocations of Saints. 4. Deprecations. 5. Obsecrations, "by the mystery," etc. 6. Petitions. 7. Agnus Dei, Kyrie, Lord's Prayer. 8. Collects. The present Roman Litany should be studied as it occurs in the Missal, on Holy Saturday; in the Breviary, just before the Ordo Commendationis Anima; ; and in the Ritual, just before the Penitential Psalms ; besides the special Litany which forms part of the Commeudatio. The Litany of Holy Saturday is short, having three deprecations and no Lord's Prayer. The ordinary Roman Litany, as fixed in the sixteenth century, names only fifty-two individual Saints and Angels. It is said on St. ]\Iark's Day, and during Lent, in choir, and "extra chorum pro opportunitate temporis." The Litanies of the Media'val English Church are a cruly interesting subject. Procter, in his Histonj of the Common Prayer, p. 254, has jirinted an early Litany much akin to the Litany of York, and considered by him to be of Anglo- Saxon date. The Breviaries and Processionals exhibit their respective Litanies : and the ordinary Sarum Litany used on Easter Eve, St. Mark's Day, the Rogations, and evei-y week- day in Lent (with certain variations as to the Saints invoked), occurs in the Sarum Breviary just after tlie Penitential Psalms. It is easy, by help of the Processionals, to picture to oneself the grandeur of the Litany as solemnly performed in one of the great churches which followed the Sarum or York rites. Take, for instance, Holy Saturday. The old Gelasian rule of three Litanies on that day was still retained. In Sarum a "Septiform Litany" was sung in the midst of the choir by seven boys in surplices (compare the present Roman Rubric, that the Litany on that day is to be sung by two chanters "in medio chori"); the York Rubric says, seven boys, or three where more cannot be had, are to sing the Litany. It was called septiform, because in each order of saints, as apostles, martyrs, etc., seven were invoked by name. After "All ye Saints, pray for us," five deacons began the "Quinta-partitaLetania" in the same place (the Y'ork says, "Letaniam puerorum sequatur Letania diaconorum"): but after " St. Mary, pray for us," the rest was said in solemn procession to the font, starting, "ex australi parte ecclesis." First came an acolyte as cross-bearer, then two taper-bearers, the censer-bearer, two boys in surplices with book and taper, two deacons with oil and chrism, two subdeacons, a priest in red cope, and the five chanters of the Litany. In these two Litanies the four addresses to the Holy Trinity were omitted. After the blessing of the font, three clerks of higher degree ill red copes began a third Litany, the nietiical one wliicli, Cassander saj'S, was called Litania Norica, " Rex sanctorum Angelorum, totum mundum adjuva " (with which may be compared, as being also metrical, what CJibbon, vol. vii. p. 76, calls the "fearful Litany" for deliverance from the arrows of Hungarians): after the first verse was sung, the procession set forth on its return. In York the third Litany was sung by three priests, and was not metrical. There were proces- sions every Wednesday and Friday in Lent (on other Lenteu week-days the Litany was non-processional), the first words of the Litany being sung " before the altar, before the pro- cession started " [I'rocess. Sar.l, and the last Invocation being sung at the steps of the choir as it returned. In York, on Rogation Tuesday, the choir repeated after the chanter, pro- cessionally, the Kyrie and Christe eleison with the Latin equivalents, "Domine, miserere; Christe, miserere ; " then, "Miserere nobis, pie Rex, Domine, Jesu Christe." The responses in this Litany were curiously varied. The chanter said, for instance, " St. Mary, pray for us ; " and the choir responded, "Kyrie eleison.'' Again, "St. Michael, pray for us ; " the response M'as, " Christ, hear us." The York Litany of Ascension Eve has, "Take away from us, O Lord, our iniquities, " etc., the response being a rejietition of the first words. Then, "Have mercy, have mercy, have mercy. Lord, on Thy people, " etc. , the response being "Have mercy ; " then "Hear, hear, hear our prayers, O Lord:" response, "Hear." The Rubric adds, "Et dicatur Letania per cir- 3n 31ntroDuction to tf)C Litanj?. 22- cuitum aJ introitum chori. " On the same Eve, in Sarum, a metrical invocation to St. Mary was chanted, "Saucta Maria, Qutesumus, ahnum Poscere Regem Jure memento ; Salvet ut omnes Nos jubilantes. " On St. ilark's Day, in Sarum, as in the Rogation Litany of York above quoted, the sufiVage in- cluded "pray for us," and the response was Kyrie. The Sarum rule was, "Whatever part of tlie Litany is said by tlie priest must be fully and entirely repeated by the choir, as far as the iitterance of ' We sinners beseech Thee to liear us. ' For tlien after 'That Thou give us peace,' the choir is to respond, ' We beseech Thee, hear us : ' and after each verse, down to ' Son of God.' " So the Processional ; the same rule is given, in somewhat different form, by the Breviary. The Litany was nearly always sung in procession in the Mediieval Church of England, the singers sometimes singing tlio whole witldn the cliurch, and at others going into the churchyard, or on particular occasions, as on the Rogations, into the streets, roads, and fields around. The supplications which preceded the Invocations of the Saints were said in front of the Altar, before the procession started ; and the rule was that the procession should return to the same place to sing all that followed the last of tliese Invocations. All that is now said in the cliurch, according to our modern use, was therefore said in the church in mediieval times, and was said kneeling as at present. ' Besides the Latin Litanies for church use, the Primer con- tained one (in English) which may be seen in ilr. Maskell's Sarum Primer of about A. D. 1400; with two other English Litanies from MSS. in the Bodleian. [ISIahkeli-'h Moimmenta liitmlia, iii. 99, 227, 233.] A MS. English Litany of tlie fifteenth century, somewhat different from these, is in the Library of University College, Oxford. Coming down to the sixteenth century, we iind the first form of cur present Litany in that of 1544, probably composed by Cranmer, who would have before him the Litany in the Goodly Primer of 1535, and perhaps the Cologne Litany pub- lished in German 1543, or Luther's of 1543 : and it was imposed on the Church by Henry VIII., to be used "in tlie time of processions." It contains only three Invocations of created beings, as follows : — "Saint Rlary, Mother of God our Lord Jesu Christ, pray for us. All holy angels and archangels, and all holy orders of blessed spirits, pray for us. All holy patriarchs and prophets, apostles, martyrs, con- fessors and virgins, and all the blessed company of Heaven, pray for us. " These were dropped in 1548. In Henry's reign there was also a Litany published in the King's Primer of 1545. It is curious that "procession," in C'ranmor's language [see a pas- sage in I'rivale Prayers, Parker Sue. prcf. p. 25], meant the actual supplication." In 1547 the Injunctions of Edward VI. forbade processions about the Church or Churchyard ; and, borrowing part of the Sarum rule above mentioned as to the Easter l<]ve Litania Septiformis, ordered tlie priests, with other of the choir, to kneel in the midst of the churcli immediately before High Mass, and sing or say the Litany, etc., which Injunction was rcjicated by Queen Elizabetli in 1559, witli tlie alteration of "before Com- munion," etc' In the Prayer Book of 1549 tlie Litany was ordered to be said or mini/ on Wednesdays and Fridays, and was printed after tlie Communion ; but in the Book of 1552 it was printed in its present place, "to bo iiseil on Sumlai/.i, Wednesdays, Fridays, and at other times," etc. About Christmas, 1.558, Elizabeth sanctioned the English Litany nearly as before, for her own Gliapcl [sec C.\rdwki,i., Docum. Ann. i. 209, and Lit. Services, Parker Soc. p. xii] ; it soon came into more general use, and was inserted in the Prayer Book of 1559, the Rubric of 1552 being repeated. The Injunctions of Elizabeth in 1.559 ordered the Curate to "say * '* Seynte Marke fall yng in Ester wyke, or up on any Sonday, he sclial neyther hauc faste nor procession that yere." [Kule of St. Saviour, ch. xl. ; AcNOiEu'a Hist. Syon, p. 353.] '^ So also " ProcessioiuTs " was the name given to copies of the English I.itany which were sold in Cambridge for twopence each in lOiJS. [Cabtkk's Kijt'j's Coll. Chap.] 3 The English Litany was nevertheless used in procession at the Queen's court "in copes to the ntunbur of xxx," on St. George's Day, April 2.1, 1560 and 1501. Again at Wind.sor on May 28, 1501, "After inatens tlone, they whent a pi-oseasyon mini about the cheridie, so done the mydes and so rent a-bowt . . . the chirkcs and prestes a xxiiii syngyng the Englys prossessyon in chopes xxxiiii, and sum of them in gray anies and in cjila- bur." The same is narrated of the yciivs 1602 and l.'.OS. [Machvn's Dirot/, 23'J, 257, 258, 280, 300.) There is also an engraving bv Hollar of a similar procession, ten or twelve years later, in Asuiiule's Order of Ihe Carter, p. 515. the Litany and prayers " in church every Wednesday and Friday ; but the Litany of the procession, in Rogation week, was to be continued also, and the custom of "Beating the Bounds " of parishes on Ascension Day still in some sort represents it. [.SVe Note on Rogation Days.] The tifteentli canon of 1604 provides for the saying of the Litany in church after tolling of a bell, on Wednesdays au-d Fridays. In tlie last review of the Prayer Book the words "to be sung or said" were substituted for "used" (both phrases having occurred in the Scotch Prayer Book), and are very carefully added — an erasure being made to give preced- ence to the word "sung" — in Cosin's Durham Book. The Litany was siini/ by two Bishops at the coronation of George I. With regard to the plaee for saying or singing the Litany, the present Prayer Book in its rubric before the 51st Psalm in the Comminatiou, appears implicitly to recognize a peculiar one, distinct from that in which the ordinary offices are per- formed. As we have seen, the Injunctions of Edward, followed herein by those of Elizabeth, specified the midst of the Church : and Bishop Andrewes had in his chapel a/aldis- tory (folding-stool) for this purpose, between the western stalls and the lectern. So Cosin, as archdeacon of the East Riding in lti'27, inquired whether the church had "a little faldstool or desk, with some decent car-pet over it, in the middle alley of the church, whereat the Litany may be said after the manner prescribed by the Injunctions ;" and in liis first series of Notes on the Common Prayer he says, "The priest goeth from out his seat into the body of the cliurch, and at a low desk before the chancel door, called the faldstool, kneels, and says or sings the Litany. Vide Propli. Joel de medio loco inter porticum et altai-e," ete.'^ Compare also the frontispiece to Bishop Spakrow's Rationale, and to the Litany in Prayer Books of 1662, etc. Cosin gave such a faldstool to Durham Cathedral, which is constantly used by two priests ; and the Rubric of the present Coronation otEce speaks of two Bishops kneeUng in the same manner at a faldstool to say the Litany. The custom doubtless signified the deeply supjJica- tory character of this service. Finally, in the Durham Book the Rubric before the Litany ends with these words : "The Priest (or Clerks) kneeling in the midst of the Quire, and all the people kneeling, and answering as foUoweth. " In the present day there is a disposition to make the Litany available as a separate service. Archbishop CJrindall's order in 1571, forbidding any interval between Morning Prayer, Litany, and the Communion Service, was far from generally observed.^ At Winchester and Worcester Cathedrals the custom of saying the Litany some hours after Mattins has prevailed : and M-e learn from Peck's Desiderata Curiosa [lib. xii. no. 21] that in 1730 the members of Ch. Ch. Oxford, on Wednesdays and Fridays, went to Mattins at six, and to Litany at nine. The 15th Canon, above referred to, recognizes the Litany as a separate office. Freedom of arrangement in this matter is highly desirable ; and if it be said that the Litany ought to precede theConimuuion, according to ancient precedent, instead of being transferred, as it some- times now is, to the afternoon, it may be replied that the Eucharistic Ectene of the East is not only much shorter than our Litany, but far loss plaintive, so to speak, in tone, and therefore more evidently congruous with Eucharistic joy. The like may be said, on tlie whole, of the " Prcces Pacificaj" once used at Rome (as we have seen) in the early part of the Mass, and at Milan on Lenten Sundays ; although indeed a Lenten Sunday observance could be no real precedent for all the Sundays in the year. " Of the Puritan cavils at the Litany, some will be dealt with in the Notes. One, which accuses "it of perpetuating prayers which had but a tcmjiorary ])iirpose, is rebuked by Hooker [Hookek'.s L'ecl. Pot. v. 41, 4J, and is not likely to be revived. He takes occasion to speak of the "absolute " {i.e. finished) "perfection " of our iiresent Litany : Bishop Cosin, in his Derotions, uses the same phrase, aiul calls it "this principal, and excellent jiraycr" (excellent being, in the English of his day, equivalent to matchless) ; and Dr. Jcbb describes it as "a most careful, luminous, and comprehensive collccti(m of the scattered treasures of the Universal Church." [Jebb's Choreil Service, p. 423.] It may also be regarded as a comprehensive form of prayer * This note is found also in a Prayer Book in the Bodleian Library, whieh contains many annot.alioiis written about 1055 by Bislioji Iluppa; and he ailds, " So ordered by the composers of this Book in imitation of the Lutheran Churches." " In fact, there is a direction exactly oiiposite in an Occasional Service of Queen Elizabeth's reign, exhorting the people to spend a quarter of an ht>ur or more in private devotion between Morning Prayer and the Communion. • See also a note on the expanded Kvrie eleison in the Communion Service. 224 an 3lntrotiuction to tf)c litanp. ■which especially carries into practice the Apostolic injunction, "I exhort therefore that . . . supplications, prayers, inter- cessions ... be made for all men." After the Acts of Adoration with which it opens, there follow a number of "Deprecations," relating to the sins or dangers of national or individual life, from which we pray Christ, as our "Good Lord," to deliver us. After these the " Obsecrations " plead the acts and sufferings of our Redeemer, as each having an efficacious power of its own. Then come the " Petitions " or "Supplications," which are fuU of intercessory prayer, for the Sovereign and the Royal Family, for the Clergy, for the Sovereign's counsellors and agents in the government of the Kingdom and in the administration of justice, for all Christians, for all nations, for the increase of ourselves in love and obedience, for the advancement of all Christians in grace, for the conversion of those who are not yet in the way of truth, for persons in various troubles and dangers, for God's mercy to all men, and for our enemies ; the whole closing with a prayer for the Divine Blessing on all the labours of our hands, and for His forgiveness of our sins, negligences, and ignorances. ,Such a fulness of supplications, combined with the comparative familiarity and homeliness of its sub- jects, makes the Litany welcome to the lips of every age ; and it is none the less so in that it speaks a language of prayer which has been substantially that of our forefathers for twelve centuries. THE LITANY. H *Here foUoweth the LITANY, or General Suppli- cation, to be sung or said after Morning Prayer ! upon 'Sundays, Wednesdays, and Fridays, and at other times when it shall be commanded by the Ordinary. OGOD the Father, of heaven : have mercy upon us miserable sinners. God the Father, of heaven ; have mercy upon us miserable sinners. O God the Son, Redeemer of the world : have mercy upon us miserable sinners. God the Son, Redeemer of the toorld : have mercy upon us miserable sinners. God the Holy Gno.sT, proceeding from the Father and the Son : have mercy upon ug miser- able sinners. God the Holy Guosr, proceediny from the Father and the Son : have mercy upon us miser- able sinners. O holy, blessed, and glorious Trinity, three Persons and one God ; have mercy upon us miserable sinners. holy, blessed, and fflorious Trinity, three Persons and one God : have mercy ujyon us miser- able sinners. Remember not, Lord, our offences, nor the offences of our forefathers ; neither take Thou vengeance of our sins : spare us, good Lord, spare Thy people, whom Thou hast redeemed with Thy most i)reoious blood, and be not angry with us for ever. Spare us, yood Lord. From all evil and mischief ; from sin, from (I The Litany and Suffrases [1549 only]. It was printed, preceded by this title only, after the Com- munion Service. b The first Rubric at the end of the Communion Ser- vice began thus, in 1549 only : Ufon H'edneldays and Fridays the Hng. lish Litany shall /•e said or sitn^ in att places, after such form as is apfjtttted by the fStng's Majesty's Injunctions : oras is or shall f'e other- wise apfointed by hisHighness. The Communion Ser- vice was then to tie begun on these days, after the Litany ended. c Sundays . . . by the Ordinary [■55=1. "■Sat. r Here followed the Invocations of Saints, which sometimes num- bered as many as two hundred ; each Invocation, as "Sancte Paule." being followed by the Response. " Ora pro nobis." ''TDATER de coelis Deus : miserere nobis. FiLi Redemptor mundi Deus : miserere nobis. Spieittjs Sancte Deus : miserere nobis. Sancta Trinitas, unus Deus : miserere nobis.' Ne reminiscaris, Domine, delicta nostra, vel parentuni nostrorum : neque vindictam sumas de peccati.s nostris. Parce, Domine, parce popiilo Tuo, quem redemisti pretioso sanguine Tuo : ne in aiternum irascaris nobis. Ab omni malo : Libera nos, Domine. THE INVOCATIONS. hy the Ordinary] lu the WS. of tliu Prayer Book the final words of the Rubric wore originally written "by the Ordin- arte: the Minister and People all kneeliinj.'' Tlie last six wortls are crossed out witli a pen, jxaiiaps with the idea tliat they excluded the use of tlie Litany in procession. O Ood the Father] The old iSaruni Litany prefixes to this, "Kyrie Eleison, Christc Kluisoii : " tlicn, "Cliriste, .audi nos." The Rom.T4i lias .a complete Kyrie, with " Christe, audi nos ; Christe, exaudi iicis." The Litany of Onlo Roniaiius, and the Utreclit Litany, liavc also ".Salvator nitindi, adjiiva nos." The sense of the original Latin would be best brought out by, e.;/. "Son, Redeemer . . . Who art Clod, " etc. The four Invocations offer a very striking application of the statement with wliich the Atlianasian Creeil opens, "And the Catholick Faith is this : Tliat we vorship one God in Trinity, antl Trinity in Unity." Each of them is an act of solemn adoration passing into an act of prayer. 0/ heai'en] i.e. from licavcn, "tic ccclis." The phrase comes from S. Luke xi. 1.1, 6 liar?;/) 6 c't oepafov, your Fatlier Who hearctli from heaven. [Camp. 2 Chron. vi. 21,] "Ex- audi ... lie cffilis," Vulg. miserable sinners] Added in l.")44. proeeedinij from] Added in 1544. The Utrecht has "Spiritus Sancte, heniyne Deus." O holy. Messed] The fourth Invocation was thus ampli- fied in 1.544, p.artly from tlie old Sarum .antijihon after the Ath.anasi.an Crceil, for Trinity week : " () beata et benedicta et gloriosa Trinit.aa. P.ater et Kilius et Spiritu.s .Sanctus." It must be borne in mind tliat the term Person, in regard to the Holy Trinity, is not equivalent to " individual," as when it is applied to three men. When we say, "three Persons and one God," we mean, as the original Invocation shows, that the tliree are severally distinct, yet arc one God. lieinemher not] Before 1,")44 these words formctl part of the antiphon wliich was added to the Penitential Psalms as pre- fixed to the Litany. In the origimil, after "ne in a'ternum," etc., came, " et ne des li:ereditatem tuani in perditionem : ne in ieternum obliviscaris imbis," But there was also, just before the special Deprecations, ;uid after the Invocations of Saints, " Propitius esto ; Parce nobis, Domine," The wortl "good" was inserted in \Ti-H. The sins of fathers may be visited on chiKlreu in temporal judgements. good Lord] It is much to be ob.scrved that this supplication and the whole of what follows tlown to the Kyrie is one con- tinuous act of worship oll'ered to our Blessed Lord ; and it is this which gives the Litany such peculiar value iu days when His Divinity is too often but faintly realized. THK DEPRECATIONS. From] These Deprecations, wliich in the old Lit.anies, as in the present Roni.an, were broken up into separate forms, each relating to one topic, were in 1544 combined in groups, as at pre- sent ; prob.ably in onler to give more intensity ami energy to the " Deliver us." The like was done with the Obsecr.atious. all evil} Sarum, York, Hereford, Carthusian, Dominican, and the ohl Ordo Romanus ; Litania Latiiia in Luther's Enchiridion, 154.'i. mischief] Atlded to the old form in 1544, sill] Adiled in 1544 from the Litany in the Primer of 1.535, The Roman has it, ami it is in llernianu of Cologne's Simplex 226 Cf)C Litanp. tlie crafts and assaults of the devil ; from Thy Ab insidiis diaboli : Libera . . . wrath, and from everlasting damnation, Ab infestationibus daemonum : Libera . . . Good Lord, deliver us. a tSorii.l ["A Ventura ira : Libera . . .] A damnatione perpetua : Libera . . . From *all blindness of heart; from pride. *a//(iSS=I. 'A csecitate cordis : Libera . . . vain-glory, and hypocrisy ; from envy, hatred. ' Sar. d l)Sort.] [''A peste superbiaa : Libera . . . ] and malice, and all uncharitableness. ' sir. 'Ab appetitu inanis gloriaj : Libera . . . Good Lord, deliver us. Ab ira, et odio, et omni mala voluutate : Libera . . . From fornication, and all other deadly sin ; and A spiritu fornicationis : Libera . . . from all the deceits of the world, the flesh, and the devil. Good Lord, deliver us. From lightning and tempest; from plague, A fulgure et tempestate : Libera . . . pestilence, and famine ; from battle and murder. A subitanea et improvisa morte : Libera . . . and from sudden death. J- tgotk.] [^A subita et agterna morte : Libera • • • ] Good Lord, deliver us. ac Pia Deliheratio. translated from German into Latin in 1545 ; his Litany is nearly identical with that of Luther named above. crafts and assauUs] Two distinct modes of diabolic attack, secret and open. So a Jewish evening prayer, " Keep Satan from before and from behind us. [Bihie Educator, iv. 239.] Sarum Primer has, "from the awaitings of the fiend." [Comp. 2 Cor. ii. 11.] assaults] Not in York nor in Koman, but in Dominican. [Breo. Ord. Prcedic,'] Thy loratli] Roman has this ; and so the Ordo Romanus. York has "from the wrath to come." So it is in the Lyons Rogations, and in Carthusian. In Litanies for the Sick it was common to deprecate "Thy wrath." [Marteue, i. 858, etc.] The Narbonne had "from Thy wrath greatly to be feared." everlasting damnation} Sarum, Hereford, Utrecht, Cister- cian, Dominican, have "perpetual." [Comp. Roman, "a morte perpetua. "] If the force of this Deprecation can be evaded in the interests of Uuiversalism, no words can retain any meaning. York com))iues "sudden and eternal death." blindness of heart] This, which is in Sarum and Utrecht, not in York nor Roman, was derived fron\ the Vulgate of Eph. iv. 18, " propter cajeitatem cordis sui : " liut the word irtjpuo-o'sliould rather ))e rendered "hardness "or "callousness." pride] York and Utrecht more emphatically, "the plague of pride. " Not iu Roman. The Carthusian has "the spirit of pride." vain-glory] Compare Sarum, "the desire of vain-glory." Not in Roman. hypocrisy] Added in 1544. envy] Added in 1544. We do not specify anger, as Sarum and York do. hatred] Here Sarum, York, Roman agree. malice] Sarum, York, Roman, Utrecht, Dominican, ' ' all ill-will." fornicatioyi] Sarum, Roman, Carthusian have " the spirit of fornication. " The Sarum addition, "from all uncleanness of mind and body," is in Hereford, Utrecht, Carthusian, Dominican; so York, " from all uncleannesses . . ." Sarum further adds "from unclean thoughts ; " so Dominican. deadly sin] In 1544 "all deadly sin." " Otlier " added iu 1549. This phrase lias been more than once objected to. The Committee of the House of Lords in KUl suggested "grievous sin," doubtless from dislike of tlio Roman distinc- tion of mortal and venial sins. The Puritan divines, at the Savoy Conference, made a similar suggestion, observing tliat the wages of sin, as such, were death. The Bishops answered, " For that very reason, 'deadly' is the better word." They therefore must have understood the phrase to refer to all wilful and deliberate sin. At the same time it must be remembered tliat among wilful sins there are degrees of heinousness. "It would lie introducing Stoicism into the Gospel to contend tliat all sins were equal." [Dr. Pusey's Letter to Bishop of Oxford, p. liii.] deceits of the world, the flesh] Added in 1544 ; but York has " from fleshly desires. " So Utrecht, Cartliusiau, "from wicked concupiscence." "Deceits of the devil," in fact, is a repetition of "crafts of the devil " above. The deceits of the world, of course, mean "the vain pomp and glory" of it, the hollow splendour, the false attractiveness, the promises of satisfaction and of permanence, etc., which as the Apostle reminds us, have no reality. [1 S. John ii. 17 ; comji. 1 Cor. vii. 31.] lightning and tempest] Not in York nor Hereford. Roman has it ; and a Poictiers Litany [Martene, iii. 438] has, " That it may please Thee to turn avray malignitatem tempcstatum." Thunder- storms impelled St. Chad to repair to church, and employ him- self in prayer and psalmody ; beiug asked why he did so, he cited Psalm xviii. 13. [Bede's Eccl. Hist. iv. 3.] There are two Orationes "contra fulgura," and one "ad repellendam tempes- tatem," iu Menard's edition of tlie Gregorian Sacramentary. plague, 2>cstilence] Sarum, York, Hereford, have not this Deprecation, which is in Roman. The Litany of 1535 had " from all pestilence. " So also a Tours Litany, "to remove pestilence or mortality from us ; " and St. Dunstan's Litany for Dedication of a Church has ' ' from pestilence. " famine] Not in Sarum, York, Hereford, but in Roman. In 1535 "from pestilence and famine." Dunstan's also "et fame." The Fleury Litany in Martene has "from all want and famine. " battle] York has "from persecution by Pagans, and all our enemies," like tlie Anglo-Saxon Litany. The Roman and Dominican deprecate "war." So Primer of 1535, and Her- mann. Dunstan's and Fleury mention slaugliter. Laud says that the Puritans' olijection to the deprecatiou of famine and battle "is as ignorant as themselves." [U'ocA's, i. 12.] murder] Added 1544. Hermann has it. The Latin Book of 15G0 has " latrocinio. " sudden death] So Sarum Primer has "sudden death and unadvised."- The Roman agrees with the Sarum. So Her- mami, adding "evil." The same Deprecation is in the Roga- tions of Lyons. The Puritans objected that "the godly should always be prepared to die. " Hooker replies, iu one of liis most beautiful and thouglitful chapters [Eccl. Pol. v. 40], that it is lawful to "prefer one way of death before another ;" that it is religion which makes men wish for a "leisurable" departure ; that our prayer "importeth a twofold desire " — [1] For some "convenient respite ;" [2] If that be denied, then, at least, "that althougli death unexpected be sudden in itself, never- theless, in regard of our prepared minds, it may not be sudden. " Archbisliop Button, of York, before the Hampton Court Conference was held, explained tliis as implying a condition, "if it be Thy will," supposing "sudden " were taken simply ; but "sudden" might be taken as equivalent to "giving no time for repentance." The aversion of Lord Brook to this Deprecation, and his own terrific instantaneous death by a shot from the great spire of Lichfield Cathedral, are well known. In a Prayer Book iu tlie Bodleian, " worn by tlie daily use " of Bishop Duppa, of Salisbury (while residing at Richmond, between the overthrow of Episcopacy and the Restoration), and containing marginal notes in his own hand, this comment occurs, " Vainly excepted against, because we should always be prepared for it : for by the same reason, we should net pray against any temptations." At the Savoy Conference the Puritans again raised the old objection, and jiroposed to Cbe iLitanp. 227 From all sedition, privy conspiracy and rebellion ; from all false doctrine, heresy, and schism ; from hardness of heart, and contempt of Thy Word and Commandment, Good Loud, deliver us. By the mystery of Thy holy Incarnation ; by Thy holy Nativity and Circumcision; by Thy Baj^tism, Fasting, and Temptation, Good Lord, deliver us. By Thine Agony and Bloody Sweat ; by Thy Cross and Passion ; by Thy precious Death and Per mysterium sanctae Incarnationis Tuk : Libera . . . ["Per sanctam Nativitatem Tuam : Libera . . .] ''Per sanctam Circumcisionem Tuam: Libera Per Baptismum Tuum : Libera . . . Per Jejunium Tuum : Libera . . . Per Crucem et Passionem Tuam : Libera . . . Per pretiosam Mortem Tuam : Libera . . . read, " from dying suddenly and unprepared. " The Bishops replied, " From sudden death, is as good as from dying suddenly ; which we therefm-e pray against, that we may not be unprepared." [Cardwell, Conferences, pp. 316, 352.] "A person," says Bishop Wilson, Sacra Privata, p. 358, "whose heart is devoted to God, wOl never be surprised by death." sedition] In 1544, from Primer of 1535. Hermann, "a seditione et simultate. " privy conspiracy] In 1544. After this, in 1549 and 1552, came, "from the tyranny of the Bishop of Rome, and all his detestable enormities," which was omitted under Elizabeth ; and Cosin, in his First Series of Notes, says that the Puritans (of James I. '3 time) wished to have it restored. It had been in the Primer of 1545, with "abominable" for "detestable," rebellion] AiUled, for obvious reasons, in 1661, by Cosin. His propijsed version of the whole clause was, " From all open rebellion and sedition ; from all conspiracy and treason ; from all false doctrine, heresy, and schism ; from ..." false doctrine, heresy] In 1544. Hermann, "ab omni errore. " schism] In 1661. The Primer of 1535 had had " schismies." hardness of heart, and contempt] In 1544. [Comp. the Third Collect for Good Friday. See Prov. i. 25.] The force of this Deprecation is best seen by remembering that a final hardening of the heart is a penal infliction, provoked by habitual indifference to Divine love. We may well entreat our Lord to save us from repaying His love by coldness, lest the capacity of loving Him be justly taken away. We may well implore Him, also, to keep us from the terrible possibility of ignoring, and practically despising, His revelation and His commands. Compare the beautiful Parisian Litany of the Holy Name of Jesus, "from neglect of Thy inspirations, Jesus, deliver us." THE OBSECRATIONS. By the mystery] Here begin the Obsecrations, as they are called. They go on the principle that every several act of our Lord's Mediatorial life has its appropriate saving energy ; that virtue goes out of each, becau.se each is the act of a Divine Person, .ind has a Divine precinusness. When, there- fore, we Ray, "Deliver us hy '\'\\y Nativity, Ay Thy 'I'enipta- tiun,"etc., we do not mrrehj ask Him to remember those events of His hum.an life, but we plead them before Him as mystically effective, as instinct with life-giving grace, as parts of a Mediatorial whole. Doubtless, the Death of our Lord is the meritorious cause of our salvation ; we are redeemed by it, not by His Circumcision, or His Fasting ; and to efface the distinction between it and all otlier parts of the "(Economy," in regard to His office as the Lamb <if (iod, would lie an indication of theoloijical unsoundness. At the same time it is als3 true that, in St. Leo's language, all our Lord's acts, as being reLated to His atoning Passion, arc " sacramental " as well .as "exemplary;" His Nativity is our spiritual birth. His liesurrectinn our revival, His Ascension our advancement. They are not only incentives and p.atterns, but efficient causes in the order of grace. So St. liern.ard. in his second Pente- cost Sermon, says th.at His Conception is to cleanse ours. His Resurrection to prepare ours, etc. More vividly, St. Anselui, in his fifteenth Pr.iyer, " O most sweet Lord Jesus. by Thy holy Annunciation, Incarnation . . . Infancy, Youth, B.aptism, Fasting . . . scourges, buffets, thorny crown, " etc. But the deepest and tenderest expression of thi.s principle (surp.assing even Bishop Andrewes' Obsecrations, "by Gethsemane, Gabba- tha, Golgotha," etc. ) is in the mediaeval Golden Litany, printed by Maskell, Monumenta Sitnalia, iii. -267, 272, "By Thy great meekness, that Thou wouldst be comforted by an angel, so comfort me in every time. . . . For that piteous cry, in the which Thou commendedst Thy soul to Thy Father, our souls be commended to Thee," etc. The coarse and heartless fanaticism which could cavil at these Obsecrations as "a certain conjuring of God," was characteristic of John Knox and his friends. They so expressed themselves when criticiz- ing the Litany ("certain suffrages devised of Pope Gregory ") in a letter to Calvin against the Prayer Book of 1552. This cavil is alluded to by Bishop Pearson. [Jlinor Works, ii. 9il.] Bishop Duppa writes, "No oath, nor no exorcism." of Thy holy Incarnation] So Sarum, York, Hereford, Roman, Cistercian, Dominican. "The mystery " is doubtless an allusion to 1 Tim. iii. 16. The thought which it suggests is that which of old made men bow down in adoration at the words in the Creed, "et Homo factus est." "By all the stupendous truths involved in Thine assumption of our humanity, wherein Thou, being true God, becamest true Man, combining two Natures in Thy single Divine Person, without confusion, aud without severance ; so that, in the Virgin's womb. Thou didst bring God aud man together, undergoing all the conditions of infant life. Thyself unchangeably the Creator and Life-giver." The Roman adds, "By Thine Advent." Utrecht has " By Thine Annunciation, by Thine Advent and Nativity." l^hy holy Nativity] After Hereford. So the Sarum Primer. [Maskell, iii, 106,] The Latin Book of 1560 made "Nativity, Circumcision," etc. , dejjendent on "mysterium." Y'ork has no mention of the Nativity. Circumcision] This is not in the present Roman, but in two old Roman forms in Menard's notes to the Gregorian>Sacramen- tary [741 and 923]. The Parisian of the Holy Name places after "Nativity," "Thine infancy. Thy most Divine life, Thy labours." Sarum Litany for the Dying adds "apparitionem tu.am ; " .and Utrecht has " circumcisionem et obl.ationem tu.am. " Baptism, Fasting] Roman condjines "Baptism and holy Fasting." Utrecht, "Baptism and Fasting. " MaskcU's Sarum Primer, "Thy Fasting and nnich other penance doing." Temptation] 1.544. Primer of l.'i.S.'i, and Hermann, " tempta- tions." Golden Litany, in iVttiskell, "The tempting of the fiend in the desert,'' Jijony and Bloody Smat] 1544. So Hermann. Golden Litany, "For that agony in which Thou ofl'eredst Thee wil- fully to death, obeying Thy Almighty F.ather ; and Thy bloody sweat," Primer of 1535, "Thy painful agony, in sweating blood and w.ater, " Cross and I'assion] So Roman, York for Plaster Eve, and Anglo-.S.axon (probably an old Y'ork form), in Procter, p 25.'>, and Hermann. Mabillon's Anglican, or Arnuirican, Hereford, Utrecht, Carthusian, Cistercian, Dominican, h.ave " P.assion and Cross ;" so Sarnm for the Dying, This is the more natural order. Sarum Primer, "Thy holy Passion." The Tours omits " Thy Cross," which forms the only Obsecra- tion in the Corbey W's. Litany [Menard, note ,380], and in the Lit.any of the ninth century, in Muratori, i. 76. The Golden Litany dwells with intense tenderness on all the det.ails of the Crucifixion, and on some ])oints which are traditional or legendary. Parisian of the Holy Name, "Thine Agony ami Passion, Thy Cross and forsaking, — lanynores tuos. " predates Death] Sarum. So in Sarum Litany for the Dying, 228 Cf)C Litanp. Burial ; by Thy glorious Resurrection and Ascen- sion ; and by the coming of the Holy Ghost, Good Lord, deliver tis. In all time of our tribulation ; in all time of our wealth ; in the hour of death, and in the day of judgement, Good Lord, deliver us. We sinners do beseech Thee to hear us, O Lord God ; and that it may please Thee to rule and govern Thy holy Church universal in the right way ; We beseech Thee to hear us, good Lord. " Snr. f ISar. Celebr- Ord.] Per gloriosam Eesurrectionem Tuam : Libera Per (admirabilem) Ascensionem Tuam : Libera Per adventum Sancti Spikitus (Paracliti): Libera . . . In hora mortis : (Succurre nobis), Domine. In die judicii : Libera nos, Domine. "Peccatores : Te rogamus, audi nos. Ut [''sanctam] Ecclesiam Tuam ['Catholicam] regere (et defensare) digneris : Te rogamus, audi "piissiraam mortem tuam." Sarum Primer, " most piteous death." Ordo Romanus mentions the Cross, Passion, Death. Burial] Not in Sarum ; but in •Sarum Primer, "Thy blessed burying." " Tliy Death and Burial" in Roman, Utrecht, Strasburg, for Easter Eve, Primer of 1535, Hermann, Parisian. Thy ijlorlous Resurrection] So Sarum, Hereford, Narbonne, Moisac, Cistercian, Carthusian, Dominican, Sarum and Parisian Litanies for the Dying. Anglo-Saxon, York, Stras- burg, Utrecht, Roman, and ordinary Parisian, "holy Resurrection." Ascension] Anglo-Saxon, Sarum, York, Hereford, Roman, Moisac, Narbonne, Cistercian, Carthusian, Dominican, Parisian, prefix "admirabilem" to "Ascensionem;" Stras- burg and Utreclit have " glorious." Remiremont, "radiant." Golden Litany, "wonderful and glorious." Parisian of the Holy Name has after "Ascension," "by Thy joys, by Thy glory. " the comimj of the Hohj Ghost] Sarum, for the Dying, "The coming of the Holy Ghost, the Paraclete ; " so Ordo Romanus, present Roman, and Hermann. "The Paraclete " was omitted in 1544, as in Primer of 1535. Sarum, Y'^ork, Hereford, Anglo-.Saxon, Sarum Primer, Cistercian, Dominican, and Benedictine of M. Cassino, have " grace " instead of "coming." Armorican, "by the descent of the Holy Ghost." Toiu's and Utrecht simply, " by the Spirit, the Paraclete. " Utrecht and others add an Obsecration by the Second Advent, e.g. " by Thy future Advent," " by the majesty of Thine Advent." In all time of our tribulation . . . wealth] 1544. After Primer of 1535, "in time of our tribulations, in the time of our felicity ; " Hermann, "in all time," etc. The Scottish and Americ.au Books have "prosperity" for "wealth." The sutFrage seems to refer not only to deliverance out of afflictions, but to deliverance from the special moral dangers which attend them. [Exod. vi. 9 ; Jer. v. 3 ; Hos. vii, 14 ; Amos iv. 6. Sec too the remarkable case of Ahaz, 2 Chron. xxviii. 22, and the awful picture in Rev. xvi. 11.] Suffering often hardens instead of softening the heart; and therefore "not without reason has the Churcli taught all her f.iithful children to say, ' .Suffer us not . . . for any pains of death to fall from Thee!'" [Mill, Univ. Sernioiis, p. 332.] The trials of pro- sperity [Deut. viii. 14 ; Jer. v. 24 ; and Uzziah's case, 2 Chron. xxvi. 16, etc.] are more commonly recognized. Even the Greeks knew, as an ethical commonplace, that it was hard to bear success without insolence and moral depravation. [Arist. Eth. iv. 8.] It is the Christian's wisdom and happiness to learu the secret of strengtli against both these forms of trial, as St. P.aul learned it. [Phil. iv. 12 ] in the hour of death] So Sarum and Hereford, adding, as the response, "Succour us, GLord." This suffrage, for which York substitutes " from the pains of hell," comes before the Obsecrations in Benedictine of M. Cas.siuo. in the day of judtjement] Sarum, York, Hereford, Roman, Ordo Romanus, Utrecht, Dominican, etc. The vernacular Litanies in Maskell have "in the day of doom." Golden Litany, " Succour us, most sweet Jesu, in that fearful day of the strict judgement." [Gomp. the Dies Irie.] The following is a tabular view of the Deprecations and Obsecrations of the Sarum and Roman Litanies : — Sarum. From perpetual damnation (H.). From perils imminent for our sins. From assaults of demons. From the spirit of fornication. From the desire of vain-glory. From nil uncleanness of mind and body (Y. H. ). From anger and hatred, and all ill-will (Y.). From unclean thoughts. From blindness of heart. From lightning and tempest. From sudden and unforeseen death (Y. sudden). By the mystery of Thy holy Incarnation (Y. H.). By Thy Nativity (H. holy). By Tliy holy Circumcision. By Thy Bajitism. By Thy Fasting. By Thy Cross and Passion (H. Passion and Cross). By Thy precious Death. By Thy glorious Resurrection (H. Y. holy). By Thy wonderful Ascension (Y. H.). By the grace of the Holy Ghost the Paraclete (Y. H. ). In the hour of death, succour us, Lord (H. ). In the day of judgement, de- hver us, Lord (Y. H. ). Sarum. From all evil (also in York and Hereford). From the snares of the devil (Y. H.). Roman. From all evil. From all sin. Roman. From Thy wrath. From sudden and unforeseen death. From the snares of the devil. From the scourge of earth- quake. From anger and hatred, and all ill-will. From the spirit of fornication. From lightning and tempest. From everlasting death. From pestilence, famine, and war. By the mystery of Thy holy Incarnation. By Thine Advent. By Thy Nativity. By Thy Baptism and holy Fasting. By Thy Cross and Passion. By Thy Death and Burial. By Thy holy Resurrection. By Thy wonderful Ascension. By the coming of the Holy Ghost the Pai'aclete. In the d.ay of judgement. THE SUPPLICATIONS. We sinners] Here begin the Petitions, or Supplications ; introduced by a confession of our sinfulness. So in Sarum, Yoi-k, Hereford, Roman, Cisterci.an, Carthusian. Dominican, etc., "We sinners beseech Theo to hear us." In some the sutl'rage is, "We sinners," and the response, " Beseech Thee, hear us." But the Dominican makes the reader say the wliole, and the choir repeat the whole. As we have seen, the Sarum use was for the choir to repeat all after the reader, until after this petition. The Litany of 1544, which joined this witli the suffrage for the Church, added the word "God." And this may be set against the substitution of "Lord," for the original "our God," in "0 Saviour of the world." After- wards, in Sarum, Hereford, Dominican, come two suffrages, which remind us of the older "PacificiE," "That Thou wouldst give us peace . . . That Thy mercy and jjity may preserve us." York places the first of these here, the second further on. The Roman has three suffrages, "That Thou spare us . . . That Thou forgive us . . . That it may please Thee to bring us to true repentance." Utrecht has two, for peace and pardon : Cistercian, for peace, only. 'rinj holy Ch-urch nniversal] The Preces of Fulda pray for "deepest peace and tranquillity," and then for "the Holy Cbe iLitanp. 229 That it may please Thee to keep "and strengthen in the true worshipping of Thee, in righteous- ness and holiness of life, Thy Servant VIC- TORTA, our most gracious Queen and Governor ; We beseech Thee to hear Jfs, e/ood Lord. That it may please Thee to rule her heart in Thy faith, fear, and love, and that she may ever- more have affiance in Thee, and ever seek Thy honour and glory ; We beseech Thee to hear us, good Loud. That it may please Thee to be her defender and keeper, giving her the victory over all her enemies ; We beseech Thee to hear us, good Lord. That it may please Thee to bless and pre- serve Albert Edward Prince of Wales, the Prin- cess of Wales, and all the 'Royal Family ; We beseech Thee to hear us, good Lord. That it may please Thee to illuminate all Bishops, Priests, and Deacons, with true know- ledge and understanding of Thy Woril ; and that both by their preaching and living they may set it forth, and shew it accordingly ; We beseech Thee to hear us, good Lord. That it may please Thee to endue the Lords of the Council, and all the Nobility, with grace, wisdom, and understanding ; We beseech Thee to hear us, good Lord. a aud strenztheit ■ ■ ■ '■/'[■559J- « Sat. c See note below. ■'Ifitr-I e [Liber Festivalis. Bidding of BedesJ *Ut Regi nostro et principibus nostris pacem et veram concordiam atque victoriani donare digneris : Te rogamus, audi nos. Ut Episcopos — nostros ["'et Praelatos nostros], in sancta religione [''in Tuo sancto servitio], con- servare digneris : Te rogamus, audi nos. [ '. . . and for all the Lords of the Councel, and all other of the Nobilitie which dwell in the countrayes having protection and government of the same, that Almightie God may send grace so to governe and ride the land . . .1 Catholic Church, which is from one end of the earth to the other." Sarum simply, "Thy Church." So Hereford, Cis- tercian, Dominican. Procter's, York, and Roman, "Thy holy Church." Sarum at Ordination, "Thy Catholic Church." Sarum reads, "to govern and defend;" so Cistercian. Roman, "to govern and preserve." The Ordo Romanus, "to exalt Thy Church." The Primer of 1535, "to govern and lead Thy holy Catholic Church." The Book of 1559 has "universally." The Latin Book of 1560, "Catholicam." The Scottish Book, "Thy holy Catholic Church universally." in the right trai/] This expresses generally what in the Sarum had a special reference to the ecclesiastical state and religious orders, — " in holy religion . . . That it may please Thee to preserve the congi-egations of all holy persons in Thy service," or, as Hereford, in "Thy holy service." That it may please Thee to keep] To pray for the Sovereign before the Bishops was not absolutely a novelty at the time when our Litany was drawn up. The Sarum, indeed, before the separation from Rome, liad prayed fir.st for "Uomnum Apostolicum " (the Pope), "and all degrees of the Church," then for "our Bi.shop3 and Abbats, " then for "our King and I'rinces. " York and Hereford had a like order ( Hermann's Litany places " Sovereign " after "Clergy," and indeed after other classes). But the three vernacular Litanies printed by Maskell all place "our Kings . . . and Princes" before "Prelates" or "Bishops," although one of them prays first for the Pope and for "each degree of holy Church." [Maskell, iii. 107.] The words "and strengthen ... of life " were first added in the Litany of 1558. Prayers for the spiritual good of the Sovereign hail not been usual in old Litanies; that of 1514 prayed that Queen Catherine might be kept in the Lord's fear and love, with increase of godliness, etc. The present Roman prays generally that Christian kings and jjrinces may have peace and true concord. The Ambrosian Preces for First Sund.iy in Lent have, "for Thy servants, the Kmperor N. , and the King N. , our Duke, and all their army." Fulda, "for tlie most pious Emperor, and the whole lionian army." may evermore have affiance] In 1549 and 155'2 the reading was "always." AffianC'\ in the sense of lru'<l, is'found in Shakespeare. [Henry V. ii. 'J; "Jnd Part of Henry VI. iii. 1.] It is also used in a letter addressed to Sullolk by AN'olsey, who writes, " Having also such an assured alliance in your truth that . . . ye Would not have broken vour promise. " [Henry VIII. State Papers, Dom. and For. 2L'4.] ijivinij her the victory] So Sarum, York, Hereford. [See above.] The thought probably came from Ps. exliv. 10. The Lyons has "to preserve our King . . . That Thou grant him life and victory." Hermann has a suffrage, "to give to our Emperor perpetual victory against the enemies of God " (i.e. the Turks) : Luther's, "his enemies." Eoyal Family] In our Mediaeval Litanies " our Princes " are mentioned. In 1544, beside the suffrage for Queen Catherine, there is one for "our noble Prince Edward, and all the King's Majesty's children." The Primer of 1535 prayed for Queen Anne and the King's posterity. Lender Edward and Eliza- beth there was no sufl'rage of this kind. James I. inserted the present suffrage in this form, "... and preserve our gracious Queen Anne, Prince Henry, and the rest of the King and Queen's royal issue." Bishops, Priests, and Deacons] Sarum (after a suffrage for the Pope, see above) prays for "our Bishops and Abbats." Y'ork, "our Archbishop, and every congregation committed to him " (as in tlie York form of our Collect for Clergy and People). See Hereford above, where "Prelates" would include Abbats and Priors, Deans and Archdeacons. Utrecht, "to preserve our Prelate in Thy holy service." Compare tlie Lyons, " to preserve our PontilF . . . That Thou wouldest grant him life and health ; " and it proceeds to pray for the Clergy aud People. So the Ambrosian Preces, "for all tlieir Clergy . . . and all Priests and ilinisters ; " and Fulda, "our father the Bishop, all Bishops, Priests, and Deacons, and tlie whole Clergy." The whole body of the Clergy were not definitely prayed for in our Cluirch Litanies until 1544, when the form ran, "Bishops, Pastors, and Minis- ters of Thy Church " (after the pattern of the Primer of 1535), and so continued until the last review, when the pro- sent form was adopted by way of more expressly negativing the ministerial claims of persons not in Holy Orders. Her- mann's has " p.astors and ministers," and al.so, like the Primer of 1535, pr.ays for the sending of "faithful labourers into the harvest." Lords 0/ the Council . . . Kohility . . . Magistrates] 1544. The Primer of 15,35 has, "That our ministers and governors m.ay virtuously rule Thy people ; " and Hermann's pr.ays for " principem nostrum cum pnesidibus suis," and for " magis- tratus. " Palmer conijiares an aiu-ieiit Soissons formula, " Life and victory to the Jtittyes, and the wliide army of the Franks." The Preces of Fulda apparently refer to Magis- trates in the words, "For all who are set in high place." Our present form certainly points to the Tudor government by the Sovereign in his Privy Council. "Truth" means tlie Faitli held by the Churoh. -3° Cfje litanp. That it may please Thee to bless and keep the Magistrates, giving them grace to execute justice, and to maintain truth ; We beseech Thee to hear us, good Lord. That it may please Thee to bless and keep all Thy people ; We beseech Thee to hear vs, good Loud. That it may please Thee to give to all nations unity, peace, and concord ; We beseech Thee to hear us, good Lord. That it may please Thee to give us an heart to love and dread Thee, and diligently to live after Thy commandments ; We beseech Thee to hear us. good Lord. That it may please Thee to give to all Thy people increase of grace, to hear meekly Thy Word, and to receive it with pure affection, and to bring forth the fruits of the Spirit ; We beseech Thee to hear 'us, good Lord. That it may please Thee to bring into the way of truth all such as have erred, and are deceived ; We beseech Thee to hear us, good Lord. That it may please Thee to strengthen such as do stand ; and to comfort and help the weak-hearted ; and to raise up them that fall ; and finally to beat down Satan under our feet ; We beseech Thee to hear us, good Lord. Ut cunctum ]iop\ilum Christianum (pretioso sanguine Tuo redemptum) conservare digneris : Te rogamus . . . ["Ut pacem et concordiam nobis dones.] the Magistrates] Cosin wished to substitute for "the Magistrates " "all the subordinate Magistrates." cM Thy people] Compare Sarum, York, Hereford. So a Litany of the ninth century in Muratori, i. 77, Carthusian, and Dominican. Tours is nearer to our form, "to preserve the whole Christian people." The Corbey MS. , "to remove Tliy wrath from the whole Christian people." to give to all nations unity, peace, and concord] This comes partly from the old suffrage, " peace and true concord to our King and Princes," and partly from the York. [See above.] MabiUon's Anglican or Armorican prays for peace and unity to be given to the whole Christian people ; as does the Roman. In our present suffrage "unity" may be understood in a religious or spiritual sense, while "peace" would mean freedom from external foes, and " concord " freedom from internal dissension. to (jive us an heart to love] 1544. Similar prayers exist in ancient Litanies; thus, the Corbey MS., " right faith, and a sure hope in Thy goodness. Lord Jesus." The Fleury, "to give us holy love . . . right faith . . . firm hope." So the Chigi MS., in three suifrages for faith, hope, and love. Parisian, for the same, in one suffrage. Compare also the Sarum, "That Thou wouldest make the oliedience of our service reasonable . . . That Thou wouldest lift up our minds to lieavenly desires." So the Dominican. The Sarum Primer, "ordain in Thy holy will our days and works." Pioman has also, "to strengthen and keep us in Thy holy service." The Anglican or Armorican, " Graut us perseverance in good works . . . keep us in true faith and religion." " Dread," in the sense of holy and reverent fear ; which can never be dis- pensed with by faithful worshippers of the God-Man, Who will come to Ije their Judge. Here again is a thought much needed in times when there is a tendency to dwell on our Lord's human character without due regard to the Divinity of His Person. to give to all Thy people increase of grace] A beautiful com- bination of the passage about the good ground in the parable of the Sower, with James i. 21 and Gal. v. 22. Its date is 1544 ; but the Sarum Primer has something like it, " Vouch- safe to inform us with right-ruled understandings," from "Ut regularibus disciplinis nos instruere digneris." [MS. Lit. of fifteenth century, Univ. Coll.] The same form is in Cister- cian and Dominican, and has a monastic import. And the Primer of 1535 has the first form of it, "to give the hearers of Thy Word lively grace to understand it, and to work tliere- after, by the virtue of the Holy Ghost. " So Hermann, " to give the hearers increase of Thy Word, and the fruit of the Spirit." Litanies for the Sick have similar topics, "to pour into his heart the grace of the Holy Spirit ... to bestow on him grace ;" and tlie t>rdo Romanus, Utrecht, Carthusian, and Eucharistic Litany in Chigi's MS., have "to pour into our hearts," etc. An exquisite Litany in the Breviary of the Congregation of St. Maur prays, "That Thou wouldest M'rite Thy law in our hearts . . . wouldest give Thy servants a teachable heart . . . Tliat we may do Thy will with all our heart and mind . . . That we may gladly take on us Thy sweet yoke," etc. to hring into the tmy of truth] In 1544. After 1535, "That all which do err and be deceived may be reduced into the way of verity." Hermann, " errantes et seductos reducere in viam veritatis. " Tlie Church has always prayed for this. So St. Clement of Rome, " Convert those of Thy people who are gone astray. " [Ep. Cor. c. 59.] " It becomes us to pray for all who are gone astray. " [St. ATHAN.isius, de Sent. Dion. 27.] St. Chrysostom's Liturgy pi'ays for those who are wan- dering in error. " Thou hearest God's Priest at the altar, exhorting God's people to pray for tlie unbelievers, that God would convert them to the faith." [St. Aug. Ep. 217.] Compare the old Gelasian intercession on Good Fi'iday, for all heretics and all in error ; the Mozarabic Preces for the same day, " May forgiveness set right those who err from the faith;" and, still more like our suffrage, the Lyons form, "That Thou wouldest bring back the erring into the way of salvation.'' to strengl/ien such as do stand] 1544. Hermann, "stantes confortare." the wealcdiearted] 1544. Primer of 1535 prays for those who are "weak in virtue, and soon overcome in tempta- tion." Hermann, "pusillanimes et tentatos consolari et Clement of Rome, " Comfort the faint- ad juvare." So St. hearted." that fall] 1544. Compare the old Absolution of Penitents, "succurre Gelasian lapsis. " prayer at Hermann, "lapses erigere. " St. Clement of Rome, "Raise up the fallen." heat down Satan] 1544. From Rom. xvi. 20 ; a text quoted in the Intercessory Prayer of St. Mark's Liturgy. Compare the Greek Office for making a Catechumen. Primer of l.")35, ' ' That we may the devil, with all his pomps, crush and tread under foot." Hermann, "Ut Satanam sub pedibus nostris conterere digneris." Strasburg, " That Thou wouldest grant us heavenly armour against the devil." Cf)C iLitanp. That it may please Tliee to succour, help, and comfort, all that are in danger, necessity, and tribulation ; We beseech Tliee to hear us, good Lord. That it may please Thee to preserve all that travel liy land or by water, all women labouring of child, all sick persons, and young children ; and to shew Thy pity upon all prisoners and captives; We beseech Tliee to hear us, good Loud. That it may please Thee to defend, and provide for, the fatherless children, and widows, and all that are desolate and oppressed ; We beseech Thee to hear us, good Lord. That it may please Thee to have mercy upon all men ; We beseech Thee to hear us, good Lord. That it may please Thee to forgive our ene- mies, persecutors, and slanderers, and to turn their hearts ; We beseech Thee to hear us, good Lord. That it may please Thee to give and preserve to our use the kindly fruits of the earth, so as in due time we may enjoy them ; We beseech Tliee to hear us, good Lord. " Ut niiserias pauperum Te rogamus, audi nos. relevare digneris : [' ... for all parishiors whereso they be on land or on water . . . and for all women that are with child in this parish . . . for all them that are sick . . .] [' Ut fratribus nostris et omnibus fidelibus infirmis sanitatem mentis et corporis donare dig- neris : Te rogamus, audi nos.] Ut miserias . . . captivorum intueri et rele- vare digneris : Te rogamus, audi nos. Ut fructus terraj dare et conservare digneris : Te rogamus, audi nos. to succour, help, aiul comfort] 1544. Primer of 1535 prays for "all extreme poverty," "Thy people in affliction or in peril, and danger by fire, water, or land." Hermann, "affliotos et periclitantes. " Sarum and York have "to look upon and relieve tlie miseries of the poor." So Dominican. all that travel] 1544. Compare Hereford, "That Thon wouldest dispo.se the journey of Thy servants in salutis tud' prosperitale" (as in the Collect, "Assist us mercifully," originally a prayer for one about to travel); and Dominican, "to bring to a harbour of safety all faitliful persons, naviijantes et iliiierantix. " all women labour hi;/ of child] So Primer of 1535, "that teeming women may have joyful speed in their labour." So Hermann, for " pregnant women." all sick persons, anil youiiy chihhen] So Primer of 1535, for "sick people." So Hermann, for "infants, and the sick." all prisoners and captives] So Hermann. Compare the Saruni and Primer for "thr.alls. " This intercession of the English Litany liad also probably a special reference to Christians in captivity among the Mahometans in Algiers, etc. Many legacies were left for the redemption of such captives, and briefs were sometimes issued for tlie same purpose. the fatherlexs children, and ividowx] One of the tendercst petitions in tlie Prayer Book, and full of touching signilicancc, as offered to Him Wlio intrusted His Mother to His Apostle. It was placed here in 1544 (tlie words being clearly suggested by such passages as Ps. cxlvi. 9 ; Jer. .\lix. 11), luit, like other p.assages of tliat date, is true to the old spirit of Church prayer. St. Mark's Liturgy jirays for the widow and the orphan. Hermann, " Ut pupillos et viduas protegere et pro- vidcre digneris." all that are desolate ami oppressed] In these words the Church seems to sweep the whole lield of the sorrow which comes from "man's inhumanity to m.an," .and which no civilization can abulish ; and invokes fur every such sufferer the help of Him Whose sympathy is for all at once, and for e.ich as if there were none .beside. Tliis indeed is one of the most stupendous results of the Incarnation, .although perhaps but seldom faced in thought : that our Lord's sacied lleart is, so to speak, really accessible .at once to .all who need its inex- h.austiblo compassion : He cares for each, not only .as Cod, but as Man, with a special, personal, human tenderness, to which His Godhead gives a marvellous capacity of extension. Cuinpare also this and the preceding suffrages of our Litany, with intercessions in .St. Clement of Home's Kpistle, "Shew Thyself to those who are in need . . . feed the hungry . . . ransom those of us who are in bonds ; " in St. Chrysostom's Liturgy, "for the young, for those that travel by land or by water ;" in St. Biasil's, "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 ;" with the Gelasian prayer on Good Friday, that God would "open prisons, loosen chaius, grant a return to travellers, health to the sick, a safe harbour to those at sea ;" and with the Ambrosian Preces for first Sunday in Lent, ' ' for orphaus, captives . . . voyagers, travellers, those placed in prisons, in mines " (at forced labour there), " in exile. " mercy iipon edl men] This also is of 1544 ; the Primer of 1535 had expressed the same all-comprehending charity : " That unto all people Thou wilt shew Thy inestimable mercy." The Church has ever prayed for all men. That her prayers do not avail for all, is not from auy dtfect in her charity, or in the Divine benignity, but from the bar which a rebeUious will can oppose to the powers of the kingdom of grace. Bishop Duppa's note is, "The objection .against this is answered by what St. Paul saith, 1 Tim. ii. 4 : the prayer being made in the same sense as God is said to will that all men sliould be saved." [C'ompi. Hooker, v. 41).] fonjive our enemies] 1544 : Primer of 1535, " forgive all warriors, persecutors, and oppressors of Thy people, and con- vert tlit'in to gr.ace. " Our present form (which is the same as Hermann's) is certainly preferable, and more like the Anglo- .Saxon, "to bestow on our enemies pe.ace and love." Com- pare St. Chrysostom's Liturgy ; " For those who hate and persecute us for Thy Name's sake, that Thou wouldest convert them to what is good, and appease their wrath .against us." to ijire and preserve to our iise the kindli/ fruits] " Kindly " means uatur,al, produced after their kind. [.S'< « Archbishop TuKNcii, En^ilish Past and Present, \i. Hi7.] So Wycliffe and Purvey, Kom. xi. '21, " the kyndli branches ; " .and Much Ado ahniit Nolliing, iv. 1, " that natural and kindly power," etc. This sullrago may represent to us the oldest Western use of Litanies, to avert excessive droughts or rains, and to secure a good harvest. The substance of it is in Saruni, York, and Hereford, as in Anglo-Saxon, Lyons, Koman, Cistercian, Dominican. York .adds, " Ut aeris tempericm bonam nobis dones. " So Orilo Komanus and Utrecht. .So Tours, "give us the fruit of tlio e.artli . . . serenity of sky . . . good temperature of weather." So the Fleury: for "abundance of fruits, serenity of sky, season.ablo rain." .So in Ambrosian Preces : "Pro aeris temperic, .ac fructu, et fecunditate tenaruni, preeamiir te. " The Sarum Primer asks for "wholesome and reason.able .air." Compare the anthems 23' €-\}t iLitanj?. That it may please Thee to give us true repent- ance ; to forgive us all our sins, negligences, and ignorances ; and to endue us with the grace of Thy Holy Spirit to amend our lives according to Thy holy Word ; We beseech Thee to ]iear us, good Loud. Son of God : we beseech Thee to hear us. Son of God : we beseech Thee to hear vs. O Lamb of God : that takest away the sins of the world ; Grant us Thy peace. O Lamb of God ; that takest away the sins of the world ; Have mercy upon us. Christ, hear us. O Cueist, hear us. n fin elevatione cor- jjoris Christi. Horj; 1!. V. M. A.D. 1530.) 4 Comf. Ps. =s. Vulg. I Lyons.] / [Str.] [■' Sanguis Tuus, Domine Jesu Christi, pro nobis effusus, sit mihi in remissionem omnium peccatorum, negligentiarum, et ignorantiarum mearum.*] ' FiLi Dei : Te rogamus, audi nos. Agnus Dei, Qui tollis peccata mundi : ['' dona nobis paceiu.] ' Agnus Dei, Qui tollis peccata mundi : miserere nobis. ['Christe, audi nos.] sung processionally iu Sarum for rain or fair weather. "0 Lord, King, God of Abraham, give us rain over the face of the earth, that this people may learn that Thou art the Lord our God, Alleluia." Jer. xiv. 22 is then quoted. Then, " The waters are come in like a flood, God, over our heads :" then Ps. Ixix. L In tlie Prayer Book as used in the Isle of Man there is added "and to restore and continue to us the blessings of the seas," a petition which has reference to tlie herring fishery. These words were inserted in 1705 by Bishop AVilson with the approval of the insular government ; and he was enabled to do so without contravening the Act of Uniformity, as that Act does not extend to the Isle of Man. so as in due tlmr'\ Was added l."i4t. The whole suf- frage was never more valuable tlian at a time like the present, when tliere is a tendency to substitute " laws of nature " for a Living God, and to ignore the fact tliat behind, above, beneath, around all "laws " is the absolute sovereign Person- ality of Him Who "is ever present with His works, one by one, and confronts everything whicli He has made by His particular aiul most loving Providence," at once the Lord of life and death, of Iiealth and sickness, of rain and drought, of plenty and famine. If men will not pray for seasonable weather, tliey cannot logically pray for recovery from sick- ness, for escape from shipwreck, or any temporal good whatever. Such prayer leaves it to God to employ what means He will. to give tis true repentance ; to forr/ive lis] This suffrage, as it stands, was framed in 1544. Sarum, York, and Hereford have not this petition for repentance, but Roman has it, with prayers for pardon, before tlie suffrage for ths Cliurch. [See above.] York has, "That it may please Thee to give us remission of all our sins : " so tlie Ordo Homanus, which also asks for " spatium prenitentioe ; " and Sarum has " to bring again upon us the eyes of Thy mercy. " Carthusian, "spatium piBuitentise et emendationem vita; : " so the Chigi MS., "That Thou wouldest grant us a place of repentance ; " and Utrecht asks for " compunction of heart and a fountain of tears ;" so Tours; so Flenry, "to give us forgiveness of all our sins. Lord Jesus, we beseech Thee . . . That Thou wouldest grant us verain pcenitentiam agere." The ordinary Parisian has suffrages for true repentance, for remission of all sins, for compunction of heart and a fountain of tears. Litanies for the Sick have several suffrages of this kind. Eatold's MS. [in Menard, note 923], "That Thou wouldest grant him com- punction of heart ... a fountain of tears . . . space of repent- ance, if possible." Moisac, "to bestow on hnn fruitful and saving repentance ... a contrite and humbled heart ... a fountain of tears." Salzburg, "compunction of heart. . . a fountain of tears." N.arbonne, "That Tliou wouldest give him remission of all sins." Remiremont, " pardon, remission, forgiveness of all hi.s sins," etc. So in tlie Sarum Litany of Commendation of tlie Soul, and the .Jumitges Litany : "Cuncta ejus peccata oblivioni perpetu.-e tradere . . . remember not the sins and ignorances of his youth. " This, from the Vulgate of our Ps. XXV. 7, has supplied our present " sins . . . and ignorances." "Ncgligentiam" occurs in the Vulgate of Numb. V. 6. "Negligences" mean careless omissions (compare Ham- mond's prayer, " Lord, forgive my sins, especially my sins of omission"). " Ignorances, " faults done in ignorance of our duty, such ignorance being itself a fault, because the result of carelessness. Among the mediiBval suffrages omitted in our present Litany are, "That Thou wouldest repay everlasting good to our benefactors . . . that Thou wouldest give eternal rest to all tlie faithful departed . . . that it may please Thee to visit and comfort this jilace : " and last of all the petitions came, "That it may please Thee to hear us ; " as now in the Roman. This was omitted in 1544 as superfluous. Son of Irod] The Sarum rule, in the procession after the Mass "for brethren and sisters, "was that the choir should repeat in full "Son of God," etc., with the Agnus and the Kyrie. Tallis' Litany shews that this practice was continued Ijj' oiu' Choirs. U Lamb of God] The custom of saying Agnus Dei here is referred to in the Gelasian Rubric for Easter Eve. In Sarum, York, Hereford, as now in Roman and Parisian, Carthusian, Dominican, the Agnus is thrice said. The Sarum responses are, " Hear us, Lord, Spare us, Lord, Have mercy upon us : " the first and second of these arc transposed in Roman and Parisian, as in York, Hereford, Dominican, The responses in Tours were, "Spare us. Give us pardon. Hear us." The Ordo Romanus has a twofold Agnus. Lyons a fourfold, with "Spare us. Deliver us, Grant us peace. Have mercy upon us : " so that our present form is just the second halt of Lyons. The Agnus conies but once in the Cistercian. "Grant us peace " is the third response in Utrecht, Carthusian, Hermann. The Sarum Litany for the Dying had also, "Grant him peace:" the ordinary Sarum Litany had a special suff'i'age for peace, and "Grant us peace " was familiar as the response to the third Agnus said at Mass, immediately after the breaking of the Blessed Sacrament : the Primer of 1535 has "Have mercy, Have mercy, Give us peace and rest." that takest aicay the sins] The great value of this sup- plication consists in its recognition of our Blessed Lord as the Victim that was once indeed slain, but is of perpetual efficacy. He took away our sins, in one sense, by His aton-. ing Passion : and the Atonement can never be repeated. In another sense. He continually takes away our sins, by appearing for us as "the Lamb that was slain," presenting Himself as such to the Father, and pleading the virtue of His death. In this sense, as Bishop Phillpotts says [Pastoral of IS51, p. 54], "though once for all offered, that Sacrifice is ever living anil continuous . . . To Him His Cliurch . . . continually cries, 'Lamb of God' . . . not, ' that (oo/>'frf away,' but still ' takest. ' " With regard to the petition to the Prince of Peace, Who "is our Peace," for peace, compare the second Collect at Evensong. It is Clirist's peace, not the world's ; .and this is brought out by the addition of " Thij" in our form. Very touching are the entreaties in the Litany of the Abbey of St. Denis for St. JIark's Day [Martene, iv. 353], "0 Bcstower of peace, vouchsafe us perpetual peace. Have mercy . . . O benignant Jesus, receive our souls in peace," etc. Christ, hear 11s] Hereford ; so too in Sarum Primer and Roman. The Supplication also occurs in Mabillon's Caroline Litany; after "Agnus. . . mundi, Christ, hear us; three Kyries ; Christ reigns, Christ commands, Christ conquers (thrice), Christ, hear us." It also occurs in his Anglican, or Arinorican. Lyons, Corbey, Tours, have it thrice, Stras- burg once. The ordinary Ambrosian Litany has thrice, "0 Christ, hear our voices:" then thrice, "Hear, God, and have mercy upon us." Such "repetitions" are not " vain," unless those in Ps. cxxxvi. are so : and compare St. Matt. xxvi. 44. ^U litanp. 233 Lord, have mercy upon us. Lord, have mere?/ upon us. Christ, have mercy upon us. CnttiST, have mercy upon us. Lord, have mercy upon us. Lord, have mercy upon us. H Then shall the Priest, and the People with him, say the Lord's Prayer. OUR Father, Which art in heaven, Hallowed be Thy Name. Thy kingdom come. Thy will be done in 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 us not into temptation ; But deliver us from evil. Amen. H * Priest. O Lord, deal not with us after our sins. '' Answer. Neither reward us after our iniquities. H Let us pray. OGOD, merciful Father, that despisest not the sighing of a contrite heart, nor the desire of such as be sorrowful ; ^Mercifully assist our prayers that we make before Thee in all our troubles and adversities, whensoever they oppress us ; and graciously hear us, that those evils ■which the craft and subtilty of the devil or man worketh against us, be brought to nought ; and by the providence of Thy goodness they may be dispersed ; that we Thy servants, being hurt by no persecutions, may evermore give thanks unto Thee in Tliy holy Church ; through Jesus Christ our Lord. Lord, arise, heli^ us, and deliver its for Thy Name's sake. "Sat. t> The Versicle [1549- c The Answer{i%^'j- 1663J. " Kyrie eleison. Christe eleison. Kyrie eleison. PATER noster, Qui es in coelis ; sanctificetur nomen Tuum : adveniat regnum Tuum : fiat voluntas Tua, sicut in coelo, et in terra. Panem nostrum quotidianum da nobis hodie : et dimitte nobis debita nostra, sicut et nos dimitti- mus debitoribus nostris : et ne nos inducas in tentationem : sed libera nos a malo. Amen. DoMiNE, non secundum peccata nostra facias nobis. Neque secundum iniquitates nostras retribuas nobis. DEUS, Qui contritorum non despicis gemi- tum, et moerentium non spernis affectum ; adesto precibus nostris, quas pietati Tu£b pro tribulatione nostra offerimus : implorantes ut nos clementer respicias, et solito pietatis Tuce intuitu tribuas, ut quicquid contra nos diabolicis fraudea atque human£e moliuntur adversitates ad nihi- lum redigas, et consilio misericordiffi Tuaj allidas: quatenus nullis adversitatibus laesi, sed ab omni tribulatione et angustia liberati, gratias Tibi in ecclesia Tua referamus consolati. Per. Exurge, Domine, adjuva nos, et libera nos propter nomen Tuum. Lord, have mercy] Sarum, York, etc. This is the only occa- sion on which, with us, the people repeat every one of the three sentences of the Kj'rie after the Minister. Such was the old Sarum rule as to this Kyrie. [See also p. 199.] THE SUFFRAGES. Our Father] ITere begins the Second Part of the Litany. At some few Cathedrals two Lay Clerks sing the Litany at the faldstool to Tallis' music as far as this, that music extending no further, and the rest is said by one of the Priests. Lor<i, deal not with us] hi Sarum this verse and response, adapted from Ps. ciii. 10, were separated from the Lord's Prayer by "O Lord, shew Thy mercy — .\nd grant — Let Thy mercy come .also upon us, O Lord, Even Thy salvation, .accord- ing to Thy word : We have sinned with our fathers. We have done amiss and dealt wickedly. " In York only this last verse and response intervene. In Roman, " O Lord, deal not," comes later. In the ordinary Parisi.an it comes, as with us, immediately after the Lord's Prayer. a/Irr our xiim] Th.at is, ".according to our sins." So Ham- let-says, "Use every man after his desert, and who shall 'scape whipping?" [Ilamhl. ii. 2]. Ood, vicrcij'ul Father] This is very slightly altered from the Collect in the Sarum Mass, " pro tribulatione cordis ;" the Epistle being 2 ("or. i. SS : the Gospel, S. .John xvi. 20-22. There is something pathetically significant in this .idoption (1544) into the ordinary Litany of a prayer composed for "cloudy anil dark d.ays. " It nuay remind us of the selection of part of this same p.assage from 2 Cor. i., as the capitulum of the ordinary Sunday Vesjiers in Rom.an, and Saturday Vespers in Sarum. The lesson is obvious— that God is always needed as a Comforter. It may be added that a somewhat different version of this Sarum prayer occurs in the Missal published in 15.52 by Flacius Illyricus, and supposed to repre- sent the use of Salzburg in the tenth or eleventh century. By comparing our English with the Sarum form, it will be seen that we have added "merciful Father," "Thy servants," "evermore," and made a general reference to " all " troubles, " whensoever they oppress us : " omitting a reference to (iod's "accustomed" loving-kindness, — the clause, "but delivered from all tribulation and distress," — and "being comforted" in the final clause. Hermann's and Luther's form is very like ours, but somewhat stronger, "in the afllictions whicli con- tinually oppress us." O Lord, arise] This, the last verse of our Ps.alm xliv., slightly altered, occurs, after several Preces, in the York Litany. It also occurs in the Sarum and 'i'ork rites for Rogation Monday. In Sarum the whole choir in their stalls repeated this "0 Lord, arise," witli Alleluia. Then was said, "0 (iod, we have heard witli our ears, our fathers have told us," that being the whole of the first verse of the psalm .according to the Vulgate : .and then "immediately follows, Glorha. " Then again, "O Lord, arise :" after which the pro- cession set forth, the ch.anter commencing the Antiphon, "Arise, ye s.aints, from your abodes," etc. Anotlier -Anti- I>hon beg.an, "We and all the people will walk in the Name of the Lord our God." In York the first " Exurge " was an iinthem, "in cundo cantanda ; " then came the first verse of the p.s.alm, then a second "Exurge," after which the next words of the psalm were recited, "The work which Thou didst," etc., .and so on through the whole [is.alm : "Exurge" being again said at the end. Among the processional Anti- phons w.as, "Kyrie eleison. Thou Who by Thy precious blood hast rescued the world from the jaws of the accursed serpent." It m.ay be observed th.at in "Exurge" the "redime" of the Vulgate w.as altered into "libera : " and m 234 Cbe iLitanp. OGOD, we have heard with our ears, and our fathers have declared unto us, the noble works that Thou didst in their days, and in the old time before theiu. Lord, arise, help its, and deliver us for Thine honour. Glory be to the Father, and to the Son : and to the Holy Ghost ; Answer. and As it was in the beginning, is now, shall be : world without end. Amen. From our enemies defend us, O Christ. Graciously look upon our ajjlidions. Pitifully behold the 'sorrows of our hearts. Merciftdhj fori/ire the sins of Thy yeople. Favourably with mercy hear our prayers. Son of David, have mercy upon us. Both now and ever vouchsafe to hear us, O Chei.st. Graciottsly hear vs, Christ ; graciously hear us, Lord Christ. ir ''Priest. Lord, let Thy mercy be shewed upon us ; ' Answer. As we do put our trust in Thee. w IT Let lis pray. E humbly beseech Thee, O Father, mer- cifully to look upon our infirmities ; and ■' rgorft.] *Sar. r rfii/iir [1544]. rf T/if VersicU [1545- I66=]. 1662J. DEUS, auribus nostris audivimus, patresque uostri annuntiaverunt nobis, ["Opus quod operatus es in diebus eorum, et in diebus antiquis.] *Exurge, Domine, adjiiva nos, et libera nos propter nomen Tuum. Gloria Patei, et FiLio, et Spieitui Sancto. Sicut erat in principio, et nimc, et semper, et in stecula sajculorum. Amen. Ab inimieis nostris defende nos, Cheiste. Afflietionem nostram benignus vide. Dolorem cordis nostri respice clemens. Peccata populi Tui plus indulge. Orationes nostras pius exaudi. FiLi (Dei vivi), miserere nobis. Hie et in perpetuum nos custodire digneris, Cheiste. Exaudi uos, Cheiste ; exaudi, exaudi nos, Cheiste. Fiat misericordia Tua, Domine, super nos. Quemadmodum speravimus in Te. "TNFIEMITATEM nostram.qusesumus, Domine, ' propitius respice, et mala omnia quae juste ± the second repetition of "0 Lord, arise," we have altered "Name's sake " into " honour. " God, we Iiavii Itcard] An appropriate representative of the Psalmody which followed tlie Litanies. [Jebb's Choral Service, p. 426. ] In the ordinary Sarum Litany, as used out of Kogation-tide, there is no psalm : our Litany, as we have seen, liere represents the old llogation use. It also resembles the present Roman Litany, inasmuch as the latter has a psalm (our 70th) with a Gloria, after the Lord's Prayer : after the psalm come certain Preces, partly intercessory, then ten Collects, and a Conclusion. The ordinary Parisian has Preces before tlie psalm, and twelve Collects after it. The order in Sarum, York, Hereford, is. Lord's Prayer, Preces, and Collects : — seven in Sarum, ten iu York (the York Use lias various minute resemblances to the Ptoman), and nine in Hereford. Among the York Collects are ours for the first and fourth Sundays after Trinity, — the Collect for Clergy and People, — for Purity, — " God, Whose nature ; " "Assist us;" "0 God, from ^Vhom." With respect to the forty- fourth Psalm, this fragment of it is specially apposite, as suggesting the true comfort amid despondency. [Camp. Ps. Ixxvii. 10; Isa. li. 9, etc. ] Tlie history of God's past mercies is a fouutain of hope for those who own Him as the Rock of Ages, the " l AM" to all ages of Ills Church. Lord, arise] In this repetition we have a relic of the old use of Antiphons to intensify the leading idea of the psalm as used at the time. [,SVc Ne.\le's Commentary on the Psalms, p. 46.] Glory} This Gloria is an appendage to "0 God, we have heard." Coming as it does amid supplications for help, it witnesses to the duty and the happiness of glorifying God at all times and under all circumstances. [Comp. the end of Ps. Lxxxix.] " Deo gratias " was in the fourth century a perpetual watchword; and the " Yere dignum" testifies to the duty of "giving thanks .always." [Comp. Acts xvi. 2.5.] From our enemies] These Preces, to the end of "Graciously hear us," were sung in procession, according to the use of Sarum, on St. Mark's Day, "if it was necessary, in time of war. " The choir repeated every verse. Tliey were also in a Litany for the Dedication of a Church iu the pontificals of St. Dunstan, and of Egbert of York [a.d. 732-766]. In the St. Denis Litany [llartene, iv. 353] we have a touching series of entreaties to Christ, "0 good Jesu, protect us everywhere and always. Have mercy ... our Redeemer, let not Thy Redemption be lost in us. Have mercy . . . Lord God our King, pardon the guilt of us all. Have mercy," etc. Son of Darid] This is substituted for the " Fill Dei vivi " of the Latin Litany, and it is not known why the variation was introduced. The form "Jesu, Fili David, miserere . . ." was, however, not an uncommon one in the popular devotions of mediaeval times. In the Book of Records of University College, Oxford, there is an entry to the following effect: "A composition twixt K. Henry VII. and y*' College concerning Dame Anne late Countess of Warnick, S H. 7 . . . and that the said JIaster, or any other Fellows of the said place that so shall sing the said high ALasse in his stede that daye, shall devoutly remembre in his Masse these words in his second Memento : ' Jesu, Fili David, miserere anim.'e Fanm- liB tuai Anne nuper Countesse Warwick ..." and that every poure scholer of the ten poure scholers founded by the eliarit- able alms of the Founders of the said College shall say devoutly kneeling on their knees, betweene the Levation and the Reception of the most glorious and blessed Body of Criste, ' Jesu, Fili David, miserere faniulie tua? . . . '" Similar words are also found in a Composition of a Bene- factor to Magdalen College, Oxford, in the time of Henry VIII., "Jesu Fili David, miserere famuli tui Roberti. " [Stat. Maud. Coll. Oxford, ii. 121.] The words were in use even at a much earlier date : — " Voce lamentabili ct quterula clamavit, Creaturam respice Tuam, Fili David." These verses occurring in the Dialogue hdtcren Body and Soul, a poem known in almost every European language, and translated into Latin by Walter Mapes about the end of the twelfth century. [Poems of Mapes, Camd. Soc. ed. p. 1(15.] Lord, let Thy merry] This verse and response, Ps. xxxiii. 21, are part of the Sarum Preces of Prime. In several editions of our Litany they were called the Versicle and the A nsver. We humhly beseech TJiee] This is an enlarged and improved IPrapcrs anD Cfjanfescjiijmgs. 235 for the glory of Thy "Name turn from us all those evils that we most righteously have deserved ; and grant, that in all our troubles we may put our whole trust and confidence in Thy mercy, and evermore serve Thee in holiness and pureness of living, to Thy honour and glory, through our only Mediator and Advocate, Jesus Chkist our Lord. Amen.'' IT A Prayer of St. Chrysostom. ■ALMIGHTY God, Who hast given us grace at i^ this time with one accord to make our common supplications unto Thee ; and dost pro- mise, that when two or three are gathered to- gether in Thy Name Thou wilt grant their requests ; Fulfil now, O Lord, the desires and petitions of Thy servants, as may be most ex- pedient for them ; granting us in this world knowledge of Thy truth, and in th3Vorld to come life everlasting. Amen. IT ^2 Cor. xiii. THE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore. Amen. a Natne's saii[is^9- 1662). A The Pr.iyer for the Sovereign and that for the Clergy fol- lowed here in 1559 ; and the Prayerh for the Royal Family and for Ember Weeks were placed after that for the Sovereign in 1&04. c This Benediction was inserted in 1558. meremur (omnium Sanctorum cessionibus) averte. Per. Tuorum inter- Here endeth the Litany. PRAYERS. IT Prayers and Thanksgivings upon several occasions, to he used before the two final Prayers of the Litany, or of Morning and Evening Prayer. "PEAYEES. O IT For Rain. GOD, heavenly Father, Who by Thy Som Jesus Christ hast promised to all them a See notes below. that seek Thy Kingdom, and the righteousness thereof, all things necessary to their bodily sus- tenance ; Send us, we beseech Thee, in this our form of the Sarum Collect in the Memorial of All Saints (among the Memoriaj Communes at the end of Lauds, feria 2). In 15-tt it ran simply, "We humbly . . . and for tlie glory of Thy Name sake, turn from us all those evils that we most righteously have deserved. Grant this, Lord tiod, for our Mediator and Advocate, Jesu Christ's sake ; " and was fol- lowed by fifur other Collects and the Prayer of St. Chrysostom. In 1549 it took its present form, save that "Name sake" was still read, and that "holiness " was not prefixed to " pureness " until 1552. A Prayer of St. Chrysostom] This was added to the end of tlie Litany ou its first introduction in its present form, in 1544. The grace of our Lord] Was placed at the end of the Litany, after the Prayer of St. Chrysostom, in the Queen's Chapel Litany of 1558. [See note to it, p. 205.] THE OCCASIONAL PRAYERS. This collection of prayers and thanksgivings for special occasions was appendeil to Morning and Evening Prayer in 1661, but some of the prayers had been in use at an earlier date. Such a coUectitm had occupietl a place at the end of the ancient Service-books of the Church : and the use of prayers simil.ir to these is very ancient. In a printed Missal of 1514 (wliich formerly belonged to Bishop Cosin, and is now in his Library at Durham) there are Miss» and Memoriai Communes (among others) with tlie following titles : — Memoriae Communes. Contra aereas tempestates. • invasores ecclesiaj. adversantes. paganos. Missce. Missa pro serenitate aeris. — pluvia. tempore belli. contra mortalitatem ho- minum. pro peste animalium. But sucli occasional prayers were not uniformly the same in the ancient Service-books ; varying at different times according to the necessities of the periotl and of the locality. In tlie first edition of tlie Englisli Prayer Book two occasional prayers, the one "for Rain," and the other "for fair Weather," wore inserted among the Collects at the end of tlie Communion Service. These were tlie same as those now placed here. Four more were added in 15.52, the two "in time of Dearth," and those "in time of War," and of " Plague or Sickness ; " and the whole six were then placed at the end of the Litany. Thanksgivings corresponding to these were added in 1604 : and the rcm.ainder, botli of the prayers and thanksgivings, were added in 1661, wlien all were placed where they now stand. These occasional Prayers and TliaiiUs- givings arc almost entirely original compositions, though they were evidently composed by divines who were familiar with expressions usetl for the same objects in the old Services. With several a special interest is connected, but others may be passefl over without further notice. What few changes were made in this collection of occasional prayers are trace- able to Bishop Cosin, except the important insertion of the 236 drapers anD CbanfeggiDings. necessity, such moderate rain and showers, that we may receive the fruits of the earth to our com- fort, and to Thy honour ; through Jesus Christ our LoKD. Amen. IT For fair Weather. O ALMIGHTY Lokd God, ^^^lo for the sin of man didst once drown all the world, except eight persons, and afterward of Thy great mercy didst promise never to destroy it so again ; We humbly beseech Thee, that although we for our iniquities have worthily deserved a plague of rain and waters, yet upon our true repentance Thou wilt send us such weather, as that we may receive the fruits of the earth in due season ; and learn both by Thy punishment to amend our lives, and for Thy clemency to give Thee praise and glory ; through Jesus Cheist our Lokd. Amen. IT In the time of Dearth and Famine. OGOD, heavenly Father, Whose gift it is, that the rain doth fall, the earth is fruit- ful, beasts increase, and fishes do multiply ; Behold, we beseech Thee, the afHictions of Thy people ; and grant that the scarcity and dearth (which we do now most justly suffer for our ini(piity), may through Thy goodness be merci- fully turned into cheapness and plenty, for the love of Jesus Christ our Lord; to AVhom with Thee and the Holy Ghost be all honour and glory, now and for ever. Amen. II Or this. OGOD, merciful Father, Who, in the time of Elisha the prophet, didst suddenly in Samaria turn great scarcity and dearth into plenty and cheapness ; Have mercy upon us, that we, who are now for our sins punished with like adversity, may likewise find a seasonable relief : Increase the fruits of the earth by Thy heavenly benediction ; and grant that we, receiving Thy bountiful liberality, may use the same to Thy glory, the relief of those that are needy, and our own comfort, through Jesus Christ our Lord. Amen. IT In the time of War and Tumults. O ALMIGHTY God, King of all kings, and Governor of all things. Whose power no creature is able to resist, to Whom it belongeth justly to punish sinners, and to lie merciful to them that truly repent ; Save and deliver us, we humbly beseech Thee, from the hands of our enemies ; abate their jjride, assuage their malice, and confound their devices ; that we, being armed with Thy defence, may be preserved ever- more from all perils, to glorify Thee, Who art the only Giver of all victory; through the merits of Thy only Son, Jesus Christ our Lord. A men. H In the time of any common Plague or Sickness. OALjMIGHTY God, Who in Thy wrath didst send a plague upon Thine own people in the wilderness for their obstinate rebellion against Moses and Aaron ; and also, in the time of king David, didst slay witli the plague of pesti- lence threescore and ten thousand, and yet re- membering Thy mercy didst save the rest; Have pity upon us miserable sinners, who now are visited with great sickness and mortality ; that like as Thou didst then accept of an atonement, and didst command the destroying Angel to cease from punishing, so it may now please Thee to withdraw from us this plague and grievous sickness ; through Jesus Christ our Lord. Amen. IT In the Ember Weeks to be said every day, for those that are to be admitted into Holy Orders. ALMIGHTY God, our heavenly Father, Who -C^ hast purchased to Thyself an universal Prayer for the Parliament, that for all Conditions of Men, and the General Tlianksgiving. The Rul)ric standiug at the head of the prayers is Cosin's ; but he would have explained "occasional" by adding "if the time require" at tlie end of it ; which words were not printed. His revised Prayer Book also contains a rubrical heading in the margin, "For the Par- liament and Conrornl ion during their sessions " but no prayer is annexed. [See further, notes on the Prayer for the Parlia- ment. ] § In the time of Dearth and Famine. The second of these prayers was — for what reason is not apparent— left out of the Prayer I'ook in several of tlie editions published during the reigns of Queen Elizabeth and James I. Bishop Cosin wrote it in the margin of his revised Prayer Book, and it was reinserted in ICGl, with some slight alterations of his making. § In the time of any common Plague or Sieliiess. The Collect form which is so strictly preserved in these prayers was strengthened in this one by the addition of another Scriptural allusion in the Invocation. This — from "didst send a plagxie" as far as ".and also" — was inserted by Bishop Cosin, as were also the words relating to the Atonement offered. The general tendency of such alterations by Bishop Cosin was to raise the objective tone of the prayers here and elsewhere, making our addresses to God of a more reverent and humble character. § The Ember Collects. every day] The principle laid down in the Rubric before the Collects, Epistles, and Ciospels applies to the use of these Collects. One of them ought, therefore, to be said at Even- song of the Saturday before Ember Week, and at Mattins and Evensong every day afterwards until the Ordination Sunday. The Evensong previous to the latter should be in- cluded as being the eve of the Sund.ay itself. The first of these Ember Collects is to be found in Bishop Cosin's Collection of Private Devotions, which was first published in 1627.' It is also found in the margin of the Durham Prayer Book in his handwriting, with a slight alteration made by him at the end after it was written in. No trace of it has hitherto been discovered in any early collections of prayers or in the ancient Services ; and therefore it may be concluded that it is an original composition of Bishop Cosin's, to whom we are thus indebted for one of the most beautiful and striking prayers in the Praj'er Book, and one which is not surpassed by anything in the ancient Sacra- mentaries or the Eastern Liturgies. The second Collect is taken from the Ordination Services, and is written into the margin of the Durham Prayer Book under the other in the handwriting of Sancroft, having been already inserted at the 1 An earlier edition was privately printed, Ijnt this the writer I1.1S not seen. See the address of the printer to the reader in a beautiful copy of the 1627 edition which is preserved in the British Sluseuni Library [3405 a]. Iprapers ano Cl^anfestp'tiings. 237 Church by the precious blood of Thy dear Son ; Mercifully look upon the same, and at this time so guide and govern the minds of Thy servants the Bishops and Pastors of Thy flock, that they may lay hands suddenly on no man, but faith- fully and wisely make clioice of fit persons to serve in the sacred Ministry of Thy Church. And to those which shall be ordained to any holy function, give Thy grace and heavenly bene- diction ; that both by their life and doctrine they may set forth Tliy glory, and set forward the sal- vation of all men ; through Jesus Cheist our Lord. Amen. IT Or this. ALMIGHTY God, the Giver of aU good gifts, -i^ Who of Thy divine providence hast appointed divers orders in Thy Church ; Give Thy grace, we humbly beseech Thee, to all those who are to be called to any office and adminis- tration in the same ; and so replenish them witli the truth of Thy doctrine, and endue them with innocency of life, that they may faithfully serve before Thee, to the glory of Thy great Name, and the benefit of Thy holy Church, through Jesus Christ our Lord. Amen. IT A Prayer that may be said after any of the former. OGOD, Whose nature and property is ever to have mercy and to forgive, receive our humble petitions ; and though we be tied and bound with the chain of our sins, yet let the piti- fulness of Thy great mercy loose us, for the honour of JEsrrs Christ, our Mediator and Advocate. Amen. IT A Priiyer for the High Court of Parliament to be read during their Session. MOST gracious God, we humbly beseech Thee, as for this Kingdom in general, so especially for the High Court of Parliament, under our most religious and gracious Queen at « Snr. Greg:. Sacr. Oratioiies pro pec- catis. Mur. ii. 200. b Form of Prayer for the fast day in 1625, 1643, 1644. and 1648. "T^EUS, Cui proprium est misereri semper et -L^ parcere, suscipe deprecationem nostram : ut quos delictorum catena constringit, miseratio TuEe pietatis absolvat. Per Christum Dominum nostrum. *~V/rOST gracious God, we humbly beseech _LV_L Thee, as for this Kingdom in general, so especially for the High Court of Parliament, under our most religious and gracious King at end of the Litany in tlie Prayer Book for the Church of Scotland, printed in 1637. Under the old system of the Church there were special masses for the Wednesday, Friday, and Saturday at all the four Ember Seasons ; but tlie use of a special prayer every day during tlie Ember Weeks is peculiar to the modern Church of England. It may be added that tlie very pointed character of the words used is also modern, tlie older Ember-day Collects and Post-Communions making little direct reference to the ordainers or those to be ordained. The Ember-day Collect is a continual witness before God and man of the interest which tlie whole body of the Church ha.s in the ordin.ation of the Clergy who are to minister in it. The entreaty of St. Paul, "Brethren, pray for us," is the entreaty that continually goes forth to the Church at large from its ministry ; but never with greater necessity, or with greater force, than when the solemn act of Ordination is about to be performed by tlic Bishops, .and a number of the future guides and leathers of tlie Cluirch are about to be empowered and authorized to undertake their olJice. Tliis is, in fiict, one of the most valuable of our Collects, wielding a.s it does the strong weajion of general pr.ayer throughout the land on bch.alf of the 15ishops, through whom all mini3teri.al authority and power is conveyed from our J.nrd, and of the priests an<l deacons, to whom, from time to time, tlieir ministry is dele- fated. A f.aithful reliance upon the promises of our IMcssed fOrd respecting prayer will gi\e us an assurance that so general a supplication for a special object could not be with- out elTect ; and no age ever requireil that such a supplication should be oirereil more than the present, when the Clergy arc growing more and more faithful, but when the necessities of some dioceses lead to a f.ar too promiscuous admission of per- sons who arc "fit," only by some stretch of language, "to serve in the sacred ministry of God's Church." It is worth noticing tli.at "the liishops and I'.astors of Tliy flock " does not refer to the Bishops .and the Priests who with them lay their hands on the he.ads of those who are ord.ained Priests. "Bi.shop and P.astor" is the expression used in all the documents connected with the election and conlirm.ation of a Bishop ; and "all Bishops, the Pastors of Thy Church," are pr.ayed for in the first Collect in the Office for Consecration of a Bishop. No iloubt the expression is here also used in the same sense, with reference to the Bishop as the earthly fountain of pastoral authority, ability [2 Cor. iii. 6], and responsibility. The times for using one or other of these Collects are as follows : — • From Saturday Evensong before 1st Sund.ay in Lent Whitsunday Sept. 18th Dec. 17th to Saturday Evensong before ' 2nd Sunday 1 in Lent I Trinity Sun- day [Sept. 25th iDec. 2-lth § A Prayer that may be said, etc. This ancient prayer, which is one of the " Omtiones pro Peccatis " in the Sacranientary of St. Gregory, conies into our Pr.ayer Book through the Litany of the Salisbury Use, and is found in all the Primers of the English Church. It occupied its ancient place in the Litany of 1044, but was omitted from Later Litanies until 1559. In KiOl it w.as transferred to this place, where it stands in the M.S. 'J'lie most ancient Eng- lish version of it known is tli.at of the fourteenth-century Prymer [Maskell's Monumenta llitaalia, iii. IIOJ, which is as follows : — "God, to whom it is propro to be merciful and to spare cuermore, undirfonge" (undertake, " takv," in Hilsey's Pry- mer) "oure preieris ; anil tlie mercifuliiessc of thi pitee asoilo hem, that the ch.ayne of trespas bindith. Bi crist euro Lord. So be it." The proper times for the use of this prayer are seasons of penitence. All d.ays in Lent, Fridays, the Rogation I>.ays, and tlio d.ays of Ember Weeks, are obviously occasions when it comes in with a marked appropri.ateiiess ; its use "after any of the former" clearly supjiosiug that "the former" Collects are accompanied by fasting and humiliati(ui. It may also be pointed out as a most suit.able pr.ayer for use by Clergy and Laity alike after any confessicui of sins in priv.ate pr.ayer ; or in pr.aying with sick iieraons, in cases when an authoritative absolution is not to be used. § 'The Prayer /or the Parliament. There is every reason to think that this pr.ayer, so consonant with the constitutioUial principles of moilcrn times, was com- posed by Archbishop Laud when Bishop of St. David's. The 238 Prapers anD Cbanfesgitiings. this time assembled : That Thou wouldest be pleased to direct and prosper all their consulta- tions to the advancement of Thy glory, the good of Thy Church, the safety, honour, and welfare of our Sovereign, and her " Dominions ; that all things may be so ordered and settled by their endeavours upon the best and surest foundations, that peace and happiness, truth and justice, religion and piety may be established among us for all generations. These and all other neces- saries for tliem, for us, and Thy whole Church we humbly beg in the Name and mediation of Jesus Chkist our most blessed Lokd and Savioue. Amen. a fCiftgciofis in MS. r.uU Sealed Books. this time assembled : That Thou wouldest be pleased to bless and direct all their consultations to the preservation of Thy glory, the good of Thy Church, the safety, honour, and welfare of our Sovereign, and his Kingdoms. Look, Lord, upon the humility and devotion with which they are come into Thy courts. And they are come into Thy house in assured confidence upon the merits and mercies of Christ our blessed Saviour, that Thou wilt not deny them the grace and favour which they beg of Thee. Therefore, O Lord, bless them with all that wisdom, which Thou knowest necessary to make the maturity of his Majesty's and their counsels, the happiness and blessing of this commonwealth. These and all other necessaries for them, for us, and Thy whole Church, we humbly beg in the Name and mediation of Christ Jesus our most blessed Lord and Saviour. Amen. ^ A Collect or Prayer for all conditions of men, to be used at such times when the Litany is not appointed to be said. OGOD, the Creator and Preserver of all man- kind, we humbly beseech Thee for all sorts and conditions of men ; that Thou wouldest be pleased to make Thy ways known unto them, Thy saving health unto all nations. More especially, we pray for the good estate of the Catholick Church ; that it may be so guided and governed by Thy good Spirit, that all who pro- fess and call themselves Christians, may be led b Corruption of tlie old genitive "Chrisles." into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteous- ness of life. Finally, we commend to Thy fatherly goodness all those, who are any ways afilicted, or distressed, in mind, body, or estate; [*especially those for whom cw . This to be said jirayers are desired,^ that it may wiiea any desire please Thee to comfort and relieve the congrega- them, according to their several *'°°- necessities, giving them patience under their suiferings, and a happy issue out of all their afflictions. And this we beg for Jesus Cheist *Hi3 sake. Amen. earliest form in which it is known is that above given, from a Fast-day Service printed in 1025.' It also appears in at least two Forms of Prayer whicli were issued by Laud after he became Archbisliop of Canterbury, and during the rule of that "Long" Parliament by tlie influence of whicli he and tlie King suffered. It does not appear in a folio copy of " Prayers for the Parliament," which is bound up at the beginning of Bishop Cosin's Durham Prayer Book, but it ^las inserted in a Fast-day Service for the l'2th of June lOGl, and afterwards in its present place. The word ' ' Dominions " was substituted for " Kingdoms" by an Order in Council of January 1, 1801. As, liowever, the ancient style of our kings was "Rex Anglia>, Dominus Hibernia;," this seems to have been a constitutional mistake, as well as a questionaljle interference with the Prayer Book; but probably "dominions" was supposed to be the more comprehensive word, and one more suitable than "king- doms " to ail empire so extended and of so mixed a character as that of the English Sovereigns. There is some reason to think tliat this is not the prayer which it was originally intended to insert here ; the follow- ing entries appearing iu the .Journal of the Lower House of Convocation for lOCl : " May 24. A prayer or collect to be made for the parliament sitting, and one for the synod : referred to Dr. Pory and tlie Arclibishop's otlicr chaplains to draw up and present the same to tliis House the next session." "May 31. Dr. Pory introduxit formam precationum pro parliamento et synodo. 'J'lie approbation of tliem referred to the Dean of Wells (Dr. Creighton), Dr. Creed, Dr. Pearscni, Dr. Crowther, and the Archbishop's two chaplains," [Card- well's Conf. p. 374] But a general fast was ordered for June 12th, and in the Form of Prayer printed for use on that occasion the Prayer for tlie Parliament appears in its present form. This looks ,as if the modification of tlie jirayer of 102.") had been adopted as having already had Royal sanction ; and 1 " A Forme of Common Prayer ... to ha read every Wednesday during the present visitation. Set forth by Dis Majestie's Autliority. Reprinted at London by Bonham Norton and Jolin Bill, Printers to the King's most excellent Majestic, .^nno 10:^5." as if it was afterwards substituted for Dr. Tory's proposed prayers for the Parliament and the Convocation. This prayer may have been intended only fur use before the several Houses of Parliament, when it was inserted here in 1G61. Yet the remarks made on the Ember Collect apply to it iu no small degree ; and the general prayers of the Church may be expected to bring down a blessing upon the delibera- tions of tlie Parliament in a higher degree than tlie local prayers daily used in each House. It may be mentioned that the expression ' ' most great, learneil, and rcliijions king, " is contained in James I. 's Act for a Thanksgiving on the Fifth of November. § Prayer for all Conditions of Men. This prayer was composed by Dr. Peter Gunning, after- wards Bishop, successively, of Chichester and Ely, and one of the chief instruments, under God, in the restoration of the Prayer Book to national use iu ]()62. It has usually been supposed to be a condensed form of a longer prayer, iu which he liad endeavoured to satisfy tlie objections of tlie Puritans against the collect form of the Five Prayers, by amalgamating the substance of tliem into one. The lirst idea of it seems, however, to be taken from the nine ancient Collects for Good Friday, of Mliich we only retain three. Dr. Bisse states that when Gunning was JIaster of St. John's College, Cambridge, he would not allow this prayer to be used at Evensong, declaring tliat he had cumpused it only for Morning use, as a substitute for the Litany. And certainlj-, if it had lieen in- tended for constant use, it is strange that it was not placed before the Prayer of St. Chrysostom in Morning and Evening Prayer, but among tlie " Praj'ers upon Several Occasions." Tlie original intention must certainly have been to confine this general sujiplication to occasional nse ; and tlie meaning of "to be used" is probably identical with "that may be used." There are circumstances under which it may be desir- able to shorten the Service ; and if the omission of this prayer can thus be considered as permissible, it will offer one means of doing so. Iprapers anD Cbanksgitiings. '■29 "THANKSGIVINGS. IT A General Thanksgiving. ALMIGHTY God, Father of all mercies, we /* Thine unworthy servants do give Thee most humble and hearty thanks for all Thy good- ness and loving-kindness to us, and to all men ; * This to bf saiJ [* l^di'ticularly to those who desire wlien any that noiv to offer up their praises and fo/desfre^to^re- thanhsgivlngs for Thy late mercies turn praise. vouchsafed unto them.l We bless Thee for our creation, preservation, and all the blessings of this life ; but above all, for Thine inestimable love in the redemption of the world by our Lord Jesus Christ ; for the means of grace, and for the hope of glory. And, we beseech Thee, give us that due sense of all Thy mercies, that our hearts may be unfeignedly thankful, and that we *shew forth Thy praise, not only with our lips, but in our lives ; by giving up our selves to Thy service, and by walking before Thee in holiness and righteousness all our days ; through Jesus Christ our Lord, to Whom with Thee and the Holy Ghost be all honour and glory, world without end. Amen. H For Eain. OGOD our heavenly Father, W[\o by Thy gracious providence dost cause the former and the latter rain to descend upon the earth, that it may bring forth fruit for the use of man ; We give Thee humble thanks that it hath pleased Thee, in our great necessity, to send us at the a See notes below. b A!, tfitty shew fotlli, as ill Irish MS. last a joyful rain upon Thine inheritance, and to refresh it when it was dry, to the great comfort of us Thy unworthy servants, and to the glory of Thy holy Name ; through Thy mercies in Jesus Christ our Lord. Amen. T[ For fair weather. OLOED God, Who hast justly humbled us by Thy late plague of immoderate rain and waters, and in Thy mercy hast relieved and com- forted our souls by this seasonable and blessed change of weather ; AYe praise and glorify Thy holy Name for this Thy mercy, and will always declare Thy loving-kindness from generation to generation ; through Jesus Christ our Loud. Amen. ir For Plenty. OMOST merciful Father, Who of Thy gracious goodness hast heard the devout prayers of Thy Church, and turned our dearth and scarcity into cheapness and plenty ; We give Thee humble thanks for this Thy special bounty; beseeching Thee to contiime Thy loving-kindness unto us, that our land may yield us her fruits of increase, to Thy glory and our comfort ; through Jesus Christ our Lord. Amen. IT For peace and deliverance from our enemies. O ALMIGHTY God, Who art a strong tower of defence unto Thy servants against the face of their enemies ; We yield Thee praise and thanksgiving for our deliverance from The prayer is cast in the mould of that for the Church in the Communion Service. Bishop Cosin altered the preface of that priiyer to "Let us pray for the good estate of Christ's Cathohck Church," and the title of the pnayer in the Kubric at the end of the Communion .Service was altered by him in the same way. The title was often so printed in the last century, and had appeared in the same form in a book of Hours printed in 1531. \_See notes on Prayer for Church in Communion Service.] The tone and the language of the prayer very successfully imitate those of the ancient collects, and the condensation of its petitions shews how thoroughly and spiritually the author of it entered into the worth of that ancient mode of prayer, as distinguished from the verbose meditations which were substituted for it in the Occasional Services of J.ames I. The petition, " Th,at all who profess and call themselves Christiana, may be led into tlie w.ay of truth," was evidently framed with reference to the Puritan Nonconformists, who had sprung up in sucli large numbers during the great PvebcUiou ; but it is equally applicable as a prayer of charity for Dissenters at all times ; and no words could be more gentle or loving than these, when connected with the petitions fir unity, peace, and righteousness which follow. Tlie concluding jietitions have an analogy with tlie ilcnioriie Communes of the Salisbury Use, "Profjuacumjue tribulatione,"and "Prointirmo." In another Memoria, that " Pro amico" which comes between these two, the name of the person jirayed for was mentioned, which may have suggested the parenthetical reference to individuals in this prayer.' There was, beside these Common Memorials, a Daily Prayer for the Sick in the Service at Prime, as follows : — Omnipotcna sempiterno Almighty and everlasting Deus ; salus aitcma creden- God, the eternal salvation of tium, exaudi nos pro famulis them that believe, hear us on 1 liishop Cosin provided a short service to be used in this place for any persons desiring the prayers of the Church. [5ee the note at tiie end of the Visitation OBicc, p. 470.] tuis pro quibus misericordise behalf of those Thy servants tuK imploramus auxilium ; ut for whom we beseech the help reddita sibi sanitate, gratiarum of Thy mercy; that health be- tibi in ecclesia tua referant ing restored unto them, they actiones. Per Christum, may render thanks to Thee in Amen. [Gelas.] Thy Church ; through Jesus Christ our Lord. Amen. It is a very excellent practice, when any are known to be dying, to commend them to the prayers of the Church (by name or otherwise) before the Prayer for all Conditions of Men is said. It is equally applicable to cases of mental or bodily distress, as well as to its more familiar use in the case of sick persons; and the afflictions or distresses of "mind, body, or estate," which are so tersely but comprehensively named, shew clearly that the special clause of intercession was not by any means intended to bo limited to sickness. THE OCCASIONAL THANKSGIVINGS. These were all placed as they now stand in 1G61 ; but they were, with two exceptions, printed at tlie end of the Litany (liy Koyal authority only), after the Hampton Court Confer- ence in 1604. The ji.articular circumstances under which this liberty was taken with the Prayer Book by James I. are men- tioned in the Historical Introduction. It is unnecessary to .add anything further here th.an that the Occasion.al Tlianks- givings are now as entirely a part of the Prayer Book sanc- tioned by the Church as any other pnayers. § Tlia General Tliatik.yivitKj. This is called "General " because it is a Thanksgiving on behalf of "all men," as the preceding collect or prayer is " for .all conditions of men." It was composed or comjiiled by Reynolds, Bishop of Nor- wich, for the revision of ItKil. Tlie lirst portion of it appears to be borrowed from the following opening of a Thanksgiving composed by (,>ueen Elizabeth after one of her progresses, and which is ijrinted (from a copy in the State Paper Utfice) in the 240 Prapcrs anD Cbanfesffitiings. those great and apparent dangers wherewitli we were compassed : We acknowledge it Thy good- ness that we were not delivered over as a prey unto them ; beseeching Thee still to continue such Thy mercies towards us, that all the world may know that Thou art our Saviour and mighty Deliverer; through Jesus Christ our Lord. Amen. IT For restoring publick peace at home. O ETERNAL God, our heavenly Father, Who alone niakest men to be of one mind in a house, and stillest the outrage of a violent and unruly people; We bless Thy holy Name, that it hath pleased Thee to appease the seditious tumults which have been lately raised up amongst us ; most humbly beseeching Thee to grant to all of us grace, that we may henceforth obediently walk in Thy holy commandments ; and, leading a quiet and peaceable life in all godliness and honesty, may continually otter unto Thee our sacrifice of praise and thanksgiving for these Th)' mercies towards us ; through Jesus Christ our Lord. Amen. IT For deliverance from the Plague, or other common sickness. LORD God, Who hast wounded us for our sins, and consumed us for our transgres- o sions, by Thy late heavy and dreadful visitation ; and now, in the midst of judgement remember- ing 'mercy, hast redeemed our souls from the jaws of death ; We offer unto Thy fatherly goodness our selves, our souls and bodies, which Thou hast delivered, to be a living sacrifice unto Thee, always praising and mag- nifying Thy mercies in the midst of Thy Church ; through Jesus Christ our Lord. Allien. H Or this. "TTTE humbly acknowledge before Thee, V V most merciful Father, that all the punishments which are threatened in Thy law might justly have fallen upon us, by reason of our manifold transgressions and hardness of heart ; Yet seeing it hath pleased Thee of Thy tender mercy, upon our weak and unworthy humiliation, to assuage the contagious sickness wherewith we lately have been sore afflicted, and to restore the voice of joy and health into our dwellings ; We offer unto Thy Divine Majesty the sacrifice of praise and thanks- giving, lauding and magnifying Thy glorious Name for such Thy preservation and providence over us ; through Jesus Christ our Lord. Ame7i. " Liturgies of Queen Elizabeth" of tlie Parker Society, p. 667 : "I render unto Thee, Merciful and Heavenly Father, most humble and hearty thanks for Thy manifold mercies so abun- dantly bestowed upon me, as ^^ell for my creation, preserva- tion, regeneration, and all other Tliy benefits and great mercies exhibited in Christ Jesus ..." But it is jjossible that there is some older prayer, as yet unnoticed, which was t!ie original of botli Queen Elizaljeth's and Bishop Reynolds'. The remarks whicli have been made respecting the special clause iu the " Prayer for all Conditions of Men," apply also to the special clause iu the General Thanksgiving. There is no authority whatever for tlie congregation say- ing the General Thanksgiving with or after tlie Minister. Wherever this is intended the several clauses of the formulary are printed witli cajjital initials. § For restoring publich peace at liom'\ This is to be found in the margin of Cosin's Durham Prayer Book in his handwriting, but the original draft of it is due to Bishop Wren, who wrote it in the following form : — "^4 I'hanhagioing for the Eestorinrj 0/ Public Peace. " O Eternal God, our Heavenly Father, Who alone make^t men to be of one mind in an house, and art the God of peace and unity in every nation, we bless Tliy Holy Isame for tliis gracious change among us, and tliat it hatli pleased Thee ■nntli so high a hand to appease these seditiims and tumults which by the subtlety of the Devil were raised up and long fomented among us, and so to subdue the oppositions of men of evil minds as that, through Thy grace, we may now assemble in peace and safety to offer up unto Thee this our sacrifice of praise and thanksgiving through Jesus Christ our Lord. Amen. " ' Tliere were two other changes made in the course of writ- ing it, with the evident object of mouldnig it in as charitable a form as possible. "Madness of a raging and unreasonable people " was one of the original phrases ; and, " Grant that we may henceforth live in peace and unity," was another; and both are altered in Cosin's own writing. Tliis Thanks- giving offers anotlier illustration of th^ restrained and tem- perate spirit in which the restoration of the I'rayer Book and its revision were undertaken by men who had suffered so much from the "outrage of a violent and unnily people," as Wren, Cosin, and their coadjutors had suffered for many years. E.xcept the Genera! Thanksgiving, none of these Occasional Thanksgivings are well adapted to the necessities of present times ; and the introduction of several new "Menioriie Com- munes " would be a good work of revision, provided they were worded in language whose suitableness and dignity made them fit to be placed beside more ancient parts of the Prayer Book. ' Bishop Jacobson's Fragmentary Hlmtrations 0/ Prayer Boole, p. 64. AN INTRODUCTION TO THE COLLECTS, EPISTLES, AND GOSPELS. The Liturgy consists of a fixed and unvarying portion, and of a portion which varies at least once a week ; the fixed part is printed by itself in a later division of tlie Prayer Book, and the variable part is that included under the title of "The Collects, Epistles, and Gospels, to be used throughout the year," and now coining under notice. In the early ages of tlie Church the Office of the Holy Com- munion was contained in several separate volumes, one for the Epistles, called the Comes, Lectionarius, or Epistolarium ; another for the Gospels, called the Evangelistarium ; a third for the Anthems, called the Antiphonarius, or Gradual ; and a fourth for the fixed part of the Service and the Collects, which went by the name of the Liber Sacramentorum, or Sacramentary. These four separate volumes were eventually united into one,' under the name of the Missal ; and the two portions of the Prayer Book in which the varying and unvary- ing parts of the Communion Service are contained constitute, in fact, the Missal of the Church of England, which is almost universally bound in a separate form for use at the Altar. Tlie modern arrangement of these variable parts of the Liturgy is derived directly from the ancient Missals of the Church of England, of wliich the principal one was tliat of Salisbury. Like the rest of the Prayer Book, it has under- gone some condensation. Offertory sentences were formerly placed in this part of the Liturgy, but are now collected into the unvarying portion. There was also a sliort Anthem, or Gradual (with its response), placed after every Epistle, and a Collect called " Post-Communio, " but both of these have been discontinued. The Introit, or Officium," was likewise appointed for every celebration of the Holy Communion, and a short Anthem, the "Communio," to be sung during the Administration. In the first Prayer Book the Introits were taken from the Psalms,' and each one was printed before its 1 The tendency to condense all the Offices of Divine Services into one volume is shewn in the fact that printed Breviaries often contained the Preparation, the Ordinary, the Cauon, a Mass for the Dead, and several votive Masses. The following are examples : Brit. Mus. Lib. Sanini, 1499 [C. 41 a], 1510 [C. Si rf]. Bndl. Lib. Sarum, 1507 [Gough Miss. 73], 1514 (Id. 9), 1535 [Id. 192, 193), 1541 (Id. 38). 2 See the notes for the First .Sunday in Advent [p. 247] for tht mode in which the Office or Introit was anciently snng. " It may be useful to annex a list of the Introits as arranged in the First English Prayer Book, as many Ritualists think them better adapted fnr their purpose than hymns : — INTROITS. Psalni I r.salm i. Good Friday xxii. Easter Even Ixxxviii. xvi. iii. Vlll. Iii. Ixxix. 1st Sunday in Advent 2nd „ Srd ,, 4tli „ Christ. Day, 1st Oummunion xcviii. „ 2nd F. of St. Stephen „ St. John, Evangelist ,, the Uoly Innocents . Sunday after Christmas cxxi, Circumcision cxxii. Epiphany xcvi. Ist Sunday after the Epiplmny xiii. 2nd ,, ,, xiv. Srd ,. ,, .. XV. 4th „ ,. ,. ii. 5th XX. 6th ,, „ ,. XX. Septuagesima xxiii. Sexagesima xxiv. Quinquagesima xxvi. Ash-Wednesday vi. 1st Sunday in Lent xxxii. 2nd 3rd 4th 6th ,, „ Sunday next before Easter . cxxx. xliii. xlvi. liv. Ixi. Easter Day, 1st Communion ,, 2nd Monclay in Easter Week ... Ixii. Tuesday „ ,, ... cxiii. 1st Sunday after Easter . . . cxii. 2nd ,. „ ... Ixx. 3rd ,, ,, ... Ixxv. 4th ,, ,. ... Ixxxii 5tll ,, ,, ... Ixxxiv. Ascension Day xlvii. Snndayaftcr Ascension Day xciii. Whitsunday xxxiii. Monday in Whitsun Week c. Tuesday ,, ,, ci. Trinity Sunday Ixvii. Ist Sun. after i \ Beati itnma Trinity 2nd 3rd 4th f.th Gth 7th ( culati. J In quo cor- ( rigcl ! i Uetrihue 't servo tuo. i AdhtKsU pa- \ vlmcnto, . . /ypj/om pone. ..Et vemat ..Mttnorato. Collect ; but hymns have been generally substituted since their omission. The "Communio " was also fixed in the first Prayer Book, being the Anthem, " Lamb of God, Wliich takest away the sins of the world, have mercy upon us ; " and for this, a soft and solemn organ voluntary seems to have been afterwards substituted, such as is still to be heard at Durham Cathedral and elsewhere during the Administration. Twenty-two Post - Communions were also provided and printed after the Agnus Dei. These were sentences from the Gospels and Epistles of the New Testament : and the Rubric preceding them ordered that one should be sung by the Clerks when the Communion was ended. This arrangement of the variable parts of the Communion Service is, however, much more ancient than the Salisbury Missal. The selection of the Epistles and Gospels for the Sundays and some of the other Holydays is attributed to St. Jerome in the fourth century ; and most of the Collects come to us originally from the Sacramentaries of St. Leo, St. Gelasius, and St. Gregory ; the last of whom died a.d. 60-i. § Colleds. The Collects which are now used in the Communion Service appear to be the growth of the fifth and sixth centuries, as is stated above ; though it is far from being improbable that the Sacramentaries of that date were, to a large extent, com- pilations of previously existing forms, rather than original compositions of those whose names they bear. These Sacra- mentaries liave tlie appearance of methodizing and rearrang- ing established customs and formularies ; and there is an antecedent improbability in the statement that SS. Leo, Gregory, or any other single individual, invented so large a body of public devotions, and wrought so great a revolution in the habits of the Church, as to bring it suddenly into use. Cardinal liona [/>'<-■;•. Litui'ij. ii. 5; iv.] gives some evidence in support of the supposed Apostolic origin of the form of prayer known by the name of Collect, though he thinks the general tradition of the Cliristiau world a sufficient proof that St. Gelasius and St. Gregory composed those now in use. It may be considered an argument against tliis theory of Apostolic origin that the Collect is a form of prayer unknown in tlie Eastern Church, which has always been so conserva- tive with regard to its ancient customs and formularies. But Freeman has shewn that tliere is a distinct likeness between certain kinds of hymns (called "E.\aposteilaria") of the Eastern Church, and the Collects of the Western, by wliich a common 8th Sun. after ) Trinity 9th lOth nth IJth 13th 14th l.'.th IGth 17th ISth 19th r Psnhn cxix. . .Portio men. i Bonitntem " \ fecisti. ,. .Manns tucr. jDe/ecit ani- " i ma. j In o:tcr- " ( num. i Quomodo di- '■ \ lexi. ( Lnceriia pc- " 1 dibits. ( Inifjuos " \ odio. I l-'ecijudi' '■ } cinm. .. . .}firabiUa. ,. . .Justin es. ( Clanmi'i in 1 toto. \ Vide Jntmi- " '( litatcm. j Principcs " ( persecuti. 22nd Sun. after Trinity 23rd 24th 26th Psalm ■™-{^^"'" cxxiv. cxxv. cxxvii. St. Andrew, Apostle cxxix. St. Thomas, Apostle rxxviii. Conversion of fSt. Paul t-xxxviii. Pnriflcalion of St. Mary, V. cxxxiv. Ht. Matthias, Apostle Annunciation of the Vir- \ gin Mary ) St. Mark, Kvang St. Philip and St. James... St^ Barnabas, Apostle St. John Baptist cxHii. St. Peter, Apostle cxHv. St. James, Apostle cxlviii. St. Bartholomew, Apostle.. cxv. St. Matthew, Apostle cxvii. St. Michael and all Angels. cxiii. St. Luke, Evangelist cxxxvii. St. Simon and St. Jude, Apostles cl. AH Saints cxlix cxl. cxli. cxxxiii. cxiii. an 3Inttormction to tbc Collects, Cpistles, anD <©ospcls. origin seems to be indicated ; and he gives the following hymns at Lauds on Easter Day as an example [FREEMAy's Principles of Divine Service, i. 142]: — "Thou, O Lord, that didst endure the cross, and didst abolish death, and didst rise again from the dead, give peace in our life, as only Almightj'. " " Thou, Christ, AVho didst raise man by Thy resurrection, vouchsafe that we may with pure hearts hjnnn and glorify Thee." Although the variable Exaposteilaria in actual use are attributed to a Ritualist of the tenth century. Freeman con- siders that they represent a much older system of precatory- hymns, and quotes from Neale that the aim of them "seems originally to have been a kind of invocation of the grace of God," which is a special feature of Collects. It is not quite correct, therefore, to say that such a form of prayer is wholly unknown in the Eastern Church ; and this argument against tlie primitive antiquity of it cannot be con- sidered to have much force. There are two, and only two, prayers of the Church given in the New Testament. Both of these are in the Acts of the Apostles, and both of them have a striking similarity to the prayers we now know as Collects. The first is, " Thou, Lord, Which knowest the hearts of all men, shew whether of these two Thou hast chosen, that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place." [Acts i. 24, "25.] The second is, ' ' Lord, Thou art God, Which hast made heaven, and earth, and the sea, and all that in them is : Who by the mouth of Thy servant David hast said. Why did the heathen rage, and the people imagine vain things ? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ. For of a truth against Thy holy Child Jesus, AYhom Thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gatliered together, for to do whatsoever Thy hand and Thy counsel determined before to be done. And now, Lord, behold their threatenings : and grant unto Thy servants, that with all boldness they may speak Tliy word, by stretch- ing forth Thine hand to heal ; and that signs and wonders may be done by the Name of Thy holy Child Jesus." [Acts iv. 24-30.] In both of these praj'ers, the address, or invoca- tion, is a prominent feature ; and in the latter it occupies more than two-thirds of the whole prayer ; while the actual supplication itself, though in both cases of the highest impor- tance possible, is condensed into a few simple words. These Apostolic prayers, therefore, bear a great resemblance to Col- lects, and might not unreasonably be spoken of as the earliest on record. But the real model of this form of prayer is to be found in a still higher quarter, the Lord's Prayer itself. If we com- pare some of the best of our ancient or modern Collects (as, for instance, the Collect for Whitsunday, which has been familiarly known to the Church in her daily Service for at least twelve centuries and a half, or that for the Sunday after Ascension, which is partly of Reformation date) with the Prayer of Prayers, we shall find in both that the tone is chiefly that of adoration, and subordinately that of supplica- tion ; and, also, that the human prayer follows the Divine pattern in the adoption of a condensed form of expression, which is in strict accordance with the injunction, "God is in heaven, and thou upon eartli, therefore let thy words be few." Such a comparison will bring home a conviction to the mind, that when we use this terse form of mixed adoration and prayer we are not far from carrying out, with literal exactness, the still more authoritative injunction of Him Who gave us His own prayer as the type of all others, ' ' After this manner, therefore, pray ye."' The origin of the name " Collect " is uncertain ; and various meanings have been given to it. Some Ritualists have con- nected it with the collected assembly- of the people ; others have interpreted the name as indicating that the prayer so called collects together the topics of previous prayers, or else 1 It is an ancient rule of tlie Church to have an uneven number of Col- lects. Micrologus [iv.] says that either one, three, five, or seven are used; one from tradition ; three, because our Lord prayed thrice in His Agony ; five, because of His fivefold Passion ; seven, because there are seven peti- tions iu the Lord's Pi-ayer. A general Rubric of the Sarum Missal says, " More than seven Collects are never to be said, for Christ in the Lord's Prayer did not exceed seven petitions. An uneven number of Collects is always to be preserved, except in Christmas Week, both at Mass and at Mattins. If the number of Collects is naturally even, it is made uneven by adding the Memorial of All Saint.s." [Sar. Miss, in, Eng. xxxi.] 2 "The Holy Communion was once known by the name Colteita. [IJoka, Bcr. Lxtura. i. 3. ii.] those of the Epistle and Gospel for the day. But the most reasonable interpretation seems to be that which distinguishes the Collect as the prayer offered by the priest alone on behalf of the people, while in Litanies and Versicles the priest and the people pray alternately. This interpretation is found in BoN.l, Her. Liturg. ii. 5. iii. ; Durand. iii. 13 ; and Micrologus, iii. ; the words of the latter being, "Oratio quam Collectam dicunt, eo quod sacerdos, qui legatione fungitur pro populo ad Dominum omnium petitiones ea oratione colligit atque eoncludit. " So in the commentary on the Divine Offices of Syon, the explanation of the word is given thus : " Yt is as moche as to saye a gatherynge togyther, for before thys praj'er ye dresse you to god, and gather you in onhed to pray in the person of holy chirche, that ye sholde be the soner harde." And with respect to the ending the explanation is very pro- perly given : "Ye ende all youre orysons by oure lorde Jesu cryste, and in liys blyssed name, by cause he sayde in his gospel, that what euer ye aske the father in my name, he shall gyne yt you." [Mirror of our Lady, p. 134, Blunts ed.] As of Common Prayer in general, therefore, so we may conclude especially of the Collect in particular, that it is the supplication of many gathered into one by the voice of the priest, and offered up by him to the Father, through our Lord and only Metliator. There is a very exact and definite character iu the structure of Collects ; so exact, that certain rules have been deduced from these prayers of the Saints for the construction of others, as lilies of grammar are deduced from classic writers. First, may be mentioned the characteristics which dis- tinguish this special form of prayer, and which have been loosely mentioned above : — 1. A Collect consists of a single period, seldom a long one. 2. A single petition only is offered in it. 3. Mention is made of our Lord's Mediation ; or else 4. It ends with an inscription of praise to God. These features of the Collect at once distinguish it from the long and often involved forms of Eastern prayers, and also from the precatory meditations which became so familiar to English people in the seventeenth century ; and the chas- tened yet comprehensive character of Collects is owing, in no small degree, to the necessities imposed upon the writers of tliem by this structure. This general outline of the Collect developes itself in detail on a plan of which the most perfect form may be represented by two of our finest specimens, the one as old as the Sacra- mentary of St. Gregory, in the sixth century, the other com- posed by Bishop Cosin, more than a thousand years later. 1. Invocation. '2. Reason on which the Peti- tion is to be founded. '^. Petition. 4. Benefit hoped for. 5. Mention of Christ's Media- tion, or Ascrip- tion of praise : or both. Whitsunday. GOD, Who as at this time didst teach the hearts of Thy faithful people by sending to them the light of Thy Holy Spirit; gi-ant us by the same Spirit to have a right judgement in all things. and evermore to rejoice in His holy comfort ; through the merits of Christ .Tesus our Saviour, Who liveth and reigneth with Thee, in the unity of the same Spirit, one God, world without end. tith Sunday after Epiphany. GOD, Whose blessed Son was manifested that He might destroy the works of the devil, and make us the sons of God, and heirs of eternal life ; grant us, we beseech Thee, that having this hope, we may purify ourselves, even as He is pure ; that when lie shall appear again with i>ower and great glory, we may be made like unto Him in His eternal and glorious Kingdom, where with Thee, Father, and Thee, O Holy Ghost, He liveth and reigneth, ever one God, world witli- out end. Thus it will be observed that, "after the Invocation, a foundation is laid for the petition by the recital of some doctrine, or of some fact of Gospel history, which is to be commemorated. Upon this foundation so laid down rises the petition or body of the prayer. Then, in a perfect speci- men . . . the petition has the wings of a holy aspiration given to it, whereupon it may soar to heaven. Then follows the conclusion, which, in the case of prayers not addressed to the 9n 3lnttoDuction to tf)C Collects, Cpistlcs, ano ©ospcltf. 243 Mediator, is always through the Mediator, and which some- times involves a Doxology, or Ascription of praise. "^ This last member of the Collect has, indeed, always been con- structed with great care, and according to rules which were put into the form of memorial verses, at a period when it was the custom to write the Collect in a short form, and only to indicate the ending by "per," "Qui vivis," "per eundem," or whatever else were its first word or words. One of these aids to memory is as follow s ; — " ' Per Dominum,' dicas si Patrem Presbyter oras. Si Christum memores 'per Eundem, ' dioere debes. Si loqueris Christo 'Qui vivis,' scire memento ; ' Qui Tecum,' si sit coUecta) finis in Ipso ; Si memores Flamen ; 'Ejusdem,' die prope finem." Illustrations of these several endings will be found in the Collects for the Epiphany, the Nativity, Easter Day, and Whitsun Day. The number of the variable Collects in the Book of Com- mon Prayer is eighty-three. They are all traced to their original sources, so far as these have been discovered, in the following pages ; and the annexed Table gives a compendious view of the origin and dates of the whole number. § Table of Collects. Translated from Collects of the Karly Church which had been in the English Service- books from at least a.d. 1085. Translated or adapted from very ancient Prayers, An- thems, etc. Composed expressly for the Book of Common Prayer. First found in the Sacramen- First found in the Sacraraen- First found in the Sacraracn- tary of St. Leo, Bishop of tary of St. Gelasius,Bishop tary of St. Gregory, Bishop Rome, A.D. 440-461. of Rome, a.d. 492-490. of Rome, a.d. 690-604. 3rd Sunday after Easter. 4th Sunday in Advent. St. Stephen. 1st Sunday in Advent. A.D. 1649. Dth Sunday after Trinity. Holy Innocents. St. John the Evangelist. Christmas Day. 2nd Sunday in Advent. 9th Sunday before Easter. Circumcision. Ash-Wednesday. Quinquagesinia. 10th Good Friday [2nd and 3rd Epiphany. 1st Sunday after Easter. 1st Sunday in Lent. 12th „ „ Colleots). 1st Sunday after Epiphany. 2nd Sunday after Easter. 13th Easter Day. 2nd ,, ,, St. Thomas. 14th 4th Sunday after Easter. 3rd St. Matthias. 5th „ 4th SS. Philip and James. Sunday after Ascension. 5th St. Barnabas. 1st Sunday after Trinity. Septuagesima. St. John Baptist. 2nd Sexagesima. St. Peter. 6th 2nd Sunday in Lent. St. James. rth 3rd St. Matthew. 8th 4th St. Luke. 11th 5th SS. Simon and Jude. 15th Good Friday [1st Collect]. All Saints. 16th Ascension Day. A.D. 1662. ISth Whitsun Day. St. Andrew. 19th Trinity Sunday. A.D. 1661. 20th 3rd Sunday after Trinity. 3rd Sunday in Advent. 21st „ „ 4th 171U 22nd ,, „ 23rd „ „ 24th 25th ,, Conversion of St. Paul. Purification. Annunciation. St. Mark. St. Bartholomew. St. Michael and all Angels. 6th Sunday after Epiphany. Easter Even. The primary use of the Collect is to give a distinctive tone to the Eucharistic Service, striking the keynote of prayer for tlie particular occasion on which the Sacrifice is ofl'ered. But by the constant use of it in its appointed place in the Daily ^lattins and Evensong, it also extends this Eucharistic speciality into the other public Services of the Church, and carries it forward from one celebration to another, linking these Offices on to tlie chief Service and Offering wliich tlie Church has to render to Almighty Ood. " Used after such celebration, the Collect is endued with a wonderful power for carrying on through the week tlie peculiar Eucharistic memorios ami work of the preceding Sunday, or of a Festival. Under whatsoever engaging or aweiug .nspcct our Lord has more csjiecially come to us then in virtue of the appointed Scriptures, the gracious and healthful visitation lives on in memory, nay, is prolonged in fact. Or in whatever special respect, again, suggested by these same Scriptures, and em- bodied for us in tlie Collect, we have desired to present our- selves ' a holy and lively sacrifice ' in that high ordinance, the same fiblation of ourselves do we carry on and perpetuate by it. Tlu-ough the Collect, in a word, we lay continually upon the altar our present sacrifice and service, and receive, in a manner, from the altar, a continuation of the heavenly gift. " ' TI1U8 it is a constant memorial before God of the great Memorial which joins on the work of the Church on earth to the intercession of our Mediator in heaven ; and it is also a 1 Goui.nrUN on the Communion OJficc, p. 37. Dean Goulburn's later work. The ColUcls 0/ the Day, in 2 vols., 1680, is a treasury of learned and devotional conuncnts upon lliem. ' A much longer form may be found at p. T.S of Chambebs' Surum Fmlttr, with an elaborate note on the subject. The following rules may prove autUcient for practical purposes at the present day :— [1] Collects addressed to God the Father should end : " Tlirouuh Jesus Christ our Lord [or if onr Lord has been previovshj mentioned: ' Through tlie same Jesus Christ our Lord'], Who liveth and reigncth with Thee and the (or if the Holy Ghost hns heen previously mentioned: 'The same'] Holy Ghost, one God, world without end. Amen." (2) Collects addressed to God the Son should end : " Who livest and memorial to the mind of every worshipper of the sanctification \\hich is brought upon all our days and all our prayers by the Sacramental Presence of our Blessed Lord. [See also p. 200.] § The Epistles and Gospels. The Holy Connnunion was celebrated and received by the faithful for nearly twenty years before St. Paul wrote his first Epistle, and for nearly thirty years before the first (iospel was written by St. Matthew ; and none of the Gospels or Epistles are likely to have been generally known in the Cliurch until even a much later time. The Scriptures of the New Testament did not, therefore, form any part of the original Liturgies.'' It has been supposed by many Ritualists that portions of the Old Testament were read at the time of tlie celebration : and the gradual introduction of our present system is indicated by the usage shewn in an Irish Communion Book of the sixth century, wdiich has one unvarying Epistle and Gospel, 1 Cor. xi., and ,S. John vi. This system is attributed to St. Jerome by the almost unanimous voice of ancient writers on the Divine Service of tlie Cliurch : and a very ancient Hook of Epistles and Go.spels exists, called the (j'omes, which has gone by the name of St. Jerome at least .since the time of Amalarius and Micrologus, in the ninth and eleventh centuries. The antiquity of the Comes Hieronymi has been disputed, reigncst with the Father aud the [or ' the same'] Holy Ghost, ono God, world without end. Amen." [3] Collects addressed to the Blessed Trinity should end : " Who livest and reigncst, one God, world without end. Amen." Some other variations, as " Where with Thee," after the mention of Heaven, will suggest themselves. The beautiful doxological ending which is found in many of the English Collects does not appear in the Latin originals. ^ Fuekman's Princijiks of I'ivine Senuce, i. 369. * On the other hand, there are those who believe that several expressions in the New Tcstiinient Scriptures are derived from Liturgies known to and u-ied by the Ai>ostles. {.^ec an Essay on Liturgical t^uotations in Nkale's Liturriiolofji/, pp. 4I1-174.) 244 an 3[ntroDuction to tijc Collects, €plstles, ano Gospels. chiefly because the system of Epistles and Gospels which it contains differs from that of the Roman rite ; but there seem to be several good reasons for supposing that it really belongs to as early a time as that of St. Jerome ; and as its system agrees witli tlie old and modern English one, where it differs from the Roman, the question has a special interest in con- nection with the Book of Common Prayer. This ancient Lectionary, or Comes, was published by Pamelius in the second volume of his Liturijicon Eccleske Lat'mce, under the title, Divi Hieronijmi preshyteri Comes sive Lectionnrins, and is also to be found in the eleventh volume of St. Jeroiie'.s Workx, p. 526. It contains Epistles and Gospels for all the Sundays of the year, the Festivals of our Lord, some other Festivals, and many Ferial days. It is some evidence in favour of its great antiquity that no saints are commemorated in it of a later date than the time of St. Jerome ; and that the Epiphany is called by the name of the Theophany, a name which was discontinued not long after in the Western Church. The Comes is mentioned in the Charta Cornutiana, a foundation deed belonging to a church in France, and printed by Mabillon [Lit. Gall. Pref. vii], and this charter is as early as A.D. 471. It is mentioned by Amalarius [iii. 40], who wrote A.D. 820; and in Micrologus [xxv.], a liturgical treatise of about A.D. 1080, it is spoken of as "Liber Comitis sive Lectiouarius, quern .Sanctus Hieronj'- mus compaginavit ;" while about the same time Beleth [Ivii. ] writes that Pope Damasus requested St. Jerome to make a selection of Scriptures from tlie Old and New Testament to be read in the Church. The latter statement derives con- firmation from the fact that before the time of Damasus [A.D. 366-384] the Fathers cite Scripture without giving any indications of such a selection being in use : wliile after that time there are such indications in the writings of SS. Ambrose, Augustine, Leo, Salvian, and Cajsarius ; the three latter of whom were accustomed to use St. Jerome's version of the Scriptures, and not the Septuagint. All this seems to shew that there is much to be said for the ancient statement that St. Jerome first arranged the Epistles and Gospels, and that his arrangement is extant in this Lectionary. In the Comes there are Scriptures for twenty-five Sundays after the Octave of Pentecost, as in our Prayer Book and in tlie ancient Salisbury Use (though in both tlie latter they are numbered as after Trinity), but the Roman rite has them only as far as the twenty-third Sunday after Pentecost. Tlie Epistles and Gospels for these twenty-five Sundays and those for Advent exactly agree with the ancient and modern English, which (as will be seen in the references annexed to every Sunday in the following pages) are quite different in arrangement from the Roman. The Comes also contains Epistles and Gospels for Wednesdays and Fridays in Epiphany, Easter, and Trinity seasons, which were in the Salisbury Missal, but are not in the Roman. It has also five Sundays before Christmas (that is, in Advent), instead of four, a peculiarity of notation which indicates very early origin, and which is reproduced in the "Sunday next before Advent " and four Sundays in Advent, of the English Use. These parallel peculiarities between the Comes and the English arrangement, differing as they do from the Roman, form a strong proof that our Eucharistic system of Scriptures had an origin quite independent of the Roman Liturgy ; or, at least, that it be- longs to a system which is much older than that now in use in the latter. It may be remarked, in conclusion (and per- haps this is the most important fact in connection with tliis diversity), that the Collects, Epistles, and Gospels for Trinity Season are all in harmony in the English Missal, while that harmony is entirely dislocated in the Roman. The principle on which portions of Holy Scripture are selected for the Epistles and Gospels is that of illustrating the two great divisions of the Christian year, from Advent to Trinity, and from Trinity to Advent. In the one, and more emphatic division, our Blessed Lord is set before us in a life- like diorama of Gospels, which tell us about Him and His work, not as in a past history, but with that present force, wherewith the events of His life and suffering are pleaded in the Litany. In nothing is the graphic action of the Churcli (sometimes very truly called "histrionic ") shewn more strongly than in the way by which the Gospels of the season are made the means of our living over again, year by year, the time of tlie Incarnation, from Bethlehem to Bethany ; while in tlie long-drawn season of Trinity, we see the Church's continuance by tlie power of the Pentecostal outpouring in the true faith of the Blessed Trinity, and in the faithful following of her Master and Head through a long probationary career. The special bearing of each Gospel and Epistle on the day for which it is appointed will be shewn in the Notes that follow. It is sufficient here to say, in conclusion, that the existing arrangement of them appears to be founded on some more ancient system of consecutive reading similar to that in use for our daily Lessons, a system still followed out in the East : that the Epistles have continued to be used in a con- secutive order, but that the Gospels have been chosen with the special object of illustrating the season ; or, where there is nothing particular to illustrate, of harmonizing with their respective Epistles. Whatever changes were made at the Reformation may be seen by the marginal notes in the middle column. In 16C1 the only changes made were in the Gospels for the Holy Week, some of which were shortened by Bishop Cosin ; in the insertion of those for a Sixth Sunday after Epiphany ; and in printing all Gospels and Epistles from the Authorized Version of 1611, instead of from that of 1540. § The Coincidence of Holydays. The Collects, Epistles, and Gospels give the keynote to the M-hole of the Services for Holydays ; Lessons, Hymns, and Ritual Colours, all following their lead. There are, how- exev, several days in every year in which two sets of these will offer themselves for use, as, for example, when a Saint's Day falls on a Sunday, and it then becomes necessary to have some rule for determining which of the two is to be used, and to what extent the other is to be set aside. As regards the latter point, it may be observed that in the ancient Church of England it was the usual custom to pass over the inferior festival altogether on the day of the superior one, transferring its observance to the next day, or to the next day wliich was not a festival. It does not appear as if this custom had been continued in modern times ; and if it is not adopted, then the Epistle, Gospel, and Lessons for the inferior Holyday are necessarily dropped for that occasion. But the day should be ritually noticed by the use of its Collect as a "Memorial" after the Collect of the Holyday whose services are used. In the following Table the principles of the ancient Church of England are so far applied to the Holj'days for which Collects, Epistles, and Gospels are provided in the Prayer Book, as to shew which is to be regarded as the superior and which the inferior day when there is such a coincidence or "occurrence " between any two of them ;' — • Holyday of which the t\ hole Holyday of which the Collect is yervice is to be usee to be used as a Jlemoiial. 1st Sunday in Advent. St. Andrew. 4th St. Thom.is. St. Stephen. I J St. John the Evangelist. Holy Innocents. 1st Sunday after Christmas. Circumcision. Epiphany. 2nd Sunday after Christmas. Conversion of St. Paul. 3rd Sunday after Epiphany. C 4th Sunday after Epiphany. ] Septuagesima. "j Sexagesima. (. Quinquagesima. Purification. Septuagesima. Sexagesima. Quinquagesima. ( Conversion of St. Paul. 1 St. Matthias. Ash-Wednesday. St. Matthias. 3rd, 4th, 5th, and 6th Sundays') in Lent ; Wednesday in Holy f Week — Saturday in Easter f Annunciation. Week, inclusive. ; 1st Sunday after Easter. ( St. Mark. "( SS. Philip and James. St. Mark. } J -Jud, 3rd, 4th, and 5th Sundays ( after Easter. SS. Philip and James. Ascension Day. SS. Pliilip and James. Whitsun Eve— Trinity Sun day, inclusive. ■I St. Barnahas. St. Barnabas. St. John Baptist. St. Peter. St. James. St. Bartholomew. St. Matthew. ■ Sundays after Trinity. St. Michael and all Angels. St. Luke. SS. Simon and Jude. All Saints. 1 1 This collision of one Holyday with another is known by the technical term of an "Occurrence;" but when the vigil of a festival falls upon a day which is a Holyday,— as, for instance, if the vigil of St. Mark were to fall on Easter Day,— the term "Concurrence" is used. An elaborate disserta- tion on the subject may be found in Gavanti Tkes. Sacr. Rit. ii. 21-GO, Merati's ed. Ven. 1762. THE COLLECTS EPISTLES AND GOSPELS TO BE USED THROUGHOUT THE YEAR. IT Note, that the Collect appointed for every Sunday, or for any Holiday that hath a Vigil or Eve, shall be said at tbe Evening Service next before. THE First Sunday in Advent. « S. g. Dolii. I. Ill Advenlii, 3y. b A.I). 1549. f (Greg. Hebd, ii. atile Nat. Domini.] "Dominica J. Ailrciiliis *THE COLLECT. ALMIGHTY God, give us grace that we may -L\. cast away tbe works of darkness, and put upon us the armour of light, now in the time of this mortal life (iu which Thy Sox Jesus Christ came to visit us in great humility); that in the last day, when He shall come again in His glorious Majesty to judge both the quick and dead, we may rise to the life immortal, through Him AVho liveth and reigneth with Thee and the Holy Ghost, now and ever. Amen. U This Collect is to be repeated every day with the other Collects in Ailvent, luitil Christmas Eve. Domini. ['BENEDICTIO. OMNIPOTENS Deus vos placato vnltu respi- ciat, et in vos donum Suae benedictiunis infundat. Amen. Et qui hos dies incarnatione Unigeniti Sui fecit solemnes a cunctis praesentis et future vita3 adversitatibus reddat indenmcs. Amen. Ut qui de adventu Eedemptoris nostri secundum carnem devota mente lietamini, in secundo, cum in majestate venerit, prsemiis seteruffi vitse ditemini. Amen.] Collects . . . throughout the year] The Rubric at p. Ill may liere be repeated, namely, "Kote also, That the Collect, Epistle, and Gospel appointed for the Sunday shall serve all the week after where it is not in this book otherwise ordered." On the custom of daily Celebration of the Holy Eucharist, ate the Introduction to the Liturgj', beyond. any Holiday that hath a Viyil or Eve] This applies to all Festivals, since all Festivals have Eves, though some have not Vij/ils. the hvening Service next he/ore] If the Vigil is kept on Satur- day [p. 1 18], the Collect is to be said on the Sunday Evening, not on the Saturday Evening, and before the Sunday Collect. with the other Collects] That is, after them. ADVENT. From the hrst institutinn of the groat Festivals of the Church each of tlieni occupied a central position iu a series of days ; ])artly for the greater honour of the Festival itself, and partly for the sake of Christian discipline. Thus Christmas is prccc<led by the Sundays and Season of Advent, and fol- lowed by twelve days of continued Christian joy which end with Epipliany. Under its present name the season of Advent is not to bo traced further back than the seventh century ; but Collects, Epistles, and (iospels for five Sundays before the Nativity of our Lord, and for the Wednesdays and Fridays also, ai'o to be founil in the ancient Sacramentaries, and in the Comes of St. Jerome. Tliesc oflcr good evidence tliat the observance of the season was introduced into the Church at tlic same time with the observance of Chri.stnias : yet there is not, pro- perly speaking, any season of Advent in the l''astern (.'hurch, which has always carefully preserved ancient customs intact ; though it observes a Lent before Christmas as well as before Easter. Durandus (a laborious and painstaking writer, always to be respected, though not to be im]ilicitly relied upon) writes that St. I'eter instituted three mImIo weeks to be i.bserved as a special season before Christmas, and so nnich of the fourth as extended to the Vigil of Christmas, which is not part of Advent. [Durand. vi. 2.] Tliis was prol)ably a very ancient opinion, but the earliest extant historical evidence respecting Advent is that mentioned above, as contained in the Lection- ary of St. Jerome. Next come two homilies of Maximus, Bishop of Turin, a.B. 450, which are headed De Adventu Domini. In the following century are two other Sermons of Oa>sarius, Bishop of Aries [501-042] (formerly attributed to St. Augustine, and printed among his works), and in these there arc full details respecting tbe season and its observance. In the latter part of the same century St. Gregory of Tours writes that Perpetuus, one of his predecessors, had ordered the observance of tlu'ce days as fasts in every we#k, from the Feast of St. Martin to that of Christmas ; and this direction was enforced on the Clergy of France by the Council of Rlaijon, held A.u. 581. In the Anibrosian and Mozarabic liturgies Advent Season connnences at the same time : and it has also been sometimes known by the name Quadrayc^ima Sancti Martini: from which it seems probalilo that the Western Churches of Europe originally kept six Advent Sundays, as the Eastern still keeps a forty days' fast, beginning on the same day. But the English Church, since the Conquest, at least, has observed four only, although the title of the Sunday preceding the tirst seems to oflcr an indication of a fifth iu more ancient days. Tlie rule liy which Advent is determined defines the first Sunday as that which comes nearest, whether before or after, to St. Andrew's D.ay ; which is equivalent to saying that it is the first Sunday after November 2(ith. December 3rd ia con- sequently the latest day on which it can occur. In the Latin .and English Cluirches the Christian year com- mences with the First Sunday in Advent. Sueli, at lea.st, has been the arrangement of the Collects, Epistles, and Gospels for many centuries, although the ancient Sacramentaries began the year with Christnuis Day, and although the Prayer Book (until the change of style iu 1752) contained an express "Note, tliat the Supputation of tlie year of our Lord in the Church of England bi'ginneth the Five and Twentieth day of March." By either reckoning it is intended to number the times and seasons of the Church by the Incarnation : and while the computation from the Annunciation is more correct from a theological and a chronological point of view, that from Advent 246 Cf)e first ^unoag in aotient. "THE EPISTLE. ''Eoin. xiii. 11-14. OWE no man any thing, but to love one another : for he that loveth another hath fulfilled the law. For this, Thou .shalt not commit adultery, Thou shalt not kill. Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet ; and if there he any other com- mandment, it is briefly comprehended in this saying, namely. Thou shalt love thy neighbour as thyself. Love worketh no ill to Ids neigh- bour : therefore love is the fulfilling of the law. And that, knowing the time, that now it is high <• S>. t}. 19- xmi. an .IS P. a. tasteyn. fs^'h Sunday from Whit- sun Day.] Col. 3. 4-11. b In these refer- ences the ver^e wliich ends the Epistle or Gospi-l has been addcl ; only that which be.^ns it being t'iven in the M:^. and the Sealed Books. time to awake out of sleep : for now is our salvation nearer than when we 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. Let us walk honestly as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But i)ut ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. ^THE GOSPEL. S. Matt. xxi. 1-9. AX THEN they drew nigh unto Jerusalem, and VV were come to Bethphage, unto the mount of Olives, then sent Jusns two disciples, saying unto them. Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her : loose them, and bring them unto :Mc. And if any man say ought unto you, ye shall say. The Lord hath need of them ; and straightway he will send them. AU this was done, that it might be fulfilled which was spoken by the Prophet, saying. Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them ; and brought the ass, and the colt, and put on them their clothes, and they set Him thereon. And a very great multitude spread ■ S. 53. as P. B. g. Mark i. i-S. Roitiau. Luke 21. JS-38. . , Bastfrn. Luke t4. i-ii. their garments in the way ; others cut down branches from the trees, and strawed ihem in the way. And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David ; Blessed is He that cometh in the Name of the Lord ; Hosanna in the highest. And when He was come into Jerusalem all the city was moved, saying, Who is this ? And the multitude said. This is Jesus the Prophet of Nazareth of Galilee. And Jesus went into the temple of God, and cast out aU them that sold and bought in the temple ; and overthrew the tables of the money-changers, and the seats of them that sold doves ; and said unto them, It is w-ritten. My house shall be called the house of prayer ; but ye have made it a den of thieves. and Christmas fits in far better with the vivid system of tlio Church by which she represents to \is the life of our Lord year by year. Beginning the year with the Annunciation, we should be reminded by thwcew birth of Nature of tlie regene- ration of Human Nature ; beginning it with Advent and Christmas, we have a more keen reminder of that humiliation of God the Son, by wliich the new birth of the world was accomplished. And as we number our years, not by the age of the world, nor by the time during which any earthly sove- reignty has lasted, but by the age of the Christian Church and the time during which the Kingdom of Christ has been established upon earth, calling each " the Year of our Lord," or "the Year of Grace ;" so we begin every year with the season when grace first came by our Lord and King, through His Advent in the humility of His Incarnation. In very ancient times the season of Advent was observed as one of special prayer and discipline. As already stated, the Council of Ma(;on in its ninth Canon directs the general observance by the Clergy of the Jlonday, Wednesday, and Friday fast-daj's, of which traces are found at an earlier period : aud the Capitulars of Charlemagne also speak of a forty days' fast before Christmas. The strict Lenten observ- ance of the season was not, however, general. Amalarius, writing in the ninth century, speaks of it as being kept in that way only by the religious, that is, by those who had adopted an ascetic life in monasteries, or elsewhere : and the principle generally carried out appears to have been that of multiplying soknm services,' and of adopting a gi'eater reserve in the use of lawful indulgences. Such an observance of the season still commends itself to us as one that will form a fit- ting prefix to the joyous time of Christmas : and one that will also be consistent with that contemplation of our Lord's Second Advent which it is impossible to dissociate from thoughts of His First. In the system of the Church the Advent Season is to the Christmas Season what St. John the Baptist was to the First, and the Christian Ministry is to the Second, Coming of our Lord. § Thi^ First Sunday in Advent. The four Sundays in Advent sot forth, by the Holy 1 Ovir own Church had .special Eitistles and Gospels for the Wednesdays and Fiidays in Advent until the Reformation. Tlicy were not always the same in the three national Slissals. Scriptures appointed for them, the Majesty of our .Lord's Person and Kingdom. Christmas is to represent before us the lowliness to which the Eternal God condescended to stoop in becoming Man : and we begin on that day the detailed observance of each great Act in the mj-stery of the Incarna- tion. Before coming to Bethlehem and seeing the Holy Child in the manger, we are bidden to look on the glory which belongs to Him ; and, ere we look upon the Babe of the humble Virgin, to prepare our hearts and minds for the sight by dwelling on the keynote which sounds in our ears through Advent, "Behold, thy King cometh :" a meek and lowly Babe, but yet Divine. In this spirit the old Introit for the First Sunday was chosen, " Unto Thee lift I up mine eyes : my God, I have put my trust in Thee ..." though not without reference also to the humble dependence upon His Father with which the Sou of God took human nature, and all its woes, upon Him. 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 Bride- groom cometh," to His Church in a first Advent of Humilia- tion and Grace, and a second Advent of Glory and Judgement. 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 Christian year opens, then, on this Sunday with a direct re-presentation of our Lord Jesus Christ to us in His Human Nature, coming to visit us in great humility in "this mortal life," as well as iu His Divine Nature, to be the Object of our Adoration. We cannot do otherwise than love the Babe of Bethlehem, the Child of the Temple, the Son of the Virgin, the Companion of the Apostles, the Healer of the Sick, the Friend of Bethany, the Man of Sorrows, the Dying Crucified One ; but we must adore as well as love ; and recognize in all these the triumphant King of Glory Who reigns over the earthly Sion, and over the he.avcnly Jerusalem. No contemplation of the Humility of the Son of Man must divert our eyes from the contemplation of His Infinite Majesty of AVhom the Father saith ■when He bringeth in the First-Begotten into the world, "Let all the angels of God worship Him." Inteoit. — Unto Thee, O Lord, will I lift up my soul ; my Cljc %cconD auD CfjirD ^imDaps in aDUcnt 247 * A.D. 1549. The Second Sunday in Advent. "Doininka II. Adventus Domini. *THE COLLECT. BLESSED Lord, Who hast caused all holy Scriptures to be written for our learning ; Grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience, and comfort of Thy holy Word, we may embrace, and ever hold fast the blessed hope of everlasting life, which Thou hast given us in our Saviour Jesus Christ. Amen. 'THE EPISTLE. Rom. xv. 4-18. WHATSOEVER things were written afore- time, were written for our learning ; that we through patience, and comfort of the Scrip- tures, might have hope. Now the God of patience and consolation grant you to be like minded one towards another, according to Christ Jesus : that ye may with one mind, and one mouth, glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one anotlier, as Christ also received us, to the glory of God. Now I say, that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers ; ' S. S. S. >i«as P. B. 12-18. Ron. Col. 3- And that the Gentiles might glorify God for His mercy ; as it is written. For this cause I will confess to Thee among the Gentiles, and sing unto Thy Name. And again he saith, Eejoice, ye Gentiles, with His people. And again. Praise the Lord, all ye Gentiles, and laud Him, all ye people. And again, Esaias saith. There .shall be a root of Jesse, and He that sliall rise to reign over the Gentiles, in Him shall the Gentiles trust. 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. S. Luke xxi. 25-33. AND there shall be signs in the sun, and in -^-J- the moon, and in the stars ; and upon the earth distress of nations, with perplexity, the sea and the waves roaring ; men's hearts failing them for fear, and for looking after those things which are coming on the earth : for the powers of heaven shall be shaken. And then shall they see the Son of !Man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your ■'S.i.JJ asP. n. Kcm.iii. llatt.ii. S-IO. Eastern. Luke 13- IO-17- heads ; for your redemption draweth nigh. And He spake to them a parable. Behold the fig-tree, and all the trees ; when they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the Kingdom of God is nigh at hand. Verily I say unto you. This generation shall not pass away, till aU be fulfilled : heaven and earth shall pass away ; but My words shall not pass away. O The Third Sunday in advent. 'Dominica III. Adventus Domini. /THE COLLECT. LORD Jesu Christ, Who at Thy first coming didst send Thy messenger to pre- ' Sar. /A.D. 1661. God, I have put my trust in Thee : let me not be con- founded, neither let mine eneniiea triumpl\ over me. Ps. Shew me Thy ways, Lord, and teach me Thy p-iths. G lorj' be. [Tlio Introits hero given throughout arc translated from those of the Salisbury Missal, the name "Office " being used instead of "Introit" in all Anglican Missals. The mode in which it was sung was to sing first the Office, e.g. "Unto Thee . . . over me," then the Psalm, e.fj. "Shew me . . . Thy paths," tlien the Gloria, and then the Oihce again. In Churches where there were llulers of tlie Choir, and tlie Ser- vice was of a more elaborate character, the Office w.as repeated three times, instead of twice, on Sundays and Festivals.] § The Second Sunday in Advent. The note sounded by the Gospel of tliis Second Sunday is, "The Kingdom nf God is nigh at hand." As the Kingdom of Grace it is in tlie midst of us, so that the signs of its sum- mer beauty and strength are vi9il)le to everj- eye tliat will look for tliem ; as the Kingdom of the Second Coming, it is nigh at hand to all, for all must soon pass out of the one into the other. And what though the latter be terrible to con- template, "men's hearts failing them for fear"? One has arisen to reign even over the Gentiles, and in Him shall tht' Gentiles trust. The patience and comfort of (lod's Holy AVord, the Personal and the written Word, give the (^hurch sure faith to look up and lift up its head. kiicAving that its redemption draweth nigh. " liecausc thou hast kept the word of My patience, I also will keep thee from the hour of tempta- tion which shall come upon all the world to try them that dwell upon the earth. " [Rev. iii. 10.] The continuity of the Church under the Old and New Dis- pensation is strongly shewn in both tlio Ejiistle and the Gospel for this Sund.ay. In the first, the Monarchy of Christ over each Dispensation is set forth : in the second, the Parable of our Lord points to the Summer, which was to begin at His passing aw.ay. " Lo, the winter is past, the rain is over and gone; the flowers appear on the earth; the time of the sing- ing of liirds is come, and the voice of the turtle is heard in our land ; the fig-tree putteth forth her green figs. Arise, my love, my fair one, .-jiul come aw.iy." [Cant. ii. 11-13.] It looks, also, beyond to that time when the Tree of Life will give its fulness of fruit, and the Kingdom of God be known in that phase of its continuous existence in which His serv.ants shall serve Him, and shall see His face Who li.as been their Redemption. Introit.— Behold, people of Sion, the Lord will come to save the nations : and the Lord shall cause His glorious voice to be heard, and gladness shall bo in your hearts. Ps. Hear, Thou Sheplierd of Israel, Thou that leadest Joseph like a sheep, (ilory be. § The Third Sunday in Advent. The Signs of Christ's Presence with His Church are shewn 248 Cbe Cf)itD ^unDai? in aotient. pare Thy way before Thee ; Grant that the ministers and stewards of Thy mysteries may likewise so prepare and make ready Thy way, by turning the hearts of the disobedient to the wis- dom of the just, that at Thy second coming to judge the world we may be found au acceptable people in Thy sight, Who livest and reignest with the Father and the Holy Spirit, ever one God, world without end. Amen. "THE EPISTLE. 1 Cor. iv. 1-5. IET a man so account of us, as of tlie ministers -i of Christ, and stewards of the mysteries of God. ]\Ioreover, it is required in stewards, that a man be found faithful. But with me it is a very small thing that I should be judged of you, or of man's judgement : yea, I judge not mine own self. For I know nothing ''by myself. "S. S.g. asP. E. Kornart. Fhil, 4. 4-7- hasttrn. i Tun. I. 15-17. b i.t. "agaiiibt my- self." [ yet am I not hereby justified ; but He that judgeth me is the Lord. 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 ; and then shall every man have praise of God. ^THE GO.SPEL. S. Matt. xi. 2-10. "VrOW when John had heard in the prison the -i-N works of Christ, he sent two of his disciples, and said unto Him, Art Thou He that should come, or do we look for another ? Jesus answered and said unto them, Go and shew John again those thinc/s which ye do hear and see : The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them : And blessed is he whosoever shall not be offended in Me. And as they c £. 11. g. as P. B. R<''iiLtrt. John I. 19-.-3. Jl>islertt. Luke 14. 1&-24. departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wil- derness to see ? a reed shaken with the Tvind ? But what went ye out for to see ? a man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. But what went ye out for to see ? a prophet 1 yea, I say unto you, and more than a prophet. For this is he of whom it is written. Behold, I send My mes- senger before Thy face, which shall prepare Thy way before Thee. by the Scriptures of to-day as a continuation of the truth enunciated on the Second Sunday, that the Kingdom of God is nigh at hand. "Wlietlier or not tlie faith of John the Baptist in the Lamb of God was imperfect, there were reasons wliy the faith of others should be made more perfect by me.ans of the message M-hich he sent to Jesus, "Art Thou He that should come, or do we look for another?" There was no out- ward show to signify the Infinite Glory that was dwelling in the lowly-born and lowly-living Man Who was in the midst of tliem. If indeed this Was He that was to come, where was the fulfilment of all the well-known prophecies about the Majesty of the JlessiaU ? For evidence, Christ did not trans- figure His human Person before the multitude, and exhibit to them au unbearable glory, that would be as convincing as the burning bush, or the fire of Sinai : but "in the same hour He cured many of their infirmities and plagues, and of evil spirits ; and unto many that were blind He gave sight " [St. Luke vii. 21 ] : and when He had done this His answer to the messengers was, " Go and shew John again those things which ye do hear and see." It was thus the King's Presence was to be manifested among that generation. ' ' Say to them that are of a fearful heart, Be strong, fear not : behold, your God v ill come with vengeance, even God with a recompence : He will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped ; then shall the lame man leap as an hart, and the tongue of the dumb siug ; for in the wilderness shall waters break out, and streams in the desert." [Isa. xxxv. 4-6.] It is also in His work of healing that the same Saviour manifests His continued Presence with His Church. As He sent forth His agents then to carry on His work, in the person of Apostles, so does He send forth the ministers and stewards of His mysteries now. The one and the other both act by His authority, are endowed with His power, and do His work. As His ministers they have in past generations opened the eyes of the spiritually blind, healed spiritual infirmities by the ministration of their Master's grace, and made life-giving streams of Sacramental power to spring np in the -wildernesses and deserts of the world. As, therefore, the Dirine power gave evidence of the Divine Presence to those who were sent to ask, "Art Thou He that should come?" so the Divine power still gives evidence that the promise is fulfilled, ' ' Lo, I am with you alway, even to the end of the world." The hearts of the dis- obedient are turned to the wisdom of the just, the children of men are made the children of God, souls are absolved by the Word of our God and Saviour pronounced at His bidding and by His agents, lively stones are being continually built up into the Temple of the Holy Ghost, which is the Jlystical Body of Christ ; and in all tliese ways the perpetual Presence of " Him that should come " is manifested, witli as convincing an evidence as if our eyes beheld Him i"eigning on a visible Throne of Glory. This \new of these Scriptures shews their connection with the Advent Ordination : and it was this view, doubtless, which led Bishop Cosin to compose the Collect that we now use in the place of a short one which stood here until 1(361, in these words : " 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." This ancient Collect is erased in the Durham Book, and our present one written against it in the margin.^ The Advent Ember Days are the Wednesday, Friday, and Saturday after St. Lucy's Day, which is December 13th. They alwaj-s occur, therefore, in the third week of Advent, and their relative position in regax-d to Advent Sunday is shewn by the following Table : — Advent Sunday. Ember Wednesday. Novenilur -7. „ 23. ., 29. 30. Deceiiiljor 1. 2. „ S. December 1 4. „ Hi. „ 17. IS. 19. 20. As December 17th must thus always come in Ember Week, the Ember Collect should always be used from the Saturday Evensong preceding the 17th, according to the rule shewn at page 237, on whatever day of the week the 17 th may happen to fall. Introit. — Rejoice in the Lord .nlway : and again I s.ay. Rejoice. Let your moderation be known unto all men. The Lord is at hand. Be careful for nothing : but in every thing 1 The first Ember Collect was also composed by Bishop Cosin. Cf)C jFourtf) %unDap in aoticnt. 249 Thk Fourth Sunday in Advent. Dominica IV. Adventns Domini, ad Missam, o THE COLLECT. LOKD, raise up (we pray Tliee) Thy power, and come among us, and with great might succour us ; that whereas, through our sins and wickedness, we are sore let and hindered in run- ning the race that is set before us. Thy bountiful grace and mercy may speedily help and deliver us; through the satisfaction of Thy Son our Loed, to Whom with Thee and the Holt Ghost be honour arid glory, world without end. Amen. " S. g. B. Greg. Dom. i. ante Nat. Dom. Gelas. 80 Or.it, ii. de Adv. Dom. Mur. i. 6S0. "ORATIO. TJ^ XCITA, qusesumus, Domine, potentiam Tuam -L-^ et veni, et magna nobis virtute succurre ; ut per auxilium gratia^ Tuas quod nostra peccata prrepediunt, indulgentia Tuse propitiationis accel- eret. Qui vivis et regnas cum Deo Patee. 'THE EPISTLE. Phil. iv. 4-7. EEJOICE in tlie Loed alway, and again I say, Kejoice. Let your moderation be known unto all men. The Lord is at hand. Be care- ful for nothing : but in every thing, by prayer and supplication with thanksgiving, let your * S. 39. Jg. as P. I!. Roman. I Cor. 4- i-S- Eastern. Heb. It. 2. Si 10. 32-40. requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Cheist Jesus. 'THE GOSPEL. S. Jolm i. 19-2S. THIS is the record of John, when the Jews sent Priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not ; but confessed, I am not the Christ. And they asked him, AVhat then '\ Art thou Elias? And he saitli, I am not. Art thou tJiat Prophet? And he answered, No. Then said they unto him, Who art thou ? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wil- derness, Make straight the way of the Loed, as f S. 15. 1g. as p. B. RointTH. Luke said the prophet Esaias. And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that Prophet? John answered them, saying, I baptize with water : but there standeth One among you, Whom ye know not : He it is Who coming after me is preferred before me. Whose shoe's latchet I am not worthy to unloose. These things were done in Bethabara beyond Jordan, where John was baptizing. by prayer and supplication, let your requests be made known unto God. Ps. And the peace of God, which passeth all understanding, shall keep your hearts and minds. Glory be. § The Fourth Sunday in Advent. On this Sunday, the close approach of the King of Glory to His kingdom of grace is heralded by Scriptures of which the pointed words are, "The Lord is at hand, " " JIake straight the way of the Lord." The Collect has lost its Gregorian pointed- ness by a return to its Gelasian form, which makes the whole a prayer for the Presence of God the Father, instead of what it was in the Pre-Reformation books, one for the Coming among us of the Incarnate Son. The alteration was pro- bably made under a strong impression of the trutli that all prayer should be addressed to the Father througli the Son ; .ind also with reference to the words spoken by our Lord immediately after He had given the command respecting praj'er, and had promised a return of His own Presence, " If a man love Me, lie will keep My words, and My Father will love him, and \Vc will come unto Him, and make Our .abode with him." [S. .Tohn xiv. 2:i. ] In Collect and Scriptures the Church sounds her last herald-notes of tlie season wliich pre- cedes Christmas ; and we seem to iiear the cry of the pro- cession as it draws nearer .and nearer, "The P.ridegroom Cometh ; go ye forth to meet Him." It is a cry that should bring peace and joy to her children. " Kejoice in the Lord alw,ay," for "One standeth among you," even now, Wiio brings down from on high "the peace of God, which passeth all understanding." A very striking .accidental coincidence with this joyous tone of tlie Fourth Sunday in Advent occurs in the First Lesson for Christmas Kve, " Arise, shine, for thy Light is come, and the glory of the Lord is risen upon thee. For, behold, d.arkntss shall cover tlie eartli, and gross d.arkncss the people : but the Lord sh.all arise upon thee, and His glory shall be seen upon thee." The words souud like .an answer from heaven to the prayers of Advent, that the Light would vouchsafe to come, and illuminate the Church with His I're- sencc. Other words which follow are equally striking, and offer themselves as a benediction of the Christmtis decorations which have just been completed: "The glory of Lebanon shall come unto thee, the fir-tree, the pine-tree, and the box together, to beautify the jjlace of My sanctuary ; and I will make the place of My feet glorious." Introit.— Remember me, Lord, according to the favour that Thou bearest unto Thy people : O visit me with Thy f.alvation ; that I may see the felicity of Thy chosen ; and rejoice iu the gladness of Thy people, and give thanks with Thine inheritance. J's. We have sinned with our fathers : we have done amiss, and dealt wickedly. Glory be. , [The following Antiphons to the Magnificat -nere formerly sung during tlie third and fourth weeks of Ailveut. In later times two others were added, one for the Festival of St. 1'homas, and another iu which the name of the Blessed Virgin was used as we are not now accustomed to use it. But the original set of Antiphons appears to h.ave consisted of these seven, the first being .sung on December 16th, which is still marked "0 .S.apientia" in the Calendar, .and none being used on tlie I'ostival of St. Thomas, or on Christmas Eve, the latter not being part of the Advent season. The d.ates on which they would thus fall are aliixed to each Antiphon. References are also appended to the pass.ages of Holy Scripture that con- tain or ilhistr.ato the respective titles of our Lord on which each Antiphon is founded, as these Antiphons are excellent examples of the manner in which Scriptural ideas and words may be used iu direct acts of Adoration. December IGlh. [Ecelus. xxiv. 3 ; Wisd. viii. 1. Comp. 1 Cor. i. 24 ; Prov. i-ix.] O 'Wisdom, which didst Sapientia qua; ex ore come fortli. from the mouth of Altissiiui prodisti, .attingens a the Most High, reaching from fine usque ad fiuem, fortiter the one end of .all tilings to suaviterque disponens omnia ; the other, .and ordering tlicni veni ad docendum nos viam with sweetness and might : prudentia;. Come, that Thou mayest teach us the way of understanding. 250 Christmas Day. THE NATIVITY OF OUR LORD, OR THE BIRTH-DAY OF CHRIST. COMIIOXLT CALLED CHRISTMAS DAY. "Dies Nalicitatis Domini. *THE COLLECT. ALMIGHTY God, Who hast given us Thy only- -lJ>- begotten Son to take our nature upon Him, and as at this time to be born of a pure Virgin ; Grant that we being regenerate, and made Thy cliildren by adoption and grace, may daily be renewed by Tliy Holy Spirit; through the same our Lord Jesus Christ, AVho liveth and reigneth with Tlioe and the same Spirit, ever one God, world without end. Amen. b A.D. 1549. c Mo2.irabic Bre- viary at Laudb. r'~r^OMINE jESuCHEiSTE,QuiexPATEE Deus L J—^ magnus, pro nobis dignatus es nasci ex liomine parvus, ut per Te factus, per Te salvaretur sine dubio niundus; projiitius esto et miserere nobis ; nosque a mundauis contagiis munda, et in hoc mundo mundos uos esse constitue, Qui non ju- dicare, sed salvare venisti, ut nobis parvulus natus, nobisque filius datus, in Te et regenerationis ortum et adoptionis mereamur consequi donum. Amen. Per misericordiam Tuam Deus noster.] ''THE EPLSTLE. Heb. i. 1-12. GOD, Who at sundry times and in divers man- ners spake in time past unto the fathers by the ijrophets, hath in these last days spoken unto us by His Son, "\Miom He hath appointed Heir of all things, by Whom also He made the worlds ; a>t. Mass: m- Rom. Midnit:ht Titus 2. Daybreak Titus 3. 4-7- S. g. Mass 0/ n.ir: Heb. i. i-n. if- jV.iss Heb. I Roman. of Day: 1-12. Who being the brightness of His glory, and the express image of His Person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high ; being made December nth. [Exotl. iii. 14; John viii. 5S.] Lord of lords, and Leader Adonai, et dux domus of the liouse of Israel, Who Israel, qui Moysi in igue flam- didst appear unto Moses in a maj rubi apparuisti, et in Sina flame of lire in the bush, and legem dedisti ; veni ad redi- gavest Thy law in Sinai : mendum nos in brachio ex- Come, that Thou mayest re- tento. deem us with Thy stretched- out arm. December ISth. [Lsa. xi. 10; Rev. xxii. 16.] Root of Jesse, which Radix Jesse, qui stas in standest for an ensign of the siguuni populorum ; super people, before whom kings quem continebunt reges os shall shut their mouths, suum, quem gentes depreca- and to wliom the Gentiles buntur ; veni ad liberandum shall seek ; Come, that Tliou nos : jam noli tardare. mayest deliver us ; tarry not, we beseech Thee. December IQth. [Isa. xxii. 22; Rev. iii. 7 ; Isa. xlii. 7.] Key of David, and Sceptre Clavia David, et Seep- of the liouse of Israel : Thou trum domus Israel ; qui aperis Who openest and no man sliut- et nemo claudit, claudis et teth, Who shuttest and no man nemo aperit ; veni et educ openeth ; Come, tliat Thou vinctum de domo carceris, mayest bring forth from the sedeiitem in tenebris et umbra prison-house him thatis bound, mortis, sitting in darkness and in the sliadow of death. December 20th. [Wisd. vii. 2G ; Heb. i. 3 ; iMal. iv. 2.] dawning Brightness of the O oriens Splendor Incis oster- everlasting Light, and Sun of iiai et Sol justiti* ; veni et Righteousness : Come, that illumina sedentes in tenebris Thou mayest enlighten tliose et umbra mortis, who sit in darkness and in the shadow of death. December 22iid. [Hag. ii. 7.] King and Desire of all Rex gentium et Desidera- nations, the Coi'ner-Stoue unit- tus earum, lapisque angularis ing all in one : Come, that qui facis utraque unum ; veni, Thou mayest save man, whom salva hominem quem de limo Thou hast formed out of the formasti. ground by Thy hand. December 2Zrd. [Isa. vii. 14; Matt. i. 23.] O Emmanuel, our King and Emmanuel, Rex et Legifer our Lawgiver, the Expectation noster, expectatio gentium et and the Saviour of the CJen- salvator earum ; veni ad sal- tiles : Come, that Thou may- vandum nos, Domine Deus est save us, Lord our God. noster.] CHRISTMAS DAY. The Festival of Christmas was observed at a very early period in the Church, as indeed it could hardly but be ; for that which brought the joy of angels within reach of men's ears, could not but have been devoutly and joyously remem- bered by Christians, year by year, when they came fully to understand the greatness of the event. St. Chrysostom, in a Cln'istmas homily, speaks of the festival as being even then, in the fourth century, one of great antiquity ; and, in an Epistle, mentions that Julius I. [.^.D. 337-352] had caused strict inquiry to be made, and had confirmed the observance of it on December 25th. There are sermons extant which were preached upon this day by Gregory Nazianzen and St. Basil, in the same century. It is spoken of by Clemens Alexandrinus, who died in the beginning of the third century, a little more than a hundred years after the death of St. John ; and it was on a Christmas Day, we are told, that a Tihole church full of martyrs was burnt by Maximiu in Nicomedia. In the primitive age of the Church this Festival was more closely associated with the Epiphany than it has been in later times. The actual Nativity of Christ was considered as His first Manifestation, and the name "Theophania" was sometimes given to the day on which it was commemorated, as %vell as to the twelfth day afterwards, when the end of the Christmas Festival is celebrated with other memorials of the appearance of God among men. Most of the fathers have left sermons which were preached on Christmas Day, or during the con- tinuance of the festival ; and secular decrees of the Chris- tian Emperors, as well as Canons of the Church, shew that it was very strictly observed as a time of rest from labour, of Divine worship, and of Christian hilarity. The ancient Church of England welcomed Christmas Day with a special service on the Vigil, a celebration of the Holy Communion soon after midnight, another at early dawn, and a third at the usual hour of the midday mass. The first two of these services were omitted from the Prayer Book of 1549, and the third from that of 1552. But an early Communion, as well as the usual midday one, has always been celebrated in some of the greater churches on Christmas Day, and custom has revived the midnight celebration also, in addition to the ordinary Evensong of Christmas Eve. The midnight celebra- tion commemorates the actual Birth of our Lord ; the early morning one its revelation to mankind in the persons of the shepherds ; that at midday the Eternal Sonship of the Holy Child Jesus. The Collect .at the Early Communion in the first Prayer Book was that of Christmas Eve in the Salisbury Missal : the Epistle and Gospel being the first of the ancient three. Early Commvvion. First Christmas Eve. Salisbury Prayer Book of 1549. Use. OC4od, Whichmakestusglad Deus, qui nos redemptionis with the yearly remembrance nostra annua expectatione Cfjcistmas Day. 251 so much better tlian the angels, ag He hath by inheritance obtained a more excellent name than they. For unto which of the angels said He at any time, Thou art My Son, this day have I begotten Thee 1 And again, I will be to Him a Father, and He shall be to Me a Son? And again, when He bringeth in the first-begotten into the world. He saith. And let all the angels of God worship Him. And of the angels He saith, Who maketh His angels spirits, and His ministers a flame of fire. But unto The Son He saith, Thy throne, O God, is for ever and ever ; a sceptre of righteousness is the sceptre of Thy kingdom : Thou hast loved righteousness, and hated iniquity ; therefore God, «'£)!■ Thy God, hath anointed Thee mth the oil of gladness above Thy fellows. And, Thou, Lord, in the beginning hast laid the foundation of the earth ; and the heavens are the works of Thine hands : they shall perish, but Thou remainest ; and they all shall wax old as doth a garment ; and as a vesture shalt Thou fold them up, and they shall be changed ; but Thou art the same, and Thy years shall not fail. "THE GOSPEL. S. John i. 1-U. IN the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him ; and without Him was not any thing made that was made. In Him was Life, and the Life was the Light of men. And the Light shineth in darkness, and the darkness comprehended it not. There was a man sent from God, whose name tvas John. The same came for a witness, to bear witness of the Light, that all men through Him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true '" s. g. B- ^<""- an. Midniglit Mass : Luke 2. Daybreak Luke e. Mass o/ Day : Jolin i. 1-14. £aslern. Matt. I. 18-25. Mass : 15-20. Light, Which lighteth every man that cometh into the world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His Name : which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us (and we beheld His glory, the glory as of the Only-begotten of the Father) full of grace and truth. of the birth of Thy only Son Iretiiicas : prresta : ut Unigeni- Jesus Christ ; grant that as y\e turn tuum quern redemptorem joyfully receive Him for our Iteti suscipimus : veuientein Redeemer, so we may with quoque judicem securi videa- sure confidence behold Him mus Dominum nostrum Jesum when He shall come to be our Christum Filium tuum. Qui Judge, Who reigneth. liveth and tecum. [Greg. In Vig. Nat. Dom. ad Nonam. Gelas. ] The ancient association of Christmas and Epiphany was maintained in the Collect of the Salisbury Use, Ad Missam in gain cantu. Deus, qui banc sacratissi- OGod, Whomadestthismost mam noctem veri luminis holy night to shine witli tlie fecisti illustratione clarescere : brightness of the true Light : da, qu»3umu3, ut cujus lucis Grant, we beseech Thee, that mysteria in terra cognovimus, as we have known tlie mystc- cj us quoque gaudiis in ca.'lo ries of that Light on earth, so f)erfruamur. Qui tecum, we may have the fruition of Greg. In Vig. Dom. in His joys in heaven. Who Nocte. Gelas.] liveth. It is most fit that the season so marked out by Angels by songs of joy, such as had not been hcanl on earth since the Creation, sliould also be observed as a time of festive gladness by the Church, and in the social life of Christians. Christ Himself instituted this festival when He sanctified the day by tlicn first revealing His Human Natiire to the eyes of man- kinil. The holy Angels witnessed to its separation for ever as a day of days, when they proclaimed the Glory that was then offered to God in the Highest by the restoration of per- fect Manhood in the Virgin-born Jesus ; and the p(.acc tliat was brouglit among men one.arth through the reunion of their nature to God. The wliolo world has since recognized it as the single point of history in whicli every age, every country, every living man has an interest. It is to the Nativity of our Lord that all the pages of the Bilde point as tlie centre on which everything there recorded turns. Kings have lived ami died ; empires have arisen and crumbled away ; great cities have been built and destroyed ; countries peopled and again laid desert ; and all this is to us almost as if it had never been. Great as past events of history were to the generations in which they occurred, to us they are of less practical impor- tance than the everyday circumstances of our common life. But the event which gives us the festival of Christmas was one whoso interest is universal and unfading : one with which we are as much concerned as w-cre the shepherds of Bethle- hem : and which will be of no less imjiortance to the last generation of men than it is to us. For it was in the ]>irth of Christ tliat Earth was reunited to Heaven, and both made one Kingdom of God above and below, as they were at the first Creation. In it, separation of man from God was done away, for One appeared Who in His own single Person was God, belonging to Heaven, and ^Lan, belonging to earth. It was not only the beginning of a new era, but it was the Centre of all human history, the point of time to which the ages that were gone had looked forward, and to which the ages that were to come after must all look back ; the one day of days which gathered all other times into itself, and stretching its influence through every hour of human existence from the Fall to the Judgement, makes for itself a history by connection with which only can other histories have an eternal interest. And so, even beyond the immediate influence of tlie Church, it is found that the Christmas gladness of the Chiu'ch is reflected in the world around : and a common instinct of regenerated human nature teaches that world to recognize in Christmas a season of unity and fellowship and goodwill, of happiness and peace. Introit. — Unto us a Child is born, unto us a Son is given, and the government shall be upon His shoulder ; and His name shall be called Wonderful. I's. Sing unto the Lord a new song, for He liatli done marvellous things. Glory be. THE THREE DAYS AFTER CHRISTMAS. The position of the three days after Christmas Day is a very remarkable one. Easter and Pentecost each have two festive days following their principal day, the Sunday : and in this respect Christmas, with its three festive days, is l>laced on a similar though a more honoured footing. But at i'laster and Pentecost the days are connected by name with the festival itself, whereas, at Christmas, they are associated with the names of Saints, in addition to that continued com- memoration of the Nati\ity which belongs to them as to the other days of the Octave. Some explanation of this may be found in the vivid convic- tions of the early Church respecting the close union between Clirist and His pcojile, especially Ilis martyrs, through the virtue of the Incarnation. Eusebius [viii. 10] speaks of the martyrs of Alexandria as Xpiarorpdpoi, a name otherwise familiar to us in the story of St. Christoplicr, and in the ajipel- lation of Theophorus wliich was given by himself or others to Ignatius : and St. Augustine, in one of his Sermons on St. Stephen's Day, seems to adopt a strain of thought in accord- ance with these names, when he says, "As Christ by being born was brought into union with Stephen, so Stephen by dying was brought into union with Christ." There was, moreover, in the early Church (itself so familiar with a, life of suffering) a profound sense of the continuous martyrdom 252 ^aint ^tcpfjcn's Dap. SAINT Stkphen's Day. In Die Sancti Stephani. THE COLLECT. GEANT, O LoKD, that, in all our sufTeriugs here upon earth for the testimony of Thy truth, we may stedfastly look up to heaven, and by faith behold the glory that sliall be revealed ; and, being filled with the Holy Ghost, may learn to love and bless our persecutors by the example of Thy first JNIartyr Saint Stephen, who prayed for his murderers to Thee, O blessed Jesus, Who standest at the right hand of God to succour all those that suffer for Thee, our only Mediator and Advocate. Amen. IT Then shall follow the Collect of the Nativitj', which shall be said continually unto New year's Eve. *FOR THE V' Q TEPHEN,] being full of the Holy Ghost, L O looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said. Behold, I see the heavens opened, and the Son of Man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out Nat. ! ^lu^. ii. !• Greg. :. Sleph. D\ "OEATIO. nobis, qusesumus, DoiiiXE, imitari quod colimus, ut discamus et inimicos diligere, quia ejus natalitia celebramus, qui novit etiam pro persecutoribus exorare Dominum nostrum Jesum Christum Filium Tuum Qui Tecum vivit et resnat. IT Alia de Nati'i'itate. EPISTLE. * S. g. 1§. Rem. an. Acts 6. B-IO. & 7. 54.60. hastertt. Heb. c Square brackets .■ire used here and elsewhere in the Gospels and Epistles to signify th.it the words so enclosed are not in the Authorized Version. Acts vii. 55-60. of the city, and stoned him : and the witnesses laid down their clothes at a young man's feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Loed Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. which was involved in the earthly life of our Lord, both from tlie intensity of the humiliation which He underwent in becoming Man [non horruisti virginis uterum. Te Deum], and also from tlie sorrows which were inherent in His human nature as the bearer of all human woes. Hence they could not lose sight, in those days, of the fact that the Holy Child of Betlilehem was also the Man of Sorrows : and it is very probable that this view of our Lord's Incarnation led to the commemoration of the first Martyr who sufiered on the day succeeding that on which his Master had entered on a life of suffering, rather than on the anniversary of his martyrdom. In connection with this view it is very observable, that at the first taste of mart)'rdom, even before the sufl'ering of St. Stephen, the Church pleaded the Divine Sonship and human Infancy of our Lord : and although few of the Apostles are likely to have known their Lord in His childhood (while His mature years and His final work were familiar to all, and His Ascent out of their sight as Man vividly fresh in their memory), yet they speak of Him to the Father in their hour of trouble as "Thy holy Child "Jesus," and seem thus to fall back, so to speak, on the first days of the Incarnation more than a third of a century before, rather than on their recent knowledge of Him through Whom they praj"ed for strength to do and bear all that was set before them. It may well have been tliat St. Stephen was among them when the words of that prayer were used. Another e.xplanatiou is to be found in the RalionaJf of Du- raudus [vii. 42]. The substance of this is, that Christ being the Head to which all the members are joined, three kinds of members are joined to Him by martyrdom : as mystically signified in the Song of Songs [v. 10] by the words, "My Belpved is white and ruddy, and the chiefest among ten thousand." The first and chief order of martyrs he thus considers to be those who, being baptized in blood, suffered both in wiU and deed : the second, those who gave their wOl up entirely to suffer, but yet escaped with life, and so accom- plished a white martyrdom : the third, those who suffered but had no drills of their own to sacrifice to God, as was the case with the Holy Innocents. One other view may be named ; which is, that as the second half of the Christian year represents the Christian life founded on the life of Christ, so the three days after Christmas repre- sent the three ways of suffering, love, and purity, by which the Incirnation bears fruit in the saints of God. St. Stephen was the nearest to the King of Saints in His life of suffering, St. John in His life of love, the Holy Innocents in His life of purity. The first trod immediately in his Master's footsteps of a martyr death in its most perfect form ; the second, l3ang on Jesus' bosom in close communion with Him to the end of His earthly life, followed Him closely ever after in His heavenly example ; the third were the firstfruits of that holy train whose innocence and purity admits them nearest to the Person of their glorified Piedeemer, so that " they follow the Lamb whithersoever He goeth. " § St. Stephen. Nothing is known of St. Stephen before his martyrdom be- yond the solitary fact that he was one of the seven deacons ordained by the Apostles when they began to divide oil the lower portions of their ministerial functions, duties, and cares. His eloquence, ready knowledge, heroic courage, are strikingly exjiibited in the account given of his last hours in tlie seventh chapter of the Acts. It may be that he is onlj' a fair and average example of those wonderfully endowed men who carried on Christ's work in the Apostolic age ; and that the peculiarity of his martyrdom as being the first, and as occurring vihile the Church was still confined ahnost within the walls of Jerusalem, has given it the prominence of a Scrijitural narrative. There were, doubtless, many others in that holy band of Apostolic men, of whom it might have been recorded that, "full of faith and power, they did great wonders and miracles among the people ; " and many who sufl'ered as boldly and as meekly as St. Stephen. Yet it is around the head of the Proto-martyr aloue that Holy Scripture places the nimbus of glory ; and however truly it may be the due of others also, it is of St. Stephen only that the words are writ- ten, " And all that sat in the council, looking stedfastly on him, saw his face as it had liteu the face of an angel. " Hence St. Chrj'sostom calls him the ^ricpavos or crown of the Church, in respect to her martyrdoms. Tlie dj'ing words of St. Stephen are also of a most saint-like character, whether that character was common to the saintly martyrs or not. The last words of his Master's Passion, "Father, forgive them, for they know not what they do," liave a parallel in the servant's, " Lord, lay not this sin to their charge ;" aud the commendatory praj'er, "Lord Jesus, receive my spirit," is the saint's version of the Son's cry, " Father, into Thy hands I commend My spirit." Such circumstances as these seem as if they were providen- tially ordered, in part, as a monition to the Church of the honour in which the martyrsof Christ wereeverafterto beheld; to shew her that Christ was to be glorified in His saints, through whom the lustre of His own Light was shed around as planets disperse the light of the sun when it is beyond our horizon. Nor must it be forgotten that the narrative of St. Stephen's martyrdom is given us in that book wliich is princi- %mt 3!of)n tU (Stiangclist's ir^ap. 253 "THE GOSPEL. S. Matt, xxiii. 34-39. BEHOLD, I send unto you prophets, and wise men, and scribes ; and some of them ye shall kill and crucify ; and some of them shall ye scourge in your synagogues, and persecute theyii from city to city ; that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this -S'-nm- Rom' a>i as V. 13. £iis(erii. Malt. 21- 33-43- generation. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee ; how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not ! Behold, your house is left unto you desolate. For I say unto you. Ye shall not see Me henceforth, till ye shall say. Blessed is He that cometh in the Name of the Lokd. *s.s.i§. Nat. Greg. Joan. SAINT JOHN THE EVANGELIST'S DAY, In Die Sancli Johannis Evangelistce. THE COLLECT. MERCIFUL Lord, we beseech Thee to ca.st Thy bright beams of light upon Thy Church, that it being enlightened by the doctrine of Thy blessed Apostle and Evangelist Saint John may so walk in the light of Thy truth, that it may at length attain to the light of everlasting life; through Jesus Christ our Lord. Avien. Miir. ii. 13. c Conif. Aug. Joan. li. 7. ^ORATIO. ECCLESIAM Tuam qusesumus, Domine, benignus illustra ; ut beati Joannis apos- toli Tui et evangelistiB iUuminata doctrinis, ad dona perveniat sempiterna. "Per Domintjm. Memoria de Naiivitate. Alia de Sancto Stephano. pally made up of the Acts of St. Paul, the account of the missionary hfo and sufferings — and how small a part ! — of that " young man whose name was Saul," at whose feet the official "witnesses " of the cruel and sudden death " laid down their clothes." Were all these official fidprvpes won over to be martyrs in life and death as that young man was ? AVhether or not such fruit was borne by the first martyr's blood, it is certain that all the members of the then existing Church must have had his death keenly engraved on their memory ; and that, as Christ ordained Cliristmas Day by the very fact of His Nativity, so His lioly Martyr must have been privileged to originate the observance of .Saints' Days by the very cir- cumstances of that Martyrdom whereof the Church, and the Apostle of the Gentiles above all, must have said year by year, This was the day on which Stephen fell asleep. The Collect for St. Stephen's Day, as it now stands, is first found, in Bishop Cosiu's handwriting, in the margin of the Durham Prayer Book. Until 16G1 it was used in this much shorter and less beautiful form : "(irant us. Lord, to learn to love our enemies, by the example of Thy martj'r, Saint Stephen, who jirayed for his persecutors to Tliee ; Wliich livcst. " It is observable th,T,t in both forms of this Collect it follows the example given by St. Stephen, of prayer to the second Person of the Blessed Trinity. The following passage from the Conlestalio Misscc of the Gallican iLass for St. Stephen's Day, printed by Cardinal Bona [licr. Liturij. i. 12], is very like the newer portion of our Collect : " Illi pro nobis oculi sublimentur, qui adhuc in hoc mortis corpore constituti stantem ad dexteram Patris Filium Dei, in ipsa p.vssionis hora viderunt. Ille pro nobis obtineat, <pii pro persecutoribus suis, dum lapidaretur, orabat ad Te Sancte Deus, Pater omnipotens. " This was not printed by Bona until 1G76, but it is .an interesting iIlu3tr,ation of the unity which pervades the tone of ancient and sound modern forma of pnayer : but the Prayer Book form is addressed to our Lord Jesus, while tlic Gallican and Mozarabio are both addressed to the Father. Introit. — Princes also did .sit and speak against me. They Eersccute me falsely ; be Thou my help, O Lord my (Jod : ecauso Thy servant is occupied in Thy statutes. I's. Blessed arc those that are undelileil in the way, and walk in the law of the Lord. Glory be. § St. John the Evangelist. The beloved disciple of the Holy Child Jesus is known to the affection of the Church as the Apostle of Love, to her iutolluct as the BfoXdyos, or Divine. There is little recorded of him iu Holy Scripture, Init a large p.art of the New Testa- ment was revealed by God to His servant John ; and none of the Apostles, so far as we know, except St. Paul, exercised BO extensive an intluence over the subsequent agos of the Church. It is not known how soon a festival was instituted in honour of tliis Apostle, but it is placed in the ancient Sacramentaries and Lectionary, and is therefore of primitive origin. St. John the Evangelist was one of the sons of Zebedee and Salome, a fisherman like liis father, and early called by our Blessed Lord to be a fisher of men. With three other of the Apostles he appears to have stood in a near relationship to the Blessed Virgin, which may be best represented by the following Table : — St. Mattliew's legal genealogy. Jacob. ! [St. Joachini=St. Anne.] I I St. Luke's iiatural genealogy. Heli. ^1 Zebedoe=SaIome. B.V.M. = ,Iosepli. Cleophas=Mary. St. J.inies Gt. St. John Ev. JESUS. St. James Less. Joses. The intimate relationship between the Blessed Virgin Mary and her cousin Elisabeth seems to make it probaljle that the son of her sister .Salome would become an early disciple of St. John the Baptist ; and as his follower lie was in company with St. Andrew when the Baptist bore otiicial witness to the Mission of our Lord as " the Lamb of God Which taketh away the sin of the world." The Ev.angelist, therefore, w.as one of the iirst pair of disciples who were called from following the Law to follow the Ciospel : sharing indeed with St. Andrew in the honour of the title II/)wti!«X7;7os. It would appear to h.avc been simie little time afterward th.at St. John was required to give up his ordinary occup.ation that he niiglit be trained to the office of a Usher of men, and beccmie a const.ant attendant on our Lord : still longer before that training had been so far carried on as to qualify him in outwaril knowledge for receiving the commission and power of an Apostle. In the appointment of the Apostles, St. John Wivs one of the three whom our Lord distinguished by new names : he and his brother St. J.ames being then called Boanerges, a title which .ancient writers connect witli the great clocjucnce of tlicso two Apostles, as Demosthenes and Plato were called "tonantes" by old Ronuvu writers. This does not seem quite to expl.ain the title : yet in the case of St. John it is easy to see tluat it might have such a prophetic application to him as the last writer of the New Testament, wlio was to pro- claim resounding theological truths to the world as from a Gospel Sinai after historical nari'atives had done their work in preparing the minds of men for their rcccpticm. The next time St. .lohn'a name occurs in the Gospels is as one of the three "elect of the elect" who were chosen by our Lord to witness the manifestation of His Divine power in the 254 ^aint 3Iobn m aBuancjeUst's Dap. "THE EPISTLE. 1 THAT "Wliicli was from the beginning, Which we have heard, Which we have seen with our eyes, Which we have looked upon, and our hands have handled ; of the Word of Life (for the Life was manifested, and we have seen It, and bear witness, and shew unto you thai eternal Life, Which was with the Father, and was manifested unto us ;) That Which we have seen and heard declare we unto you, that ye also may have fellowship with us; and truly our fellow- ship is with the Fathee, and with His iSoN Jesus Christ. And these thiru/s write we unto you, that your joy may be full. This then is the message which we have heard of Him, and an. Hcclus. 6. Eastern. 4- I2-I9- John S. John i. 1-10. declare unto you, That God is Light, and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth : but if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins. He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His Word is not in us. r yESUS said unto Peter,] Follow Me. Then LtJ Peter, turning about, seeth the disciple whom Jesus loved following ; which also leaned on His breast at supper, and said. Lord, which is he that betrayeth Thee ? Peter seeing him saith to Jesus, Lord, and what shall this mail do ? Jesus saith unto him. If I will that he tarry till I come, what is that to thee 1 Fol- low thou Me. Then went this saying abroad among the brethren, That that disciple should ijn. John 21. 19- =4- Easttrtt. John 15, 25-29 & 21. 24. 25. *THE GOSPEL. S. John xxi. 19-25. not die : yet Jesus said not unto him. He shall not die ; laut, If I will that he tarry till I come, what is that to thee 1 This is the disciple which testifieth of these things, and wrote these things, and we know that his testimony is true. And there are also many other things which Jesus did, the which if they should be written every one, I suppose, that even the world itself could not contain the books that should be written. chamber of Jairus's daughter, and of His Divine glory on tlie Mount of Transfiguration. The same three were also present at tlie Agony. They seem to have been chosen, not for any purpose of sympathy needed by Christ, but as a part of their own training. All three were afterwards distinguished by special services for their Master, and these visions of His Power, His Glory, and His Suffering were preparing them for their work. Of the two sons of Zebedee, St. James was the first martyred Apostle, St. John the latest living Apostle. The first miracle of tlie Cliurcli was wrouglit by St. Peter and St. .John ; they, too, were tlie first sufferers after tlie Ascension ; they were the first Apostles who went beyond Judeea ; and they were the "pillars" of the Church in its early days. If we reckon up the extent of their work in tlie education of the Church, it will be found that far the greatest proportion of the New Testament has come from the pens of St. Peter, St. Paul, and St. John ; the second gi-eat Apostle appearing to have filled up the vacancy caused liy tlie martyr- dom of St. James. And as St. Peter exercised a vast external influence over tlie Church of the Future, while St. Paul was its great moral teacher, so St. John the Theologian was the Apostle by whom the world was to learn, more than hy any other, those truths which lie at the very root of orthodox and true conceptions respecting the Blessed Trinity, our Redeemer, and the work of the Incarnation in making God and man at one. The Church of England traced up its usages in primitive days to the teaching of St. John, and there is good reason to think that the influence of this Apostle has moulded her Liturgy and her spirit very extensively ; preparing her, per- haps, for the great struggle against unbelief in which she seems destined to bear a prominent part. The Blessed Virgin having been committed to the care of St. John the Evangelist at the Cross, his office towards her appears to have terminated about the year 48, but between that time and the later part of the century liis history is in obscurity. Possibly it was part of the fulfilment of the Lord's words, "If I will that he tarry till I come," that St. John should really see Jerusalem encompassed i\ith armies, and that he did not leave for Ephesus until so late as the year 66, when the siege beg.iu : which was only two years before the martyrdom of vSt. Peter and St. Paul. It was about this time, certainly, that the Evangelist and Theologian began to be the sole remaining Apostolic centre of the Church, as he continued to be for about a third of a century. This isolation of St. John sets him in a position of patriarchal prominence, greater even than that of St. Paul had been : and he was doubtless directed to Ephesus, the Metropolis of Asia, the great centre of nature-worship, and the commercial port of the one great sea of the then known world, as the place where his influence would extend farthest and widest during those event- ful years in which the Church was breaking free from Juda- ism, and settling into definite forms of doctrine and worship. The latter part of St. John's life is said to have been marked by two acts which fulfilled our Lord's words, that he should tarry until His Coming. A poisoned cup of wine (.symbolized in art by a serpent or dragon issuing from it) was given to him at Ephesus, but the Apostle made over it the sign of the Cross, and partook of it without harm ; according to the promise, that if the Apostles drank of any deadly thing it should not hurt them. He was also summoned to Rome, and there cast into a caldron of boiling oil [see notes on Calen- dar, May 6th], but escaped unharmed. Banished to Patmos, the visions of the Apocalypse were revealed to him ; and M hen his work was done there, his Master's Providence led liim back to Ephesus, to contend against the rising heresies of the day, to speak loving words about the love of God, and to breathe out his spirit in peace at the age of an hundred, in the midst of his "little children" — those whom he had begotten in Christ. Lying on the bosom of his Master, not only in those few minutes in the upper chamber of the Institution of the Holy Eucharist, but ever after by contact of his spiritual senses with the Word of God, this holy Apostle learned things from the Diviue lips and heart which had been kept secret from the foundation of the world ; which the angels desired to look into, but could not until they were revealed to mankind. As St. John the Baptist, the last Prophet of the Old Dispensa- tion, was the Forerunner of Christ, so it may be said that St. John the Evangelist, the Prophet of the New Dispensation, occupies a similar position as the Herald of the Second Advent ; and for this reason, as well as others that have been stated, his Festival is connected so closely with Christmas. When He that eiilighteneth every man came into the world. He cast some of the bright beams of His Light upon St. Jolm, that by him the illumination of the world might be more perfect, and that the Sun of Righteousness AVhicli had arisen with healing in His beams might shine more gloriously over the understand- ings and the love of His Church. Introit. — In the midst of the Church did he open hia mouth ; and the Lord filled him with the spirit of wisdom and understanding. He endued him with a robe of glory. Ps. He poured out upon him His treasures of joy and gladness. Glory be. Slnnocents' Daj?. 255 The Innocents' Day. "In Die Sanctorum Innocentium Marlyrum. « S. IB- S- omits " Martyruni." » s. a. m- c&.'S.m- GreE., Gelas. Xat. Inno- cent. Mur. i. 499. rf /'^r Dofttinu v.- THE COLLECT. O ALMIGHTY God, Who out of the mouths of babes and sucklings bast ordained strength, and niadest infants to glorify Thee by their deaths ; Mortify and kill all vices in us, and so strengthen us by Thy grace, that by the innocency of our lives, and constancy of our faith even unto death, we may glorify Thy holy Name ; through Jesus Cheist our Lord. Amen. 'FOR THE EPISTLE. I LOOKED, and lo, a Lamb stood on the mount Sion, and with Him an hundred forty and four thousand, having His Father's Name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder : and I heard the voice of harpers haiping with their harps : and they sung as it were a new song before the throne, and before the four beasts, and the elders ; and 'OFFICIUM. ■ S. ^. ?!. Rom. an ns P. B. Eastern. Heb. ?. 11-18. Ex ore iufantium Deus et lactentium perfecisti laudem : propter inimicos Tuos. 'ORATIO. DEUS Cujus hodierna die prseconium inno- centes martyres, non loquendo sed mori- endo, confessi sunt, omnia in nobis vitiorum mala mortifica, ut fidem Tuam, quam lingua nostra loquitur, etiam moribus vita fateatur. ''Qui cum Deo Patek Meinoria de Nativitate. Alia memoria de Sando Stephano. Item alia de Sancto Johanne. Kev. xiv. 1-5. no man could learn that song, but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women, for they are virgins : these are they which follow the Lamb whithersoever He goeth : these were redeemed from among men, being the first-fruits unto God, and to the Lamb. And in their mouth was found no guile ; for they are without fault before the throne of God. ^THE GOSPEL. S. Matt. ii. 13-18. ^HE Angel of the Loed appeareth to Joseph -*• in a dream, saying. Arise, and take the young Child, and His mother, and flee into Egypt, and be thou there until I bring tliee word ; for Herod will seek the young Child to de.stroy Him. When he arose, he took the young Child and His mother by night, and departed into Egypt, and was there until the death of Herod ; that it might be fulfilled which was spoken of the Loed by the prophet, saying, Out of Egypt have I called My Son. Then Herod, when he / S. g. 15. Rem. an as P. U. J-asterti. Matt. 2. 13-23. saw that he was mocked of the wise men, was exceeding wroth ; and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. Then was fulfilled that which was spoken by Jeremy the prophet, saying. In Rama was there a voice heard, lamen- tation, and weeping, and great mourning, Eachel weeping for her children, and would not be com- forted, because they are not. § The Hohj Innocents. The festival of the Innocents is alluded to by St. Irenfeus [Adv. H(vres. iii. 16], who was himself a martyr, a.d. 202; and by St. Cyprian, who went to his Saviour by the same path, A.D. 2.58. In an Epistle [Iviii.] which the latter wrote to a'commnnity of Christians in anticipation of a fe.irful perse- cution which he foresaw, lie saj's, " The Nativity of Clirist commenced forthwith witli tlie martj'rdom of infants, so that tliey who were two years old and under, were put to deatli for His Name's sake. An age not yet capable of conflict, proved fit for a crown. Tliat it might appear that they are innocent who are jiut to death for the sake of Christ, innocent infancy was slain for His Name's sake. It was shewn that no one is free from the perils of persecution, when even sucli accomplished martyrdom." These words of the third century plainly shew how early the memorial day of the Holy Innocents was associated with Christmas : and allusions of the same kind arc to bo found in the Sermons of Origcn, St. Augustine, .and others. The Gospel of thi.s day gives the actual narrative of the slaughter of the children of lietlilehem by Herod, an event spoken of in Roman history as well as in the Holy Itible. The Epistle sets forth the heavenly sequel of that event as told in tlie mystical language of the Apocalypse. In the joining together of these two portions of Holy Scripture we have an e.\act representation of the light in wliicli the martyr- dom of the Innocents has always been regarded by the Church : and the tender feeling with whic'h these first wit- nesses for the Holy Child .lesus were kept in memory, is illustrated by the well-known hymn of I'rudcutius, written in the fourth century, and familiar in the English version, "All h.ail ! ye Inf.aut Martyr flowers." "Not in speaking but in dying," says the ancient Collect,' "have they confessed Christ." "Stephen," says St. Ber- nard, ' ' was a martyr among men ; John may be considered so in the sight of Angels, to whom by spiritual signs his devotion was known : but these are martyrs with God ; for neither to men nor angels is their merit known, but com- mended to God alone in the j)rerogative of His singular grace. " " Before the use of the tongue," writes St. Leo, "in silence He put forth the power of the ^^'ord, as if He were saying already, ' Suflfer little children to come unto Me, for of such is the Kingdom of Heaven.' With a new glory Hp crowned infants, and in His own beginnings consecrated the firstfruits of little children ; that hence we might learn that no one among mankind is incapable of a Divine Sacrament, since even tliat age was lit for the glory of martyrdom .... Christ loves infancy, which He took on Himself both in mind and body : He loves infancy as the mistress of humility, the type of innocence, the form of meekness. To infancy He directs the manners of elders, and brings back the old. It is to this, the similitude of little children, that you, most beloved, are invited by the mystery of this day's festival." In connection with these Holy Innocents, it is impossible not to remember the words at the cud of the Service for the l'.ai)tism of Infants, "It is cert.ain by God's Word, that cliildrcn which arc baptized, dying before they commit actual sin, are uiuloubtcdly saved." The writer once met with a strong illustration of the comfort wrought by faitli in this truth, when looking over a country churchyard. A mother Jiad laid underneath two Christian babes, and slie had written on the stone over them, "They are without fault before the throne of God." Doubtless, many such have been added to 1 Used in that form uutil ICCl. 256 Cf)C ^unDap after Christmas— C&e Circumcision of Cfirist. Thk Sunday after Christmas Day. "'•Scxta Dies a Nativitale Domini sive Dominica fuerit sive non. «Sar. d Vhtiiinicti ittfra cdaz'iis Xativiliz- '■>■ a-ffi- c rOreg. in die Nat, Doin.J THE COLLECT. ALMIGHTY God, Who hast given us Thy only- -L\. begotten Son to take our nature upon Him, and as at this time to be born of a pure Virgin ; Grant tliat we being regenerate, and made Thy cliildren by adoption and grace, may daily be renewed by Thy Holy Spirit ; through the same our Lord Jesus Christ, Who liveth j "^ Sar. and reigneth with Thee and the same Spirit, ever one God, workl without end. Amen. I 'THE EPISTLE "VrOAV I say, that the heir, as long as he is a -L-M child, differeth nothing from a servant, though he be lord of all ; but is under tutors and governours, until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world : but when the fulness of the time was come, God sent forth His Son, made of a woman. ' s. 19. g. nit .is" p. B. Eat:<ii:. roMNIPOTENS sempiterne Deus, Qui hunc diem per incarnationem Verbi Tui et partum beatae ]\Iaria3 Virginia consecrasti, da l)opulis Tuis in hac celebritate consortium ut qui Tua gratia sunt redempti, Ttia .sint adoptione securi. Pereundem.] ''Memoria de Nativilate : de Sa7icto Sfephano : de Sando Johanne : de Innocentibus : et de Sancio Thonia. Gal. iv. 1-7. ,,,„. I made under the law, to redeem them that were G.ii. 3. under the law, that we might receive the adop- tion of sons. And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son ; and if a son, then an heir of God through Christ. /THE GOSPEL. S. Matt. i. 18-25. THE birth of Jesus Christ was on this wise : jy When as His mother Mary w'as espoused to | '^ Joseph, before they came together she was found with child of the Holy Ghost. Then Joseph her liusband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph thou son of David, fear not to take unto thee Mary thy wife ; for that which is conceived in her is of the Holy Ghost : And she shall bring §. 1§. Rom- Luke 2. 33- Jiastent. Matt. s. 13-13. forth a Sou, and thou shalt call His name JESUS ; for He shall save His people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the l)rophet, saying, Behold, a Virgin shall be with child, and shall bring forth a Son, and they shall call His name Emmanuel, which being inter- preted is, God with us. Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him, and took unto him his wife ; and knew her not till she had brought forth her First- born Son : and lie called His name JESUS. Thk Circumcision of Christ. Dies Circnmcisionis. THE COLLECT. ALMIGHTY God, Who madest Thy blessed -^^^ Son to be circumcised, and obedient to A (Grep. Sacr. Bene- dict, in Oct. Doiii, Men. p. 13.] ""/^MNIPOTENS Deus, Cujus Unigenitus - v^ hodierna die, ne legem solveret quam the mystical number since St. John wrote down his Vision, " firstfruits unto God and to the Lamb," taken away from the evil to come, and gaining the fullest benefit of the Holy Child's Nativity by the way of Innocence in which they have been privileged to follow Him on Earth, that they may " follow Him whithersoever He goeth " in Heaven. "So He glveth His beloved sleep." The mournful character of this day was anciently kept up in England by the use of black vestments and muffled peals. In'troit. — Out of the mouths of very babes and sucklings hast Thou ordained strength because of Thine enemies. P.i. Lord our Governor, how excellent is Thy Kame in all the world, Thou that hast set Thy glory above the heaveus. Glory be. THE SUNDAY AFTEE CHRISTJIAS. The Lord's Day within the Octave of Christmas carries on, of necessity, the idea of the preceding festival, forming a kind of "Low Sunday" to Christmas Day itself. There is no change of Collect, but the Epistle and Gospel strike a new chord in the harmony of the Eucharistic Scriptures. On Christ- mas Day they memorialized the condescension of the Word of God in becoming Son of Man : on this day they set forth the exaltation of human Nature by that condescension. On the one day, the Son of God is shewn to us becoming the Son of Man : on the other, the sons of men are shewn to us becoming the sons of God, through the Adoption won for them by the Holy Child Jesus. We are "heirs of God through Christ," because of the fulfilment of the promise conveyed by His Name, "He shall save His people from their sins." The genealogies were struck out of the Gospel of the Day by liishoj) Cosin in 1661: and he proposed to insert a note at the end of the Gospel, " Tliis Collect, Epistle, and Gospel are to be used only till the Circumcision." Introit. — For while all things were in quiet silence, and that night was in the midst of her swift course, Thine Almighty AVord leaped down from Heaven out of Thy royal throne. Ps. The Lord is King, and hath put on glorious apparel : the Lord hath put on His apparel, and girded Himself with strength. Glory be. THE CIRCUMCISION. This day has been observed from the earliest ages of the Church as the Octave of the Nativity, and from about the sixth century as both the Octave of the Nativity and the Feast of the Circumcision. From its coincidence with the Kalends of January, on w Inch the riotous and immoral festival of the Saturnalia was kept by the Romans, it offered a great difficulty to the Chiu'ch for some centuries, and there were places and periods in which the Saturnalia were so mixed up with the Christian feast that the observance of the latter was altogether forbidden. Of the Circumcision there is no notice whatever in the Comes of St. Jerome, the day being called Octava Domini, tlfe Epistle being (ial. iii. 23, and the Gospel the same as ours. Cfje Cpipfiany. 257 the law for man ; Grant us tho true Circumcision of the Spirit ; that, our hearts, and all our mem- bers, being mortified from all worldly and carnal lusts, we may in all things obey Thy blessed will ; through the same Thy Son Jesus Christ our Lord. Amen. adimplere venerat, corporalcm suscepit circum- cisionem ; spirituali circumcisiono mentes vestras ab omnibus vitiorum incentivis expurget ; et Suam in vos infundet benedictionem. Amen.] ..>/. Tit. s. !•: astern. 8-12. "THE EPISTLE. BLESSED is the man to whom the Lord will not impute sin. Cometh this blessedness then upon the circumcision onlt/, or upon the uncircumcision also 1 For wo say, that faith was reckoned to Abraham for righteousness. How was it then reckoned ? when he was in circum- cision, or in uncircumcision 1 Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised ; that he might be the father of all them that believe, though they be not circumcised ; that Eom. iv. 814. Rom- H-15. Col. 2. righteousness might be imputed unto them also : And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. For the promise, that he should be the heir of the world, luas not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law he heirs, faith is made void, and the promise made i of none efl'ect. *THE GOSPEL. S. Luke ii. 15-21. AND it came to pass, as the angels were gone -^^J- away from them into heaven, the shepherds said one to another. Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. And they came with haste, and found Mary and Joseph, and the Babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this Child. And all they that heard it wondered at those things which were told them by the shep- * S. g. 5J. Rom- tin. Luke 2. 21. Hastern. Luke 2, 20, 21, 40-52. herds. But Mary kept all these things, and pon- dered tliem in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them. And when eight days were accomplished for the circumcising of the Child. His name was called JESUS, which was so named of the angel before He was conceived in the womb. IT The same Collect, Epistle, and Gospel shall serve for every day after unto the Epiphany. The Epiphany, Ob the manifestation OF CHRIST TO THE GENTILES. In Die Epiphanke. THE COLLECT. OGOD, Who by the leading of a star didst manifest Thy onlj'-begotten Son to the ' S. 15. Si. ill Epiph, 1 'ORATIO. DEUS, Qui hodierna die Unigenitum Tuum gentibus, stella duce, revelasti ; concede In St. Gregory's Sacramentary the name of the day is still the Octave of the Lord, and the Circumcision is not noticed in the Collect; but in the proper Preface are the words, "per Christum Dominum nostrum ; cujus hodie Circumcisionis dicin, et Nativitatis octavuin celebrantes ; " and the words of the Benediction, as printed above, are equally explicit. In the Salisbury Missal the day is named as it now is in the Prayer Book, but except in the Gospel there is not the sliglitest allu- sion to the festival as being connected with the Circumcision. In modern, times the tendency has been to observe the day as New Year's Day, overlooking, as far as possible, its connection with the Nativity, as well as with the Circumcision. The true idea of the day seems to be that it belongs to Christmas as its Octave ; but that as the three days after Christmas are specially honoured by the C'ommemoration of Saints, so the Octave is supplemented with the Commemoratiim of our Lord's Circumcisir)n, to do still greater honour to the day of His Nativity. The two are pleaded conjointly iu the Litany, " l>y Thy holy Nativity and Circumcision." The Itubric at the end of the Gospel was inserted by Bishop Cosin. It varies in a very important particular from the previous Rubric of 1552. 1552. If there be a Sunday be- tween the Epiphany and the Circumcision : then aliall be used the same Collect, Epistle, and Gospel, at theCommunion, which w,i3 used upon the day of Circumcision. 1662. The same Collect, Epistle, and Gospel, shall servo for every day after unto the Epi- phany. In the Scottish Prayer Book of 1637 the Kubric stood as in that of 1552, with the addition, "So likewise, upon every other day from tlie time of the Circumcision to the Epii)hany. " Eitlier daily celebration of the Holy Communion was not contemplated in 1552, or the omission of any mention of it in this Rubric was an oversight. In 1637 and 16G2 it was clearly provided for. January 1st was never iu any way connected with the open- ing of the Christian year; and the religious observance of this day has never received any sanction from the Churcli, except as the Octave of Christmas and the Feast of the Circumcision. The spiritual "point" of the season all gathers about Christ- mas : and as tho modern New Year's Day is merely conven- tionally so (New Year's Day being on March 25th until the middle of the eigliteenth century), there is no rea.son why it should be allowed at all to dim the lustre of a day so im- portant to all persons and all ages as Christinas Day. We ought also to guard against a .ludaical tendency even in the observance of the Festival itself. I.STRoiT. — Unto us a Child is born, unto us a Son is given, and tho government shall be upon His shoulder ; and His name shall be called ^Vonderful. I's. Sing unto the Lord a new song, for He hath done marvellous things. Glory be. THE EPIPHANY. In its earliest origin the Epiphany was observed as a phase of Christmas in the same way as the Circuiucisiou is now to bo so regarded : and tho intimate association of tho two is still marked by the custom of the Armenian Christians, who 258 Cf)e Cpipfjanp. Gentiles ; Itlercifully grant, that v^e, wliicli know Thee now by faith, may after this life have the fruition of Thy glorious Godhead ; through Jesus Christ our Lord. Amen. "THE EPISTLE. FOE this cause, I Paul, the prisoner of Jesus Christ for you Gentiles ; if ye have heard of the dispensation of the grace of God, which is given me to you-ward : How that by revelation He made known unto me the mystery (as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto His holy Apostles and Prophets by the Spirit ; That the Gentiles should be fellow-heirs, and of the same body, and partakers of His pro- mise in Christ, by the Gospel : whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual oS. ?3.S. Isa.6o. 1-6. Romatt. Isa. 60. Easrei-ti. 11-14- & 3. Tit. <-7- propitius, ut qui jam Te ex fide cognovimus, usque ad contemplandum speciem Tuoe celsitu- dinis perducamur. Per eundem. Ephes. iii. 1-12. working of His power. Unto mo, xfho am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, Who created all things by Jesus Christ : to the intent, that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God, according to the eternal purpose which He purposed in Christ Jesus our Lord : In Whom we have boldness and access with con- fidence by the faith of Him. *THE GOSPEL. S. Matt. ii. 1-12. WHEX Jesus was born in Bethlehem of Judaea, in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying. Where is He that is born King of the Jews ? for we have seen His star in the east, and are come to worship Him. When * s. B. s. att as'P. B. Eastern. 3. 13-17. Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them, where Christ should be born. And they said unto him. In Bethlehem of Judrea : for thus always keep their Christmas on the 6th of January instead of the 25th of December. The idea on which the whole cycle of the Festivals of our Lord is founded is that of memorializ- ing before God the successive leading points of our Lord's life and acts : and the order in which the Holydays have been observed is also that in which these leading points are pleaded in two clauses of the Litany : " By the mystery of Thy lioly Incarnation ; by Thy holy Nativity and Circum- cision ; by Thy Baptism, Fasting, and Temptation. By Thine Agony and bloody Sweat ; by Thy Cross and Passion ; by Thy precious Death and Burial; by Thy glorious Resurrection and Ascension ; and by the coming of the Holy Ghost, Good Lord, deliver us. " Hence the Epipl(iiny was originally regarded as that part of the Christmas Festival on which was commemo- rated the Baptism of the Lord Jesus by St. Jolm tlie Baptist. It seems to have acquired a more independent position, and to have begun to be observed in memory of our Lord's Mani- festation to the Gentile Magi, about the fourth centur}-, and in the Western Church : but probably this was never more than a developemeut of the original idea ; and although it may have become the most prominent feature of the Festival at particular periods, it never superseded the original one altogether. The primitive name of the day was Theophany, and this is still retained in the Oriental Church. Both Theo- phania and Epipliania are used in the Comes of St. Jerome, and as late as the Sacramentary of St. Gregory : but the former name seems to have dropped out of use about the same time that the festival began to be connected with the Adora- tion of the Magi. Even St. Jerome himself calls it "Epi- phaniorum dies " in his Commentary on Ezekiel, and speaks of it as " venerabilis. " Durandus says that "in codicibus antiquis ha!c dies Epijihaniarum pluraliter intitulatur, et ideo tripliciter nominatur, scilicet Epiphania, Theophania, et Betliphania :" the third name being associated with our Lord's Manifestation in the house at the Marriage in Cana. The latter name appears to have been little used, but the, idea it represents is illustrated by the Gospel for the Second Sunday after Epiphany, and by the Second Lesson at Evensong on the Festival itself. In the Eastern Church the Theophany is also called The Lights, "from the array," Dr. Neale says, " of torches and tapers with which the Benediction of the Waters is performed on this day, as they symbolize that spiritual illumination to which our Lord, by His Baptism in Jordan, consecrated water." If this name of the Festival is ancient (and it seems to be as old as Gregory Nazianzen's time), one might expect to find that it originated in the illumination of the world by that " true Light, Which, coming into the world, enlighteneth every man," and to Which the Magi were led by the light of the Star. There is a beautiful and very instructive unity about the Scriptures used on tlie Epiphany. The first morning Lesson is the 60th chapter of Isaiah, the same which accidentally occurs on Christmas Eve; "Arise, shine; for thy Light is come, and the glory of the Lord is risen upon thee. . . . The Lord shall be unto thee an everlasting Light, and thy God thy glory. . . . The Lord shall be thine everlasting Light, and the daj's of thy mourning shall be ended." Tlie same chapter also contains the prophecy which began to be fulfilled by the adoration of the Magi as told in the Gospel of the Day, "And the Gentiles shall come to thy Light, and kings to the bright- ness of thy rising : " and the Epistle reads like an expansion of this verse, shewing how the Light of Christ is manifested to the world at large, in and by the Church. The first Lesson is the ancient Epistle of the Church, as is shewn by St. Jerome's Lectionary, but the Gospel was the same as our own. In the second morning Lesson (a weekday Gospel of the season, in the Comes) we have the original idea of the Festi- val, the Theophany or Manifestation of our Lord's Divine Sonship at His Baptism by the Voice from Heaven and the visible descent of the Holy Ghost. The First Lesson at Even- song sets forth the joy of the Church and the glory that was to come upon it through the coming of her Light: "Sing, heavens ; and be joyful, O earth ; and break forth into singing, mountains ; for the Lord hath comforted His people, and will have mercy upon His afflicted. ... 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 nursing mothers. ..." The Bethphany, or JIanifestation of our Lord's Divine power at the marriage by turning water into wine [see Gospel for Second Sunday], is illustrated by the Second Lesson at Evensong. Thus each phase of this great festival is presented to us on the day itself ; and, as will afterwards be shewn, the subse- quent Sundays have a definite and systematic relation to the festival after which they are named. Some authors have suggested, and it seems not improbable, that the "star " which appeared to the Wise Men in the East might be that glorious light which shone upon the shepherds of Bethlehem when the angel came to give them the glad Cte jFirst ^unDag after €pipijang. 259 it is written by the prophet, And thou, Bethlehem, in the land of Juda, art not the least among the princes of Juda : for out of thee shall come a Governour that shall rule 5Iy people Israel. Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. And he sent them to Beth- lehem, and said. Go, and search diligently for the young Child, and when ye have found Him, bring me word again, that I may come and worship Him also. When they had heard the king, they departed ; and lo, the star which they saw in the east went before them, till it came and stood over where the young Child was. When they saw the star, they rejoiced udth exceeding great joy. And when they were come into the house, they saw the young Child with Mary His mother, and fell down and worshipped Him : and when they liad opened their treasures, they presented unto Him gifts ; gold, and frank- incense, and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. «S. g.ffi. Greg, i. post Theophao. Mur. ii. 16, 159. Thk First Sunday after the Epiphant, Dominica I. jiost Odav. Epiphanice, ad Missam. THE COLLECT. OLORD, we beseech Thee mercifully to receive the prayers of Thy people which call upon Thee ; and grant that they may both perceive and know what things they ought to do, and also may have grace and jjower faithfully to fulfil the same ; through Jesus Christ our Lord. "ORATIO. YOTA, quaesumus, Domine, supplicantis populi coelesti pietate prosequere ; ut et qaee agenda sunt, videant ; et ad implenda qu£e viderint, convalescant. Per. I BESEECH you therefore, brethren mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world ; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God. For I say, through the grace given *THE EPISTLE, by the IS. 5li. f). Ham. a„ as P. B. Eastern. Eph. 4 7-'3. Rom. xii. 1-5. unto me, to every man that is among you, not to think of himself more highly than he ouglit to think, but to think soberly, according as GoD hath dealt to every man the measure of faith. For as we have many members in one body, and all members have not the same office ; so we, being many, are one body in Christ, and every one members one of another. tidings of our Saviour's birth. At a distance this might appear like a star ; or, at least, after it had thus shoue upon tlie sliepherds, might be lifted up on high, and then formed into the likeness of a star. According to an ancient commentary on (St. Matthew, this star, on its first appear- ance to the Magi, had the form of a radiant child bearing a sceptre or cross ; and in some early Italian frescoes it is so depicted. It has always been the tradition that the Magi were three in number, and that the remainder of their lives after the events recorded in tlie Gospel was spent in the service of God. They are said to have been baptized by St. Thomas, to have themselves preached the Gospel, .and to ha\e been crowned with martyrdom in confirmation of its tnith. Their relics are believed to be preserved at Cologne, and tliree skulls are e.xhiliited in the Cathedral there, in a costly shrine of silver-gilt, enriched with gems of great value ; the rest of their reputed bones being jjreserved in a marble shrine at the east end of the Church. Their names are there given as G.a.spar, Melehior, and Balthazar, and these names are ascribed to the Magi in niedi.'cval art and liter.ature. In England a striking memorial of their ofTering is kept up by our Sovereigns, who make an oblation of gold, frank- incense, and myrrh at the altar of the Chapel Koyal in the Palace of St. James on this festival. Until recently the cere- mony w.as performed in person. The king coming from his closet, attended as usual, proceeded to the Altar at the time of the Offertory, and knelt down there, when the Bean or Sub-dean of the Chai)els Koyal received into a g(dden basin tli3 ofTerings of gold, frankincense, and myrrh from the king's hands, and ofl'ered tliem upon the altar. The od'ering is now made by an otliuer of the royal household ; but we may venture to hope tliat the striking significance and humility by wliich it is characterized will cause it to be revived in the original form at some future d.ay.' 1 In the Annual Register for 1761 it is recorded tliaflTia Mni'esty" Ocui-ge HI. "went t(j the Chajiel Royal and ofl'ered gold, mvrrii, and frankincense as usual." So also In 1762, 1763, and 176.';. In 1772 occurs the first notice of the offering being made by the Lord Chamberlain. The Epiphany is a festival which has always been celebrated with great ceremony throughout the whole Church : its three- fold meaning, and its close association with the Nativity as the end of Christmas-tide, making it a kind of accumulative festival. And such a celebration of it is to be desired : for it will help to give us true reverence for the Babe of Bethlehem by eucharistic, ritual, homiletic, and mental recognition of His Divine Glory. When we are entering with our Lord on the course of His eartlily humiliation, it is fitting that we should make such a recognition of His Divinity : jind as the Transfiguration trained the three chosen apostles for the sight of tlie Agony and the Crucifixion, so the Epiphany will set the Church fonvard in a true spirit towards the observance of Lent and Good Friday. It is to be regretted that the point of the Latin Collect was not preserved by some such rendering as "that we which know Thee now liy faith may after this life behold the beauty of Thy hcaveuly glory." [C'omp. 2 Cor. v. 7; Rev. xxii. 3.] [Bishop C'osin proposed the insertion of a Rubric; "And the same Collect, Epistle, and Gospel shall serve till the Sun- d.ay next following." He also erased "to the Gentiles" in the title of the day.] Introii'. — Behold, the Lord our Ruler is come [Dominator ]>omiiuis. Comp. Mai. iii. 1], and His kingdom is in His hand, and power and dominion are His. I'.i. Give the king Thy judgements, O Lord, and Tliy righteousness unto the king's sou. Glory be. THE FIKST SUNDAY AFTER THE EPIPHANY. This Sunday commemorates tlie manifestation of our Lord's glory for the second time in the Temple. In His infancy that glory had been revealed to tho faithful souls who waited for the loving-kindness of the Lord in the midst of His Temple, and they had seen the Epiphany of that Sun of Righteousness whose Light w.as to liglitcn the Gentiles, and to be the glory of God's peo]ilo Israel. Twelve years afterwards the cliild- hood of the Holy Child Jesus was to reveal tho same glory 26o Cbe ^cconD ^unoai? after OBpipfjanj). -THE GOSPEL. ~V70W His parents went to Jerusalem every -L ' year at the feast of the passover. And wlien He was twelve years old, they went up to Jerusalem, after the custom of the feast. And when they had fulfilled the days, as they returned, the Child Jesus tarried behind in Jerusalem ; and Joseph and His mother knew not of it. But they, supposing Him to have been in the com- pany, went a day's journey, and they sought Him among iheiv kinsfolk and acc^uaintance. And when they found Him not, they turned back again to Jerusalem, seeking Him. And it came to pass, that after three days they fomul Him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. " .5. H. J) an. Luke l-asttrii. S. Luke ii. 41-52. And all that heard Him were astonished at His understanding and answers. And when they saw Him, they were amazed : and His mother said unto Him, Son, why hast Thou thus dealt with us? behold. Thy father and I have .sought Thee sorrowing. And He said unto them. How is it that ye sought ]\Ie 1 wist ye not that I must be about My Father's S((S(w«s? And they under- stood not the saying which He spake unto them. And He went down with them, and came to Nazareth, and was subject unto them : but His mother kept all these sayings in lier heart. And Jesus increased in wisdom, and stature, and in favour with God and man. The Second Sunday after the Epiphany. Dominica II. post Octai: Epi^ihania. THE COLLECT. ALMIGHTY and everlasting God, 'Who dost -J-^ govern all things in heaven and earth; Mercifully hear the suj)plications of Thy people, and grant us Thy peace all the days of our life ; through Jesus Christ our Lord. Ame)i. *S.gW. Greg. Dom. ii. post Ttieoph. Mur. ii. ■59- 'OEATIO. OMNIPOTENS sempiterne Deus, Qui ccelestia simul et terrena moderaris, supplicationes populi Tui clementer exaudi, et pacem Tuam nostris concede temporibus. Per Dominum. 'THE EPISTLE. Eom. xii. 6-16. HAVING then gifts differing according to the grace that is given to us, whether prophecy, let us projjliesy according to the pro- portion of faith ; or ministry, let us wait on our ministering ; or he that teacheth, on teaching ; or he that exhorteth, on exhortation : he that giveth, let him do it with simplicity ; he that ruleth, with diligence ; he that sheweth mercy, with cheerful- ness. Let love he without dissimulation. Abhor that which is evil, cleave to that which is good. Be kindly affectioned one to another with brotherly s. a- 19. an as P. B. 'THE GOSPEL. AND the third day there was a marriage in -^-»- Cana of Galilee, and the mother of Jesus was there. And both Jesus was called, and His disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto Him, They ''s.e. 16). an arp. B. love, in honour preferring one another : not sloth- ful in business ; fervent in spirit ; serving the Lord ; rejoicing in hope ; patient in tribulation ; continuing instant in prayer ; distributing to the necessity of saints ; given to hospitality. Bless them which persecute you ; bless, and curse not. Eejoice with them that do rejoice, and weep with them that weej). Be of the same mind one to- wards another. Mind not high things, but con- descend to men of low estate. S. Jolmii. 1-11. kj„,. have no wine. Jesus saith unto her, Woman, what have I to do with thee ? Jline hour is not yet come. His mother saith unto the servants, "Whatsoever He saith unto you, do it. And there were set there six water-pots of stone, after the to all who had I'aitli to behold it, during that visit to the Temple when He sat among the doctors and fulfilled the words, "I have more understanding than My teachers." Among those teachers may liave been Nicodemus and Gamaliel, and the rays which were shed from the Light of the Divine understanding at which they marvelled, may have fallen on their minds with a vivifying power which afterwards made the one fit to receive the first full revelation of the truth respecting new birth into Christ, and the other to be the teacher of St. Paul, by whom the Light of Christ was so marvellously spread abroad among the Gentiles. Intkoit. — I beheld the Son of Man sitting upon a throne high and lifted up, and a multitude of the heavenly host worshipped Him, singing with one voice, Behold Him, the Majesty ["numen ;" the Roman L^se has "nomeu "] of Whose dominion is for ever and ever. Ps. O be joyful in the Lord, all ye lands : serve the Lord with gladness. Glory be. THE SECOND SUNDAY AFTER THE EPIPHANY. On this day is commemorated that beginning of Miracles V)y which "Jesus manifested forth His glory," so that "His disciples believed on Him." The transmutation of water into ^^'ine revealed our Lord as possessing the poM'er of a Creator ; and shewed that it was He Who had once taken of the dust of the earth and elevated it in the order of existence, so that by His breathing it became a living man. This, therefore, is the Epiphany of Jesus as the Lord of a New Creation, by which His former work is to be exalted to a much higher place and function in the dispensation of His Providence ; and in the act which is recorded He prefigured that work of re-crea- tion which He now causes to be wrought in His Kingdom for the salvation of souls and bodies. Simple elements pass silently beneath the power of His blessing : His servants bear forth : water becomes generous wine. So Baptism exalts the souls and bodies of men from the Kingdom of Nature to the Kingdom of Grace, and the Holy Eucharist is the means by which our whole nature is built up into the nature of Christ, elevated from one step to another, ' ' changed from glory to glory." Thus at a marriage supper was revealed the great truth of that Union between the Lamb of God and the Bride by which the virtue of the Incarnation of the Word is extended to fallen human nature. And thus also are we taught, that in the Miracle which is being continually wrought by the elevation of lowly elements into sacramental substances, and by the regeneration and edification of souls through their Cfje Cbirti ^unDap after Cpipbanp. 261 manner of the purifying of the Jews, containing two or three firkins apiece. Jesus saith unto them, Fill the water-pots with water. And they filled them up to the brim. And Ho saith unto them. Draw out now, and bear imto the gover- nour of the fea.st. And they bare H. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants which drew the water knew,) the governour of the feast called the bridegroom, and saith unto him. Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worse : hut thou hast kept the good wiue until now. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory, and His disciples believed on Him. The Third Sunday after the Epiphany. Dominica III. post Octav. Epiphanicc. THE COLLECT. » r la » n,.„ "ORATIO. OMNIPOTENS sempiterne Deus, infirmitatem nostram propitius respice, atque ad pro- tegendum nos dexteram Tuse uiajestatis extende. Per DoMiNUM. ALMIGHTY and everlasting God, mercifully -^-^ look upon our infirmities, and in all our dangers and necessities stretch forth Thy right hand to help and defend us ; through Jesus Christ our Lord. Atnen. "S. a. S. Greg. Dom. Hi. post Theoph. Mur. ii. 160. *THE EPISTLE. Eom. xii. 16-2L BE not wise in your own conceits. Eecom- pense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not your- selves, but ratlier give place unto wrath ; for it is 'THE GOSPEL. "TTTHEN He was come down from the moun- VV tain, great multitudes followed Him. And behold, there came a leper and worshipped Him, saying. Lord, if Thou ■n'ilt. Thou canst make me clean. And Jesus put forth His hand, and touched him, saying, I will ; be thou clean. And immediately his leprosy was cleansed. And Jesus saith unto him. See thou tell no man, but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them. And when Jesus was entered into Capernaum, there came unto Him a centurion beseeching Him, and saying, Lord, my servant lieth at homo sick of the palsy, grievously tor- mented. And Jesus saith unto him, I will come and heal him. The centurion answered and said, Lord, I am not worthy that Thou shouldesl » s. e. s. R„ art .ns P. H. written. Vengeance is Mine ; I will repay, saith the Lord. Therefore, if thine enemy hunger, feed him ; if he thirst, give him drink : for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. S. Matt. viii. 1-13. <■ S. 1- S. as P. B. Roman. Matt. 8. 1.15. come under my roof; but .speak the word only, and my servant shaU be healed. For I am a man under authority, having soldiers under me : and I say to this mail, Go, and he goeth ; and to another. Come, and he cometh ; and to my servant, Do this, and he doeth it. When Jesus heard it, He marvelled, and said to them that followed. Verily I say unto you, I have not found so great faith, no not in Israel. And I say unto you. That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the Kingdom of Heaven. But the children of the kingdom shall be cast out into outer darkness : there shall be weeping and gnashing of teeth. And Jesus said unto the centurion, Gq thy way, and as thou hast believed, so be it done unto thee. And his servant was healed in the self-same hour. operation, Christ is Btill "manifesting forth His glory" in every generation, and giving cause for His disciples to believe in Him. In'Troit. — For all the world sliall wor.ihip Thee, sing of Thee, and praise Tliy Name, OThon Most Highest. Ps. be joyfnl in God, all ye lands ; sing praises unto the honour of His Name, make His praise to be glorious. Glory be. THE THIRD SUNDAY AFTER THE EPIPHANY. The Epiph.any of Christ as the Divine Healer of human iufirnuties is commemoratctl on this Sunday. His all-embrac- ing sympathy could take in even the Icjier and the stranger ; .and would manifest itself to overflowing by touching the one, wiiom no one else would come near, and by healing the servant of the other, thongh ho was the Gentile sl.ave of a Gentile centurion. The glory of the Good Phj-sician w.as thus manifested forth, immediately after He had made His Mission openly known to the people, in two remarkable instances. Leprosy was a disease for which no human physician could find a cure : yet Christ put forth His h.and and touched the leper, and at once a regeneration of the diseased nature took place, so that he became a new man. Palsy or jmralysis, agaui, is a loss of all nmscular energy and power, so that the afllicted person becomes, in a greater or less ilegree, incajiable of moving ; and his body, in severe cases, is, in one sense, dead. Very rarely indeed is paralysis cured ; and never, in the case of one "grievously tormented " with it, as this slave was. Yet the will of the Good Physician effected the cure in a moment, either by the ministration of one to whom He could say, "Go, and he goeth," on his Master's errand of mercy, or else by the immediate operation of His Divine Onmipotence. As Jesus manifested fcprth His glory by displaying His Power over the inanimate Creation wlicn He transubstantiated the water into wine, so now He shewed it by ch.angiug a leper and a jiaralytic into sound and whole men by His toueh and His will. The .Tucient OfTcrtory sentence brought out this doctrine very beautifully. It was, "The right hand of the Lord liath the pre-eminence ; the right haiul of the Lord bringeth mighty things to pass. I sh.all not die but live, and declare the works of the Lord." The same itlea forms the basis of the Collect. Inthoit. — Worship the Lord, all ye His angels. Sion heard of it .and rejoiced ; the daughters fif Judah were glad. I's. The Lord is King, the earth may be glad thereof, yea, the multitude of the isles may be glad thereof. Glory be. 262 Cfje jfourtfj anD jFiftf) ^unnaps after Cpipijanp. The Fourth Sunday after the Epiphany. Dominica IV. jjost Octav. EpipUanicc. THE COLLECT. OGOD, 'Wlio 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; through JEStJS Christ our Lord. Amen. Dom. iv. post Theoph. Mur. ii. "ORATIO. DEUS Qui nos in tantis periculis constitutes, pro humana scis fragilitate non posse sub- sistere : da nobis salutem mentis et corporis, ut ea quae pro peccatis nostris patimur, Te adjuvante vincamus. Per Dominum nostrum. IET every soul be subject unto the higher ■^ powers ; for there is no power but of God : the powers that be are ordained of God. Who- soever therefore resisteth the power resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power ? do that tohich is good, and thou shalt have praise of the same : for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; au, Rom. 13. 8-io. THE EPISTLE. Eom. xiii. 1-7. for he beareth not the sword in vain : for he is the minister of God, a revenger to execute wrath upon him that doeth evil. "Wherefore pe must needs be subject, not only for wrath, but also for conscience sake. For for this cause pay ye tribute also ; for they are God's ministers, attending continually upon this very thing. Render there- fore to all their dues ; tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. 'THE GOSPEL. S. Matt. viii. 2.3-34. AKD when lie was entered into a ship, His -LX. disciples followed Him. And behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves : but He was asleep. And His disciples came to Him, and awoke Him, sayuig. Lord, save us, we perish. And He saith unto them, Why are ye fearful, ye of little faith ^ Then He arose, and rebuked the winds and tUfe sea, and there was a great calm. But the men marvelled, saying. What manner of man is this, that even the winds and the sea obey Him ! And when He was come to the other side into the country of the Gergesenes, there met Him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. And behold, they cried out, saying. What have we to do with Thee, . g. K. Kom. Matt. 8. 23-27. Jesus, Thoit Son of God ? art Thou come hither to torment us before the time ? And there was a good way ofi' from them an herd of many swine, feeding. So the devils besought Him, saying, If Thou cast us out, sutler us to go away into the herd of swine. And He said unto them. Go. And when they were come out, they went into the herd of swine : and behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. Aiid they that kept them fled, and went their ways into the city, and told every tiling, and what was befallen to the possessed of the devils. And behold, the whole city came out to meet Jesus : and when they saw Him, they besought Hi7n, that He would depart out of their coasts. o The Fifth Sunday after the Epiphany. Dominica V. post Octav. Epij^haiuiv. THE COLLECT. 1 rf s. 1. 1§. cres. ''ORATIO. LORD, we beseech Thee to keep Thy ] Thcopii. "'Mifr"?!, Church and household continually in Thy FAMILIAM Tuam, quaesumus, Domine, con- tinua pietate custodi ; ut quie in sola spe THE FOURTH SUNDAY AFTER THE EPIPHANY. Our Lord Jesus is on this Sunday commemorated as the Saviour of all from every danger, as well as the Saviour of the diseased and iutirm from the bodily afUictions wliich happen to human nature. It is not now a leper or a paralytic, but strong and hale men who are in need of His help. And yet, though no horrible or painful disease afflicts them, they could not be in any more hopeless or helpless con- dition than wlien at sea in an open boat at the mercy of a tempest. He was, doubtless, revealing to tliem tlie true source of their safety, — His Presence, which makes an Ark of the Church. He was asleep, and tliey had little faith, and the storm was violent ; and the ship being " covered with tlie waves," we may well suppose that the danger was, from a human point of view, extreme. Christ reveals to .the Apostles that the human point of view takes in a very small part of the whole prospect by manifesting forth His authority over the winds and the waves, and shewing them that His Pre- sence could preserve them, because it is the Presence of God. The miracle of casting out the devils from the two possessed Gergesenes, carries on the parabolical teaching of the storm and its subjugation, by shewing that the power of Christ extends not only over natural elements and forces, but over supernatural beings. And hence the Lord of the Church is con- tinually declariug to us, that though it may be tempest-tossed on the waves of the world, He can ensure its safety ; and that though evil spirits oppose it with all the array of their power, yet " the gates of Hell shall not prevail against it." The Epistle for this Sunday was altered in 1549, because it coincided with that for the first Sunday in Advent. In the Mozarabic rite it is taken from Eom. vii., which, as it is respecting the struggle of our two natures, seems once to have been coexistent with our Collect. Introit. — Worship the Lord, all ye His angels. Sion heard of it and rejoiced ; the daughters of Judah were glad. Ps. The Lord is King, the earth may be glad thereof, yea, the multitude of the isles may be glad thereof. Glory be. THE FIFTH SUNDAY AFTER THE EPIPHANY. The connection of this Sunday with the Epiphany season Cfje ^irtf) ^unnap after €pipf)anp. 263 true religion ; that they who do lean only upon the hope of Thy heavenly grace may evermore be defended by Thy mighty power ; through Jesus Cheist our Lord. Amen. "THE EPISTLE, as fhe elect of God, holy PUT on therefore, and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; for- bearing one another, and forgiving one another, if any man have a quarrel against any ; even as Cheist forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one » s. B. «. an as P. B. gratiae coelestia innititur, Tua semper protectione muniatur. Per Dominum. Col. iii. 12-17. body ; and be ye thankful Let the word of Christ dwell in you richly in all wisdom, teach- ing and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do, in word or deed, do all in the Name of the Lord Jesus, giving thanks to God and the Father by Him. T' *THE GOSPEL, likened unto ass© ■^HE Kingdom of Heaven is man which sowed good seed in his field. But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the ser- vants of the housholder came, and said unto him, Sir, didst not thou sow good seed in thy field ? from whence then hath it tares ? He said unto ¥. B. B- S. Matt. xiii. 24-.'?0. them. An enemy hath done this. The servants i.uke 4. 14. s^id iJ"''0 li™! ^^il'' ^^o\\ then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest ; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to bum them : but gather the wheat into my barn. Thk Sixth Sunday after the Epiphany. [^Dominica Sexta post Theo2oliania7n.] THE COLLECT. OGOD, Whose blessed Son was manifested that He might destroy the works of the devil, and make us the sons of God, and heirs of eternal life ; Grant us, we beseech Thee, that, having this hope, we may purify ourselves, even as He is pure ; that, when He shall appear again with power and great glorj', we may be made like unto Him in His eternal and glorious king- dom ; where with Thee, Father, and Thee, Holy Ghost, He liveth and reigneth, ever one God, world without end. Amen. c [Gregr. Sacr-l rflGrcg. ■■Ali.-eOr.l lioiies Pascliales,' T'^T'^EUS, Qui ad ifitemam vitam in Cheisti L -L^ Eesurrectiono nos reparas, imple pietatis Tuse ineffabile sacramentum, ut, cum in Majestate sua Salvator noster advenerit, quos fecisti bap- tismo regenerari, facias beata immortalitate vestiri. Per eundem.] 13 not made so clear in the Gospel of the Tares and the Wheat, as in tliat o£ those the Gospels of which record the Manifesta- tion of the glory of Christ in His acts. Yet it reveals Him aa the Lord of the Church for its government as well as for its preservation ; and shews that even wlien He seems to be BufiFcring evil tliat might bo prevented, His purpose is still full of love for His own, lest the wheat should be injured by tlie destruction of tlie tares. And as, moreover, our Lord Himself has explained that the seed is the Word of God, that is. His own Person, this Gospel and Sunday must lie regarded as setting forth the glory of Christ in tlic iucrease of His Church, and tlie deveUipement of that Kingdom on earth which is to form so large a portion of tlie eternal dominion of the King of kings. It shews also the ultimate triumph of the Wop.D in the face of all opposition. Men may sleep who should have guarded the field, and the enemy may seem to have g.aincd an advantage by which the glory of the Wokd is dimmed ; but God waits His time, and when that is fulfilled sends forth His servants to undo the work of the Evil One ; so that the glory of the Redeemer is manifested by the gather- ing in of a large harvest of the redeemed into His heavenly garner. The Epistle for this Sunday takes up the course of St. Paul's Epistles from the Twenty-fourth Sunday after Trinity, and l)oth Gospel and Epistle have a relation to the season of Advent, because they used frequently to be required to com- plete that of Trinity. Introit. — Worship the Lord, all ye His angels. Sion heard of it and rejoiced ; the daughters of Judah were glad. Ps. The Lord is King, the earth may be glad thereof, yea, the multitude of the isles may be glad thereof. 'Glory be. THE SIXTH SUNDAY AFTER THE EPIPHANY. From 1549 until IGGl the Churcli of England reckoned only five Sundays after Epiphany, and it a si.xth occurred before Septuagesima, the Collect, Epistle, and Gospel of the Fifth were repeated. The old Rubric was, "The si.xth Sun- day (if there be so many) shall have the Collect, Epistle, and Gospel that was upon the Fifth Sunday." To this it was at first proposed to add, "And if there be fewer Sundays than six, yet this Collect, Ejiistle, and Gospel of the Fifth Sunday shall be last :" but this new Rubric (inserted in the Ihuham book) was erased, .and a sixth Sunday added without it.' The Collect is written in tlie margin of the Diuham book, and appears to be an original composition of Bishop Cosin's ; though there is some similarity of expression between it and the above Easter Collect of St. Gregory's Sacramentary, ■\\ hich seems to indicate that the one was in part suggested by the other. = The Epistle is most aptly chosen as a link between the Epiphany Sundays .and those near Advent, tlce wlude Service of this day being often required fur the Twenty-fifth or Twenty-sixth Sunday after Trinity. The Collect is founded on the Epistle, and the Gospel displays the fiual Manifesta- 1 Tlip nnriont English use was to reckon one Sunday within the Octavo of Eiiijihaiiy, and Jive Sundays "after the Octave." * "The Collect of St. Gregory is copied from Bishop Cosin'fl own copy of the Sacramentary, Menard's edition of 1042, 264 ^cptuagesima ^sunDap. -THE EPISTLE. 1 S. John iii. 1-8. BEHOLD, what manner of love the Father hath bestowed upon us, that we should be called the sons of God : therefore the world knoweth us not, because it knew Him not. Be- loved, now are we the sons of God, and it doth not yet appear what we shall be : but we know, that, when He shall appear, we shall be like Him ; for we shall see Him as He is. And every mait that hath this hope in him purifieth him- self, even as He is pure. Whosoever committeth sin trans£;resseth also the law ; for sin is the trans- « 5 S. R I 2-10. 3 lO-'S- gression of the law. And ye know that He was manifested to take away our sins ; and in Him is no sin. Whosoever abideth in Him sinnetli not : whosoever sinneth hath not seen Him, neither known Him. Little children, let no man deceive you : he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil : for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. *THE GOSPEL. S. Mutt. xxiv. 23-3L THEN if any man shall say unto you, Lo, here is Christ, or there ; believe it not. For there shall arise false Christs, and false prophets, and shall shew great signs and won- ders ; insomuch that (if it were possible) thei/ shall deceive the very elect. Behold, I have told you before. Wherefore, if they shall say unto you, Behold, He is in the desert ; go not forth : behold, He is in the secret chambers ; believe it not. For as the lightning cometh out of the east, and shineth even unto the west ; so shall also the coming of the Son of Man be. For wheresoever the carcase is, there will the » S. g. S. none. Roman. Matt. i^. 3''35- Ectsfern. Luke IS. IQ.14. eagles be gathered together. Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of Man in heaven : and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven, with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other. The Sunday called Septuagesima, Or the third SUNDAY BEFORE LENT. Dominica in Septuarjesima. THE COLLECT. OLORD, we beseech Thee favourably to hear the prayers of Thy people ; that we, who are justly puni.shed for our ofifences, may be mercifully delivered by Thy goodness, for the glory of Thy Name ; through Jesus Christ our Saviour, Who liveth and reigneth with Thee and the Holy Ghost, ever one God, world with- out end. Amen. f 5. S. %. Greir. in LXX. Super populuiu. Mur. ii. "^ORATIO. PRECES populi Tui, quresumns, Domine, clementer exaudi, ut qui juste pro peccatis nostris affligimur, pro Tui nominis gloria miseri- corditer liberemur. Per Dominum nostrum Jesum Christum Filium Tuum. Qui Tecum vivit et reenat. tion of the glory of Christ in the triximph of His Second Coming. Thus this day falls in with the old system of Epiphany Sund.ays, and forms an admirable climax to the whole series ; while, at the same time, it is strikingly adapted for transfer to the end of the Trinity Season (if required), according to the anciently received practice of our own and other branches of the Western Church. [There is of course no Introit for this day in the Salisbury Use. In the Roman it is the same as on the preceding Sun- day ; and the words are appropriate whether for Epiphany or before Advent.] SEPTUAGESIMA SUKDAY. After the conclusion of the season of Epiphany the Sundays are reckoned with reference to Easter and its preceding fast. The origin of the names which distinguish the three Sundays before Lent cannot be historically accounted for, and has received various explanations in ancient and modern times. Pamelius considers that Septuagesima was so called in commemoration of the seventy years' captivity of Israel in Babylon, and that the other two Sundays following were named from it by analogy. As it was so much the habit of early Christian writers to compare the forty days' fast of Lent with the forty years' sojourn in the wilderness, this derivation seems a probable one. But the more generally received one in modern times is, tliat the fast of Lent being called Quadra- gesima, and that name being especir.Uy applied to the first Sunday in Lent, these three preceding Sundays were named from analogy, and as representing in round numbers the days which occur between each and Easter. Septuagesima is, indeed, only sixty-three days distant from Easter, but Quinquagesima is forty-nine ; and the nearly correct character of the appellation in the latter case seems to support this theory. The second and more exact titles which were added to the old names of these Sundays in 1661 .appear for the first time in Bishop Cosiu's corrected Prayer Book. The ancient titles themselves are all three found in the Lectionary of St. Jerome, and in the Sacramentaries ; but there are not any analogous ones in use in the Eastern Church. The time and manner of observing Lent varied very much in the early Church, and these Sundays are a monument of this variation. Each of them marked the beginning of Lent in communities which extended it beyond forty days ; and Durandus states that monastic persons were accustomed to begin the fast at Septuagesima, the Greeks at Sexagesima, and the secular clergy at Quinquagesima. It is very pro- bable that the names themselves were adopted to mark another variation in the mode of keeping Lent. For in some parts of the Church fasting was not permitted on Sundays, Thursdays, or Saturdays, and yet the Lenten fast was to extend to forty days. The beginning of it was therefore thrown back to Septuagesima, the weeks from which day to Easter would include forty fasting-days. Other churches omitted only Thursdays and Sundays, and began the fast on Sexagesima. A third class made no omissions except of Sun- day, and commenced their season of penitence two days before Ash-Wednesday, at Quinquagesima; while a fourth, perhaps the largest, limited Lent to thirty-six days, beginning it on Quadragesima Sunday.^ 1 So it still is in the Ambrosian rite; and so it was in tlie Mozarabic until the time of Cardinal Ximenes. ^cragcsima ^unoap. 265 -THE EPISTLE. 1 Cor. ix. 24-27. « s. g. 1^ add 10. 1-4. Roman ^dd 10. Eastern, I Cor. 6. 12-20. an as P. B. Eastern. 15 "-SS- KNOW ye not, that they which run in a race run all, but one receiveth the prize ? So run that ye may obtain. And every man that striveth for the mastery i.s temperate in aU things : now they do it to obtain a corruptible crown, but we an incorruptible. I therefore so »THE GOSPEL. THE Kingdom of Heaven is like unto a man » s. g. g that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a peny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the market- place, and said unto them. Go j'e also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did like- wise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle ? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard, and whatsoever is right, t/iat shall ye receive. So when even was come, the lord of the vineyard saith unto his steward. Call the labourers, and give them their hire, beginning run, not as uncertainly ; so fight I, not as one that beateth the air : but I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway. S. Matt. XX. 1-16. Kn'n- I.uke from the last unto the first. And when they came that ?{'«•« hired about the eleventh hour, they received every man a peny. But when the first came, they supposed that they should have received more ; and they likewise received every man a peny. And when they had re- ceived it, they murmured against the good-man of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and .said. Friend, I do thee no wrong; didst not thou agree with me for a peny? Take that thine is, and go thy way ; I will give unto this last even as unto thee. Is it not lawful for me to do what I will with mine own ? Is thine eye evil, because I am good? So the last shall be first, and the first last : for many be caUed, but few chosen. Thk Sunday callkd Sexagesima. Or the second SUNDAY BEFORE LENT, Dominica in Sexagesima. THE COLLECT. OLORD God, AVho seest that we put not our trust in any thing that we do ; Mercifully grant that by Thy power we may be defended against all adversity ; tlirough Jesus Cheist our LoED. Avieyi. ' ^ar. Grefj. in LX. Mur. ii. 27. d 1 Tjm. 2. 7. ^OEATIO. DEUS Qui conspicis quia ex nulla nostra actione confidimus ; concede propitius, ut contra omnia adversa Doctoris gentium protec- tione muniamur. Per.' 'THE EPISTLE. 2 Cor. xi. 19-33. YE sufier fools gladly, seeing ye yourselves are wise. For ye suffer if a man bring you into bondage, if a man devour yoic, if a man < S. ^. Rotnan acid 12, 1-9. I-nsstrn. x Cor. 8. 8—9. 2. take of you, if a man exalt himself, if a man smite you on the face. I speak as 'concerning reproach, as though we had been weak : howbeit, When these various modes of keeping Lent had been all superseded under the reforming liand of St. Gregory the Great by our present custom, the Churcli still retained the penitential tone of the services for these three Sundays, and they tlius form a link between the joyous seasons of Christmas and Epiphany, and the deei^ly sorrowful one which begins with Ash -Wednesday and readies its climax in the Holy Week. Although some customs whicli were retained with tliis view in the ancient Church of England have been dropped in tlie modern, — such as the omission of the Alleluia at the begin- ning of Mattins, — the Scriptures of the season still mark it as one that leads up to Lent. The Gospels and Epistles for the three Sundays are clearly appointed with a reference to Christi.an self-discipline ; and they seem to have been chosen with the well-known ancient classification of virtues in view, as if to shew the Christian application of the truths of hc.athen philosophy. Tims on Septuagcsinia tlie Epistle of the Christian strife for the mastery represents TemjK'ranlia, the Gospel of the labourers, and the penny a day, Juslitia. On Sexagesima, Fortllmlo is illustrated by St. Paul's account of his sufferings for Christ's sake, and I/oneslas Ijy the parable of the Sower, some of Whose good seed falls on honest and good hearts [4i> KapSlq: Ka\jj Kal 070^17], Quiuquagcsima illustrates by the Epistio the Christian complement of all natural virtue in Charity ; the climax of which was reached in the submission of the Son of Man to that contumely and persecution which He predicts in the Gospel of the day. Introit.— The pains of hell came about me, and the snares if death overtook me. In my trouble, I called upon the Lord, and lie heard me out of His holy temple. Ps. I will lovo Thee, I.onl my strength. The Lord is my strong rock, and my defence, and my Saviour. Glory be. SEXAGESIMA SUNDAY. On all three of the Sundays before Lent the Apostle St. Paul is set forth as an illustrious example of self-denial, zeal, and suffering for Christ's sake ; and on Quinquagesima his noble words as to the valuelessness of all such discipline and zeal without love, set the true Christian seal upon asceticism in every degree. It is with reference, no doubt, to this ajipli- cation of his example, tliat an allusion was made to the great Apostle of the (Jentilcs in the Collect; but the manner in which it was made led to its expulsion altogether in 1549, and to the insertion of the more trustworthy expression of being defended by the power of God. This day is marked "ad Sanctum I'aulum " in the Comes. Introit.— Up, Lord, why sleepest Thou : awake, and bo not absent from us for ever. Wherefore hidest Tliou Thy face ; and forgcttest our misery and trouble ? For our soul 266 Ciuinquagcsima ^unDap. whereinsoever any is bold, (I speak foolishly,) I am bold also. Are they Hebre'ws ? so am I. Are they Israelites ? so am I. Are they the seed of Abraham? so am I. Are they ministers of Christ ? (I speak as a fool,) I am more : in labours more abundant; in stripes above measure; in prisons more frequent ; in deaths oft. Of the Jews five times received I forty stripes save one ; thrice was I beaten with rods ; once was I stoned ; thrice I suffered shipwreck ; a night and a day I have been in the deep ; in journeying often ; 171 perils of waters ; in perils of robbers ; in perils by mine mm countrymen ; in perils by the "THE GOSPEL. S. "VTTHEN much people were gathered together, V V and were come to Him out of every city, He spake by a parable : A sower went out to sow his seed ; and as he sowed, some fell by the way- side, and it was trodden down, and the fowls of the air devoured it. And some fell upon a rock, and as soon as it was sprung up, it withered away, because it lacked moisture. And some fell among thorns, and the thorns sprang up with it, and choked it. And other fell on good ground, and sprang up, and bare fruit an hun- dred-fold. And when He had said these things, He cried. He that hath ears to hear, let him hear. And His disciples asked Him, saying. What might this parable bo? And He said. Unto you it is given to know the mysteries of the kingdom of God : but to others in parables ; that seeing they <• s. TS. |g. o.i ,irp. B. heathen ; in perils in the city ; in perils in the wilderness; in perils in the sea; in perils among false brethren ; in weariness and painfulness ; in watchings often ; in hunger and thirst ; in fast- ings often ; in cold and nakedness ; beside those things that are without, that which cometh upon me daily, the care of all the churches. Who is weak, and I am not weak ? who is offended, and I burn not 1 If I must needs glory, I will glory of the things which concern mine infirmities. The God and Father of our Loed Jesus Christ, Which is blessed for evermore, knoweth that I lie not. Luke viii. 4-15. might not see, and hearing they might not under- stand. Now the parable is this : The seed is the Word of God. Those by the way-side are they that hear ; then cometh the devil, and taketh away the Word out of their hearts, lest they should believe, and be saved. They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. And that which fell among thorns, are they, which, when they have heard, go forth, and are choked with cares, and riches, and plea- sures of tl>is life, and bring no fruit to perfection. But that on the good ground, are they, which in an honest and good heart, having heard the Word, keep it, and bring forth fruit with patience. o 'THE COLLECT. LOED, Who hast taught us that all our doings without charity are nothing worth ; THE SUNDAT CALLED QUINQUAGESIMA, Or the next SUNDAY BEFORE LENT. Dominica in Quinquagesima. JS„ I ['AD COMPLETORIUM IN DIE PASCH.B. CA.D. 1549. d Greg. Feria vi. intra L. quos utto caUsti fane sati- asii. OKATIO. SPIEITUM nobis, Domine, Turn charitatis in funde, ut ''c^uos sacramentis paschalibus sati- is brought low, even unto the dust : our belly cleaveth unto the ground. Arise and help us : .and deliver us for Thy Name's sake. Ps. We liave heard with our ears, God, our fathers have told us. Glory be. QUINQUAGESIMA SUNDAY. Tlie ancient Collect for this day liad a special reference to the practice of Confession on the Tuesday following, whicli was hence called Shrove Tuesday. It was as follows : "Preces nostras, qucesunuis, Domine, clementer exaudi : atque a pec- catorum vinculis absolutes ab omni nos adversitate custodi. Per Dominum nostrum." Our present very beautiful Collect was substituted in 1549 ; it is formed on tlie basis of the Epistle, and is evidently constructed also as a prayer for that Love without wliicli the discipline of Lent would be unavailing. At the end of the Gospel for Quinquagesima Sunday the following Rubric is inserted in MS. in C'osin's Durham Prayer Book: "This Collect, Epistle, and Gospel shall serve only till the Wednesday following." Introit. — Be Thou my strong rock, and house of defence ; that Thou mayest save me. For Thou art my strong rock and my castle : be Thou also my guide, and lead nie for Thy Name's sake. Ps. In Thee, O Lord, have I put my trust : let me never be put to confusion ; deliver me in Thy right- eousness. Glory be. LENT.i A fast before Easter has been observed from the earliest 1 The English name of the season is derived from the Old English word for spring, ** lencten," meaning, perhaps, the time when the days lengthen. Christian times ; but the period of its duration varied in dif- ferent countries and ages down to the seventh century. Of these variations Ireufeus wrote in his Epistle to Victor, Bishop of Rome, about the close of the second century, when (speak- ing o£ the varying rules about Easter) he 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." [Iren. in Enscb. v. 24.] It is left uncertain, by the words of Irena?us, whether this universal primitive Lent of which he writes ever extended to fort}' days : and his words read differently in the several ancient texts of Eusebius. In some copies they are, as above, 01 6^ 7€cj(jap6.K0V7a ojpas rifx^pivas Koi vvKTepivas cvfxfjLeTpovai tt\v T]Hipav ai'Tup : but in others, and in Ruffmus, they read, "For some think they are to fast one day, some two, some more, some forty days ; and they measure their day by the hours of the day and night." Tertullian, a few years later, speaks of the practice of the Church as believed with certainty to be founded on that passage of the Gospel in which those days were appointed for fasting, during which the Bridegroom was taken away. This has been thought bj- some to point to the period of forty days during which our Lord was going through His Temptation in the wilderness ; but it is far more probable that it refers to the time during which His Soul was separated from His Body. Some few years Later still, however, towards the middle of the third century, Origen speaks of forty days being consecrated to fasting before Easter. [Horn x. in Levit.] And at the Council of NicEa this period was taken for granted, as if long in use. But, however early the extension of the Lenten fast to forty days may have been, it is certain that they were reckoned in £iuinquag;esima ^unDap. 267 Send Thy Holy Ghost, and pour into our hearts that most excellent gift of charity, the very bond of peace and of all virtues, without which who- soever liveth is counted dead before Thee : Grant this for Thine only Sox JEStrs Christ's sake. Amen. asti, Tua facias pietate Concordes. NUM. In unitate.] Per DoMi- "THE EPISTLE. 1 Cor. xiii. 113. " S. H. 18. Rom- n,: m V. B. liai.'ertt. Rom, 13. U-14. 4. THOUGH I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge ; and though I have all faith, so that I could remove mountains, and have no charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suflfereth long, and is kind ; charity envieth not ; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquitj', but rejoiceth in the truth; beareth all thinr/s, believeth *THE GOSPEL. S. THEN Jesus took unto nim the twelve, and said unto them. Behold, we go up to Jeru- salem, and all things that are written by the pro- phets concerning the Son of Man shall be accom- plished. For He shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on : and they shall scourge Him, and put Him to death ; and the third day He shall rise again. And they understood none of these things ; and this saying was hid from them, neither knew they the things which were spoken. And it came to pass, that as He was come nigh unto Jericho, a certain blind man sat by the way-side begging : and hearing the multi- tude pass by, he asked what it meant. And * 5.^.1^. Rom aft as P. B. RasUrn. Mntt 6. 14-21. all things, hopeth all things, endureth all things. Charity never faileth : but whether there he pro- phecies, they shall fail ; whether there he tongues, they shall cease ; whether there he knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall l3e done away. When I was a child, I spake as a child, I understood as a child, I thought as a child ; but when I became a man, I put away childish things. For now we see through a glass darkly ; but then face to face : now I know in part ; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three ; but the greatest of these is charity. Luke xviii. 31-43. they told him, that Jesus of Nazareth passeth by. And he cried, saying, Jesus, Thou Son of David, have mercy on me. And they which went before rebuked him, that he should hold his peace : but he cried so much the more. Thou Son of David, have mercy on me. And Jesus stood, and com- manded him to be brought unto Him : and when he was come near, He asked him, saying. What wilt thou that I should do unto thee 1 And he said. Lord, that I may receive my sight. And Jesus said unto him. Receive thy sight ; thy faith hath saved thee. And immediately he received his sight, and followed Him, glorifying God : and all the people, when they saw it, gave praise unto God. several different ways, though always immediately preceding Easter. By various Churches the forty days were distributed over periods of nine, eight, and seven weeks (that is, from Septuagesima, Sexagesima, or Quinquage.sima to Easter), by the omission of Sundays, Thursdays, and Saturdays, of Sun- days and .Saturdays, or of Sundays alone, from the number of fasting-days [see Kotos on Septuagesima] ; and it Avould appear that Lent was sometimes called by the three names now con- fined to the three Sundays preceding it as well as by the name of Quadragesima, or 'ieaaapaKoaTri. St. Gregory the Great introduced our present mode of observance, or sanctioned it with his authority, at the end of the sixth century ; exclud- ing Sundays from tlie number of fasting-days, and making the thirty-six days thus left of the forty-two immediately preced- ing Easter into an exact forty by beginning tlio Fast on the Wednesday before Quadr.age.sima Sunday instead of on tlio Monday following it. Tliis rule seems to have been very readily accepted in the Western Church ; but the Eastern Lent [MeyoXt) Nr;<rrfia] begins on tlio Jlouday after the day which we call Qninriuagesima ; and the rule of fasting is so strict, that although some slight rclaxatiim of its rigour is allowed on Sundays and Saturilays, not even the former are wholly excluded from the mimber of fasting-days. The primary object of the institution of a fast before Easter was doubtless that of perpetuating in the liearts of every generation of Christians the sorrow and mourning which the Apostles and Disciples felt during the time that the Bride- groom was taken away from them. This sorrow had, indeed, been turned into joy by the Resurrection, yet no E.astcr joys could ever erase from the mind of the Church the memory of those awful forty hours of blank and desolation which followed the last sufferings of her Lord ; and she lives over year by year the time from the morning of Good Friday to the morn- ing of Easter Day by a re-presentation of Christ evidently set forth, crucified among us. [Gal. iii. 1.] This probatblywas the earliest idea of a fast before Easter. But it almost necessarily followed that sorrow concerning the death of Christ should be accompanied by sorrow concerning the cause of that Death ; and hence the Lenten fast became a period of self-discipline ; and was so, probably, from its first institution in Apostolic times. And, according to the literal habit which the early Church had of looking up to the Pattern of her Divine Master, the forty days of His fasting in the wilderness while He was undergoing Temptation became the gauge of the servants' Lent, deriving still more force as an Example from the typical prophecy of it which was so evident in the case of Moses and Elijah. St. Chrysostom speaks of great strictness in fasting on tlie part of many in his day, such as is still found in the E.astern Church. "There ai-e those," he says, "whoriv.al oneanother in fasting, and shew a marvellous emulation in it ; some, indeed, wlio spend two whole days without food ; and others who, rejecting from their taljles not only the use of wine, and of oil, but of every dish, and t.iking only bread .and water, persevere in tliis practice during the whole of Lent." [Hom. iv. on Stat.] He also speaks in another homily of men being purified, in tlie days of Lent, by prayer and almsdeeds, by fasting, watching, tears, and confession of sins, shewing that the severe Lents of later ages were only such as had been ob- served in the time of that great Father of the Church. The general mode of fasting seems to have been to abstain from food until after six o'clock in the afternoon, and even then not to partake of animal food or wine. Yet it may bo doubted wliether such a mode of life could have been continued 268 Cfje jFir0t Dap of Lent. THE FIRST DAY OF LENT, COMMONLY CALLED ASH-WEDNKSDAY. Fcria IV. in Capite Jejjinii. THE COLLECT. ALMIGHTY and everlasting God, Who Latest i \ nothing that Thou hast made, and dost forgive the sins of all them that are penitent ; 'Create and make in us new and contrite hearts, that we worthily lamenting our sins, and acknow- ledging our wretchedness, may obtain of Thee, the God of all mercy, perfect remission and forgiveness ; through Jesus Christ our Loed. Amen IT This Collect is to be read every day in Lent, after the Collect appointed for the Day. ^FOR THE TURN ye even to Me, saith the Lord, with all your heart, and with fasting, and with weeping, and with mourning. And rend your heart, and not your garments, and turn unto the Lord your God : for He is gracious and mer- ciful, slow to anger, and of great kindness, and repenteth Him of the evil. Who knowetli if He will return, and repent, and leave a blessing behind Him, even a meat-offering and a drink- offering unto the Lord your God ? Blow the trumpet in Zion, sanctify a fast, call a solemn . S- P.- b A.D. 1549. "BENEDICTIO CINERUM. OMXIPOTENS sempiterneDEUS Qui misereris omnium et nihil odisti eorum quae fecisti dissimulans peccata hominum propter poeniten- tiam .... Joel 2. 12-19, EPISTLE. Joel ii. 12.17. s. s. s, Sam. \ assembly, gather the people, sanctify the con- gregation, assemble the elders, gather the chil- dren, and those that suck the breasts ; let the bridegroom go forth of his chamber, and the bride out of her closet ; let the priests, the min- isters of the Lord, weep between the porch and the altar, and let them say, Spare Thy jteople, O Lord, and give not Thine heritage to reproach, that the heathen should rule over them : where- fore should they say among the people, Where is their God ? day after day for six weeks by those whose duties called upon them for much physical exertion ; and it is possible that we ought not to interpret so literally as tliis such allusions to the fasting of ordinary Christians as we meet with in early writings. Lent was the principal time, in the early Church, for pre- paring the Catechumens for Baptism, and a large portion of St. Cyril's Catechetical Lectures were delivered at this season. There were also constant daily sermons at the services, as we see from expressions \ised by St. Chrysostom and other fathers. Public shows were more or less strictly forbidden ; and works of charity were engaged in by all who could undertake them. It was a time when sinners were called ujion to do outward penance as a sign of inward penitence, that they might be received back to Communion at Easter. Lent was, in fact, a season of humiliation, abstinence from pleasure, fasting, prayer, penitence, and general depression of tone on account of sin ; and was marked, on every side, with the sombre tokens of mourning. From this sliort account of the Lenten fast of primitive days, we may go on to consider briefly wliat should be the mode of observing it in modern times, so that the ancient and unchanging principles of the Catholic Church may be applied to the ever- varying habits of the world which those principles are intended to leaven. The Cluirch of England has not expressly defined any rule on the subject of fasting, but in the Homilies on tlie subject has urged the example of the Early Church, as if intending it to be followed with a con- siderable amount of strictness. Tlie work that is set before most persons, in tlie Providence of God, at the present day, makes it quite impossible, however, for those who have to do it to fast every day for six weeks until evening, or even to take one meal only in the day. And the ordinary mode of living is so restrained among religious persons, that such a custom would soon reduce them to an invalid condition, in which they could not do their duty proper!}' in the station of life to which God has called them, whether in the M-orld or in tlie sanctuary. And although it may seem, at first, that men ought to be able to fast in the nineteenth century as strictly as they did in the sixteenth, the twelfth, or the third, yet it should be remembered that the continuous labour of life was unknown to the great majority of persons in ancient davs, as it is at the present time in the Eastern Church and in Southern Europe ; and that the quantity and quality of the food which now forms a full meal is only equivalent to what would have been an extremely spare one until comparatively modem days. The problem which the modern Christian has to solve, then, in this matter, is that of so reconciling the duty of fasting in Lent, and at other times ordered by the Church, with the duty of properly accomplishing the work which God has set him to do, that he may fulfil both duties as a faithful servant of God. It is impossible to lay down any general laM' as to the amount of abstinence from food which is thus compatible with modern duties ; nor can any one, except a person possessed of much physiological acumen, determine what is to be the rule for another. But the general rules may be laid down, [1] that it is possible for all to diminish in some degi'ee the quan- tity of their food on fasting-days without harm resulting ; [2] that many can safely abstain altogether from animal food for some days in the week ; [3] that food should be taken on fasting-days as a necessity, and its quality so regulated that it shall not be a luxury : [-t] that all can deny themselves delicacies on fast-days which may be very properly used at other times. In the First Homily on Fasting the objects of this discipline of the body are well stated thus : [1] "To chastise the flesh that it be not too wanton, but tamed and brought in subjec- tion 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." Finally, it may be remarked, that as the changed habits of life have diminished our capacity for abstaining from food for long periods, so they have increased our opportunities of sac- rificing our pleasures by abstinence from lu.xuries. "Theatres, balls, private parties, novel-reading, mere ornamental pursuits, unnecessary delicacies, sumptuous costume, — these are things which may well be selected as the subjects of our abstinence, if, in Lent, or in our general life, we desire to adopt a stricter Christian habit than is commonly necessary." [Blust's Direcloriitm PaMorale, p. 136.] From time so saved many an hour can be gained in which to attend the Divine Service of the Church day by day, to use extra private devotions, and to engage in works of charity. § Ash- Wednesday. The ancient ecclesiastical name given to the first day of Lent is Caput Jejunii, and the popular name of Ash-Wednes- day has been acquired by it from the custom of blessing ashes made from the palms distributed on the Pabn Sunday of the preceding year, and signing the cross with them on the heads Cf)C jFirst ©unuap in lent. 269 " 5. VI. JJ. "THE GOSPEL. S. Matt, vi "TTTHEN ye fast, be not a.s the bj-pocrites, of a V V sad countenance : for they disfigure tlieir faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face, tliat tliou appear not unto men to fast, but unto thy Father Which is in secret ; and thy Fathee, Which seeth in secret, lG-21 shall reward thee openly. Lay not up for your- selves treasures upon earth, where moth and ru.st doth corrupt, and where thieves break through and steal : but lay up for yourselves treasures in heaven, where neither moth nor rust doth cor- rupt, and where thieves do not break through nor steal : for where your treasure is, there will your heart be also. Thk First Sunday in Lknt. Dominica I., Quadragesima;, [Invocavit.] *THE COLLECT. d A.D. 1549. an as P. B. 11. =4-26, 32-. Heb. OLORD, Who for our sake didst fast forty days and forty nights ; Give us grace to use such abstinence, that our flesh being subdued to the spirit, we may ever obey Thy godly motions in righteousness and true holiness, to Thy honour and glory. Who livest and reignest with the Father and the Holy Ghost, one God, world without end. Amen. 'THE EPISTLE. "TTT'E then, as workers together with Him, VV beseech you also, that ye receive not the grace of God in vain ; (for He saith, I have heard thee in a. time accepted, and in the day of sal- vation have I succoured thee : behold, now is the accepted time ; behold, now is the day of salvation ;) giving no offence in any thing, that the ministry be not blamed ; but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in dis- tresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings ; by pure- "■THE GOSPEL. S. Matt. THEN was Jesus led up of the Spirit into the wilderness, to be tempted of the devil. And when He had fasted forty days and forty nights. He was afterward an-hungred. And when the tempter came to Him, he said, If Thou be the Son of God, command that the.se stones be made bread. But He answered and said, It is written, Man shall not live by bread alone, but by every 2 Cor. vi. 1-10. ai: as I". B. rastern. 44-5S. John 1. ness, by knowledge, by long-suffering, by kind- ness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report ; as deceivers, and yet true ; as unknown, and yet well known ; as dying, and behold, we live ; as chastened, and not killed ; as sorrowful, yet alway rejoicing ; as poor, yet making many rich ; as having nothing, and yet possessing all things. iv. 1-11. word that proceedeth out of the moutli of God. Then the devil taketh Him vp into the holy city, and setteth Him on a pinnacle of the temple, and saith unto Him, If Thou be the So>f of God, cast Thyself down ; for it is written. He shall give His angels charge concerning Thee, and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone. Jesus said unto of those who knelt before the officiating minister for the pur- pose, while he said, "Remember, man, that thou art Just, and unto dust shalt thou return. " Tlie Commination Service is an adaptation of this rite, as is further shewn in the notes to that Olhoe. The Peftitential Psalms are all used in the services of Ash- Wednesday, as they have been time immemorial, the 6th, 32ud, and 38th at Mattins, the ."ilst at the Commination, the 102»d, 130th, and 143rd at Evensong. The Collect is partly a transLation of one used at tlie Benediction of the Ashes, and p.artly a composition of 1549 on the basis of other Collects of the Day. The Epistle .and Gospel are those of the ancient Lectionary of St. Jerome. In the Durham book a rubric is inserted ordering that the Collect, Epistle, and Gospel of this day "are to serve until the Sunday following." iNTUorr.— -Tliou, O Lord, hast mercy upon .all men, and hatest nothing that Thou hast made : hiding Thy face from their sins because of tiieir penitence, and sparing them because Thou art the Lord our God. I's. lie merciful unto me, O God, be merciful unto me, for my soul trusteth in Thee. Glory be. THE FIRST SUNDAY IN LENT. Although the Sundays in Lent are not to be observed as fast-days, the devotional tone given to them is carefully assimilated to that of the season ; and a constant memorial of it is kept up by the use of the Ash-Wednesday CoHect after tliat of the week on Sundays as well as weel;days. The ancient Use contained Collects for Mondays, Wednesdays, and Fridays in Lent. The Collect for this Sunday has not been traced to .any ancient source ; but as it contains the first allusion to fasting, it may possilily come down from that distant time \\ lien Lent l-iegan on this day or the day following, instead of on Ash- Wednesday. In the ancient Use the Collect for tliis Sunday was, "O God, Who dost cleanse Thy Cliurch by the yearly observance of Lent ; grant unto Thy family that what it strives to obtain from Tiiee by abstinence, the same it may perform in good works, through our Lord Jesus Christ." The Gospel of the day sets forth the Lord Jesus perfect- ing His sympathy with our nature by undergoing tempta- tion : and the first words of the ]<]pistlo point to the cfU- cacious power of that temptation for the rescue from the Tempter of all who are temjited. Our lilessed Lord, as the Originator of a new spiritual nature which was to take the place of that lost by Adam, went through a similar trial to th.at of Adam ; and that He might have perfect sympathy also with us wjio are open to the assaults of the Evil One, "He was tempted like as we are." This representative char- acter of Christ's Temptation is observable in the three forma which it took. [1] "Command these stones that they be 270 €^bc ^cconD ^unliap in Lent. bim, It is written again, Thou shalt not tempt the Lord tby God. Again, the devil taketh Him up into an exceeding high mountain, and sheweth Him all the kingdoms of the world, and the glory of them ; and saith unto Him, All these things will I give Thee, if Thou wilt fall down and worship me. Then saith Jesus unto him. Get thee hence, Satan ; for it is written. Thou shalt worship the Lord thy God, and Him only shalt thou serve. Then the devil leaveth Him, and behold, angels came and ministered unto Him. THE Second Sunday in Lent Dominica II., Quadrafjesimcc. [Remiyiiscere.] THE COLLECT. AOIIGHTY God, Who seest that we have no -^--»- power of ourselves to help ourselves ; Keep us both outwardly in our bodies, and inwardly in our souls, that we may be defended from all adversities which may happen to the body, and from all evil thoughts which may assault and hurt the soul, through Jesu.s Christ our Lord. Amen. «3, 13.5§. Gres. Dom. ii. in XL., lif eC ab. Mur. ii. 35- -ORATIO. DEUS, Qui conspicis omni nos virtute desti- tui ; interius exteriusque custodi ; ut ab omnibus adversitatibus muniamur in corpora, et a pravis cogitationibua mundemur in mente. Per DoiiiNUM nostrum. 'THE EPISTLE. 1 Tliess. iv. 1-S. "TTTE beseech you, brethren, and exhort you VV by the Lord Jesus, that as ye have received of us how ye ought to walk, and to please God, so ye would abound more and more. For ye know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctificatiou, that ye should abstain from fornication ; that every one of you should know how to possess his vessel in sanctificatiou and honour; not in the lust of concupiscence, * S. 2. 19. Rom- an. I Thess. 4. 1- 7- Eastern. Heb. i. 10—3. 3. I even as the Gentiles which know not GoD ; that no man go beyond and defraud his brother in any matter ; because that the Lord is the avenger of all such, as we also have forewarned you, and testified. For God hath not called us unto uncleanness, but unto holiness. He therefore that despiseth despiseth not man, but God, Who hath also given unto us His Holy Spirit. made bread, " was a parallel to that temptation of the senses wliich was laid before our first parents when they were invited to eat of the tree whose fruit had been forbidden by God. And in this ijrimary temptation of sense all others are repre- sented. But He Who fed five thousand by a miracle after one day's fasting, will not work a miracle to feed Himself after a fast of forty days : uor will He rise above the proper level of His human nature in His struggle w-ith the enemy, because His time is not yet come. [2] " If Thou be the Son of God, cast Thyself duwn," was a temptation to make a premature and unnecessary display of His Divine Power, similar to the intellectual temptation set before our first parents, "Ye shall be as gods." The substance of it was, Can God do this ? The answer was, " Thou shalt not tempt the Lord thy God."' [3] The first Adam was tempted to covet the gift of a Divine Intelligence, ' ' Ye shall be as gods, knowing good and evil ; " and though God had given him sovereignty over the world in His own way, by a delegated authority, to seek it in another way, by the iiossession of Omniscience. So the third and strongest temptation offered to Him Who came to draw all men imto Him by His lifting up was contained in the offer — doubtless one that could have been, in its way, realized — "All these things will I give Thee." These three forms of temptation are comprehensive types of all that the Tempter has to offer — sensual temptations, the seductions of vanity and pride, and the desire to go be- yond God's will. Thus the ancient formulary, which includes all sin under the three heads, ' ' tlie world, tlie flesh, and the Devil," is strictly in keeping with the view of sin which is given to us in the Fall of the first, and the Victory of the Second Adam : and as we acknowledge ourselves to be sinners through our origin from the one, so we may see the full force of the prayer to the other, " By Thy Temptation, good Lord, deliver us," and seek spiritual strength in all times of spiritual danger by becoming "fellow-workers with Him" through the grace of God. The week which begins with the first Sunday in Lent is one of the Ember weeks, the following Sunday being the canonical day for Ordinations. 1 It is observable that Simon Magus, who pretended to be divine, met his death in an attempt to display his power in this very manner. Introit. — He hath called upon Me, and I will hear him. I will deliver him and bring him to honour : with long life will I satisfy him. Fit. Whoso dwelleth under the defence of the Most High shall abide under the shadow of the Almighty. Glory be. THE SECOND SUNDAY LN LENT. Our Lord's triumph in His own Person over Satan is fol- lowed up on this Sunday by a narrative of one of those cases in which He exhibited the same power for the good of others. "Grievou.sly vexed with a devil" is a phrase which seems to point to an utter subjugation of the poor victim so afflicted to the power of the Evil One ; and in that subjugation pliysical aud mental evil were doubtless combined. He ^Vho, having been tempted, was now able to succour them that are tempted, manifested that ability on this occasion by the efiect of His will alone, so that without the use of any apparent means or any visible act, He caused the Evil One to give up his power over the afflicted, and in answer to the urgent prayer of the mother, "her daughter was made whole from that very hour." There is, doubtless, a connection between the fact told in the Gospel and the exhortation of the Epistle, the ejiithet designat- ing the evil spirits who possessed their victims, and that by which St. Paul designates impurity, being the same ; aud several pieces of evidence pointing to extreme impurity of life as one result of possession. The Collect is moulded in the same lines of thought, acknowledging tlie power of the Tempter to assault the soul by evil thoughts, and our own inability to prevail against such assaults without the aid of Him by Wliom the Tempter was, and is overcome. The note of the day and week, therefore, so far as Lent looks to discipline, is a call to the subjugation of the sensual part of our nature by earnest prayer for a participation in the power of Him Who was tempted, and yet came out of His temptation without sin, that He might succour others in His strength. Introit. — Call to remembrance, Lord, Thy tender mercies ; and Thy loving-kindnesses, which have been ever of old. Let not our enemies triumph over us. Deliver us, O God of Israel, out of all our troubles. Ps. Unto Thee, Lord, will I lift up my soul ; my God, I have put my tnist in Thee, let me not be confounded. Glory be. Cf)C Cf)irri ^unDap in lent. 271 5-S- Roma I "THE GOSPEL, JESUS went tlience, and departed into the coasts of Tyre and Sidon. And behold, a woman of Canaan came out of the same coasts, and cried unto Him, saying, Have mercy on me, O Lord, Thou Son of David ; my daughter is grievously vexed with a devil. But He answered her not a word. And His disciples came and besought Him, saying. Send her away ; for she crieth after us. But He answered and said, I am not sent, but unto the lost sheep of the house of 5! asP. B. ij. Matt. 17. Baiter n. Mark 2. S. Matt. XV. 21-28. Israel. Then came she and worshipped Him, saying, Lord, help me. But He answered and said. It is not meet to take the children's bread, and to cast it to dogs. And she said. Truth, LoED ; yet the dogs eat of the crumbs which fall from their master's table. Then Jesus answered and said unto her, O woman, great is thy faith : be it unto thee even as thou wilt. And her daughter was made whole from that very Lour. "W Thk Third Sunday in Lknt Dominica III., Quadragesima;. [Oculi.] THE COLLECT. E beseech Thee, Almighty God, look upon « S. 1. ffi. Crci;. Dom. iii. in XL. Mur. ii. 39. the hearty desires of Thy humble ser- vants, and stretch forth the right hand of Thy Majesty to be our defence against all our enemies, through Jesus Christ our Lord. Amen. 'THE BE ye therefore followers of God, as dear children ; and walk in love, as Christ also hath loved us, and hath given Himself for us, an offering and a sacrifice to God for a sweet- smelling savour. But fornication, and all unclean- ness, or covetousness, let it not be once named amongst you, as becometh saints ; neither filthi- ness, nor foolish-talking, nor jesting, which are not convenient ; but rather giving of thanks : for this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ, and of God. Let no man deceive you with vain words : for because of these things cometh the wrath of God upon the children of disobedience. *ORATIO. /~\UjESUMUS, omnipotens Deu.s, vota humi- ; S. g. JJ. Rem an. Epli. 5. 1-9. Eastern. Heb.4. H-S- 6. V^ Hum respice, atque ad defensionem nos- tram dexteram Tuse niajestatis extende. Per DoMiNUM nostrum Jesum Christum Filium Tuum. Qui Tecum vivit. EPISTLE. Eplies. v. 1-14. Be not ye therefore partakers with them : for ye were sometimes darkness, but now are ye light in the Lord : walk as children of light ; (for the fruit of the Spirit is in all goodness, and righteous- ness, and truth ;) proving what is acceptable unto the Lord. And have no fellowship with the unfruitful works of darkness, but rather reprove them: for it is a shame even to speak of those things which are done of them in secret. But all things that are reproved are made mani- fest by the light : for whatsoever doth make manifest is light. Wherefore he saith. Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light. THE THIRD SUNDAY IN LENT. The dangerous sympathy which exists between human nature and evil is set forth on this Sunday with fearful intensity of expression. Oiir Lord liad cast out another of those evil spirits which were permitted in His time to exer- cise their utmost power over men, that His glory might be shewn in overcoming them ; and some of those who witnessed tlie occurrence, finding no otlicr way of explaining it, attri- buted it to "Beelzebub, the priuee of the devils." This foolish and wicked way of accounting for the marvel our Lord met by two arguments. [1] Satan would ncjt act against himself; [2] If Satan cast out Satan, then " the children " of the Jews, i.e. the Apostles, to whom "the very devils were subject" through Christ's name, could oidy have cast tliem out by the same evil power. In the parallel passage, Matt. xi. 31, Ho also goes on to shew liow this wicked accusation was in danger of becoming the unpardonable sin ; the Jews, in reality, calling the saving work of the Holy Spirit a "soul-destroying" Work, that of the Destroyer of S(mls. Tlicn tlie Lord declared that it is Ho alone Who can cast out Satan ; He being stronger than the strong Evil One. From His words we may deduce tlie truth that all driving out of tlie Evil One is the work of Christ, as all sin is ultimately the work of the Enemy. Ho is the Stronger than tlio strong Wlio drives evil from our nature, by purifying that nature in His own holy and imma- culate Person ; from eacli individual by the work of the same Person through the grace given in sacraments : and His power extends over every form of Satan's power, physical or mental infirmity, or s])iritual disease. This personal power of Christ is illustrated by the words of St. Paul, " wretched man that I am," through tliis power of Satan over mc, "Who shall deliver me?" ... "I thank God, through Jesus Christ our Lord " After this conies that awful truth respecting repossession which illustrates so fearfully tlie abiding sympathy of our nature with evil, and tlie intensification of Satan's power through every unresisted submission to tlie intiuence of it. This was spoken first of the generation of Jews among whom our Lord Iiad come, and has its application to later times in the falling away of churches into heresy and worldliness. Satan was driven out from every position wliich Ije liad taken up as soon as Clirist appeared for the purpose of opposing him. But the sympathies of tlic nation were towards evil, and after tlicir rejection of Clirist and His Apostles their spiritual con- dition became far worse than it w:is even in our Lord's time when He called them a " gcaier.ation of vipers." Tho van- quished strong man returned, and the horrors of sin among the Jews between our Lord's Ascension and the final destruc- tion of Jerusalem, — the hardness of heart, the blindness, the cruelty, — were never exceeded. It is probable that the sway of Mahometanisni in the East and in India is a return of the "strong man armed," with "seven others more wicked than himself," to nations among whom the Church had been received as a cleansing and garnishing power for a time, but was afterwards rejecteJwhen tho new unbelief aroused old sympathies with evil. Tho application of the same truth to individuals is obvious. Tho Bcnso of Satan's power was so strong in the early Church as to lead it to make exorcism an invariable preliminary of ba|itisni. Every act of penitence is a kind of exorcism, and every Absolution is tho conquest of Satan by Christ. But unless the swept and garnishe<l soul is preoccupied with good, evil will return to it. In all Lenten discipline, thcrefdre, the occupation of the soul by the sevenfold gifts of the Spirit is the true bar to the entrance of tho seven evil spirits, and works of mercy will guard against the dangers and deadly sins to which inactive devotion makes it liable. Introit. — Mine eyes are ever looking unto tho Lord; for 27^ Cbe jTourtfj ^unDaj) in lent. "THE GOSPEL. S. r TESTIS] was casting out a devil, and it was i-O dumb. And it came to pass, when tlie devil was gone out, the dumb spake ; and the people wondered. But some of thorn said, He casteth out devils through Beelzebub, the chief of the devils. And others, tempting Eim, sought of Him a sign from heaven. But He, knowing their thoughts, said unto them. Every kingdom divided against itself is brought to desolation ; and a house divided against a house falleth. If Satan also bo divided against himself, how shall his kingdom stand ? because ye say, that I cast out devils through Beelzebub. And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. When a strong man armed keepeth his palace, his goods are in peace ; but when a stronger than he shall come upon him, and over- " S. S. ft. an .IS P. B. s- 34—9. ■• Luke xi. 14-28. come him, he taketh ffom him all his armour wherein he trusted, and divideth his spoils. He that is not with Me is against INfe : and he that gathereth not with Me scattereth. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest ; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he and taketh to him seven other spirits more wicked than himself, and they enter in, and dwell there ; and the last state of that man is worse than the first. And it came to pass, as He spake these things, a certain woman of the com- pany lift up her voice, and said unto Him, Blessed is the womb that bare Thee, and the paps which Thou hast sucked. But He said, Yea rather, blessed are they that hear the Word of God, and keep it. THE COLLECT. /^RAXT, we beseech Thee, Almighty God, VJT that we, who for our evil deeds do worthily deserve to be punished, by the comfort of Thy grace may mercifully be relieved ; through our Lord and Saviour Jesus Christ. Amen. The fourth Sunday in Lknt. Dominica Malta Quadragesima:. [Latare.l *ORATIO. CONCEDE, quaisumus, omnipotens Deus, ut qui ex merito nostrse actionis affligimur, TuEe gratiae consolatione respiremus. Per Domi- NUM. > s. Doll Mur Greg, n XL. ,THE EPISTLE. TELL me, ye that desire to be under the law, do ye not hear the law 1 For it is written, that Abraham had two sons, the one by a bond- Gal. i\'. 21-31. s.a m- Gal 4. =5^^;.;;,. Gal. 4- ==.31. rn. Heb.6. 13-20. 1 maid, the other by a free-woman. But he who was of the bond-woman was born after the flesh; but he of the free-woman was by promise. Which He shall pluck my feet out of the uet. Turn Tliee uuto uie and have mercy upon me ; for I am desolate and in misery. Ps. Unto Thee, Lord, will I lift up my soul ; my God, I have put my trust in Thee, O let me not be confounded. Glory be. MID-LENT, OR REFRESHMENT SUNDAY. This day has been called Dominica Itefectionis from a very ancient period, no doubt from the Gospel in whicli our Lord ia set forth as feeding the five tliousand by a miracle in the wilderness.' It has at some times been observed as a day of greater festivity than was permitted on any other Sunday in Lent ; and the Mi-C'areme of tlie French Church still gives an illustration of tliis usage. In Rome also, the '■ Golden Rose " is blessed on tliis day, and presented by the Pope to some distinguislied person who is considered to have done good service to tlie Church in the past year : and the cere- mony is accompanied by festive observances which make Mid- Lent Sunday conspicuously dill'erent from the others of the season. The "comfort" of the Collect, the "free Jerusalem" springing out of the bondage of Sinai of the Epistle, and the Feast in the midst of the wilderness, all point the same way; as also does the ancient Officium or Introit. The miracle wliich gives point to this Sunday exliibits our Lord as refreshing men literally by the operation of His Pro- vidence, and mystically as their spii'itual Refresher. [1] From the literal point of view the miracle was stupen- dous, and well calculated to shew that the Providence of Him "by Whom all tilings were made " is able to take care of those whom He loves. Cornelius h. Lapide, calculating from the Roman price of a loaf weighing from 8 to 10 ounces, concludes that the 200 pence named would have purchased 2000 such 1 Tlie first Lesson at Evensong is Genesis xliii., which ends with the refreshment of his brethren by Joseph, who was, in so many particulars, a type of our Blessed Lord. loaves. The average price of bread in England is l^tZ. a pound, at which rate the same money would purchase about 914 pounds, a quantity not very far from this estimate. This weiglit of bread distributed among 5000 persons only would give not quite three ounces to eacli, about as much as is ordinarily eaten as an accompaniment to otlier food at dinner. But St. Slatthew [xiv. 21] says that there were " w'omen and children," besides "about five thousand men ; " and if these are reckoned at only 5000 more, the quantity of bread provided for each by the 200 pence would have been only 1 i ounce, literally "a little," as stated by Philip, and quite insufficient for satisfying a hungry person. But the actual quantity of bread present was much less than two hundred pennyworth, being only such a quantity as a lad could carry, five barley loaves (perhaps ten or twelve pounds in weight altogether), and in that case enough to give a piece of bread of eicjht or Ifii {/rains weirjht to each person. When Elisha's servitor said of " twenty loaves of barley and full ears of corn in the husk thereof," "What, should I set this before an hundred men?" it is no wonder that the servitor of Christ sliould say of the five barley loaves, " But what are these among so many " as ten thousand men, women, and children? Yet in the course of subdivision this small quantity of bread increased so as to be sufficient for a full meal ; the persons so satisfied being evidently in a fasting, and therefore liungry condition. For such a full meal sixteen ounces of bread is not much, but 10,000 pounds of bread amounts to four and a half tons weight, a vast quantity, apparently a thousandfold exceeding that from which it originated. Such a calculation magnifies the miracle iu appearance, yet it would have been as much an act of Divine power to have increased the bread twofold as a thousandfold ; and acts of Divine power equally stupendous are daily being wrought around us by the loving-kindness of our Creator. [2] The mystical meaning of the miracle is shewn by the c.iurse of the several acts recorded in the eleventh verse of the Gospel ; and they are plainly of anEucharistic character. €l)e JFiftf) ^imDap in lent. 73 things are an allegory : for these are the two covenants ; the one from the mount Sinai, which gendereth to bondage, which is Agar. For t/iis Agar is mount Sinai in Arabia, and answereth to Jenisalem which now is, and is in bondage with her children. But Jerusalem which is above is free ; which is the mother of us all. For it is written, Eejoice, thou barren that bearest not ; break forth and cry, thou that travailest not : for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the ilesh perse- cuted him that was boi-ti after the Spirit ; even so it is now. Nevertheless, what saith the Scrip- ture ? Cast out the bond-woman and her son ; for the son of the bond-woman shall not be heir with the son of the free-woman. So then, brethren, we are not children of the bond-woman, but of the free. "THE GOSPEL. S. John vi. 1-14. JESUS went over the sea of Galilee, which is the sea of Tiberias. And a great multi- tude followed Him, because they saw His miracles which He did on them that were diseased. And Jesus went up into a mountain, and there He sat with His disciples. And the Passover, a feast of the Jews, was nigh. When Jesus then lift up iris eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread, that these may eat 1 (And this He said to prove him ; for He Himself knew what He would do.) Philip answered Him, Two hundred peny-worth of bread is not sufficient fur them, that every one of them may take a little. One of His discii)Ies, Andrew, Simon Peter's brother, saith unto Him, There is a lad here, which hath five barley-loaves, and two small fishes : but what are they among ' 5. g. g. as p. B, Romiin. John 6. so many? And Jesus said. Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thou- sand. And Jesus took the loaves, and when He had given thanks He distributed to the disciples, and the disciples to them that were set down ; and likewise of the fishes as much as they would. When they were filled, He said unto His disciples, Gather ujj the fragments that remain, that nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley-loaves, which remained over and above unto them that had eaten. Then those men, when they had seen the miracle that Jesus did, said. This is of a truth that Prophet that should come into the world. THE COLLECT. "TTT'E beseech Thee, Almighty God, mercifully V V to look upon Thy people ; that hj Thy great goodness they may be governed and pre- served evermore, both in body and soul, through Jesus Christ our Loed. Amen. THE Fifth Sunday in Lent. Dominica in Passione Domini. [Judica.'\ *ORATIO. QU^SUMUS, omnipotens Deus, familiam Tuam propitius respice ; ut Te largiente regatur in corpore, et Te servante custodiatur in mente. Per. * s. 1. a- Greg. 1 Dora. V. in XL. Tie. Passione Do. nun . Mur. ii 47- o] Tlie loaves are placed in the haiuls of Jesus, as an oblation is ofl'ered to God of the Bread and AViue. §] Jesus gave thanks [ei'xapiffTTio-cts, comp. St. Luke xxii. 19] before distributing them to the disciples, this eucharistization of tlie loaves endowing them with capacities which they did not previously possess. 7] He distributes to His ministers as to persons receiving gifts from Him for the benefit of others. 5] And by tlie intervention of tliese ministers, not by direct communication between Jesus and the multitude, the latter receive the eucharistized bread by wliicli they are satisiied. Thus the mighty woi'k of Clirist in tlie midst of the wilder- ness is set before His Church in the midst of Lent as a sure token that the earth is the Lord's and the fulness thereof ; and tliat both fasting and abundance are at His command : anil still more as an earnest of that Divine gift the " Bread from Heaven," which He distributes to His people in the wilderness of this world, by the liands of ministers, for their spiritual refreshment and strength. I.VTROIT. — Rejoice ye with Jerusalem, and be glad with her, all ye that love her : rejoice for joy with her, all ye that mourn for her ; that ye may suck and bo satisfied with the breasts of licr consolations. Ps. I was glad when they said unto me, We will go into the house of the Lord. Glory be. PASSION SUNDAY.i The n.amc of Passion Sunday has been given to tlie second Sunday before Good Friday from time immemorial, because on that day the Lord V)egan to make open predictions of His coming sufferings. Those sufferings also begin now to be • In Taverner's roatils [\.D. 1540] theordomr theSumKiys is, Tliinl Sun- day ill Lent, Mid-Lent Sunday, Passion Sunday, Talui Sunday, Easter Day. commemorated in the Scriptures for the season. The Epistle refers to our Lord's Passion ; the Gospel narrates the begin- ning of it in that fearful rejection of Him by the Jews ; and the first Lessons at JIattins and Evensong are clearly prophetic of the redemption wrought by the sufferings of Christ. When the last attempt was made to alter tlie Prayer Boojc in 16S8, it was proposed to substitute a Collect more in character witli the day, which is as follows : "0 Almighty 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 lodk upon Thy people, that by the same Blood of our Saviour, Who through the eternal Spirit offered Himself without spot unto Thee, our consciences may be jmrged from dead works, to serve Thee, the living God, that we may receive the pro- mise of eternal inlieritance, through Jesus Christ our Lord." As the Divine Power of Christ was illustrated on the pre- ceding Sunday by the miracle of the loaves and fishes, so on this day His Divine Nature is set forth in a c<aispicuous manner by the juxtajiosition of the Gospel in which He used the words, "Before Al)raham was, I am," with the first Lesson iu which God is heard saying to Moses, "I AM THAT I AM : . . . tlius shalt thou say unto the children of Israel, I AM h.ath sent me unto you." The conduct of the Jews shews that they recognized in our Lord's words an assumption of the incommunicable Name, and in that assumption a pro- clamation that He is God. This open and unlimited procla- mation of His Divine Nature comes in on Passiun Sunday, as the several manifestations of the glory of Christ come iu before Christmas, that tlirough the humiliation of the Cross, as through that of the manger, we may behold the eternal Son of God ; and sec rays of Divinity shed from His crucified Body. Introit. — Give sentence with me, God, and defend my cause against the ungodly people : deliver mo from the 274 Cf)e ^iinoay ncrt ficfore (ZBastcr. "THE EPISTLE. Heb. ,5 ».iB. Rom- an as P. B. Eas/ent. Heb. 9. II- 4- CHRIST being come an High Priest of good things to come, by a greater and more per- fect tabernacle, not made with hands ; that is to say, not of this building ; neither by the blood of goats and calves; but by His own blood He entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the *THE GOSPEL. S. rTESUS said,] Which of you convinceth Me L«J of sin ] and if I say the truth, why do ye not believe Jle 1 He that is of God heareth God's words ; ye therefore hear than not, because ye are not of God. Then answered the Jews, and said unto Him, Say we not well, that Thou art a Samaritan, and hast a devil ? Jesus answered, I have not a devil ; but I honour My Father, and ye do dishonour Me. And I seek not Mine own glory ; there is One that seeketh and judgeth. Verily, verily, I say unto you. If a man keep ]My saying, he shall never see death. Then said the Jews unto Him, Now we know that Thou hast a devil : Abraham is dead, and the prophets ; and Thou sayest, If a man keep ily saying, he shall never taste of death. Art Thou greater than our » s. g. i§. aK as P. B. 10. 33-45. ix. 11-15. flesh ; how much more shall the blood of Christ, "Who, through the eternal Spirit, oflered Himself without spot to God, purge your conscience from dead works to serve the living God ? And for this cause He is the Mediator of the new testa- ment, that by means of death, for the redemption of the transgressions that were under the first testament, they ■which are called might receive the promise of eternal inheritance. John viii. 46-59. father Abraham, which is dead ? and the prophets are dead : whom makest Thou Thyself? Jesus answered, If I honour Myself, My honour is nothing ; it is My Father that honoureth Me, of Whom ye say, that He is your God : yet ye have not known Him ; but I know Him : and if I should say, I know Him not, I shall be a liar like unto you ; but I know Him, aud keep His saying. Your father Abraham rejoiced to see !My daj-, and he saw it, and was glad. Then said the Jews unto Him, Thou art not yet fifty years old, and hast Thou seen Abraham ? Jesus said unto them. Verily, verily, I say unto you, before Abraham was, I am. Then took they up stones to cast at Him : but Jesus hid Himself, and went out of the temple. The Sunday next before Easter. Dominica in JRmnis Palmaniw. THE COLLECT. ALMIGHTY and everlasting God, Who, of -j*--^ Thy tender love towards mankind, hast sent Thy Son our S.i\aoUR Jesus Christ, to take upon Him our flesh, and to suffer death upon the cross, that all mankind should follow the example of His great humility ; ^Mercifully grant that we may both follow the example of His patience, and also be made partakers of His resurrection ; through the same Jesus Christ our Lord. Amen. ' S. a. S- Greg.. Gelas. Doin- in raniis paltiiaruiii. Mur. i 546. 'ORATIO. OMNIPOTENS sempiterne Deus, Qui humano geueri ad imitandum humilitatis exemplum, Salvatoeem nostrum carnem sumere, et crucem subire fecisti : concede propitius, ut et patientiae Ipsius habere documenta, et resurrectionis con- sortia mereamur. Per eundeni. deceitful anil wicked man, for Thou art the God of my strength. I's, send out Tliy light and Thy truth that they may lead me, and bring me unto Thy lioly hill, and to Thy dwelling. Glory be. PALM SUNDAY. The last week of Lent has ever been observed by Christians as a time of special solemnity ; and from the awfully impor- tant events which occurred iu the last week of our Lord's life, which it represents to us, it has been called, from primitive times, the Great Week and the Holy Week. During this period there was, as early as the days of St. Chiysostom, a general cessation of business among the Cliristian part of the people : fasting was observed with greater strictness than in the other weeks of Lent, aud special acts of mercy aud charity were engaged in by all, the Emperors (when they had become Christian) setting an official example by ceremonies of which our Royal Maundy is a relic. The first day of the Holy Week is called Indulgence Sunday in the Lectionary of St. Jerome, and iu many other later writers. This name has been explained by a custom of the Cliristian Emperors, who used to set prisoners free and close all courts of law during Holy Week. But it seems to have been iu use before this practice originated, which was not earlier than the end of the fourth century. It has also been supposed to be connected with the reconciliation of penitents. Iu the Sacramentary of St. (iregory there is the phrase, " Per Quern nobis indulgentia largitur," in the proper preface for this day, and "ut indulgeutiam percipere mereamur," in the Collect for Tuesday ; from which it maj' be inferred that the name Indulgence Sunday (and Indulgence Week) originally pointed to our Lord's work of redemption, and His great love in going forward willingly on this day to meet His sufferings. The day is also called Hosaniia Sunday in some parts of Europe and the East. But a far more common name is that by which it is familiarly known to us, that of Palm Sundaj-. It is called Dominica in ramis palmariim in the Sacramentary of St. Gregory, and Dominica in ramis olivanim in that of St. Ambrose, and in the former there is a plain reference to the ceremony of branch-bearing as one then in use, as well as to the act of the Jews which originally gave the name to the Sunday. The words are iu the Beuedictiou of the people: "May Almighty God grant unto you, that as ye present yourselves before Him with branches of palms and of other trees, so after your departure from this life ye may attain to appear before Him with the fruit of good works aud the palm of victory." In the Ambrosian rite it is not so clear that the ceremony was then in use ; but St. Chrysostom mentions the shaking of the palm-branches fffc/eii' rd jSdia] as one of the customs of the day in one of his sermons for the Great Week. In the ancient English Church the Benediction of the Palms took place before the beginning of the Holy Communion. First an Acolyte read Exod. xv. 27 — xvi. 10, the narrative of Israel's encamping by the twelve wells and threescore and €-ht ^unDap ncrt before Caster. 75 "SB. 19. an as P. 13. Eastern. 4-9. "THE EPISTLE, IET this mind be in you, which k«s al.so in ^ Christ Jesus : Who, being in the form of God, thought it not robbery to be equal with God ; but made Himself of no reputation, and took «/)o/i Him the form of a servant, and was made in the likeness of men : and being found in fashion as a man. He humbled Himself, and became obedient unto death, even the death of Phil. ii. 5-11. K„,«- the cross. Wherefore God also hath highly i,ii, 4. exalted Him, and given Him a Name which is above every name ; that at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth ; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. »THE GOSPEL. S. Matt, \ \THEN the morning was come, all the chief i> «,. ■&. jj. /t„„. V V isriests and elders of the people took %'; """"■ ='■ * counsel against Jesus, to put Him to death. '""";-"■ >''" And when they had bound Him, they led Iliia away, and delivered Him to Pontius Pilate the governour. Then Judas who had betrayed Him, when he saw that He was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned, in that I have betrayed the innocent blood. And they said. What is that to us ? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter's field, to bury strangers in. Wherefore that field was called. The field of blood, unto this day. (Then was fulfilled that which was spoken by 'Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of Him that was valued, Whom they of the children of Israel did value, and gave them for the potter's field, as the Lord appointed me.) And Jesus stood before the governour ; and the governour asked Him, saying. Art Thou the King of the Jews 1 Aud Jesus said unto him. Thou sayest. And when He was accused of the chief priests and elders. He answered nothing. Then said Pilate unto Him, Hearest Thou not how many things they witness against Thee ? And He answered him to never a word, insomuch that the governour mar\'elled greatly. Now at that c This is now found only in Zech, ii, 12. 13. St. Mntthew may quote fr',m some lost writing of Jeremiah. xxvii. 1-54. feast the governour was wont to release unto the people a prisoner, whom they would. And they had then a notable prisoner, called Barabbas. Therefore when they were gathered together, Pilate said unto them. Whom wiU ye that I release unto you ? Barabbas, or Jesus Which is called Christ ? For he knew that for envy they had delivered Him. When he was set down on the judgement-seat, his wife sent unto him, saying, Have thou nothing to do with that just Man : for I have suffered many things this day in a dream because of Him. But the chief priests and elders persuaded the multitude that they should ask Barabbas, ajid destroy Jesus. The governour answered and said unto them. Whether of the twain will ye that I release unto you % They said, Barabbas. Pilate saith uuto them, What shall I do then with Jesus, Which is called Christ? They all say unto him. Let Him be crucified. And the governour said. Why, what evil hath He done ? But they cried out the more, saying. Let Him be crucified. When Pilate saw tliat he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just Person: see ye to it. Then answered all the people, and said. His blood he on us, and on our children. Then released he Barabbas unto them : and when he had scourged Jesus he delivered Him to be crucified. Then the soldiers of the governour took Jesus into the common hall, and gathered unto Him the whole band of soldiers. And they stripped Him, and put on Him a scarlet ten palm-trcea of Elim. Then a Deacon read St. John xii. r2-10, the account of our Lord's triuinplial entry. After tliis the palm, yew, or willow branches being laid upon the Altar, the Priest (vested in a red silk cope) pronounced an exorcism and a blessing over them, which were followed by four Collects. A procession tlien passed round tlie Church, singing Anthems, and distributing the branches; after whicli began the celebra- tion of tliG Holy Eucharist. The custom is still represented in some jjlaces Ijy decking the Church witli willow-branclies on Palm Sunilay ; and almost everywhere by the country- people bearing them in tlioir liands as they walk out iu the afternoon. On this day the Church has alw.ays begun to set before God and men the Gospel account of tlie Passion of our Lord. In tlio Lcctionary of St. Jerome, and in the ancient Jlissals of tlic Cliurch of England, St, Matthew's narrative, or "The Passion according to St. Matthew," was fixed for the Gospel on Pahn Sunday, that of St. Mark on Tuesday, tliat of St. Luke on Wednesday, and that of St. John on iiood Friday.' Until 1001 the 2otli and 27th ch.apters of St, Matthew ■were stiU read for the Gospel on Palm Sunday, and the ISth and 1. The Pa.ssiou was said in a very remarkable manner, and is printed ac- cordingly in the Salisbury Alissal. Instead of the wliolo being said by tlie Gospeller, it was appoiiioncd among three persons, apparently I'hoir-men. Those words which were spoken by the Jews or the disciples had the letter "a" prefixed, and were direeted to be sung or said fenntari aiit pronuntiari] 19th of St. Jdlin on Good Friday ; but a marginal note in Sancroft's writing is appended to both these days in the Dur- liam book, directing the first chapter to be left out in each case, because it is .appointed to be read in the Second Lesson. The distinguishing characteristic of this d,ay in the last week of our Lord's life is not represented iu any of the Scriptures for the day, whicli are altogether occujiied with our Lord's Passion. This arises from the change made in 1549, wlieu tlie service for the Benediction of the Palms was set aside (in which this cliaracteristic of tlie day was fully commemorated), and only the Ancient ^^-^s3 of the day ^w!lich was commemorative of tlie Passion) ictained. This oversight is to be regretted, as tliere is clearly a connection between the usage of palm-bearing and the Divine ritual, botli of Sinai and tlie New Jerusalem. One of God's commands to the Jews w.as, "Ye sh.all take you on tlie first day the boughs of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows of the brook ; aud ye shall rejoice before the Lord your (iod seven days." [Lev. xxiii. 40.] And in the lievelation St. John writes, " After this I beheld, and, lo, a great multitude, which no man could number, of all by an alto voice ; the words of our Lord were marked " 6," and to bo sung by a hfiss voice ; those of the Ex'angelist " wi," to be sung by a tenor [media]. This singular custom was observed in reading the Passion from eaeli of the four Evangelists; and is still kept up abroad. 276 Q^onQay ticforc Caster. robe. And when they had platted a crown of thorns they put it upon His head, and a reed in His right hand : and they bowed the knee before Him, and mocked Him, saying, Hail, King of the Jews. And they spit upon Him, and took the reed, and smote Him on the head. And after that they had mocked Him they took the robe off from Him, and put His own raiment on Him, and led Him away to crucify /7m. And as they came out they found a man of Cyreue, Simon by name ; him they compelled to bear His cross. And when they were come unto a place called Golgotha, that is to say, a place of a scull, they gave Him vinegar to drink mingled with gall : and when He had tasted thereof, He would not drink. And they crucified Him, and parted His garments, casting lots : that it might be fulfilled ■which was spoken by the prophet. They parted lly garments among them, and vipon !My vesture did they cast lots. And sitting down they watched Him there ; and set up over His head His accusation written, THIS IS JESUS THE KING OF THE JEWS. Then were there two thieves crucified with Him ; one on the right hand, and another on the left. And they that passed by reviled Him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save Thyself : if Thou be the Sox of God, come down from the cross. Likewise also the chief priests mocking Him, with the scribes and elders, said, He saved others, Himself He cannot save : if He be the King of Israel, let Him now come down from the cross, a!id we will believe Him. He trusted in God ; let Him deliver Him now, if He will have Him : for He said, I am the Son of God. The thieves also, which were crucified with Him, cast the same in His teeth. Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sahachthani? that is to say. My God, My God, why hast Thou forsaken Jle ? Some of them that stood there, when they heard tltat, said, This Man caUeth for Elias. And straightway one of them ran, and took a sjsunge, and filled it with vinegar, and put it on a reed, and gave Him to drink. The rest said, Let be, let us see whether Elias will come to save Him. Jesis, when He had cried again with a loud voice, yielded up the ghost. And behold, the vail of the temple was rent in twain from the top to the bottom, and the earth did quake, and the rocks rent, and the graves were opened, and many bodies of saints which slept arose, and came out of the graves after His resurrection, and went into the holy city, and appeared unto many. Xow when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Sox of God. Monday before Easter. "Feria II. post Dominkum in Eamis Palmarum. '■FOR THE EPISTLE. Isa. Ixiii. 1-19. \ I THO is this that cometh from Edom, with V V dyed garments from Bozrah ? this that is glorious in His apparel, travelling in the great- ness of His strength 1 I that speak in righteous- ness, mighty to save. Wherefore ait Thou red in Thine apparel, and Thy garments like him that treadeth in the wine-fat? I have trodden the wine-press alone, and of the people there tvas none with Me : for I will tread them in Mine anger, and trample them in My fury, and their blood shall be sprinkled upon My garments, and I wiU stain all Jly raiment. For the day of ven- geance is in !Mine heart, and the j"ear of My redeemed is come. And I looked, and there was none to help ; and I wondered that there ivas none to uphold : therefore ]\Iine own arm brought salvation unto Me, and My fury it up- lield Me. And I will tread down the people in !Miue anger, and make them drunk in 5Iy fury, and I wiU In-ing down their strength to the earth. I will mention the loving-kindnesses of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us, and « S. B. 10. * S. B. j). Rom- tiu Isa. so. 5-10. the great goodness toward the house of Israel, which He hath bestowed on them, according to His mercies, and according to the multitude of His loving-kindnesses. For He said. Surely they are My people', children that will not lie : so He was their Saviour. In aU their afiliction He was afl[licted, and the Angel of His Presence saved them : in His love, and in His pity, He redeemed them, and He bare them, and carried them all the days of old. But they rebelled, and vexed His Holy Spirit ; therefore He was turned to be their enemy, and He fought against them. Then He remembered the days of old, Moses and His people, saying. Where is He that brought them up out of the sea with the .shei)herd of His flock ] where is He that put His Holy Spirit within him ? that led them by the right hand of Moses, with His glorious arm, dividing the water before them, to make Himself an everlasting Name? that led them through the deep as an horse in the wilderness, that they .should not stumble ? As a beast goeth down into the vaUey, the Spirit of the Lord caused Him to rest : so nations, and kindreds, and people, and tongues, stood before the tlirone, and before the Lamb, clothed with white robes, and palms in their hands." [Rev. vii. 9.] Introit. — Be not Thou fur from me, O Lord : Thou art my succour, haste Thee to lielp me. Save me from tlie lion's mouth : Thou hast lieard me from among the horns of the unicorns. Ps. My God, my God, look upon me; why hast Thou forsaken me? [" Non dicitnr, Gloria Patri. "] MONDAY IN HOLY WEEK. The distinctive memorial of this day is the act of our Blessed Lord in destroying the b.arren fig-tree. Having left Jerusalem in the evening of Palm Sunday and retired to Bethany, He returned to the city in the morning, and on His way He was hungry ; and seeing a fig-tree afar off, ha^•ing leaves. He came, if h.aply He might find anything thereon ; and when He came to it, He found nothing but leaves ; for a^onnaj) ticforc (ZBaster. 277 didst Thou lead Thy people, to make Thyself a glorious Name. Look down from heaven, and behold from the habitation of Thy holiness, and of Thy glory : where is Thy zeal, and Thy strength, the sounding of Thy bowels, and of Thy mercies towards me "? Are they restrained ? Doubtless Thou art our Father, though Abraham be igno- rant of us, and Israel acknowledge us not : Thou, O Lord, art our Father, our Eedeemer, Thy Name is from everlasting. Lord, why hast Thou made us to err from Thy ways 1 and hard- ened our heart from Thy fear \ Return for Thy servants' sake, the tribes of Thine inheritance. The people of Thy holiness have possessed it but a little while : our adversaries have trodden down Thy sanctuary. We are Thine: Thou never barest rule over them ; they were not called by Thy Name. "THE GOSPEL. S. Mark xiv. 1-72. A FTER two days was the feast of the Pass- -^-^ over, and of unleavened bread : and the chief priests and the scribes sought how they might take Him by craft, and put Ilim to death. But they said. Not on the feast-cfay, lest there be an uproar of the people. And being in Bethany, in the house of Simon the leper, as He sat at meat, there came a woman having an alabaster box of ointment of spikenard, veiy precious ; and she brake the box, and poured it on His head. And there were some that had indignation within themselves, and said. Why was this waste of the ointment made ? for it might have been sold for more than three hundred pence, and have been given to the poor : and they murmured against her. And Jescs said, Let her alone ; why trouble ye her"? she hath wrought a good work on Me : for ye have the poor with you always, and whensoever ye will ye may do them good ; but Sle ye have not always. She hath done what she could ; she is come aforehand to anoint ily body to the burying. Yerily I say unto you, Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. And Judas Iscariot, one of the twelve, went unto the chief priests to betray Him unto them. And when they heard it they were glad, and promised to give him money. And he sought how he might conveniently betray Him. And the first day of unleavened bread, when they killed the passover. His disciples said unto Him, Where wilt Thou that we go and prepare, that Thou niayest eat the passover ? Aild He sendeth forth two of His disciples, and saith unto thcui, Go ye into the city, and there shall meet you a man bearing a pitcher of water ; follow him : And wheresoever he shall go in, say ye to the good-man of the house, The Master saith, Where is the guest-chamber, whore I shall eat the pass- over with My disciples 1 And he will .shew you a large upper-room furnished, and prepared : there make ready for us. And His disciples went forth, and came into the city, and found as He had said unto them : and they made ready the passover. And in the evening He comctli kastent. =4- 3-37- \. Jolin John 12. Matt. with the twelve. And as they sat, and did eat, Jesus said, Verily I say unto you. One of you which eateth with Me shall betray Me. And they began to be sorrowful, and to .say unto Him one by one, Is it I % and another said, Zs it I ? And He answered and said imto them. It is one of the twelve that dippeth with Me in the dish. The Son of Man indeed goeth, as it is written of Him : but wo to that man by whom the Son of Man is betrayed : good were it for that man if he had never been born. And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said. Take, eat : this is My Body. And He took the cuja, and when He had given thanks He gave it to them : and they all drank of it. And He said unto them, This is My Blood of the new testament, which is shed for many. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the Kingdom of God. And when they had sung an hymn they went out into the Mount of Olives. And Jesus saith unto them. All ye shall be offended becau.se of Me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. But, after that I am risen, I will go before you into Galilee. But Peter said unto Him, Although all shall be oii'ended, yet roill not L And Jesus saith unto him. Verily I say unto thee. That this day, even in this night, before the cock crow twice, thou shalt deny Me thrice. But he spake the more vehemently. If I should die with Thee, I will not deny Thee in any wise. Likewise also said they all. And they came to a place which was named Gethsemane : and He saith to His disciples, Sit yo here, while I shall pray. And He taketh with Him Peter, and James, and John, and began to be sore amazed, and to be very heavy, and saith unto them. My soul is exceeding sorrowful unto death ; tarry ye here, and watch. And He went forward a little, and fell on the ground, and prayed, that, if it were possible, the hour might jjass from Him. And He said, Abba, Father, all things are possible unto Thee ; tako away this cup from Me ; never- theless, not wliat I will, but what Thou wilt. the time of figs was not yet. And Jesus answered and .said unto it, "No man eat fruit of thee hereafter for ever." [.St. Mark xi. 14.] From thence lie went to the Temple, and cleansed it from the presence of those who carried their merchandise into the very liouse of God. Both actions are compared by ritualist commentators to that separation of the (irmament from the suljjacent waters out of \\hieh the earth was to Bi)ring, and wliicli took place on the second day of tlic week of the Creation. As tlie Almiglity Creator scp.aratod tlie waters above from the waters bcncatli, so the righteous Judge of all the earth separ.-vtes the barren tree from the fruitful the house of prayer from the house of covetousness and dishonesty. Thus He foreshadowed the result of His Passion, by which the latter days of the Lord would be severeil from the former days of the world ; and His final Judgement, in which tlic evil, and those who have been tuifruitful in good works, will be altogether cast out of His Kingdom. Introit. — Plead Thou my cause, Lord, with them th.at strive with me ; and light Tliou against tlicm that fight ag.ainst me. Lay hand upon tlie shield .and buckler, and stand up to help me. /'.<. Bring forth the spear, and stop the way against them that persecute me. 278 CuesDap before Caster. And He cometli and tindetli them sleeping, and saith unto Peter, Simon, sleepest tliou ] couldest not thou watch one hour ? Watch ye and pray, lest ye enter into temptation : the spirit truly is ready, but the flesh is weak. And again He went away, and prayed, and spake the same words. And when He returned He found them asleep again, (for their eyes were heavy,) neitlier wist they what to answer Him. And He cometh the third time, and saith unto them. Sleep on now, and take t/our rest : it is enough, the hour is come ; behold, the Son of Man is betrayed into the hands of sinners. Kise up, let us go ; lo, he that betrayeth Jle is at hand. And immediately, while He yet spake, cometh Judas, one of the twelve, and with him a great mul- titude with swords and staves, from the chief priests, and the scribes, and the elders. And he that betrayed Him had given them a token, saying, "Wliorasoever I shall kiss, that same is He ; take Him, and lead Him away safely. And as soon as he was come he goeth straightway to Him, and saith. Master, ]\Iaster ; and kissed Him. And they laid their hands on Him, and took Him. And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear. And Jesu.s answered, and said unto them. Are ye come out as against a thief, with swords and tvith staves, to take Me 1 I was daily with you in the temple teaching, and ye took ]\Ie not : but the Scriptures must be fulfilled. And they all forsook Him, and fled. And there followed Him a certain young man, having a linen cloth cast about his naked bodj/ ; and the young men laid hold on him : and he left the linen cloth, and fled from them naked. And they led Jesus away to the high priest : and with him were assembled all the chief priests, and the elders, and the scribes. And Peter fol- lowed Him afar off, even into the palace of the high priest ; and he sat with the servants, and warmed himself at the fire. And the chief priests and all the council sought for witness against Jesus to put Him to death ; and found none. For many bare false witness against Him, but their witness agreed not together. And there arose certain, and bare false witness against Him, say- ing. We heard Him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. But neither so did their witness agree together. And the high priest stood up in the midst, and asked Jesus, saying, Answerest Thou nothing \ what is it %i-'hich these witness again.st Thee'? But He held His peace, and answered nothing. Again the high priest asked Him, and said unto Him, Art Thou the Christ, the SoK of the Blessed 1 And Jesus said, I am ; and ye shall see the Son of JIan sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, and saith. What need wa any further witnesses ? ye have heard the blas- phemy : what think ye % And they all condemned Him to be guilty of death. And some began to spit on Him, and to cover His face, and to buffet Him, and to say unto Him, Prophesy : and the servants did strike Him with the palms of their hands. And as Peter was beneath in the palace there cometh one of the maids of the high priest ; and when she saw Peter warming himself she looked upon him, and said. And thou also wast with Jesus of Nazareth. But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch ; and the cock crew. And a maid saw him again, and began to say to them that stood by. This is one of them. And he denied il again. And a little after, they that stood by said again to Peter, Surely thou art one of them ; for thou art a Galilean, and thy sjjeech agreeth thereto. But he began to curse and to swear, saying, I know not this !Mau of Whom ye speak. And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny Me thrice. And when he thought thereon, he wept. Tuesday before Easter. "Feria III. post Doniinkam in Ramia Palmarum. *FOR THE EPISTLE. Isa. 1. 5-11. THE Lord God hath opened !Mine ear, and I was not rebellious, neither turned away back. I gave My back to the smiters, and My cheeks to them that plucked off the hair : I hid not !My face from shame and spitting. For the Lord God will help Me, therefore shall I not be « s. w. i), * 5. g. |g. A'o.«. an. Jcr. il. 18-20. confounded : therefore have I set Jly face like a flint, and I know that I .shall not be ashamed. He is near that justifieth Me ; who will contend with jMe f Let us stand together ; who is iline adversary? let him come near to Isle. Behold, the Lord God will help Me ; who is he that TUESDAY IN HOLY WEEK. This was the last clay of oiu- Lord's public teaching and ministration. Having retired to Bethany for the night on the evening of Monday aa on that of Sunday, He again returned to the city in tlie morning of this day, and " a3 they passed bj-, they saw tlie fig-tree dried up from the roots." In the Temple, the scribes and elders required from our Lord an explanation of the authority by which He did the things which He had done there, clearing the Temple of buyers and sellers, and claiming it as the house of His Father. The events of the day are then recorded with mucli fulness by the Evangelist. Our Lord spoke the parables of the Father and his two sons, the Vineyard let out to husbandmen, the Marriage Feast and the Wedding Garment. Each sect of the Jews, the Herodians, the Sadducees, and the Pharisees, endeavoured to ent.angle Him into some discourse which could be made the ground of an accusation against Him. Our Lord pronounced the eight woes, and then departed from the Temple to speak nearly His last words to the Jews in the parables of the Ten Virgins, the Talents, and the Sheep and the Goats. The Latest public event of the day appears to be that recorded in St. John xii. 28-36, when in reply to the prayer, "Father, glorify Thy name," there came a voice from heaven saying, "I have both glorified it, and will glorify it .again." After this voice our Lord spoke of His "lifting up " upon the Cross. He then gave His final words of public warning, "Yet a little while is the Light with you. Walk while ye have the Light, lest darkness come upon you : for he that walketh in darkness knoweth not whither he goeth. While ye h.-ive light, believe in the Light, that j'e may be the children of light. " [St. John xii. 35, 36. ] As soon as these words CQcDncsDay before faster. 279 shall condemn Me ? Lo, they all shall wax old as a garment : the moth shall eat them up. Who is among you that feareth the Lord, that obeyeth the voice of His servant, that walketh in dark- ness, and hath no light ? let him trust in the Name of the Lord, and stay upon his God. Behold, all ye that kindle a fire, that compass yourselves about -with sparks ; walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of Mine hand, ye shall lie down in sorrow. "THE GOSPEL. S. Mark xv. 1-39. AND straightway in the morning tlie chief -^^ priests held a consultation with the elders, anil scribes, and the whole council, and bound Jesus, and carried //»» away, and delivered Him to Pilate. And Pilate asked Him, Art Thou the King of the Jews ? And He answering said unto him. Thou sayest if. And the chief priests accused Him of many things : but He answered nothing. And Pilate asked Him again, saying, Answerest Thou nothing] behold how many things they witness against Thee. But Jesus yet answered nothing : so that Pilate marvelled. Now at that feast he released unto them one prisoner, whomsoever they desired. And there was one named Barabbas, lohich lay bound with them that had made insurrection with him, who had committed murder in the insurrection. And the multitude, crying aloud, began to desire him to do as he had ever done unto them. But Pilate answered them, saying. Will ye that I release unto you the King of the Jews ? For he knew that the chief priests had delivered Him for envy. But the chief priests moved the people, that he should rather release Barabbas unto them. And Pilate answered, and said again unto them. What will ye then that I shall do unto Him Whom ye call the King of the Jews ? And they cried out again. Crucify Him. Then Pilate said unto them, Why, what evil hath He done ? And they cried out the more exceedingly, Crucify Him. And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged Him, to be crucified. And the soldiers led Him away into the hall, called Prte- torium ; and they call together the whole band. And they clothed Him with purple, and platted a crown of thorns, and put it about His head: and began to salute Him, Hail, King of the Jews. And they smote Him on tlic head with a reed, and did spit ujion Him, and bowing their knees worshipped Him. And when they had mocked Him they took off the. purple from Him, and put His own clothes on Him, and led Him out to crucify Him. And they compel one Simon a ■■ S. g. 1§. R«,n. {til. Mark 14. & 15. ISitsur-it. Malt. 24. 36— c6. 2. Cyreniau, who passed by, coming out of the country, the father of Alexander and Kufus, to bear His cross. And they bring Him unto the place Golgotha, which is, being interpreted, The place of a scull. And they gave Him to drink wine mingled witli myrrh ; but He received it not. And when they had crucified Him they parted His garments, casting lots upon them, what every man should take. And it was the third hour, and they crucified Him. And the superscription of His accusation was written over, THE KING OF THE JEWS. And with Him they crucify two thieves, the one on His right hand, and the other on His left. And the scrip- ture was fulfilled, which saith. And He was numbered with the transgressors. And they that passed by railed on Him, wagging their heads, and saying, Ah, Thou that destroyest the temple, and buildest it in three days, save Thyself, and come down from the cross. Likewise also the chief i^riests mocking said among themselves, with the scribes, He saved others ; Himself He cannot save. Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with Him reviled Him. And when the sixth hour was come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, saying, FAoi, Eloi, lama sahachihani? which is, being inter- preted, ily God, My God, why hast Thou for- saken Me ? And some of them that stood b}', when they heard it, said. Behold, He calleth Elias. And one ran and filled a spunge full of vinegar, and put it on a reed, and gave Him to drink, saying. Let alone ; let us see whether Elias will come to take Him down. And J'esus cried with a loud voice, and gave up the ghost. And the vail of the temple was rent in twain from the top to the bottom. And when the centurion, which stood over against Him, saw that He .so cried out, and gave up the, ghost, he said, Truly this Man was the Son of God. Wkdnesday before Easter. ''Feria IV. jmst Dominkam in Bamis Palmarum. 'THE EPISTLE. Heb. ix. 1G-2S. "TTTHERE a testament is, there must also of /. =., ri, jj. otherwise it is. of no strength at all whilst the VV necessity be the death of the testator: r J; ^W-j,/',";:;; for a testament is of force after men are dead ; '3. ?• & S3- ■-"■ testator liveth. Whereupon, neither the first testament was dedicated without blood : for when Were spoken, the public teaching of the Light of the world came to an end, anil He shone no more upon the multitude until He displayed Himself "lifted up " for their salv.ation ; "These things spake Jesus, and departed, and did hide Him- self from them." [St. .John xii, 36. ] Henceforlli He lived to instruct His Apostles concerning their office and His, and to suffer. Introit. — We ought to glory in the Cross of our Lord Jesus Christ, in Whom is our salvation, life, and resurrection j liy AVhom also we are ransomed and saved, I's. God be merciful unto us, and bless us, and lift up the light of His countenance upon us, and be merciful unto us. WEDNESDAY IN HOLY WEEK. The fourth day of the Holy Week marks tlie actual begin- ning of the events which reached their climax on Good Friday, 28o aiacDncsOaj? tjcforc €mttt. Moses had spoken every precept to all tlie people, according to tlie law, be took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, saying, This is the blood of the testa- ment, which God hath enjoined unto you. More- over, he sprinkled with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood; and without shedding of blood is no remission. It WHS therefore necessary that the patterns of things in the heavens should be purified with these ; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us; nor yet that He should offer Himself often, as the high priest entereth into the holy place every year with blood of others : for then must He often have suflered since the foundation of the world ; but now once in the end of the world hath He appeared to put away sin by the sacri- fice of Himself. And as it is appointed unto men once to die, but after this the judgement : so Chkist was once offered to bear the sins of many ; and unto them tliat look for Him shall He appear the second time without sin imto salvation. "THE GOSPEL. S. Luke xxii. 1-71. "IVrOW the feast of unleavened bread drew ^> nigh, which is called the Passover. And the chief priests and scribes sought how they might kill Him ; for they feared the people. Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. And he went his way, and communed with the chief priests and captains, how he might betray Him unto them. And they were glad, and covenanted to give him money. And he promised, and sought opportunity to betray Him unto them in the alDsence of the multitude. Then came the day of unleavened bread, when the passover must be killed. And He sent Peter and John, saying, Go and prepare us the passover, that we may eat. And they said unto Him, Where wilt Thou Ihcct we prepare? And He said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water ; follow him into the house where he entereth in. And ye shall say unto the good-man of the house, The Master saith unto thee, Where is the guest- chamber, where I shall eat the passover with My disciples? And he shall shew you a large upper-room furnished ; there make ready. And they went, and found as He had said unto them : and they made ready the passover. And when the hour was come He sat down, and the twelve Apostles with Him. And He said vmto them. With desire I have desired to eat this passover with you before I suffer : for I say unto you, I will not any more cat thereof, until it be fulfilled in the Kingdom of God. And He took the cup, o 5. ^. S- "tm. an. Luke 32. & 23. liasferfi. ^Matt. 26. 6-16. and gave thanks, and said. Take this, and divide if among yourselves. For I say unto you, I will not drink of the fruit of the vine, until the King- dom of God shall come. And He took bread, and gave thanks, and brake if, and gave unto them, saying. This is My Body, which is given for you : this do in remembrance of Me. Like- wise also the cup after supper, saying, This cup is the new testament in jNIy Blood, which is shed for you. But behold, the hand of him that betrayeth !Me is with Me on the table. And truly the Son of Man goeth as it was determined; but wo unto that man by whom He is betrayed. And they began to enquire among themselves, which of them it was that should do this thing. And there was also a strife among them, which of them should be accounted the greatest. And He said unto them. The kings of the Gentiles exercise lordship over them, and they that exer- cise authority upon them are called benefactors. But ye shall not be so : but he that is greatest among you, let him be as the j'ounger ; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth 1 is not he that sitteth at meat ? but I am among you as He that serveth. Ye are they which have continued with Me in My tempta- tions. And I appoint unto you a kingdom, as i\Iy Father hath appointed unto Me ; that ye may eat and drink at My table in My kingdom, and sit on thrones, judging the twelve tribes of Israel. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he the conspiracy of the Sanhedrim, and the agreement between them and Judas ; on account of which it is always reckoned the day of the Betrayal. Among the ancient Offices of the Church of England for Holy Week there was one called Tenehrce, which was used late in the evening of this and the two succeeding days ; and was, doubtless, a relic of tlie ancient uight-watchings which accompanied the fastings of this week, and especially the last four days of it, in primitive times. The ceremony from which tlie distinctive name of the Office was derived consisted of tlie gradual extinction of lights one by one until the Church was left in darkness ; when this significant memorial of the Crucifixion was heightened in its terrible solemnity by the singing of the fifty-first Psalm, the same that is said in the Commination Service. ' It was on this and the following day that our Blessed Lord gave to His Apostles those instructions and encouragements which are recorded in the thirteenth and four following 1 Gunning, in his Lent Fnst, states that this day was called "Ten.^ble Wednesday. Probably this was a popular corruption of Tenebrte Wed- nesday. chapters of St. John's Gospel. They are given, it is probable, only in the form of a summary, yet even in that form they provide the Church with a solid foundation of doctrine respecting the continual Presence of her Lord, and her true unity through union with Him. The day seems to have been spent in the retirement of Bethany ; aud was concluded by another festival, held at the house of Simon the leper, when His head was anointed by a woman whose name is not given [St. JIatt. xxvi. 6-13], as His feet liad been on the Sabbath evening by Mary. This festival ended our Lord's inter- course with the family of Lazarus, the next being spent with His Apostles alone. iNTKOlT.^At the l^Tame of Jesus every knee shall bow, of things in heaven, and things in earth, and things under tlie earth. Because the Lord having become obedient unto death, even the death of the Cross ; therefore Jesus Christ is Lord, to the glory of God the Father. Pi^. O Lord, hearken to my prayer, and let my cry come unto Thee. CftursDap before Caster. 281 may sift you as wheat : but I have prayed for thee, that thy faith fail not ; and when thou art converted, strengthen thy brethren. And he said unto Him, Lord, I am ready to go with Thee both into prison and to death. And He said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest Me. And He said unto them, AVhen I sent you without piirse, and scrip, and shoes, lacked ye anything? And they said, Nothing. Then said He unto them. But now, he that hath a purse, let him take it, and likewise his scrip : and he that hath no sword, let him sell his garment, and buy one. For I say unto you, That this that is written must yet be accom- plished in ^le, And He was reckoned among the transgressors : for the things concerning ]\Ie have an end. And they said. Lord, behold, here are two swords. And He said unto them. It is enougli. And He came out, and went, as He was wont, to the mount of Olives, and His dis- ciples also followed Him. And when He was at the place, He said unto them, Pray, that ye enter not into temptation. And He was withdrawn from them about a stone's cast, and kneeled down and prayed, saying, Father, if Thou be willing, remove this cup from lie : nevertheless, not My will, but Thine be done. And there appeared an angel unto Him from heaven, strengthening Him. 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. And when He rose up from prayer, and was come to His disciples, He found them sleeping for sorrow, and said unto them. Why sleep ye 1 rise and pray, lest ye enter into temp- tation. And while He yet spake, behold, a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss Him. But Jesus said unto him, Judas, betrayest thou the Son of Man with a kiss ? When they which were about Him saw what would follow, they said unto Him, Lord, shall we smite with the sword ? And one of them smote the servant of the high priest, and cut off his right car. And Jesus answered and said. Suffer yo thus far. And He touched his ear, and healed him. Then Jesus said unto the chief priests, and captains of the temple, and the elders who were come to Him, Be ye come out as against a thief, with swords and staves? When I was daily with you in the temple, ye stretched forth no hands against Me : but this is your hour, and the power of darkness. Then took they Rim, and led Him, and brought Him into the high priest's house : and Peter followed afar off. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them. But a certain maid beheld him, as he sat by the fire, and earnestly looked upon him, and said, This man was also with Him. And he denied Him, saying, Woman, I know Him not. And after a little while another saw him, and said. Thou art also of them. And Peter said, Man, I am not. And about the space of one hour after, another con- fidently affirmed, saying. Of a truth this fellow also was with Him ; for he is a Galilean. And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew. And the Lord turned, and looked upon Peter ; and Peter remembered the word of the Lord, how He had said unto him, Before the cock crow, thou shalt deny Me thrice. And Peter went out, and wept bitterly. And the men that held Jesus mocked Him, and smote Him. And when they had blindfolded Him, they struck Him on the face, and asked Him, saying, Prophesy, who is it that smote Thee? And many other things blasphemously spake they against Him. And as soon as it was day, the elders of the people, and the chief priests, and the scribes, came together, and led Him into their council, saying. Art Thou the Christ ? tell us. And He said unto them. If I tell you, ye will not believe : and if I also ask you, ye will not answer Me, nor let Me go. Hereafter shall the Son of Man sit on the right hand of the power of God. Then said they all. Art Thou then the Son of God ? And He said unto them. Ye say that I am. And they said, 'Vyiiat need we any further witness ? for we ourselves have heard of His own mouth. Thursday before Easter. Feria V. in C'nna Domini [vel, Ilebdommlci; ,9aHC/a]. '■THE EPISTLE. 1 Cor. xi. 17-34. IN this that I declare m»^o you,\ praise _?/o?j 1 ''^•■'^■"*<=ca:ii,T 1 yg co,j,o together in the church, I hear that not; that ye come together not for the * :s. b'. Jj. z;^.-.. there be divisions among you, and I partly better, but for the worse. For first of all, when "'iulhy':. "iT'o?: believe it. For there must be also heresies I II. a3-3»- I MAUNDY THURSDAY. The fifth (lay of Holy Week wa3 honnurcJ l>y tlie Institu- tion of tlie Holy Eucharist, ami the names liy wliicli it lias been known have almost alway.s been derivoil from this distinguish- ing feature of the day. As early as the time of St. Augustine \Kp. liv. or cxviii. ad Januar. ] it is called Dies Ciunio Domini ; and in later times Natalis Encliaristia;, or Natalia Calicis. The English name of Maundy Thursday also points to the a.ame holy event, being a vernacular corruption of Dies Mandati ; the day when our Lord commanded His disciples to love one another as He li.ad loved them, to wash one another's feet in token of that love, and above all to "Do Thia," — that is, to celebrate the Holy I'aicharist after tlio pattern which He had shewn thcni, — as the sacramental bond of the Lovo which He had commanded. The day has also been called Feria mysterioruni, Lavipediuin, and lu'^aXt] ■atvTa^. \\\ the Durham book Cosin added a second title to the present one, writing it "Thursday before Easter, com- monly called Mandie Tlnu-sd.iy." ' Our Lord's act of humility in washing the feet of His disciples took a strong and lasting hold upon the mind and afiection of the Church ; and the terms in which Ho ■ The name M.iuncly is supposed by some to be derived from "monnd," a bask(!t such as boggars were nncustonied to cnrry, or "inaiiiui," to beg. Another popular iLime was "Shere Thursday," and this was used by Cranmor in liis reply to tlie Devonshire rebel's. [SlBVPE'a Cranmcr, il. 630, Eccl. Hist. Soi-. c.l.) 282 Cburstiap before €aster. among you, that they ichkh are approved may be made manifest among you. When ye come together therefore into one place, this is not to eat the Lord's supper : for in eating every one taketh before other his own supper ; and one is hungry, and another is drunken. What, have ye not houses to eat and to drink in 1 or despise ye the church of God, and shame them that have not ? What shall I say to you % shall I praise you in this] I praise you not. For I have received of the Lord that which also I delivered unto you. That the Lord Jesus, the same night in which He was betrayed, took bread ; and when He had given thanks. He brake it, and said, Take, eat ; this is !My Body, which is broken for you : this do in remembrance of Me. After the same manner also He took the cup, when He had supped, saying. This cup is the new testament in My Blood : this do ye, as oft as ye drink it, in remembrance of Me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till He come. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the Body and Blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drink- eth imworthily eateth and drinketh damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep. For if we would judge our- selves, 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. Wherefore, My brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home ; that ye come not together unto condemnation. And the rest will I set in order when I come. 'THE GOSPEL. S. Luke xxiii. 1-49. THE whole multitude of them arose, and led Him unto Pilate. And they began to accuse Him, saying, AVe found this fellow per- verting the nation, and forbidding to give tribute to Cfesar, saying. That He Himself is Christ a King. And Pilate asked Him, saying. Art Thou the King of the Jews ? And He answered him, and said, Thou sayest it. Then said Pilate to the chief priests, and to the people, I find no fault in this j\Ian. And they were the more fierce, saying. He stirreth up the people, teaching an. Jolin 1 36. 2—27. 2. throughout all Jewry, beginning from Galilee to this place. AATien Pilate heard of Galilee, he asked whether the Man were a Galilean. And as soon as he knew that He belonged unto Herod's jurisdiction, he sent Him to Herod, who himself also was at Jerusalem at that time. And when Herod saw Jesus he was exceeding glad ; for he was desirous to see Him of a long season, because he had heard many things of Him ; and he hoped to have seen some miracle done by Him. Then he questioned uith Him in commanded them to follow His example not unnaturally led to a belief that the usage was in some manner and degree binding upon their successors. In later ages, however, the Church o£ England has considered the commandment to follow our Lord's example in that particular, as one which is not of a perpetual obligation ; while "Do this in remembrance of Me," is one the unceasing obligation o£ which has never been doubted. Our Lord did, in fact, take a local and temporary custom, and use it as a practical exponent of His extreme humility, according to His words, "I am amoug you as He that serveth," intensified as they are by St. Peter's remonstrance, " Thou shalt never wash my feet." At His hands the act had doubtless a sacramental efficacy, such as followed every touch of His holy Person when It came in contact with those who had faith to receive His blessing. But the command with which He accompanied the act related to the humility and love symbolized by it, and did not entail a repetition of it by the Apostles or the Church of later ages, under circumstances in which the customs of a country or of a period had ceased to recognize the literal act as a necessity of social life. As a symbolical u.sage the Church has however always, in some parts of the world, retained the custom of washing the feet of the poor ou Maundy Thursday, Sovereigns, Bishops, and Clergy thus marking their obligation to follow their Saviour in humiUty and love for His poor. It was continued by our English Sovereigns until the latter part of the seventeenth century, and by the Archbishops of York on their behalf until the middle of the last century. The ceremony formed part of a service, which is still represented (though in an altered form) by the ' ' Royal Maundy " office, and was connected with special acts of almsgiving on the part of the Sovereign, which are likewise retained.' In the ancient Offices of the Church of England there were several special observances on this day. First (after the hour 1 The following is the Service as now useil in the Chapel Royal at Wliite- hall, on this day :— OFFICE FOR THE ROYAL MAUNDY. Exhortation, Co)(/c55ion, Ahsolulicn, etc. Proper Psalin. Ps. xli. First Lesson, St. Matthew xxv. 14-30. of Xones) came the reconciliation of penitents, a custom handed down from primitive days. The Holy Communion was celebrated at the same time with Vespers, and there First Antlicm. Blessed is he that considereth the poor and needy : the Lord shall deliver him in the time of trouble.— Ps. xli. 1. £1, 155. DISTRIBUTED TO EACH W0M.\N. TO EACH 5IAN SHOES AND STOCKINGS. Second Anthem. Hide not Thou Thy face from us, O Lord, and cast not off Thy servants in Thy displeasure : for we confess our sins unto Thee, and hide not our unrighteousness. For Thy mercy's sake deliver us from all our sins. WOOLLEN AND LINEN CLOTHS DISTRIBUTED. Third Anthem. Lord, grant the Queen a long life, that her years may endure through, out all generations.— Ps. Ixi. 6. yhe shall dwell before God for ever : O prepare Thy loving mercy and faithfulness, that they may preserve her. — Ps. Ixi. 7. As for her enemies, clothe them with shame : but upon herself let her crown flourish.— Ps. cxxxji. 10. PURSES DISTRIBUTED. Second Lesson, St. Matthew xxv. 31-46. Fourth Antheni. Who is this that Cometh from Edom, that is glorious in His apparel, travelling in the greatness of His strength ? I that speak in righteousness, mighty to save. — Isa. Ixiii. 1. Doubtless Thou art our Father, our Redeemer ; Thy name is from ever- lasting.— Isa, Ixiii. 16. Hosanna to the Sou of David ; Blessed is He that Cometh in the name of the Lord : Hosanna in the highest ! Amen.— St. Matt. xxi. 9. O Lord, the Sovereign of the world, we acknowledge that Thine is the greatness, and the power, and the glory, and the victory, and the m^esty; for all that is in the heaven and in the earth is Thine. Thine is the king- dom, O Lord, and Tliou art exalted as head above all ; botli riches and honour come of Tliee, and Thou reignest over all. In Thy hand is power and might, and in Thy hand it is to make great, and to give strength unto all. Now therefore, our God, we thank Thee and praise Thy glorious name, that Thou ha.st not only bestowed greatness and majesty upon our Sovereign Lady Queen Victoria, but hast given her a heart also to take compassion on them that are below her, and shew mercy upon the poor and needy. Accept, most gracious God, of this tribute, which she pays unto Thee, the Giver of all good things, and make her still more fruitful and abundant in these, and in all other good works, that by mercy and truth she may be presen-ed, and her throne upholden by mercy. And stir up the hearts of all those who have now been partakers of her bounty. CfjursDap ficforc Caster. 283 many words ; but He answered liim nothing. And the chief priests and scribes stood and vehemently accused Him. And Herod with his men of war set Him at nought, and mocked Him, and arrayed Him in a gorgeous robe, and sent Him again to Pilate. And the same day Pilate and Herod were made friends together; for before they were at enmity between them- selves. And Pilate, when he had called together the chief priests, and the rulers, and the people, said unto them, Ye have brought this Jlan unto me, as one that perverteth the people : and behold, I, having examined Him before you, have found no fault in this Man toitching those thhu/s whereof ye accuse Him : No, nor yet Herod : for I sent you to him ; and lo, nothing worthy of death is done unto Him. I will therefore chastise Him, and release Him. For of necessity he must release one unto them at the feast. And they cried out all at once, saying, Away with this Man, and release unto us Barab- bas : (who for a certain sedition made in the cfty, and for murder, was cast into prison.) Pilate therefore, willing to release Jesus, spake again to them. But they cried, saying. Crucify llim, crucify Him. And he said unto them the third time, Why, what evil hath He done 1 I have found no cause of death in Him : I will therefore chastise Him, and let Him go. And they were instant with loud voices, requiring that He might be crucified : and the voices of them and of the chief priests prevailed. And Pilate gave sentence that it should be as they required. And he released unto them him that for sedition and murder was cast into prison, whom tliey had desired ; but he delivered Jesus to their will. And as they led Him away, they laid hold upon one Simon a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus. And there followed Him a great company of people, and of women, which also bewailed and lamented Him. But Jesus, turning unto them, said. Daughters of Jerusalem, weep not for !Me, but weep for yourselves, and for your children. For behold, the days are coming, in the which they shall say. Blessed are the barren, and the wombs that never bare, and the paps which never gave suck. Then shall they begin to say to the mountains, Fall on us ; and to the hills, Cover us. For if they do these things in a green tree, what shall be done in the dry^ And there were also two other, male- factors, led with Him to be put to death. And when they were come to the place which is called Calvary, there they crucified Him ; and the malefactors, one on the right hand, and the other on the left. Then said Jesus, Father, forgive them, for they know not what they do. And they parted His raiment, and cast lots. And the people stood beholding ; and the rulers also with them derided Him, saying. He saved others ; let Him save Himself, if He be Christ, the chosen of God. And the soldiers also mocked Him, coming to Him, and ofi'ering Him vinegar, and saying, If Thou be the King of the Jews, save Thyself. And a superscription also was written over Him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. And one of the malefactors, which were hanged, railed on Him, saying. If Thou be Christ, save Thyself, and us. But the other answering rebuked him, saying. Dost not thou fear God, seeing thou art in the same condemnation 1 And we indeed justly ; for we receive the due reward of our deeds, but this Man hath done nothing amiss. And he said unto Jesus, Lord, remember was a special reservatiou, the Rubric being, "Poiuiuturasub- diacono tres hostije ad consecrandum : quarum duaj reserven- tur iu crastinum, una ad perciiiiendum a sacerdote ; reliqua ut ponatur cum cruce in sepulchro. " In the evening the altars were washed with wine and water, and the Maundy cere- monies performed, two clergy of the highest rank present washing the feet of all iu the choir, and of each other. Tlie Rubric iu the Salisbury Missal regulating these ceremonies U> be tnily thankful unto Thee for it, aii*l both to bless and praise Tlice continujilly for settin*? such a pious Princess over us, and also pray most earnestly that Thou wouldst re want her charity with a long and prosperous reign in this world, and with a heavenly kingdom in the world to come; through Jesus Christ our Lord and ouly Saviour. Amcii. Most blessed Ood, Who art good and dost good and takest pleasure in those that fear Tiiee and imitate Thy goodness, look down from Heaven, the throne of Thy glory, upon us Thy servants here prostrate before Thee, who thankfully a<:knowledye that we have nothing but wliat we have received from Thee, and therefore can give Tliec nothing but what is Thine own. Fill our he.arts, we beseech Thee, with tlie lively sense of Thy fatherly goodness, which hatll bestowed so many benelits upon us that wo are not able to number them, and likewise given us to understAud the happiness of doing good with them; and assist us with the ]iowerof Thy holy Spirit, that wo may be faithful stewards of Thy nianifolil gifts and graces, following the steps of our Lord and Master Christ, Whom Tliou hast sent into the world, to be a pattern to us of Immble goodness : unto which we pray Thee to quicken us by the consideiatiou that; we arc but strangers and sojourners as all our fathers were, our days on the eartli being as a shadow, and there is no abiding ; That so nothing nuiy tem]>t us to be high- minded, nor trust in UTiccrtain riches, but in Tlioe, the living God, Who givest us all things richly to enjoy, that we may do good, and be rich in good works, ready to distribute, willing to communicate, laying up in store for ourselves a good foundation for the time to come, that we may lay hold on etermil life. And we most humbly beseech Thee, in a special manner to bless Her Mf^jesty, whom Tliou hast set over us ; keep this ever in the thouglits of her heart, to endeavour to do much good with the power which Thou hast given her, and tliereby magnify Tliee exceedingly in the sight of all the people of these RcAlms, and bestow upon her such royal majesty as hath not been on any prince liefore her ; All which we beg for the sake of Jesus Christ, our most blessed Lord and Saviour, to whom with Theo and the Holy Ghost be all hoimur and glory, world without end. Amtn. Then/ollows the Praycr/or the Qiiccn, and so on to the end. begins, "Post prandium' conveniant clerici ad ecclesiam, ad altaria abluenda ; et ad mandatum faciendum ; et ad comple- torium dicenduni. " While the pedilavium was going on, the Psalms Deus miset-eatm; Ecce quam bonum. Miserere, Beati immaculati, and Atiditc hac, 07nnes gentes, were sung ; the Antiphon to Dens miscreattir being "Mandatum novum do vobis : ut diligatis invicem," from the first word of which the ceremony took its name. At its conclusion a sermon was preached, andthena "loving cup" (called "caritatis potum" in the Rubric) was passed round to all who had taken part in its performance. The whole ended with this Collect : " .'Uleato quajsumus, Domine, officio servitutis uostnT ; etquia Tu pedes lavare diguatus es Tuis discipulis ; ne despicias opera maiuuim Tuarum, qu.-e nobis retiuenda mandasti : sed sicut exteriora hie abluuntur inquinamenta corporum ; sic a Te omnium nostrorum iutcrioramundenturpeccata, quod Ipse pnostarc digneris Qui cum Deo Patre et Spiritu Sancto vivis et regnas Deus. Per." A vestige of this ceremony is still retained in the Chapel Royal, the Bishop who acts as Almoner, and his assistants, being girded with long linen towels during the distribution of the Alms. Maundy Thursday is also the day on which the Chrism nr anointing oil lias been consecrated from time immemorial, and iu all parts of the Church throughout the world. In the lOastern Church tlie Holy Sacrament to be reserved for the sick in the ensuing year is also consecrated on this day, the one element being saturated with the other, divided into small morsels, and carefully dried; after which it is preserved in a receptacle at the back of the Altar. [See Notes on Comm. of the Sick.] Introit. — AVe ought to glory in the Cross of our Lord Jesus 1 As early as St. Augustine's time there appear to have been two cclo- bratifuis (Ui this day, " bis in coena Domini Encliaristia datur, mane prop- ter prandcntcs, ad vespemm propter jcyunantes." [Auo. Ep. 118.] 284 ®ooD JFriUaj). me when Thou comest into Thy kingdom. And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with ]\Ie in paradise. And it was about the sixth hour : and there was a darkness over all the earth until the ninth hour. And the sun was darkened, and the vail of the temple was rent in the midst. And when Jesus had cried with a loud voice. He said. Father, into Thy hands I commend ]\Iy spirit : and having said thus. He gave up the ghost. Now when the centurion saw what was done, he glorified God, saying. Certainly this was a right- eous Man. And all the people that came together to that sight, beholding the things that were done, smote their breasts, and returned. And all His acquaintance, and the women that fol- lowed Him from Galilee, stood afar off, beholding these things. Good Friday. Ftria VI. in Die. Parasceves. THE COLLECTS. AL^IIGHTY God, we beseech Thee gi-aciously J-A_ to behold this Thy family, for which our Lord Jesus Christ was contented to be betrayed, and given up into the hands of wicked men, and to suffer death upon the cross, Who now liveth and reigneth with Thoe and the Holy Ghost, ever one God, world without end. Amen. AL:\IIGHTY and everlasting God, by Whose -^^^ Spirit the whole body of the Church is governed and sanctified ; Eeceive our supplica- tions and prayers, which we offer before Thee for all estates of men in Thy holy Church, that every member of the same, in his vocation and ministry, may truly and godly serve Thee ; through our Lord and Saviour Jesus Christ. Amen. OjMERCIFUL God, Who hast made all men, and hatest nothing that Thou hast made, nor wouldest the death of a siimer, but rather that he should be converted and live ; Have mercy upon all Jews, "'Turks, Infidels, and Heretics, and take from them all imorance, hard- "S. 39.19. Greg, ill fer. iv. & vi. post paimas. Mur. ii. 54. «S.?|.S. Greg, ut supra. Gelas. in passione Doni. Mur. i. 560. c B. Ig. ^. Greg. Gelas. lit supra. Pro-^per African. de vocat. Gent. I. rf i.e. Mahometans. ["AD COMPLETORIUM. ORATIO.] EESPICE quajsumus, Domine, super hanc familiam Tuam, pro qua Dominus noster Jesus Cheistus non dubitavit manibus tradi nocentium, et crucis subire tormentum. Qui Tecum vivit et resnat in unitate. "UNIVERSIS OEDINIBUS. OBATIO [iii.]. OMNIPOTENS sempiterne Deus, Cujus Spiritu totum corpus ecclesise sanctificatur et regitur ; exaudi nos pro universis ordinibus supplicantes ; ut gratiaj Tnie munere ab omnibus Tibi gradibus fideliter serviatur. Per Dominum. In unitate Ejusdem. ^PRO HERETICIS. ORATIO [vii.]. OMNIPOTENS sempiterne Deus, Qui salvas omnes homines, et neminem vis perire ; respice ad animas diabolica fraude deceptas, ut omni hajretica pravitate deposita, errantium corda resipiscant, ct ad veritatis Tua3 redeant unitatem. Per Dominum. Christ, in Whom is our salvation, life, and resurrection ; by Whom also we are ransomed and saved. Ps. (Jod be merci- ful unto us, and bless us, .and lift up the light of His counten- ance upon us, and be merciful unto us. GOOD FRIDAY. This day is not one of man's institution, liut was conse- crated by our Lord Jesus Christ when He made it the day of His most holy Passion. It is impossible that the anniversary of our Lord's sufferings could ever have passed by as a com- mon day in those times when the memory of them was yet so recent, and when a daily fellowship in them [Phil. iii. 10 ; Col. i. 24] was so continually before the eyes of Christians in the martyrdoms of His faithful servants. It is spoken of under the name of the Paschal Day ' in very early Christian writings [Tert. cle Oral, xviii.], but in later ages it was chiefly known by the names XlapatTKivq, Dies Parasceves, the Day of Preparation, or Dies Dominicpe Passionis, the Day of our Lord's Passion. In early English times it was known as Long Friday [^Elfeic's Can. 37, a.d. 9S1. A. Sax. Chron. A.D. 1137], and so it is still called "Liiug Fredag" in Den- mark and Sweden : but its present beautiful appellation is the one by which it has now been popularly known for many centuries. Very soon after midnight our Blessed Lord was betrayed and apprehended ; and about day-dawn He was taken before the judicial High Priest Annas, the ceremonial High Priest Caiaphas, and the Sanhedrim or great Council of the Jews [St. Matt. xxvi. 64; St. Markxiv. 62; St.Lukexxii. 70], where He 1 IlKff-^os ifTKvpoirifjLov, tlic Paschal Daj- of the CruciOxion, as Easter Day was called Ilairx* civKff-retirifitcf, the Paschal Day of the Resurrection. was accused of blasphemy. After that He was sent bound to Pilate, before whom He was charged with treason ; and by Pilate sent to Herod as belonging to his jurisdiction. Having been mocked and insulted by Herod, the holy Jesus was sent back by him to the Roman governor, declared innocent of all crime against the state, yet scourged, to please the Jews, and for the same reason sentenced to be crucified. [St. Matt, xxvii. 3, 25; St. Mark xv. 1, 14; St. Lukexxiii. 1, 21 ; St. John xviii. 28 ; xix. 6.] Then He was insulted with the purple robe, and the reed sceptre, and a corona radiata made of thorns ; was buffeted and spit upon ; and afterwards led forth from the Prietorium by the Via Dolorosa to Calvary. At the third hotir [9 a.m., "Tierce"] our Lord, having borne His cross, or a portion of it, until His exhausted Body had fainted under the burden, was nailed to it upon Mount Calvary without .Jerusalem, the two tliieves being crucified on either side with the intention of adding shame to His sufferings. From the Cross He spoke His last words. As they fastened His limbs upon it He cried, "Father, forgive them ; for they know not what they do " [St. Luke xxiii. 34] ; when the penitent thief prayed for His remembrance in His Kingdom, He said, "Verily I say unto thee. To-day shalt thou be with Me in paradise. " [St. Luke xxiii. 40. ] When He beheld His mother and the beloved disciple standing at the foot of His Cross, He said to the one, ' ' Woman, behold Thy son, " and to the other, " Behold thy mother." [St. John xix. 26.] At the sixth hour [Noon, " Sexts "] ensued the darkness and the earthquake ; and during the three hours which fol- lowed before the return of light, it is supposed that our Lord's greatest sufferings took place, the veiling of the Father's Pre- sence, the agony of " being made sin for us," and of having "laid upon Him the iniquity of us all." The awful mystery of these three hours was summed up in an ancient Litany, in (Sooti jfriDap. 285 ness of heart, and contempt of Thy Word ; and so fetch them home, blessed Lord, to Thy flock, that they ma}' be saved among the remnant of the true Israelites, and be made one fold under one Shepherd, Jesus Christ our Lord, Who liveth and reigneth with Thee and the Holy SriKiT, one God, world without end. Amen. « S. Ig. 51. Greg. Gelas. ut supra. »S.a.fi. Greg. Gelas. ut supra. Mur. i. 363. "PRO PEKFIDIS JUD.EIS. OEATIO [viii.]. Omnipotens sempiterne Deus, Qui etiam Judaicam perfidiam a Tua misericordia non repellis : exaudi preces nostras quas pro illius populi obc^catione deferimus ; ut agnita veritatis Tu» luce quje Christus est, a suis tenebris eruatur. Per eundem DomNUM nostrum. "PRO PAGANIS. OKATIO [ix.]. Omnipotens sempiterne Deus, Qui non vis mortem peccatorum, sed vitam semper inquiris, suscipe propitius orationem uostram ; et libera eos ab idolorum cultura; et aggrega ecclesise Tuse sanctaa ad laudem et gloriam nominis Tui. Per DoMiNUM. 'THE EPISTLE. Eeb. x. 1-25. THE law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices, which they offered year by year continually, make the comers there- unto perfect : for then would they not have ceased to be offered 1 because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remem- brance arjain made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore, when He Cometh into the world. He saith. Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me : In burnt-offerings and sacrifices for sin Thou hast had no pleasure : Then said I, Lo, I come (in the volume of the book it is written of Me) to do Thy will, God. Above, when He said, Sacrifice and offering, and burut-ofi'erings, and oferinr; 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, O God. He taketh away the first, that He may establish the second. By the which : S. g. Ig. ai:. Hos. 5 6. 6. Exod. will we are sanctified, through the offering of the body of Jesus Christ once for all. And every priest standeth daily ministering, and oflering oftentimes the same sacrifices, which can never take away sins. But this Man, after He had oflered one sacrifice for sins for ever, sat down on the right hand of God ; from henceforth expecting till His enemies be made His foot-stool. For by one offering He hath perfected for ever them that are sanctified : Whereof the Holy Ghost also is a witness to us : for after that ffe had said before. This is the covenant that I will make with them after those days, saith the Lord, I will put My laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more. Now where remission of these is, there is no more oflering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, bi/ a new and living way, which He hath consecrated for us, through the vail, that is to say, His flesh ; and having an High Priest over the house of God ; let us draw near with a true heart, in the words, " By Thine unknown sufferings, Good Lord, deliver us." [St. Matt, xxvii. 45; St. Mark xv. 33; St. Lukexxiii. 44.] At the nintli hour [3 P.M. "Nones"] the climax of this awful period was reached when our Lord spoke tlie words, "Eloi, Eloi, lama sabachthaniy" which are the first words of the twenty -second Psalm. (St. Matt. x.'cvii.46; St.Maikxv. 34.] After this He said " I thirst " [St. John xix. 2S], and when He had received the vinegar, " It is finislicd"[St. Matt, xxvii. 48; St. Mark xv. 3G; St. Luke xxiii. 40; St. .lohn xix. 30]; for now He knew that " all tilings were accomplished" of the Sacriticc for sin, and the suil'erings of Him in Whom, sinless, all sinners were then represented before (iod. Then, crying with a loud voice, as witli a willing exspiration of that life wliicli no man could take from Him, He laid it down of Himself with the last of His seven words from tlie Cross, "Father, into Thy Iiauds I commend My spirit " [St. Luke xxiii. 4(i]. w-hich arc also words uttered l>y David in the spirit of pro])hecy in the sixth verse of the thirty-first Psalm. It must have been shortly after this that the body of our Blessed Lord was taken down from the Cross, for the Sabbath began at six o'clock in tlie evening, and that Sabbath being "an high day," the .Jews entreated Pilate that it might be removed frcmi the Cross (to be cast into the pit where the bodies of malefactors were thrown) before the legal beginning of the festival. Thus on the eve of the Sahbath, after being subjected to eighteen liours of mental agony and bodily sulTcr- ing, the holy Jesus fulfilled, in His Body and Soul, the words of the Compline Psalm, "I will lay Me down in peace, and take My rest : for it is Thou, Lord, only that makest Me tn dwell in safety." [Pa. iv. 8.] With this I'assion of our dear Lord in view, it has ever been the object of the Church to make the devotions of Good Friday such as should help Christians to realize the magnitude of the Sacrifice that He offered, of the sins by which it was made necessary, and of the Mercy wliich moved Him to offer it. "On the Paschal Day, " writes Tertullian [de'Orat. xviii.], "the strict observance of the fast is general, and as it were pubhc," not restricted to those who professed to lead a life of closer devotion than others; works of charity Were permitted, even to the extent of the rich ploughing the hind of the poor, Irat no other labour was engaged in on this holy day. In all Churches the Passion of our Lord, as narrated in the Gospels, has ever formed the centr.al subject of the d.iy's meditation and teaching, while psalm and propliecy ha\'e "been gatliered around it iu saddened and penitent tones, the more perfectlv to represent before God and man the events of this centr.al Day of the world's history. In the ancient services of the Day one was conspicuous, in which the Clergy and people sliewed tlieir veneration for the atoning work of Christ by ceremonies which accjuired the popular name of "creeping to the Cross ; " in wliich the image of the Cross was placed in the front of the altar, th.at they might more thorouglily realize the spirit of penitents "before wliose eyes Jesus Christ h.ath been evidently set forth, crucified among them " |(ial. iii. 1], while they gave Him the Icjwlicst adoration of their bodies.' During this ceremony of prostration before the Cross, the " lleproaches, " followed by the hymns, "Sing, my tongue, the glorious battle," and "The Royal Banners forward go," were sung to their well-known ancient and beautiful strains. 1 The pojiular feeling of rcvereiioe towards tlie Cross never died out. It is illustrated even by the rUgrim's I'ror/rcss, in whieli Christian, standiiiR before " the Iraat'e of a Cross," says, ' ' Ho liath given me rest by lUs soi-. rows, and life t«v His death." 286 (J5ootJ JFriDap. full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering ; (for He is faith- ful that promised;) and let us consider one another to provoke unto love, and to good works; not forsaking the assemblijig of ourselves to- gether, as the manner of some is ; but exhorting one another : and so much the more, as ye see the day approaching. "THE GOSPEL. S. John xix. 1-S7. PILATE therefore took Jesus, and scourged Him. And the soldiers platted a crown of thorns, and put it on His head, and they put on Him a purple robe, and said. Hail, King of the Jews : and they smote Him with their hands. Pilate therefore went forth again, and saith unto them. Behold, I bring Him forth to you, that ye may know that I find no fault in Him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And PiUite saith unto them. Behold the !Man ! When the chief priests therefore and officers saw Him, they cried out, saying, Crucify Him, crucify Ilini. Pilate saith unto them. Take ye Him, and crucify Him : for I find no fault in Him. The Jews answered him, We have a law, and by our law He ought to die, because He made Himself the Son of God. When Pilate therefore heard that saying, he was the more afraid ; and went again into the judge- ment-hall, and saith unto Jesus, Whence art Thou 1 But Jesus gave him no answer. Then saith Pilate uuto Him, Speakest Thou not unto me 1 knowest Thou not that I have power to crucify Thee, and have power to release Thee ? Jesus answered. Thou couldest have no power at all against Me, except it were given thee from above : therefore ho that delivered Me unto thee hath the greater sin. And from thenceforth ■ £. 1. S- ^»»'- a/i. John i8. & 19. Pilate sought to release Him : but the Jews cried out, saying, If thou let this Man go, thou art not Cassar's friend : whosoever maketh himself a king speaketh against Csesar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgement-seat, in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour : and he saith uuto the Jews, Behold your King ! But they cried out. Away with Him, away with Hi7n, crucify Him. Pilate saith unto them. Shall I crucify your King? The chief priests answered. We have no king but Csesar. Then delivered he Him therefore unto them to be crucified : and they took Jesus, and led Him away. And He, bearing His cross, went forth into a place called the place of a scull, which is called in the Hebrew, Golgotha : where they crucified Him, and two other with Him, on either side one, and Jesus in the midst. And Pilate wrote a title, and put it on the cross ; and the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. This title then read many of the Jews : for the place where Jesus was crucified was nigh to the city : and it was written in Hebrew, and Greek, and Latin. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; The " Reproaches " .are a striking expansion of Micah iii. 3, 4, in which the loving-kindness of the Lord is contrasted with the ingratitude of those whom He came to save, carrying the idea tlirough each step of the Passion. They are suug iu the following form :^ My people, what have I done imto thee, and wherein have I wearied tliee ? answer unto Me. For I brought thee up out of the land of Egypt, and thou hast prepared the Cross for tliy Saviour. Holy God, Holy and Mhjhtij, Hobj and Immortal; hare mercy upon ^ls. 1 led thee forty years in the wilderness, and fed thee with manna, and brought thee into a goodly land. Holy God, Holy and Miyhly, Holy and Immortal; have mercy upon ws. What more could I have done unto thee that I have not done ? I planted thee indeed My clioicest Vine, and thou art Ijecome bitter unto Me ; for thou hast given Me vinegar to drink, and hast pierced the side of thy .Saviour. Holy God, Holy and Miyhiy, Holy and Immortal ; hare mercy upon vs. For thy sake did I scourge Egypt with its firstborn, and thou didst deliver up Me to be scourged. My people, what have I done tmto thee, and ichcrcin have I wearied thee ? answer unto Me. 1 led thee forth out of Egypt, and drowned Pharaoh iu the Red Sea, and thou didst deliver up Me to the chief priests. My people, what have I done unto thee, and wherein have I wearied thee ? answer unto Me. 1 opened the sea before thee, and thou hast opened My side with a spear. My people, what have I done unto thee, and trherein have I wearied thee ? answer unto Me. 1 went before thee to lead thee in a cloudy pillar, and thou didst lead Me into the hall of Pilate. My jKople, what have I done unto thee, and ivherein have I wearied thee ? ansioer unto Me. 1 fed thee with manna in the wilderness, and thou didst fall upon Me with seourgings and buffetiugs. My people, what have I done unto thee, and wherein hare I wearied thee ? anstver unto Me. 1 gave thee to drink living water out of the Rock, and thou didst give Me gall and vinegar. My people, ivhat have I done unto thee, and wherein have I wearied thee ? answer unto Me. For thy sake did I smite the kings of the Canaanites, and thou didst smite Me on the head with a reed. My people, what have I done unto thee, and wherein have I wearied thee ? answer unto Me. 1 gave thee a royal sceptre, and thou gavest to My head a crown of thorns. My people, what have I done unto thee, and wherein have I wearied thee ? answer unto Me. 1 lifted thee up in great strength, and thou didst lift Me up to hang upon the Cross. My people, what have I done unto thee, and wherein have I wearied thee ? answer unto Me. During this ceremony the red copes and chasuble which were worn in the otlier Offices of the day were set aside, and black copes alone were used ; the utmost aspect of sorrow and mourning for sin being, at the same time, thrown over the church and all the instrumenta of Divine Service, by means of black hangings, a custom which has never been discontinued. It is a very ancient practice of the C'liurch to abstain from celebrating the HolyCommuniononGood Friday. On Maundy- Thursday (as has been already shewn) a portion of the Sacra- ment then consecrated was reserved iu one element only, and this being placed in a chalice of unconsecrated wine on Good Friday, was then received by those who communicated instead of elements consecrated on the d.ay itself. This JLiss of the Pre-sanctified is an institution of very ancient date, faster (ZBticn. 287 but that He said, I am King of the Jews. Pilate answered, What I have written, I have written. Then the soldiers, when they had crucified Jesus, took His garments, and made four parts, to every soldier a part ; and also His coat : now the coat was without seam, woven from the top throughout. They said therefore among themselves. Let us not rend it, but cast lots for it, whose it sliall be : that the Scripture might be fulfilled, which saith. They parted My raiment among them, and for lly vesture they did cast lots. These things therefore the soldiers did. Now there stood by the cross of Jesus, His mother, and His mother's sister, Maij the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw His mother, and the disciple standing by, whom He loved, He saith unto His mother. Woman, behold thy son. Then saith He to the disciple, Behold thy mother. And from that hour that disciple took her unto his own home. After this, Jesus, knowing that all things were now accomplished, that the Scrip- ture might be fulfilled, saith, I thirst. jS^ow there was set a vessel full of vinegar : and they filled a spunge with vinegar, and put it upon hyssop, and put it to His mouth. When Jesus therefore had received the vinegar, He said, It is finished : and He bowed His head, and gave up the ghost. The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath-day, (for that sabbath-day was an high day,) besought Pilate that their legs might be broken, and t/iat they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with Him. But when they came to Jesus, and saw that He was dead already, they break not His legs. But one of the soldiers with a spear pierced His side, and forthwith came thereout blood and water. And he that saw it bare record, and his record is true : and he knoweth that he saith true, that ye might believe. For these things were done that the Scripture should be fulfilled, A bone of Him shall not bo broken. And again, another Scrip- ture saith, They shall look on Hi7n AVliom they pierced. Easter Even, " Viijilia I'aschm. *THE COLLECT. GRANT, O Lord, that as we are baptized into the death of Thy blessed Son our Saviour Jesus Christ, so by continual mortify- ing our corrupt aftections we may be buried with ■■ Sar. * A.D. 1661. c [Greg. Benedictio ill Doin. i. post Pascli. Ott J [".... Eesuscitet vos de vitiorum sepulchris, qui Eum resuscitavit a mortuis. Amen. Vt cum Eo sine fine feliciter vivatis quern resurrex- isse a mortuis veraciter creditis. Amen.] being found iu tlie Sacramentaries from wliii;h our modern Offices are so largely derived : and since it is traceable, oil good evidence, as far back as the time of St. Augustine, it seems to represent tlie practice of the primitive Church. The use of this Office has been general in the Western Church for the greater part of the time of its existence. Iu the Eastern Church tliere is no recognition of the Eucharist at all on thi.s day,' there being iu fact almost a total absence of prayer altogether, the services consisting chiefly of the reading of prophecies and gospels respecting the Passion : and such appears also to be the practice of the Ambrosian Rite. But althougli this custom may be of primitive origin, it has not been preserved in its primitive form. In the Churcli of England Ijefore the Reformation the practice had grown up of the priest alone receiving on Good Friday the Holy Sacra- ment which had been consecrated on Maundy Thursday ; and this is still the practice of the Latin Church. The Sacra- mentary of St. Gregory clearly indicates tliat in the early Churcli others comnuuiicated with liim as on otlier days. The Rubric directs, "Cum dixeriiit Amen, suiuit du sancta, et ponit in calicem, nihil dicens. Et coinmiinicant omnts cum silentio, et expleta sunt universa. " [Menard's ed. p. 70 ; comji. pp. 77, 87.] In the tenth century a Canon of the Cliurch of England which enjoins the reservation on Holy Tluirsday and certain ceremonies to be used on Good Friday, adds respecting the latter day, " Then let him," i.e. the priest, "go to housel, and whosoever else pleases." [.Joiin.son's Canonn, i. 404.] In fact, Martene proves that Communion of the Laity as well as of tlie priest on tliis day was tlie prevailing custom of the Church until tlie tenth century at least ; and there are strong grounds for believing that tlie practice continued down to tlie time of the Reformation. The exact intention of the English rite is not easy to ascer- tain. The appointment of an Epistlo and Gospel is (under the circumstances in which the Prayer Book was set forth) a /mma /oc/e evidence that Consecration on Good Friday w.as intended to supersede the Mass of the Pre-sanctilicd which 1 No consecration of the Holy Eucliarist in allownd during Lent in tlio Eastern Churdi except on Saturday and Snnday. The feast of tlie Annun- ciation is the only exception to this rule. Communicants on all other days receive tlic pre-sanctifled elements. had been hitherto used ; and Communion was, of course, intended to follow. On the other hand, this was a deviation from the ancient practice of the Church, which was not in accordance with the respect for it shewn by those who set forth our first English Prayer Book. Such a deviation can only be accounted for by supposing that strong reasons against reservation were present to the Reformers, but that, at the same time, they did not contemplate depriving the Church of Christ's Sacramental Presence on this Holy Lay, and there- fore enjoined the ordinary Service with consecration. The practice of the Cliurch of England since the Reforma- tion certainly seems to have been to celebrate the Holy Com- munion on this day. On Good Friday in 1564 {March 31] Queen Elizabeth openly thanked one of her preachers in her Chapel for his sermon in defence of the Real Presence, which seems to shew that the Holy Eucharist was then celebrated. [Hevltn's i?f/. ii. 317, Eccl. Hist. Soc. ed.] And in Bishop Andrewes' Sermons on the Passion there are allusions to it which put the matter beyond a doubt. The conclusions that maybe drawn are, [1] that the Church of England never intended so far to dejiart from ancient habits as to be without tlie Sacramental Presence of Christ on the Day when His Sacrifice is more vividly brought t( mind than on any other day in the year : [2] that from the introduction of the un-Catholic custom of Communion by the priest alone, or for some other reason, it was thought best to disuse the Mass of the Pre-sanctified and substitute Consecra- tion : [3] that it is a less evil to depart from ancient us.age bj- consecr.ating on this day than to be without the Sacramental Presence of our Lord. EASTER EVE. The day between ( !ood Friday and Easter Day commemo- rates the Descent of our Blessed Lord's soul into licll, and the rest of His body in the grave. In the Gospel we are told tliat this Sabbath-day was ".an higli day" in the Jewish ritual. It was the day when all were to be present before the Lord [Exod. xxiii. 17], and wlien the sheaf of the first- fruits was to bo offered. [Lev. xxiii. 10, 11.] In the Christian Church it at once acquired the name of the "Great Sabb.ath," being so called in the Epistle of the Church of Smyrna respect- 288 Caster €Dcn. Him ; and that tlirough the grave, and gate of death, we may pass to our joyful resurrection ; for His merits. Who died, and was buried, and rose again for us, Thy Son Jesus Cheist our Lord. Amen. a [A.D. 1637.] / *THE EPISTLE, T is better, if the will of God be so, that ye suffer for well-doing, than for evil- doing. For Christ also hath ouce suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened Ijy the Spirit. By which also He went and preached unto the spirits in prison ; which sometime were disobedient, when once the long-suffering of God waited in the days * S. a. Wt- n't. Col. ^ Eastern. 6. 3.II. ["/^ MOST gracious God, look upon us in v,^ mercy, and grant that as we are baptized into the death of Thy Son our Saviour Jesus Christ ; so by our true and hearty repentance all our sins may be buried with Him, and we not fear the grave ; that as Christ was raised up from the dead by the glory of Thee, O Father, so we also may walk in newnees of life, but our sins never be able to rLse in judgement against us ; and that for the merit of Jesus Christ, that died, was buried, and rose again for us. Avien.\ S. Peter iii. 17-22. of Noah, while the ark was a preparing ; wherein few, that is, eight souls, were saved by water. The like figure whereunto, even baptism, doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good con- science towards God,) by the resurrection of Jesus Christ : Who is gone into heaven, and is on the right hand of God, angels and authorities and powers being made subject unto Him. 'THE GOSPEL. S. iLatt. \ I THEN the even was come, there came a rich VV man of Arimathoea, named Joseph, who also himself was Jesus' disciple. He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. And when Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock ; and he rolled a great stone to the door of the sepulchre, and departed. And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. Now the next day that followed the day of the preparation, the chief ■ S. g. 15. Rom. an. Matt. z8. 1-7. Eastern. Matt. sxvii. 57-66. priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive. After three days I will rise again. Command therefore that the sepulchre be made sure untU the third day, lest His disciples come by night and steal Him away, and say unto the people, He is risen from the dead : so the last error shall be worse than the first. Pilate said unto them. Ye have a watch ; go your way, make it as sure as ye can. So they went and made the sepulchre sure, sealing the stone, and setting a watch. ing the martyrdom of St. Polycarp. The ancient Epistle and Gospel referred to Holy Baptism, and to our Lord's Piesurrec- tion : those now appointed were introduced into the Pra3'er Book of 1549. The ancient Collect was, "0 God, Who didst make this most holy night to shine with the glory of our Lord's resurrection ; preserve in Thy new-born family the spirit of adoption which Thou hast given : that they, being renewed both in body and mind, may render unto Thee a pure service, through tlie same our Lord." This was not ailopted in the tran.slated Offices of the Church (probably because it had been associated with the blessing of the new tire and the Paschal candle) ; nor was any Collect provided for the day until 1637, when that printed above was inserted in the Prayer Book prepared for Scotland. This is thought to have been the composition of Archbishop Laud, and was the foundation of the present Collect, which is first found in Cosin's writing in the margin of the Durham book. Even this modern Collect keeps up a memorial of the primitive custom of the Church in administering Baptism on Easter Eve. But tlie practice having fallen into disuse,' the devo- tional tone of the day is brought into a more direct and close analogy with the Holy Week history of our Blessed Lord by the commemoration of His burial, in the Gospel, and His Descent into Hell, in the Epistle. [See notes to the Apostles' Creed.] The Vigil of Easter has always been celebrated with much ceremony, even from primitive times. It is mentioned by TertuUian [ad Uxorem, ii. 4], and in the Apostolical Con- stitutions [v. 20], by Eusebius [vi. 9], Laotantius [vii. 19], St. Chrysostom, and St. Jerome. St. Gregory Nazianzen [Oral. xlv. in Pasdi.] speaks of the churches being so lighted up that it seemed like day, and this he refers to as a 1 A Preface to the Baittismal Otlices, which was erased from the Prayer Boi)k in 16131. began : " It appeareth l>y ancient writers, that tlie sacrament of Baptism in the old time was not commonly ministered but at two times in the year, at Easter and Wliitsiintide ; . . . which custom (now being grown out of tise), althoii;,'h it cannot," etc. [.See notes to Baptism.] symbolical usage (in the spirit of the ancient Collect given above), memorializing the glorious illumination brought on the world by the Resurrection of the Sun of Righteousness. The services continued uutil after midnight, to welcome the early dawn of the Resurrection ; and also from a tradition (current among the Jews as well) that the second coming of Christ will be in the night of Easter Eve. - At a later period, and in the ancient Offices of the English Church, the new fire, the Paschal candle, and the incense, all received Benediction on tliis day for use in the succeeding j'ear. There has ever been something of festive gladness in the celebration of Easter Eve, which sets it apart from Lent, notwithstanding the fast still continues. To the disciples it was a day of mourning after an absent Lord ; liut the Church of the Resurrection sees already the triumph of tliat Lord over Satan and Death. In the promise of the prophetic words, "I will ransom them from tlie power of the grave; I will redeem them from death : death, I will be thy plagues ; grave, I will be thy destruction " [Hos. xiii. 14J, she sees afar off the dawn of the Resurrection, and already the words sound in her ears, "Your sorrow shall be turned into joy." A celebration of the Holy Communion took place on this day, as on Maundy Thursday, at the time of Vespers ; and in the place of the Introit was sung Gloria in E.rcehis Deo, with its response, Et in terra 2>a.i: /toininiltu.^, while the bells of the church were ringing in the Joys of Easter.^ At Milan, "Ad Missam iu eeclesia majore," the announcement of our Lord's Resurrection was thrice made in tlie words, "Christus Dominus resurrexit," when the response thrice followeil, " Deo gratias." * "Hate est nox, qua; nobis propter adventum regis, ac Dei nostri per- vigilio celebratur : cujus noctis duplex ratio est, quod in ea et vitam turn recepit, cum passiis est ; et postea orbis terite regnum recepturus est. Hie est enim L,iberator, et Judex, et Ultor, et Rex. et Dens, queiu uos Christum vocamus." [Laetant. ^ii. 19.] * A similar custom is observed on Christmas Eve at Magdalen College Oxford. Castci: Dap. 289 IT At Morning Prayer, instead of the Psalm, come, let us sinfi, etc., these Anthems shall be sung or said Easter Day. "Ill Die PaschcE. CHRIST our Passover is sacrificed for us : therefore let us keep the feast. Jfot with the old leaven, nor with the leaven of malice and wickedness : but \rith the un- leavened bread of sincerity and truth. 1 Cor. v. 7, s. CHRIST being raised from the dead dieth no more : death hath no more dominion over Him. For in that He died, He died unto sin once : but in that He liveth. He liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin : but alive unto God through Jesus Christ our Lord. Rom. vi. 9-11. CHRIST is risen from the dead : and become the First-fruits of them that slept. For since by man came death : by j\Iau came also the resurrection of the dead. For as in Adam all die : even so in Christ shall aU be ma;de alive. 1 Cob. xv. 20-22. Glory be to the Father, and to the Son : and to the Holy Ghost ; Answer. • As it was in the beginning, is now, and ever shall be ; world without end. Amen. THE COLLECT. ALMIGHTY God, Who through Thine only- J-Jl- begotten Son Jesus Christ hast over- come death, and opened unto us tho gate of »a.g. g. Greg:. Gclas. ill die Ssiic- to Pascha. Cotup. Pr^f. in Doiu. i. post. Asc. Domini "per gloriam Kc- surrecltonis v'HS Belernee aditum patefecit." Mur. i. 573 ; ii- 67. IT Statio et ordo processionis in die Paschse ante matutinas cum cruce. Pulsatis omnibus campanis cantetur antiphona. [COMMUNIO. PASCHA nostrum immolatus est Cheistus : Alleluia. Itaque epulemur, in azymis sinceritatis et veritatis. Alleluia, Alleluia, Alleluia.] OHRISTUS resurgens ex mortuis jam non moritur : mors ilia ultra non dominabitur. Quod enim mortuus est, peccata mortuus est semel : quod autem vivit, vivit Deo. Alleluia, AUeluia. *ORATIO. DEUS, Qui hodierna die per Unigenitum Tuum seternitatis nobis aditum, devicta morte, reserasti; vota nostra, qua; prasveniendo EASTER DAY. They who went about "preaching .Jesus and the Resurrec- tion," and who observed the first day of the week as a con- tinual memorial of that Resurrection, must have remembered with vivid and joyous devotion the anniversary of their Lord's restoration to them. It was kept as tlie principal festival of the year, tlierefore, in the very first age of the Church, and Easter had become long familiar to all parts of the Christian world so early as the days of Polycarp and Anicetus, who had a consultation at Rome in A. i>. 158, as to whether it should bo observed according to the reckoning of Jewish or Gentile Christians. [Irena^us in Euseb. v. 24.] Eusebius also records the fact tliat Melitus, Bisliop of Sardis about the same timej wrote two books on tlie Pasclial festival [Euseb. iv. 2G], aud Tertullian speaks of it as annually celebrated, and the most solemn day for Baptism. [De Jijun. 14; Dn Bapt. 19.] Cyprian, in one of his Epistles, mentions the celebration of Easter solemnities [Ivii.] ; and in writers of later date the festival is constantly referred to as tlie "most holy Feast," "the great Day" [Cone. Aneyra vi.], the Feast of Feasts, the Great Lord's Day, and the Queen of Festivals. [Greij. Naz. Oral, in Paxrh.] Tlie original name of the Festival was one which also included Good Friday, Ildcrxa, whicli was deriveil from tlie Aramaic form of the Hebrew name for Passover. This name was also retained in the Latin : and in the time of Leo tho Great, when the distinction began to be made of the Pascha llominica3 Passionis, and the Pascha Dominicie Reaurrcctionis, Dies Pascha; began to lie understood chieHy, and soon alone, of Easter. In England the same name was also onco familiar, perhaps derived from the French language, and Easter eggs are still called " pasque " [or in a corrupt form "paste "] eggs all over the North of ICiigland. The more familiar name of Easter is, however, traceable .as far back as the time of the Venerable Bede, who derives it from the name of a pagan goddess Eostre, or Ostera, whose festival happened about the time of the vernal equinox [De ratione Temporum, xiii.], and was observed as a time of general sacrifices, with a view to a good harvest. Later, and perhaps more trustworthy, philologists have derived the word from the old Teutonic nrstan, to rise, and urstand, the Resurrection : and it is significant that the idea of sunrise is self-evident in the English name of the festival on which the Sun of Righteousness arose from the darkness of the grave. The popular n.nnie for the day among Oriental Christians is Aafiwpd, the Bright Day, in which the same idea is to be observed. In old English Calendars Faster is called " the uprising of oure Lord, " and " the Ajenrysing of our Lord." The Judaizing habits which caused so much trouble in the earliest days of Christianity long retained a hold upon many portions of the Church in respect to the observance of E.nster. In the Western t^hurch the festival was always kept on the first day of the week, as Vicing the actual day which our Lord had consecrated by His Resurrection ; but the Churches of Asia kept it on the tliird day after the 14th of the Jewisli month Nisan, whatever day of the week this might be. In the second and third centuries there was much controver.sy respecting this difl'erence of coniputatinii ; but the first Canon of the Council of Aries [a. I). 314] ordered Easter to be cele- brjited on one ilay everywhere, and the Council of Nica?a [a.d. .125] authnritatively ruled that Easter was to be kept on the Lord's Day.' There being also much diificulty in determining, without scientific help, which Sunday in March or April was the proper one, the same Council directed that 1 There is no Canon of this Council on the subject, but that its decision was authoritjitivc iimy be certainly inferred from the manner in wliicli it iK recorded in Thcodoret, i. 0, 10 ; Socrates, i. 9 ; and Ecskb. I.i/e 0/ Conslan- tifie, iii. 18. 290 faster Dap. everlasting life ; We humbly beseech Thee, that, as by Thy special grace preventing us Thou dost put into our minds good desires, so by Thy con- tinual help we may bring the same to good eflfect ; through Jesus Christ our Lord, Who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end. Amen. " THE EPISTLE. Col. IF ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your aflfection on things above, not on things on the earth : For ye are dead, and your life is hid with Christ in God. When Christ, Who is our life, shall appear, then shall ye also appear with Him 'S. IS. 19 Rom- ait. I Cor •;. 7. 8. Eastern. Acu I. 1.8. aspiras, etiam adjuvando prosequere. Per eundem DoMiNUM nostrum Jesum Christum Filium Tuum. Qui Tecum. iii. 1-7. in glory. Mortify therefore your members which are upon the earth ; fornication, unclean- ness, inordinate affection, evil concupiscence, and covetousness, which is idolatry : For which things' sake the wrath of God cometh on the children of disobedience. In the which ye also walked some time, when ye lived in them. »THE GOSPEL. S. Johu xx. 1-10. THE first dai/ of the week cometh 3Iary Mag- dalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. Then she runneth and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them. They have taken away the Lord out of the sepulchre, and we know not where they have laid Him. Peter therefore went forth, and t/iat other dis- ciple, and came to the sepulchre. So they ran both together ; and the other disciple did outrun Peter, and came first to the sepulchre ; and he. * S. g. g. R^m- au. Mark i6. 1-7. h'asteni. John i. 1-17. stooping down and looking in, saw the linen clothes lying ; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie ; and the napkin that was about His head, not lying with the linen clothes, but wrapiped together in a place by itself. Then went in also that other discii)le which came first to the sepulchre, and he saw, and believed. For as yet they knew not the Scripture, that He must rise again from the dead. Then the disciples went away again unto their own home. the Church of Alexandria shoukl send timely notiee to other principal Churches of the day on which the true Easter would occur in the ensuing year, and that tlius an uniform practice should be maintained tliroughout the Christian world. ^ It was not, however, until the eightli century that the com- putation of Easter was settled on sufficiently accurate calcu- lations to ensure uniformity ; - and the Church of England retained, for some ages, a modified form of the Jewish method, which was not wholly banished from the northern parts of the island until A.D. 714. Tliese two methods of computing Easter may be shortly explained by adding that the Jew-ish or " Quartodeciman " computation aimed at observing the very day of our Lord's Kesurrection (as we observe the day of His Nativity) ; while the method which ultimately became universal aims at observing that Lord's Day as Easter which comes next after the actual anniversary. Each method claimed Apostolic authority from the first : Poly carp, who advocated the Jewish system, declared that it was derived from St. Johu, with whom he was contemporary ; while the Bishops of Kome and others believed themselves to be follow- ing a custom handed down to them from St. Peter and St. Paul. The Anthems instead of " Venite exultemus " represent the primitive custom of Easter morning, when the versicle "The Lord is risen," and the response " He is risen indeed," were the formal salutation between Christians. In the ancient rite of the English Church one of these anthems was said in procession before Mattins ; and the service was retained in 1549. It may be useful to the reader to see the Latin and English forms side by side. Salisbury Use. Prayer Book of 1549. ^ Stalio et onto jn-occssionis "^ Intlie.morinnrj rifore Matins, ' ' " ' ' ' " the people being assembled in die Paschce ante matutinas 1 There 13 a relic of this practice in tlio Ambrosian Rite, where the following proclamation of Easter is directed to be made on the Feast of the Epiphany : — *' Annunciatio diei Paschatis per Diaconum. "Noverit charitas vestra, fratres charissimi, quod annuente Dei et Domini nostri Jesii Christi misericordia, die tali mensis talis Pascha Domini celebrabimus." a See. note on the "Tables to find Easter." The Venerable Bede says that the error of the British Church arose merely from its isolated situa- tion, which prevented it from receiving year by year the Synodal decrees respecting the week in which Easter fell. "Tliey did not keep Easter," he also says, " always on the fourteenth day of the moon with the Jews, as some have imagined, but on Sunday, although not in the proper week " [Bede's Ecd. Hist. iii. 4.] cum cruce. PuUatis omni- bus campanis cantetur anti- phova. Chvistus . . . vivit Deo. Alleluia, Alleluia. ^. Dicant nunc Judaji quo modo inilites custodieutes sepulchrum perdiderunt regem ad lapidis positionem quare non servabant petram justitise autsepidtumreddantautresur- gentem adorent nobiscum, di- centes. Alleluia, Alleluia. J?. Surrexit Dominus de se- pulchro. R/. Qui pro nobis pependit in ligno. Alleluia. Oratio. Deus, qui pro nobis Filium crucis patiliulum subire vol- uisti, ut inimici a nobis pelleres potestatem : concede nobis famulis tuis ut in resurrec- tionis ejus gaudiissemper viva- mus. Per. in the Church, these anthems shall be first solemnly sung or said. Christ . , . living unto God in Christ Jesus our Lord. Hal- lelujah, Hallelujah. Christ is risen again ... all men shall be restored to life. Hallelujah. The Priest. Shew forth to all nations the glory of God. The Answer. And among all people His wonderful works. Let us pray. God, Who for our redemp- tion didst give Thine only-be- gotten Son to the death of the cross ; and by His glorious re- surrection hast delivered us from the power of our enemy; grant us sotodiedailyfromsin, that wemay evermore livewith Him in the joy of His resur- rection ; through the same Christ our Lord. Amen, The present Rubric substituting these Anthems for the Venite was introduced in 1552 : ' they were not pointed in 1549. In the Salisbury Use there was a celebration at a late hour on Easter Eve, probably after midnight ; and in the Prayer Book of 1549 two celebrations are directed for Easter Day, the Collect, Epistle, and Gospel for the first of which are those which are still retained ; the Epistle being that previously in use on Easter Eve. The second celebration had tlie Collect which is now used (as it then was also) for the Octave of Easter Day, and the Epistle and (Gospel of the ancient Missal. Introit. — When I wake up I am present with Thee. Al- leluia. Thou hast laid Thine hand ujion me. Alleluia. Such knowledge is too wonderful for me. Alleluia. Alleluia. 3 See note at p. isi. 99onDap in dEastcr Wttk. 291 Monday in Easter Wkek. "Feria II. post Pascha ' s. a. s. THE COLLECT. ALillGHTY God, Wlio through Thy only- -^^ begotten Son Jesus Christ hast over- come death, and opened unto us the gate of everlasting life ; We humbly beseech Thee, that, as by Thy special grace preventing us Thou dost put into our minds good desires, so by Thy con- tinual help we may bring the same to good effect ; through Jesus Christ our Lord, Who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end. Amen. *FOR THE EPISTLE. Acts. x. .34-43 "DETER opened his mouth, and said, Of a ■I. Acts 10, 37- '^airerrt. Acts 1. >I7, 21-26. ' ». e- ■n- ait as V B. /•'asurr. 18-28. -L truth I perceive that God is no respecter of persons ; but iu every nation he that feareth Him, and worketh righteousness, is accepted with Him. The word which God sent unto the chil- dren of Israel, preaching peace by Jesus Christ ; (He is Lord of all ;) that word (I sai/) ye know, which was published throughout all Judsea, and began from Galilee, after the baptism which John preached : • how God anointed Jesus of Nazareth with the Holy Ghost, and with power; Who went about doing good, and healing all that were oppressed of the devil : for God was with Him. 'THE GOSPEL. S BEHOLD, two of [His disciples] went that same day to a village called Euimaus, which was from Jerusalem about threescore fur- longs. And they talked together of all these things which had happened. And it came to pass, that while they communed for/ether, and reasoned, Je.sus Himself drew near, and went with them. But their eyes were holden, that thei/ should not know Him. And He said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad 1 And the one of them, whose name was Cleopas, answering, said unto Him, Art Thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days'! And He said unto them, What things ? And they said unto Him. Cimcerning Jesus of Nazareth, Which was a Prophet mighty in deed and word, before God and all the people : and how the chief priests and our rulers delivered Him to be And we are witnesses of aU things which He did, both in the land of the Jews, and in Jerusalem ; Whom they .slew, and hanged on a tree : Him God raised up the third day, and shewed Him openly ; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with Him after He rose from the dead. And He commanded us to preach unto the people, and to testify that it is He Which was ordained of God to he the Judge of quick and dead. To Him give all the prophets witness, that through Hls Name whosoever believeth in Him shall receive remission of sins. Luke xxiv. 13-35. Rout' John T. condemned to doatli, and have crucified Him. But we trusted that it had been He Which should have redeemed Israel : and beside all this, to- day is the third day since these things were done. Yea, and certain women also of our com- pany made us astonished, which were early at the sepulchre ; and when they found not His body, they came, saying, that they had also seen a vision of angels, which said that He was alive. And certain of them which were with us went to the sepulchre, and found it even so as the women had said ; but Him they saw not. Then He said unto them, O fools, and slow* of heart to believe all that the prophets have spoken : ought not Christ to have suffered these things, and to enter into His glory ? And beginning at Moses, and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself. And they drew nigh unto the village whither they went ; and He made as though lie I's. Lord, Thou hast searched nie out and proved me. Thou knowest my downsitting aud miue uprising. (Uory be. EASTER MONDAY. The extension of the Easter festival through seven days is mentioned by St. Chrysostom in one of liis Easter homihes, by St. Augustine in one of his Epistles [Iv. ad .lanuar.], ami in the Code of Theodosius, wliicli directed a cessation of labour during the whole of the week. The Sacranientary of St. (Iregory contains a service for each d.ay, as does also the Salisbury Missal. Yet there are many ancient jirecedenta for the course taken in the Later English rite, ivliich limits the special services to three d.ays. At the Council of M.ayence [A.n. 813] a canon was passcil which restricted the celebration of Easter to four days. The thirty-seventh Canon of iEU'rio [a.d. 957] directs the clergy to charge their people, that they keep the first four days of Easter free from all servile work, A Council of f'onstance [a, i>. 1094] enjoined that Pentecost and Easier should both be celebrated with three festival days ; and these Tpu'jfiepo! irpoffca/ila are spoken of even by Gregory Thaumaturgus in the thinl century. There seems, therefore, to have been considerable diversity as to the number of days observed, but a general consent in setting apart several days after Sunday in special honour of the festival of our Lord's Resurrection. In tlic margin of his Durham Prayer Book, Bishop Cosin wrote out for use on this day the Collect, " God, Who for our redemption ..." which had been formerly appointed for the Procession before Mattins. Introit. — The Lord hath brought you into a land flowing with milk and honey. Alleluia. W^licrefore, let the Law of the Lord be ever in your mouth. Alleluia. J's. give thanks unto the Lord, for He is gracious, .and His mercy endureth for ever. Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon ua. y. Glory to God in the highest. R/. On earth peace, good will towards men, 292 CiicsDay in Castct COccfe. ■n-ould have gone further : but they constrained Him, saying, Abide with us, for it is toward evening, and the day is far spent. And He went in to tarry with them. And it came to pass, as He sat at meat with them. He took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew Him, and He vanished out of their sight. And they said one to another, Did not our heart burn within us. while He talked with us by the way, and while He opened to us the Scriptures 1 And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them thit were with them, saying. The Loed is risen indeed, and hath appeared to Simon. And they told what things tcere done in the way, and how He was known of them in breaking of bread. TUESDAY IN Easter Week. THE COLLECT. ALMIGHTY God, Who through Thy only- ■t\- begotten Son Jesus Christ hast over- come death, and opened unto us the gate of everlasting life ; We humbly beseech Thee, that, as by Thy special grace preventing us Thou dost put into our minds good desires, so by Thy con- tinual help we may bring the same to good effect ; through Jesus Christ our Lord, Who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end. Amen "Feria III. post Pascha. " S. I- ?!• '■FOR THE MEN and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. For they that dwell at Jerusalem, and their rulers, because they knew Him not, nor yet the voices of the prophets which are read every sab- bath-day, they have fulfilled them in condemning Ilim. And though they foimd no cause of death in Him, yet desired they Pilate that He should be slain. And when they had fulfilled all that was written of Him, they took Him down from the tree, and laid Him in a sepulchre. But God raised Him from the dead : and He was seen many days of them which came up with Him from Galilee to Jerusalem, who are His witnesses unto the people. And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that He hath raised up Jesus again ; as it is also written in the second Psalm, Thou art My Son, this day have I begot- > *. g. |g. Rem an. Acts 13. 26.33. Easlff^t. Acts s. 14*31. EPISTLE. Acts xiii. 26-41. ten Thee. And as concerning that He raised Him up from the dead, noiv no more to return to corruption. He said on this wise, I will give you the sure mercies of David. Wherefore He saith also in another Psalm, Thou shalt not suffer Thine Holy One to see corruption. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption : But He Whom God raised again saw no corruption. Be it known unto you therefore, men and brethren, that through this ifan is preached unto you the for- giveness of sins : and by Him all that believe are justified from all tkinr/s, from which ye could not be justified by the law of Closes. Beware therefore, lest that come upon you which is spoken of in the prophets ; Behold, ye despisers, and wonder, and perish : for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. 'THE GOSPEL. S. Luke xxiv. 36-48. JESUS Himself stood in the midst of them, and saith unto them. Peace be unto you. But they were terrified and afi'righted, and supposed that they had seen a spirit. And He said unto them. Why are ye troubled, and why do thoughts arise in your hearts ? Behold My hands anil My feet, that it is I Myself : handle Me, and see ; for a spirit hath not flesh and bones, as ye see Me have. And when He had thus spoken, He shewed them His hands and His feet. And while they yet believed not for joy, and wondered. He said S. g. tt. Rom. unto them, Have ye here any meat ? an. Luke 24. 36- I Eastern, 24. I2-3S. And they gave Him a piece of a broiled fish, and of an 1 honey-comb. And He took it, and did eat ; before them. And He said unto them, These are I the words 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. Then opened He their understanding, that they might under.'itand the Scriptures, and said unto them. Thus it is written, and thus it behoved EASTER TUESDAY. Until 1661 the Collect originally appointed for the second celrbration on Easter Day was appointed for use on this day In'TKOIT. — He shall give him tlie water of wisdom to drink. Alleluia. She shall be establislied in tliem, and shall not be moved. Alleluia. And shall exalt them for ever. Alleluia. Alleluia. Ps. give thanks unto the Lord, for He is gracious, and His mercy endureth for ever. Glory be. Cfje Jfirst anD ^cconD ^imoaps after Caster. 293 Christ to suffer, and to rise from the dead the third day ; and that repentance and remission of sins should be preached in His Name among all ) nations, beginning at Jerusalem, witnesses of these things. And ye are The First Sunday after Easter. "Dominica I. in Octavis Paschcc. *THE COLLECT. |os. a. «. ALMIGHTY Father, Who hast given Thine I *Pr°f.'a^uq. Dom. '"* - ~ ... _ in Palmis, Feria iv. ^~^ only Sox to die for our sins, and to rise again for our justification ; Grant us so to put away the leaven of malice and wickedness, that we may alway serve Thee in pureness of living and truth ; through the merits of the same Thy Son Jesus Christ our Lord. Amen. Pamelius Liturg. ii. 564. r'~pER Christum Dominum nostrum. Qui L -I- innocens pro impiis voluit pati, et pro sceleratis indebite condemnari. Cujus mors delicta nostra detorsit, et resurrectio nobis justi- ficationem exhibuit . . .] ''THE EPISTLE. 1 S. John v. 4-12. TTTHATSOEVER is born of God overcometh V V the world ; and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God ] This is He that came by water and blood, even Jesus Christ ; not by water only, but by water and blood : and it is the Spirit that beareth witness, because the Spirit is truth. For there are Three that bear record in heaven, the Father, the Word, and the Holt Ghost : and these Three are One. And there are three that bear witness •^^ar. Sunday, as on Easter Day. Ferial, i John S- 4- 10. 13. |§. Roman. I lohn 5. 4-10. iiasterti. Acts 5, 12-20. e The words "of God " were origin- ally in the ^IS.. but were crossed out. They are in the Greek and the Authorized \'er- sion. but not in the \'iilgate. in earth, the spirit, and the water, and the blood : and these three agree in one. If we receive the witness of men, the witness of God is greater : for this is the witness of God, which He hath testified of His Son. He that believeth on the Son of God hath the witness in himself : he that believeth not God hath made Him a liar, because he believeth not the record that God gave of His Son. And this is the record, that God hath given to us eternal life ; and this life is in His Son. He that hath the Son hath life ; and he that bath not the Son 'of God hath not life. THE GOSPEL. S. John xx. 19-23. THE same day at evening, being the first day i / Sar. Sunday, of the week, when the doors were shut, | pleai.Yohn 20.' where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace he unto you. And when He had so said, He shewed unto them Uu hands and His side. Then were the disciples glad when they saw the Lord. Then said Jesus !@. 3&. Roman, Eastern. John 20. 19-3I. to them again. Peace he unto you : As My Father hath sent Me, even so send I you. And when He had said this, He breathed on tliem, and saith unto them. Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them ; and whosesoever dm ye retain, they are retained. THE SECOND SUNDAY AFTER EASTER. ^Dominica II. post Pascha. ''THE COLLECT. ALMIGHTY God, Who hast given Thine i * only Son to be unto us both a sacrifice h A.D. 1549. LOW SUNDAY. All tlie days between Easter and its Octave have "in albis" added to them in tlie Sacramentary of St, Gregory, but the Sunday after Easter is called Dominica octavas Paschse. From a very ancient period, however, it has been called "Dominica post albas," or (as in the Ambrosi.in Miss.al), "Dominica in albis depositis," and shortly, "Dominica in albis," because on this day the newly bajitized first ap|)eared without the chrisms or white robes which they had worn every day since their baptism on Easter Eve. The popular English name of Low Sund.ay has probably arisen from the contrast between the joys of Easter and the I'ir.st return to ordinary Sund,av services. On this Sunday, or sometimes on the fourth Sunday after Easter, it was the custom, in primi- tive days, for those who had been l)aptized the year before to keep an anniversary of their baptism, which was called the .\nnotine Easter, althnugb the actual anniversary of the pre- vious Easter might f.all on another day, [Micrologus, hi,] The Epistle eviilcntly bears on this custom, and sets fipi'th the new birtli of Baptism as the beginning of an abiding power of overcoiTiingthc world through its connection with the Risen Christ, the source of our regeneration. The ancient writer just referred to suggests the reflection, that if we celebrate the anniversary of that day when we were born to eternal death through original sin, how much rather ought we to keep in menimy the day when we were new born into eternal life?' The Collect appointed for this Sunday in 1549 was that now in use ; being the same tliat was appointed for the second eommnniou on Easter Day, and for Easter Monday and Tuesday. In l."),">2, when tlie special service for this seccmil communion was discontinued, the Collect <at present in use on Easter Day was substituted. In both cases Low Sunday was reganled as the Octave of Easter, according to the ancient rite ; but in KiCil the original Collect of the day was restored .at the suggestion of Cosm, the eh.ange that had removed it from use on Easter Day being overlooked, and thus tlie ritual symmetry of the two services was marred. Introit. —When I wake up I am ])resent with Thee. Alle- luia. Thou hast laid Thine hand upon me. Alleluia. Such knowledge is too wonderful for me. Alleluia. Fs. O Lord, Tliou h.ast scarcheil me out .and proved me. Thou knowest my downsitting and mine uprising. Glory be. THE SECOND SUNDAY AFTER EASTER. The Eucharistic tone of the Scriptures used begins now to 1 In the Lectioiiary of St. Jerome the Pascha Annotinum is set down for the thjM Saturday alter Easter. The Epistle is Rev. v., and the Gospel Jolui iii. 294 ^\)t CfjicD ^iintiaj) after Caster. for sin, and also au ensample of godly life : Give us grace that we may always most thankfully receive that His inestimable benefit, and also daily "endeavour ourselves to follow the blessed steps of His most holy life ; through the same Jesus Christ our Lord. A7Hen. (I On this reflexive form, jcf note in Confirmation Ser- vice. 'THE EPISTLE. 1 S. Pet. ii. 19-25. THIS is thiuik-worthy, if a man for conscience toward God endure grief, suffering wrong- fully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently'? But if, when ye do well, and suffer foi- it, ye take it patiently ; this is acceptable with God. For even hereunto were ye called : because Christ also suffered for us, leaving us an example, that ye should follow His steps : Who did no sin, neither was guile found in His mouth : Who, * 5. e. g. ami- a'l. "i Pet. 2. 21- 25- "tasiern. Acts 6. when He was reviled, reviled not again ; when He suffered. He threatened not ; but committed Himself to Him that judgeth righteously : Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness : by Whose stripes ye were healed. For ye were as sheep going astray ; but are now returned unto the Shepherd and Bishop of your souls. THE GOSPEL. S. John x. 11-16. r "TESUS said,] I am the Good Shepherd : VfJ good shepherd giveth his life for the the sheep. But lie that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fieeth ; and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the u s. g. g. an as P. B. Eastern. 15. 43—16. 8 Ront- Marie Good Shepherd, and know My sheep, and am known of Mine. As the Father knoweth Me, even so know I the Father : and I lay down My life for the sheep. And other sheep I have, which are not of this fold ; them also I must bring, and they shall hear My voice ; and there shall be one fold, and one Shepherd. The Third Sunday after Easter. Dominica III. post Pascha. THE COLLECT. ALMIGHTY God, Who shewest to them that -^^ be in error the light of Thy truth, to the intent that they may return into the way of righteousness ; Grant unto all them that are admitted into the fellowship of Christ's religion, that they may eschew those things that are con- trary to their profession, and follow all such things as are agreeable to the same ; through our Lord Jesus Christ. Amen. d 5. g. |§. Greg. Gelas. Leo. Donl. ii. postOct.PascIiie. Mur. i. 301. ""ORATIO. DEUS, Qui errantibus, ut in viam possiut redire justitios, veritatis Tuse lumen osten- dis ; da cunctis qui Christiana professione cen- sentur, et ilia respuere, quae huic inimica sunt nomini, et ea quse sunt apta sectari. Per DOMINUM. diverge from the fact of the Resurrection to the results of it, as giving to the Church a Saviour abiding with us for ever. In the Epistle and Gospel He is set forth as the Chief Pastor, the High Priest of tlie New Dispensation ; and His own words, " I am the Good Shepherd," are taken up by His chief Apostle when he calls Him "the Shepherd and Bishop of your souls." The Collect is, however, based on the idea of Christ's holy example as referred to in the first part of the Epistle, and neither in the modern nor in tlie ancient service is there any recognition of the beautiful parable which our Lord sjioke of Himself in the Gospel, except that the first words of it were taken for the "Communio, " or sentence sung during the com- munion of the laity. Durandus states that the Epistle and Gospel concerning the sheep and the Shepherd are connected with a Roman custom of holding councils on this day ; but if so, the custom must be more ancient than the days of St. •Jerome, in whose Lectionary they are found. It seenia pro- bable that Christ's example to His pastors is, however, the idea of the Sunday, not His example to all. In both Epistle and Gospel (considering the season at which they are used) there must be taken to be a reference to victory gained by suffering. The Good Shepherd would not win His flock by agreeing to the Tempter's suggestion, "All these things will I give Thee, and the glory of them, if Thou wilt fall down and worship me," for that would have been no victory at all : but He won them by giving up His life for them ; and the seeming extinction of all hope on Good Friday was the step to that triumph by which the "kingdoms of this world have become the kingdoms of tlie Lord and of His Christ," the Shepherd and Bishop of our souls. The humble obedience of the Son of Man, "even unto death," has made Him an Example to all ages, the Leader of an innumerable army of saints, and the Fountain of the pastoral and sacerdotal office, by the ministrations of which men are gathered into the one fold of salvation. Intkoit. — The earth is full of the goodness of the Lord. Alleluia. By the word of the Lord were the heavens made. Alleluia. Alleluia. Ps. Rejoice in the Lord, ye righteous ; for it becometh well the just to be thankful. Glory be. THE THIRD SUNDAY AFTER EASTER. On this Sunday the risen Saviour is presented to us as the strength of the regenerate, the Fountain of spiritual ability for all Christians, as well as of pastoral ability for His ministers. For the mystical Presence of Christ is the power by which those who are admitted into the Christian body are able to eschew evil and follow good, and it ■^^■as this Mystical Presence of w hich Christ spoke in the words of the Gospel. During the period which is now being commemorated, the Lord Jesus was seen again by His disciijles ; and yet they must have been possessed by a conviction that it was not for long, and that their Master was to be taken .away from their head as Elijah was from Elisha. At such a time, and as their faith grew with the Resurrection Life of their Lord, the words He had formerly spoken to them must have recurred to their minds as words which had already been in part fulfilled, and of which a still more glorious fulfilment was in prospect. Because He was going to the Father to present His natural Cbe jFourtb ^unDap after (Caster. 295 " S. S- B. nn. I Pet. hnilent. 32-43. -THE EPISTLE. DEARLY beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul ; having your conver- satiou honest among the Gentiles ; that, whereas they speak against you as evil doers, they may, by your good works which they shall behold, glorify God in the day of visitation. Submit yourselves to every ordinance of man for the Lord's sake ; whether it he to the King, as 1 S. Pet. ii. 11-17 ^S. B. 1g. Rom. an as P. B. liasiem. John 5. 'THE GOSPEL. S r TESUS said to His disciples,] A little while LtJ and ye shall not see Me ; and again, a little while and ye shall see Me ; because I go to the Father. Then said some of His disciples among themselves, What is this that He saith unto us, A little while and ye shall not see Me ; and again, a little while and ye shall see Me ; and. Because I go to the Father'! They said therefore. What is this that He saith, A little while? we cannot tell what He saith. Now Jesus knew that they were desirous to ask Him, and said unto them, Do ye enquire among your- selves of that I said, A little while and ye shall supreme ; or unto govemours, as unto them that Acts 9. are sent by Him, for the punishment of evil doers, and for the praise of them that do well. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men : as free, and not using your liberty for a cloke of maliciousness ; but as the servants of God. Honour all men. Love the brotherhood. Fear God. Honour the King. Juhu xvi. 16-22. not see Me ; and again, a little while and ye shall see j\Ie ? Verily, verily I say unto you. That ye shall weep and lament, but the world shall rejoice : and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman, when she is in travail, hath sorrow, because her hour is come : but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now there- fore have sorrow : but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. THE FOURTH SUNDAY AFTER EASTER. Dominica IV. post Pascha. THE COLLECT. O ALMIGHTY God, Who alone canst order the unruly wills and affections of sinful men ; Grant unto Thy people, that they may love the thing which Thou commandest, and desire that which Thou dost promise ; that so, among the sundry and manifold changes of the world, our hearts may surely there be fixed where true joys are to be found ; through Je.sus Christ our Lord. Amen. c S. 1. 1§. Greg. Gelas. Doi]i. iii. post Oct. Pasthx. Mur. i. 585. 'ORATIO. DEUS, Qui lidelium mentes unius efficis vol- untatis, da populis Tuis id amare quod prajcipis, id desiderare quod promittis, ut inter mundanas varietates ibi nostra fixa sint corda ubi vera sunt gaudia. Per. Body as an ever-living Intercession, He could not be seen by the bodily eyes of His little flock ; but because He was going to the Father to be a continual Mediator and Intercessor, the benefits of His Presence would be manifestly given to the many, even as if the eyes of aU the faithful rested upon His visible Person. Thus liad tlie Good Shepherd comforted His flock before His Death : ,anil thus in the Divine Service of His Churcli He is ever at this season speaking to us, and bidding us look to Him as a Saviour present in His Church, and to be beheld by the eyes of those wlio will look for Him in faith. A Presence wliich Clirist could speak of in sucli terms as those of this day's Gospel may well be called Real, and in such a Presence His people may well look for that strengtli of the regenerate which will enable them to fulfil the duties of the regene- rate. When the Collect was first composed, the words, "them that are admitted into the fellowship of Christ's religion " re- ferred especially to those who had been baptized at Easter. Introit. — be joyful in God, all ye lands. Alleluia. Sing praises unto the honour of His N.ame. Alleluia. Make His praise to be glorious. Alleluia. Alleluia. AUelui.i. I's. Say unto God, how wonderful art 1'hou in Thy works, through the greatness of Thy power. Glory be. THE FOURTH SUNDAY AFTER EASTER. The Collect for this day originally, i.e. in l."40, stood in English exactly as it stands in the Latin : "Almighty (!od. Which dost make the minds of all faithful men to bo of tmo will. ..." Bishop Cosin altered the latter words to " make all men to be of one mind," but the present form was eventually I adopted, and the idea of unity was thus taken out of the Collect. The omission is the more singular, since there is in the Gospel a reference to the Holy Spirit by Whom this unity is effected. The Epistle and Gospel point in the same direction as those of the preceding Sunday, viz. to the good and perfect Gift which would be bestowed upon the Church after, and through, the bodily departure of Christ to heaven. It seemed strange and hard to bear that it should be expedient for Him to go away \\\\o liad been the Leader and Benefactor of His dis- ciples and all who were willing to receive Him ; but He spoke these words to tliem beforehand that they might be comforted with some foreshadowing of the glory and blessing of the New Disi)ensation which was to be perfected in His Kesurrcction and Ascension ; and be prepared for perceiving, when the fruit of the Resurrection was ripe for gathering, that the departure of Christ to heaven was a greater gain to them througli His mystical Presence than His remaining upon earth could liave been. This good and perfect gift, the gift which the Spirit of truth bestows upon the Church, and through the corporate Church on all its individual members, is therefore set before us as we draw near to Ascension Day as t!ie true reason why all sorrow, because of her Lord's ilepiirturc, should be banished from the Church. The Com- forter will come to bestow the Gift of the Word of God engrafted upon human nature, and in that gift to bestow Light, Truth, and Salvation. Introit. — sing unto the Lord a new song. Alleluia. For He hath done marvellous things. Alleluia. His righteousness hath He openly shewed in the sight of the heathen. Alleluia. Alleluia. Ps. With His own right hand, and with His holy arm, hath He gotten Himself the victory. Glory be. 296 Cf)C jTiftt) ©unDap after Caster. n ai P. B. Jzasiern. Acts 11 19-30. ■'THE EPISTLE, EVERY good gift, aud every perfect gift is a s g. 59. k„,„. from above, and cometli do-\vu from the ■■■ '" " Father of lights, with Whom is no variableness, neither shadow of tnrning. Of His own will begat He us with the Word of truth, that we should be a kind of first-fruits of His creatures. Wherefore, my beloved brethren, let every man S. James i. 17-21. be swift to hear, slow to speak, slow to wrath ; for the wrath of man worketh not the righteous- ness of God. Wherefore lay apart all filthinesa and superfluity of naughtiness, and receive with meekness the engrafted Word, which is able to save your souls. *THE GOSPEL. S. John .\vi. 5-15. r "TESUS said unto His disciples,] Now I go ISIy Lt) way to Him that sent Me, and none of you asketh Me, Whither goest Thou 1 But, because I have said these things unto you, sorrow hath tilled your heart. Nevertheless, I tell you the truth ; it is expedient for you that I go away : for if I go not away, the Comforter will not come unto you ; but if I depart, I will send Him unto you. And when He is come. He will reprove the world of sin, and of righteousness, and of judgement : of sin, because they believe not on Me ; of righteousness, because I go to My Father, and ye see Me no more ; of judgement, an. John i6. 5-15. Eastern, John 4. 5-4=. because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when He, the Spirit of truth, is come. He will guide you into all truth : for He shall not speak of Himself ; but whatsoever He shall hear, that shall He speak : and He will shew you things to come. He shall glorify INIe : for He shall receive of Mine, and shall shew it unto you. All things that the Father hath are Mine : therefore said I, that He shall take of Mine, and shall shew it unto you. <• S. g. 1§. Greg. Gelas. Doni. iv. lost Oct. Paschaj. The Fifth Sunday after Easter. Dominica V. post Pasclia. THE COLLECT. OLOED, from Whom all good things do come ; Grant to us Thy humble servants, that by Thy holy inspiration we may think those things that be good, and by Thy merciful guid- ing may perform the same ; through our Lord Jesus Christ. Amen. 4ur. i. 585. 'ORATIO. DEUS, a Quo cuncta bona procedunt ; largire supplicibus Tuis ut cogitemus, Te inspir- ante, quas recta sunt, et Te gubernante, eadem faciamus. Per Dominum. 'THE EPISTLE, S. James i. 22-27. BE ye doers of the Word, and not hearers only, deceiving your own selves. For if any be a hearer of the Word, and not a doer, he is like unto a man beholding his natural face in a glass. For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the an as P. B. Eastern, Acts i6. ie-34. work, this man shall be blessed in his deed. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. Pure religion, and undefiled before God and the Father, is this. To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. 'THE GOSPEL. S. John xvi. 23-.33. VERILY, verily I say unto you. Whatsoever ye shall ask the F.vther in My Name, He will give it you. Hitherto have ye asked no- thing in My Name : ask, and ye shall receive, that your joy may be full. These things have I spoken unto j-ou in proverbs : but the time cometh when I shall no more speak unto you in proverbs, ^ S. g. IB. Rom- an. John i6. 23- 30. Eastern, John 9. but I shall shew you plainly of the Father. At that day ye shall ask in My Name : and I say not unto you, that I will pray the Father for you ; for the Father Himself loveth you, because ye have loved Me, and have believed that I came out from God. I came forth from the Father, and am come into the world : attain, I ROGATION SUNDAY. Tlie fifth Sunday after Easter being the first clay of the week in which tlie Rogation days occur, has taken its name from them, and is usually called Rogation Sunday. The striking appropriateness of the Gospel, which contains our Lord's words about asking in His Name, seems to indicate that it was either chosen for this day on account of its position with reference to the Rogation days, or that the latter were appointed to be observed on the three days following because the Gospel already distinguished this as the Sunday concern- ing Asking. Both the Epistle and Gospel are found in the Lectionary of St. Jerome; and as the Rogation days are generally said to have been instituted in the fifth century, the latter seems the more probable theory. The Collect has an evident connection with the purpose of the Rogation days ; and so, perhaps, has the latter part of the Epistle. Bishop Cosin wished to insert a new rubric at the end of the Gospel, " This Collect, Epistle, and Gospel shall be used only upon this day. " Introit. — With the voice of singing declare ye, declare ye. Alleluia. Utter it even to the end of the earth, say ye that the Lord hath redeemed His people. Alleluia. Alleluia. Ps. be joyful in the Lord, all ye lands. Sing praises unto the honour of His Name. Make His praise to be glorious. Glory be. Cfje Ascension Dap. 297 leave the world, and go to the Father. His dis- ciples said unto Him, Lo, now speakest Thou plainly, and speakest no proverb. Now are we sure that Thou knowest all things, and needest not that any man should ask Thee : by this we believe that Thou earnest forth from God. Jesus answered them, Do ye now believe i Behold, the hour Cometh, yea, is now come, that ye sliall be scattered every man to his own, and shall leave Jle alone : and yet I am not alone, because the Father is with Me. These things I have spoken unto you, that in Me ye might have peace. In the world ye shall have tribulation ; but be of good cheer, I have overcome the world. THE ASCENSION DAY. In Die Ascensionis Domini. THE COLLECT. /^ EANT, we beseech Thee, Almighty God, vJT that like as we do believe Thy only-begot- ten Son our Lord Jesus Christ to have ascended into the heavens ; so we may also in heart and mind thither ascend, and with Him continually dwell, Who liveth and reigneth with Thee and the Holy GuobT, one God, world without end. Amen. "S-l.?!. Greg, in Asccnsa Domint. Mur. ii. S5. Com^. Gelas. Mur. i. 588. " ORATIO. CONCEDE quaesuraus omnipotens Deus, ut qui hodierna die Unigenitum Tuum Redemp- torem nostrum ad ccelos ascendisso credimus, Ipsi quoque mente in coelestibus habitemus. Per eundeui Dominum nostrum. *FOR THE EPISTLE. Acts i. 1-11. THE former treatise have I made, O Theo- philus, of all that Jesus began both to do and teach, until the day in which He was taken up, after that He through the Holy Ghost had given commandments unto the Apostles whom He had chosen : to whom also He shewed Him- self alive after His passion, by many infallible proofs ; being seen of them forty days, and speak- ing of the things pertaining to the Kingdom of God : and, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saitk He, ye have heard of Me. For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel ? Rom. >> &■ TH. J!. an as'r. B. Jiastern, Acts i. X-12. And He said unto them. It is not for you to know the times or the seasons, which the Father hath put in His own power. But ye shall receive power after that the Holy Ghost is come upon you ; and ye shall be witnesses unto Me, both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when He had spoken these things, while they beheld. He was taken up, and a cloud received Him out of their sight. And while they looked stedfastly toward heaven, as He went vp, behold, two men stood by them in white apparel ; which also said. Ye men of Galilee, why stand ye gazing up into heaven ? This same Jesus, Wliich is taken up from you into heaven, shall so come, in like manner as ye have seen Him go into heaven. THE ROGATION DAYS. On the authority of St. Gregory of Tours (wlio wrote in the latter part of the sixth century) the institution of the Rogation Days ia attributed to Mamertus, Bishop of the French diocese of Vienne, a.d. 452. A tcrrilile calamity is said to have occurred to tlie diocese or city of Vienne (by earthquake and fire, .and by the incursion of wolves and other wild be.asts), on account of which Mamertus set apart the three days before Ascension Day as a solemn fast, during which j)roces8ions with Litanies were to be made throughout the diocese. [See Introducti(ui to the Litany.] The custom is supposed to have been taken up by other dioceses, and to have extended itself from France to England, but not to have been recognized .at Rome until the eighth or ninth century. A more probable account is that the Rogati<ju Days were instituted at some earlier period, for the purpose of asking God's Blessing on the rising produce of the earth ; and that Mamertus chose them .as the time for a solemn observance in deprecation of God's anger with reference to the special troubles of his day. There w.as a Collect, Epistle, and Gospel for the Rogation Days in the Salisbury Missal, but these were not retained in tiio Pnayer Book, although there is a Homily in three p.arts "for the days of Rogation week," ' and an "ICxhortation to be spoken to such Parishes where they use their Perambula- tions in Rogation week, for the oversight of the bounds and limits of their town." Bishop Cosin proposed to supply this omission, and wrote the following in the margin of the Dur- ham Prayer liook : — 1 The title of this Homily. " Tliat nil Rood things come from God," seems to bo suggested by the Collect for the Buaday. "The Collect. "Almighty God, Lord of Heaven and Earth, in Whom wo live, and move, and have our being ; Who dost g6od unto all men, making Thy sun to rise on the evil and on the good, and sending r.ain on the just .and on the unjust ; favourably behold us Tliy people, who call upon Thy Name, and send us Thy Blessing from heaven in giving us fruitful seasons, and filling our hearts with food and gladness ; that both our hearts and mouths may be continually lllled with Thy praises, giving th.ank3 to Thee in Thy holy Church through .lesus Clirist our Lord. Amen. " '■* A Collect was also proposed by the Commission of 1689, which is worthy of being pl.aced beside that of liishop Cosin : — "Almighty (!od. Who hast blessed the e.arth th.at it should be fruitful, and bring fcu'th every thing that is necessary for the life of m.an, .and hast commanded us to work with quietness and eat our own bread ; bless us in all our labours, and grant us such season.alile weather that we may gather in the fruits of the e.arth, and ever rejoice in Thy goodness, to the - This Colloct first aiiiicnrs in CosiN's Dei'oVwns, oiigiiLilIy printed in IG'26. It is imt finite so I'liythmical as some others of his coniiuisition, and liLThaps the fullowing form of it is better adapted fur intonation :-- " Alniijj'lity God, Lonl of Heaven and Earth, in Whom we live, and move, and have our being; Who dost cause Thy sun to rise on the evil and on the good, and scndest rain both upon the just and the uiyust: we beseech Thee, favourably to beh( Id Thy pcojde who call upon Thee, sending Tliy Bless- ing down from heaven to give ns a fruitful season : that both our hearts and mouths being contiinially filled with Thy goodness, we may evermore give thanks unto Theo in Thy holy Church, through Jesus Christ our Lord. Amen." In the same vnlnine there is another admirable Collect for the Ember Weel: in .Sci.tcrnb'T, which would be a most suitable one to use for a Han t Thanksgiving Celebration. 298 Cf)e ascension Daj). ■= THK GOSPEL. S. Mark xvi. 14-20. r "TESUS] appeared unto the eleven as ttey sat L^ at meat, and upbraided tliem with tlieir unbelief and hardness of lieart, because they believed not them which had seen Him after He was risen. And He said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved ; but he that believeth not shall be damned. And these signs shall follow them that believe : In My Name shall they cast out devils ; " s. IS. 313. tin ali'P. B. l-astfrn. =4- 36-53- Rom. Luke they shall speak with new tongues ; they shall take up serpents ; and if they drink any deadly thiwj, it shall not hurt them ; they shall lay hands on the sick, and they shall recover. So then after the Lord had spoken unto them. He was received up into heaven, and sat on the right hand of God. And tliey went forth and preached every where, the Lord working with them, and confirming the Word with signs fol- lowing. praise of Thy holy Name, through Jesus Christ our Lord. Amen." The following Table shews the old Epistles and Gospels for the three days, tliose proposed by Cosiu, aud also those suggested by the Commission of 1089. [iSVe also the Table of Proper Psalms. ] Salishurrf Use. Cosin. ICSS). Epistle. James v. 16-20- Isa. vii. 10-15. Acts iv. ,11-3.^. James v. 13-18. Deut. xxviii. 1-9. GOSPEI,. Luke xi. 5-13. Luke xi. 1-10. Matt. vi. 25 to the Luke i. 26-38. end. j John xvii. 1-11. ' The religious Services of tlie Rogation Days are not limited to the w.alls of tlie Church. From very ancient days "Per- ambulations " arouud the boundaries of the parish have been made in procession, and tlie Litany, or a portion of it, with the 103rd and 104th Ps.alra sung at various stations, marked by crosses, or still remembered by the parishioners from generation to generation, even wlien the crosses have ceased to mark the spots. It is not necessary to occupy space with the details of well-known usages connected with these per- ambulations, but it may be as well to set before tlie reader an extract from the Injunctions of Queen Elizabeth, issued in 1559, in wliich botli the secular and the religious purpose of the procession is referred to : — ". . . For the retaining of the perambulation of the Cir- cuits of Parishes, they shall once in the year at the time accustomed with the Curate and tlie substantial men of the Parish walk about the Parishes as they were accustomed, and at their return to tlie Church make their common prayers. " Provided, that the Curate in their said common Perambula- tions, used heretofore in tlie days of Rogations, at certain convenient places, shall admonish the people to give thanks to God, in the beholding of God's benefits, for the increase and abundance of His fruits upon the face of the earth, with the saying of the 10.3rd Psalm : Benedic, anima mea, etc. At which time also the same minister shall inculcate these or such sentences, ' Cursed be he which translateth the bounds and doUes of his neighbour. ' Or such other order of prayers, as shall be hereafter appointed." The "Exhortation" printed as a sequel to the Rogation- day Homily begins by saying that the principal object of the Procession or Perambulation is that of asking God's blessing upon the land and its fruits, and adds, " Yet have we occasion secondarily given us in our walks on these days to consider the old ancieut bounds aud limits belonging to our township," etc. etc. From Bishops' Articles of Visitation of later periods it appears that the ordinary practice was to use the Litany on each of these days, and a portion of the Homily. But it is clear that there was never any settled rule, and that tlie practice varied according to the piety and liturgical feeling of the day or the parish. The Rogation I'ays and the religious observance of them in some such manner as that above indicated are referred to in the most ancient records of the Church of England. In the Laws of King Alfred and of Athelstan they are called gebeddaijas or Prayer Days, and also rjanrj dccf/as ; the latter name, "gang days," being still used in some parts of the north of England. HOLY THURSDAY. There is not any very early historical notice of Ascension Day, but St. Chrysostom has a homily on the day ; St. Augustine mentions it in one of his Epistles, and also in a Sermon [261], in which he says, "We celebrate this day the solemnity of the Ascension." St. Gregory of Nyssa has also left a homily on the day. St. Augustine caUs this one of the festivals which are supposed to have been instituted by the Apostles themselves {Ep. liv. al. cxviii. ad. Jamiar.], so that it must have been generally observed in his time ; and Proclus, Arclibishop of Constantinople, in the same age, speaks of it [Orat. iii.] as one of the days which the Lord has made, reverently considering th,at the great acts of our Lord so far coiisecrateil the days on which they occurred that no further appointment was needed for their separation from common days. Its name has never varied, although popular appella- tions have, of course, been attached to it on account of some observances connected with the day. But even these have been very few, and are not worth notice, "Holy Thursday" being the only vernacular name that has been generally adopted. During the Paschal Quinquagesima no festivals have vigils or fasting eves except Ascension Day and Whitsunday, the whole jjeriod being regarded as one of spiritual joy in the Resurrection. The ritual provisions of the Prayer Book for this day shew plainly that it is regarded in the system of our Church as one of the very highest class of solemn days set apart in honour of our Lord. The Proper Lessons and Psalms at Mattins and Evensong, and the Proper Preface in the Communion Service, place it on the same footing as Christmas Day, Easter, or Whitsunday ; and there is no day in the year which is so well illustrated by these as that of the Ascension. It could hardly have been otherwise, for the act which is commemorated on this d.ay was one which crowned and consummated the work of the Redeemer's Person, and opened the gate of everlasting life to those whom He had redeemed. The facts of the Ascension are commemorated in the Epistle and Gospel. In the first lessons at Mattins and Evensong we see the ascended Lord in His everlasting Kingdom, and the type of His Ascension, Elijah, going up to heaven in a whirl- wind. But the fulness of the day's meaning must be looked for in the Psalms, where, as so often, the interpre- tation of the Gospels was given by God beforehand to the Church. And in these the Church also celebrates the eternal Victory of the King of Glory, Who had been made a little lower than the angels in the humiliation of His earthly life, tli.at He might be crowned with the glory and worship of all created things, when seated, still in His human nature, on the throne of Heaven. The festival concludes the yearly commemoration of our Blessed Lord's lite and work : which thus leads upw.ard from the cradle at Bethlehem, exhibiting before God and man the various stages of His redeeming work, and following Him step by step until we stand with the disciples gazing up after Him as He goes within the everlasting doors. And thus this half-yearly cycle of days presents the holy Jesus to our devotions as perfect Man and jierfect God, the jierfection of His manhood con- firmed in the sorrows of Good Friday, the perfection of His Divine Nature in the triumph of Easter and the Ascension. Introit. — Ye men of Galilee, why stand ye gazing up into heaven ? Alleluia. So shall He come as ye have seen Him go into lieaven. Alleluia. Alleluia. Alleluia. I's. And while they looked stedfastly toward heaven as He went up, behold tw men stood by them in white apparel, which said. Glory be. ^unDap after Ascension Dap— Cfl3bitsunDap. 299 THE COLLECT. OGOD the King of Glory, AVlio liast exalted Thine only Son Jesus Christ with great triumph unto Thy kingdom in heaven ; We beseech Thee, leave ns not comfortless ; but send to us Thine Holy Ghost to comfort us, and exalt us unto the same place whither our Saviour Christ is gone before, Who liveth and reigneth with Thee and the Holy Ghost, one God, world ■without end. Aniot. SUNDAY AFTER ASCENSION DAY, Dominica infra Oclav. Ascensionis. "ANTIPH. AD VESP. IN DIE ASCENS. OREX Glorias, Domine virtutum, Qui Tri- umjjhator hodie super omnes ccelos ascen- disti, ne derelinquas nos orphanos, sed mitte promissum Pateis in nos Spiritum veritatis. Alleluia. [*Omnipotens Deus Pater glorise, Qui Dom- NUM nostrum Jesum Christum suscitasti a mor- tuis, conlocans Ilium ad dexteram Tuam super omnem principatum et potestatem, etc.] «S.g. S. Gret: Gelas. Antiph Mur. i. 590. 6 Mozarabic[lJrev.]. 'THE EPISTLE. THE end of all thinys is at hand ; be ye therefore sober, and watch unto prayer. And above all things have fervent charity among yourselves : for charity shall cover the multitude of sins. Use hospitality one to another without grudging. As every man hath received the gift, even so minister the same one to another, as Ram- c S. P. 5! ait as I>. B. liiislcni. Acts 20. 16.36. 1 S. Peter iv. 7-11. good stewards of the manifold grace of God. If any man speak, let him sj^eah as the oracles of God : if any man minister, let him do it as of the ability which God giveth ; that God in all things may be glorified through Jesus Christ, to Whom bo praise and dominion for ever and ever. Amen. 'THE GOSPEL. S. John xv. 26, aud part of Chap. xvi. 4. "TTTHEN the Comforter is come. Whom I will VV send unto you from the Father, even the Spirit of truth, AVhich proceedeth from the Father, He shall testify of Me. And ye also shall bear witness, because ye have been with Me from the beginning. These things have I spoken unto you, that ye should not be offended. They shall put you out of the synagogues : yea, the rfS. ¥1. m. Ren- an as P. B. Eaitertl. John 17. 1-13. time Cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not kno^\^l the Father, nor Me. But these things have I told you, that, when tlie time shall come, ye may remember that I told you of them. WHITSUNDAY. In Die Pentecostes. THE COLLECT. /"^ OD, Who as at this time didst teach the hearts v^ of Thy faithfid people by the sending to them the light of Thy Holy Spirit ; Grant us by the same Spirit to have a right judgement in all things, and evermore to rejoice in His holy com- fort ; through the merits of Christ Jesus our Saviour, Who liveth and reigneth with Thee, in the unity of the same Spirit, one God, world without end. Amen. ' S. I. ?). Crcir. die Sancto Pente- costes. Mur. ii.90. 'ORATIO. DEUS, Qui hodierna die corda fidelium Sancti Spiritus illustrations docuisti ; da nobis in eodem Spiritu, recta sapere, et de Ejus semper consolatione gaudere. Per DoMi- KUM nostrum. In unitate ejusdem. SUNDAY AFTER ASCENSION. This day was anciently called by tlie significant; name of "Dominica Expectationis." Being the only Lord's Day whicli intervened' between the Ascension of our Lord and the Descent of the Holy Ghost, it represents tliat period iluring wliich tlie Apostles were obeying the command of their Master, when "He commanded tlieni that they shonld not depart from Jerusalem, but wait for the promise of the Father." [Acts i. 4.] The Collect for this day is an expansion of the ancient Antiphon to the M.agnilicat on Ascension Day ; and has a special interest in tlie English Church from the fact recorded in the account of the Venerable Kede's death, that it was among the List of the words which ho uttered. He died on the Wednesday evening .about the time of the first Vespers of tlie Festival, .and the 6i>irit in which he sang the Antiphon is W'cU expressed by the aspiration that concludes the modern Collect. The alteration of the ancient form, which is addressed to the ascended " King of Glory " of the twenty-fourth Psalm, into a iir.ayer addressed to the Father, is to be regretted. It w.as probably prompted by the principle of oll'ering Jirayer chiefly to the Father through the Son. liut its present form jars strangely with Scriptural ideas iu Psalm and Gospel. The d.ay itself, within the octave of the Ascension, ni.ay be jiroperly considered as a continuation of that festival, but commemorating especially the session of our Lord at the right hand of the Father. Introit. — Hearken unto my voice, O Lord, when I cry nnto Thee. Alleluia. My heart hath t.alked of Thee, Seek yo My face. Thy face will I seek. hide not Thou Thy face from me. Alleluia. Allelui.a. /',«. Tlie Lord is my light aud my salvation, whom then shall I fear? Glory be. WHITSUNDAY. Tliis great festival commemorates the descent of the Ilnly Ghost upon the Apostles to .abide in the Church for ever, according to the iiromise of Christ. It has been annually observed from the very beginning, having at first been engrafted by the Jewish Cliristians on to the festival of Pentecost, but being mentioned as a separate feast of the Church by the earliest writers among the Gentile Christians, as Iren,a_>us [Fraijm. th' J'tixcli. in Jus/in Jfnrl.] and Tertullian [(/(■ Coron. 3, t/c Iilol. 14, (If Jlapl. 19, de Ural. •J."], the Latter of whom le.aves it on record in sever.al pl.aees tliat this was one of the principal times for B.aptisin iu the early (.'hurch. Origen .also names it in his work against Celsus. [viii.j 300 Cia3f)itsunDap. ■'FOU THE \ I THEN the day of Pentecost was fully come, VV they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues, like as of fire, and it sat upon each of them : and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and o S. ffi. S. Ea ern as P. B. Jiomati, Acts 34-17- EPISTLE. Actsii. Ml. were confounded, becau.se that every man heard them speak in his own language. And they were all amazed, and marvelled, saying one to another. Behold, are not all these which speak Galileans ? And how Lear we every man in our own tongue wherein we were born % Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in JudKa, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about C'yrene, and strangers of Rome, Jews, and Proselytes, Cretes, and Arabians, we do hear them speak in our tongues the wonderful works of God. »THE GOSPEL. S. John xiv. 15-31. r "TESUS said unto His disciples,] If ye love Me, L?J keep My commandments. And I will pray the Father, and He shall give you another Com- forter, that He may abide with you for ever; even the Spirit of truth, Whom the world can- not receive, because it seeth Him not, neither knoweth Him : but ye know Him ; for He dwelleth with you, and shall be in you. I will not leave you comfortless ; I will come to you. Yet a little while, and the world seeth jMe no more ; but ye see Jle : because I live, ye shall live also. At that day ye shall know that I am in My Father, and ye in Me, and I in you. He that hath My commandments, and keepeth them, he it is that loveth Me ; and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him. Judas saith unto Him, (not Iscariot,) Lord, how is it that Thou wilt manifest Thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love ]\Ie, he will keep My words, and My Father will love him, and We will come unto him, and make Our abode with «S. B. S). Rom. a>i. John 14. 23-31. J-asttrit. John 7. 37-8. 12. him. He that loveth Me not keepeth not My sayings : and the word which ye hear is not Mine, but the Father's Which sent Me. These things have I spoken unto you, being yet pre- sent with you. 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 remembrance, what- soever I have said unto you. Peace I leave with you. My peace I give unto you : not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. Ye have heard how I said unto you, I go away, and come again unto you. If ye loved Me, ye would rejoice, because I said, I go unto the Father': for My Father is greater than I. And now I have told you before it come to pass, that, when it is come to pass, ye might believe. Hereafter I will not talk much with you : for the prince of this world Cometh, and hath nothing in Me. But that the world may know that I love the Father ; and as the Father gave ile commandment, even so I do. The original name of the festival was derived from that given by Greek writers in the Septuagint and in the New Testament to the Jewish feast, and has precisely the same meaning as Quinquagesima, Pentecost being the fiftieth datj from the morrow of the Passover Sabbath. The Englisli name seems to be Whitsun Day, not Whit Sunday,' and Nealo suggested its derivation from the Greek tlirough the German I'liugsten. In mediieval English it is spelt both White Sun- day and Wit Sunday ; tlie first name appearing to be associ- ated with the chrisoms of tlie newly baptized ; and the second with the outpouring of wisdom (or, in old English, "wit") upon the Church by the Holy Ghost on this day. The original feast of Pentecost was instituted by God (as it is supposed) as a memorial of the day on ■which He gave the law to Moses, and declared the Israelites "a peculiar treasure, a kingdom of priests, and an holy nation." [Exod. six. 5, 6.] But the prominent character of the day was that of a solemn harvest festival. On the morrow of the Passover Salibath, fifty days before, the first cut sheaf of corn was ofl'ered to God, waved before the altar, with supplication for a blessing on the harvest then commenced. On the day of Pentecost two loaves of the first bread made from the new corn were offered (with appointed burnt-offerings), in thanksgiving for the harvest now ended. Each of these objects of the festival has a significant typical application. It was on this day that the Holy Ghost descended to sanctify a new Israel, that they too might be "a chosen generation, a royal priesthood, an holy nation, a peculiar people" [1 Pet. ii. 0]; and this 1 In the West Riding of Yorkshire it is the common custom to say " Whissan Sunday," " Whissan Monday," *' Whiasau Tuesday," and " Whis* san-tide." There is a long and instructive, but by no me.ins conclusive, article on the etymology of the name in Skeat's Etymological Dictionary of tin English Language separation of a new Israel from the world began to be made when three thousand were added to the Church by Baptism on the day of Pentecost. On this day also the " Corn of Wheat" (which had fallen into the groimd and died-on the day of the Passover, and had sprung up a new and perpetual sacrifice to God on Easter Day) sent forth the Holy Spirit to make those five thousand the "One Bread" [1 Cor. x. 17] of the Lord's mystical Body, a firstfruits offering to God of the Church which had been purchased with His Blood. The Collect for Whitsunday was formerly used every day at Lauds, and was translated into English at least a century and a half before the Prayer Book was set forth. It appears in all the English Prymers which preceded the Prayer Book, and tlie ancient version given on AVhitsun Monday seems to have furnished some phrases to the translation now in use on this day. Whitsun Week is one of the canonical Ember seasons, the summer ordinations taking place on Trinity Sunday. On \\'hitsunday (June 9th), in the year of our Lord 1549, the Book of Common Prayer in English was first used instead of the Latin Offices. That day was doubtless chosen (for copies were printed and ready some time before) as a devout acknowledgement that the Holy Ghost was with the Church of England in the important step then taken. May He ever preserve these devotional Offices from the attacks of enmity or unwisdom, and continue them in that line of Catholic unity wherein He has guided the Church hitherto to keep them. Introit. — The Spirit of the Lord fiUeth the world. Alleluia. And that which contaiueth all things hath knowledge of the voice. Alleluia. Alleluia. Alleluia. Ps. Let God arise, and let His enemies be scattered ; let them also that hate Him flee before Him. Glory be. a^onoaj? anti CucsDag in mutmn flBeefe. 301 Monday in "Whitsun Week " Feria II. post Fentecosten. THE COLLECT. /^ OD, Who as at this time didst teach the VJT hearts of Thy faithful people, by the send- ing to them the light of Thy Holy Spirit ; Grant us by the same Spirit to have a right judgement in all things, and evermore to rejoice in His holy comfort ; through the merits of Christ Jesus our Saviour, Who liveth and reigneth with Thee, in the unity of the same Spirit, one God, world without end. Amen. 'S.?i.s Four- teenth century Prymer Version. .1/. A', iii. 3 I. r/~^ OD, that taujtist the hertis of thi feithful LvJT seruantis bi the lijtnynge of the hooU goost : graunte us to sauore ri3tful thingis in the same goost, and to be ioiful euermore of his counfort. Bi crist our lorde. So be it.] J\om- t 5. 13. 19. an. Acts 10. 42-4S. Eastern. Eph. 5. 8-19. *FOR THE EPISTLE, THEN Peter opened his mouth, and said. Of a truth I perceive that God is no respecter of persons ; but in every nation he that feareth Him, and worketh righteousness, is accepted with Him. The Word which God sent unto the chil- dren of Israel, preaching peace by Jesus Christ; (He is Lord of all ;) that Word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached : how God anointed Jesus of Nazareth with the Holy Ghost, and with power; Who went about doing good, and healing all that were oppressed of the devil : for God was with Him. And we are witnesses of all things which He did, both in the land of the Jews, and in Jerusalem ; Whom they slew, and hanged on a tree : Him God raised up the third day, and shewed Him openly ; not to all the people, but unto witnesses chosen before of God ; even to us Acts X. 34-48. who did eat and drink with Him after He rose from the dead. And He commanded us to preach unto the people, and to testify that it is He Which was ordained of God to he the Judge of quick and dead. To Him give all the prophets witness, that through His Name whosoever believeth in Him shall receive remission of sins. While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision, which believed, were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we ? And he commanded them to be baptized in the Name of the Lord. Then prayed they him to tarry certain days. <: s. 1. m- an as P. B. Eastern. 18, 10.30. 'THE GOSPEL. S, r^ OD so loved the world, that He gave His VrT" only-begotten Son, that whosoever believ- eth in Him should not perish, but have everlasting life. For God sent not His Son into the world to condemn the world, but that the world through Him might be saved. He that believeth on Him is not condemned : but he that believeth not is condemned already ; because ho hath not believed in the Name of the only-begotten Son of God. John iii. 16-2L And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither Cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. THE COLLECT. &0D, Who as at this time didst teach the hearts of Thy faithful people, by the TUESDAY IN WHITSUN WEEK. ''Feria III. post Fentecosten. WHITSUN MONDAY. In the Epistle and Gospel for this day we find a trace of tlie primitive custom of Baptism at Whitsuntide ; the one narrating the baptism of Cornelius and his hnusehohl, and the other referring to that enlightenment by Christ from which the sacrament of Baptism took one of its most primitive names, that of " Illumination." This still serves to point out a purpose in the e.vtensiiin of tlio Festival. For the Holy Ghost e.ime into the Ciiuroh not only to inspire tlie Apostles for their work, whicli w.as to be but for a generation, but also to abide with the Church in a perpetual Ministry derived from tlioso Apostles, and a continual ministration of the gift ■ >f grace by their means. Hence the d.ays following Whitsun- day are a memorial of that abiding of the Comforter which our Lord promised, th.at He might be "the Giver of Life" to the world, in the bestowal of union with Christ by Baptism, Coutirmation, and the Holy Communion. Introit. — He fed them also with the finest wheat flour. Alleluia. And with honey out of the stony rock should 1 have satisfied thee. Alleluia. Alleluia. Alleluia. Ps. Sing wo merrily unto God our strength : make a cheerful noise unto the God of Jacob. Glory be. WHITSUN TUESDAY. On the Tuesday of Whitsun Week there is a reference to another work of the Holy (Jhost, that of Confirmation, the Epistle narrating the confirmation of the first Samaritan Christians by the Apostles Peter and John, after they had been converted and baptized by the Evangelist Philip. In primitive times Confirmation w.as administered immediately after Baptism, if a Bishop was present, .as was mostly the case, and at Wliitsuntide it would no doubt be invariably given to the newly b.aptized at once, from the appropri.atoners of the season, and the necessary presence of the Bishops in 302 Criniry ^imDap. sending to them the light of Thy Holy Spirit ; Grant U3 by the same Spirit to have a right judgement in all things, and evermore to rejoice in His holy comfort ; through the merits of Christ Jesus our Saviour, Who liveth and reigneth with Thee, in the unity of the same Spirit, one God, world without end. Amen. "FOR THE EPISTLE. Acts viii. 14.17. \ iTHEN the Apostles, which were at Jeru- VV salem, heard that Samaria had received the Word of God, they sent unto them Peter and John ; who, when they were come down, prayed for them, that they might receive the Holy '^^■^■n. Rom- an as P. B. EnsCern. Rom. I. 7. 13-17- Ghost : (for as yet He was fallen upon none of them ; only they were baptized in the 'Name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost. *TnE GOSPEL. S. John x. 1-10. VERILY, verily I say unto you, He that enteretli not by the door into tlie sheep- fold, but climbeth up some other way, the same is a thief and a robber. But he that eutereth in by the door is the shepherd of the sheep : to him the porter openeth ; and the sheep hear his voice, and he calleth his own sheep by name, and leadeth them out. And, when he putteth forth his own sheep, he goeth before them, and the sheep follow liim ; for they know his voice. And a stranger will they not follow ; but will flee from him ; for they know not the voice of « £. ^. JJ. Rom- an a5 r. I!. Eastern. i^I.itt. 4, S3-5- 13. strangers. This parable spake Jesus unto them : but they understood not what things they were which He spake unto them. Then said Jesus unto them again ; Verily, verily I say unto you, I am the Door of the sheep. AH that ever came before Me are thieves and robbers ; but the sheep did not hear them. I am the Door ; by Me if any mqn enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not but for to steal, and to kill, and to destroy : I am come that they might have life, and that they might have it more abundantly. TRINITY Sunday. In Die Sanclce Trinilatis. THE COLLECT. ALMIGHTY and everlasting God, Who hast -■LJ^ given unto us Thy servants grace by the confession of a true faith to acknowledge the glory of the eternal Trinity, and in the power of the Divine Majesty to worship the Unity ; We beseech Thee that Thou wouldest keep us stedfast in this faith, and evermore defend us from all adversities. Who livest and reignest, one God, world without end. Amen. <• S. 1. S). Greg. Doin. Oct. Ptnte- cost. Mur. ii. 90, rf Fourteenth cen- tury Ptyiiit'r Ver- siijll, -1/, A', in. 31. 'ORATIO. OMNIPOTENS sempiterne Deus, Qui dedisti famulis Tuis, in confessioue verse fidei seternse Trinitatis gloriam agnoscere, et in potentia Majestatis adorare Unitatem, quaesumus, ut ejua- dem fidei firmitate ab omnibus semper muniemur adversis. Qui vivis et regnas Deus. Per. r-'Tj^ UERLASTYNGE almyjti god that jave us L -L-1^ thi seruantis in knowlechynge of verrei their chief Churclies for tlie Ordinations of the following Saturday or Sunday. It was doubtless with reference to the preparation of the Candidates for Ordination that the Gospel was selected ; pointing out, as it does, that there is only one lawful way of entering into the Ministry of Clirist ; and that tliose are no true shepherds who do not enter in by tlie Door, the Cliief Shepherd Himself, Whose authority on earth is delegated to the Bishops of His Cliurch. The second lesson at Evensong, 1 John iv. 1-13, points in the same direction. The AVhitsun Ember days are of very ancient institution, probably Primitive. They are alluded to by St. Athanasius [J)e j'lKja Si(a] as the fasts of the week following Pentecost, and it is plain that no time of the year would be so naturally chosen for continuing the gift of the Spirit by Ordination, as that which follows immediately upon the day when tlie Holy Ghost first came to inhabit tlie mystical Body of Christ, for the purpose of " making able" the Ministers of His Gospel- truth and Sacraments. Intkoit. — Receive ye the joy of your glory. Alleluia. Giving thanks unto God. Alleluia. Who hath called you into His heavenl}' Kingdom. Alleluia. Alleluia. Alleluia. Ps. Hear My law, My people. Incline your ear to the words of My mouth. Glory be. TRINITY SUNDAY. The Octave of Pentecost has been observed in honour of the Blessed Trinity from a very early age of the Church. In the Lectionary of St. Jerome the same Epistle and Gospel are appoiutetl which have always been used in the Church of England ; and the Collect is from the Sacramentary of St. Gregory. But the name " Trinity Sunday " was not general until a later period, though it has been used in the English Breviary and Missal since the time of St. Osmund, and may have been adopted by him from still earlier Offices of the Church. In the Eastern Church this daj' is the Festival of all holy Martyrs ; a festival wliich appears to have been observed at tliis time in the East, even in the days of St. C'hrysostoni and the Emperor Leo, who have left respectively a Homily and an Oration upon it. It appears to have been regarded as a separate Festival in the Western world only by the Church of England, and those Churches of Gerni.iny which owe their origin to the English St. Boniface, or \Mnfrid.' Both in the ancient English and in the ancient German Office bonks, all the Sundays afterwards until Advent are named after Trinity ; whereas, in all Offices of the Roman type they are named after Pentecost. It seems probable that this distinctive ritual mark is a relic of the independent origin of the Church of England, similar to those peculiarities which were noticed by St. Augustine, and wliich were attributed by the ancient British Bishops to some connection witli .St. .John. In this case it is, at least, significant that it was St. John through whom the doctrine of the Holy Trinity was most clearly revealed ; and also that the early Church of England appears never to 1 Gervase of Canterbury, a contemporary of St. Thomas, asserts that the Feast of Trinity was instituted by St. Thomas of Canterbury soon after his consecration to that see in a.d. 1162, but there can be little doubt it was in some English Office books before that date. Crinitp §)unDap. 303 a "sadness "= " set- tledness"or "sted- fabtiicss," from sef- fart, to set. feith to knowe the glorie of the endeles trinite, and in the mi3t of mageste to worchipe thee in oouhede : we bisechen that bi the "sadness of the same feith we be kept and defendid euermore fro alle aduersitiees. Bi crist.] *FOR THE EPISTLE. Rev. iv. 1-11. AFTER this I looked, and behold, a door -^^ was opened in heaven : and the first voice which I heard jms as it ivere of a trumpet talking with me ; which said. Come up hither, and I will shew thee things which must be hereafter. And immediately I was in the Spirit ; and behold, a throne was set in heaven, and One sat on the throne : and He that sat was to look upon like a jasper and a sardine stone : and t/ierc teas a rainbow round about the throne, in sight like unto an emerald. And round about the throne were four and twenty seats ; and upon tlie seats I saw four and twenty elders sitting, clothed in white raiment ; and they had on their heads crowns of gold : and out of the throne proceeded lightnings, and thunderings, and voices. And there were seven lamps of fire burning before the throne, which are the seven spirits of God. And before the throne there was a sea of glass like unto crystal : and in the midst of the throne, and » S. 15. ffi. Rev. 4. I-IO, Homnn. Rom. Ii. £itslerti, Heb. II. 3;— IS. I. round about the throne, loere four beasts full of eyes before and behind. And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast luas like a flying eagle. And the four beasts had each of them six wings about him ; and they were full of eyes within : and they rest not day and night, saying, Holy, Holy, Holy, LoED God Almighty, Which was, and is, and is to come. And when those beasts give glory, and honour, and thanks, to Him that sat on the throne. Who liveth for ever and ever, the four and twenty elders fall down before Him that sat on the throne, and worship Him that liveth for ever and ever, and cast their crowns before the throne, saying. Thou art worthy, Lord, to receive glory, and honour, and power ; for Thou hast created all things, and for Thy pleasure they are and were created. 'THE GOSPEL. S. John iii. 1-15. THERE was a man of the Pharisees, named Nicodemus, a ruler of the Jews : the same came to Jesus by night, and said unto Him, Rabbi, we know that Thou art a teacher come from God : for no man can do these miracles that Thou doest, except God be with him. Jesus answered and said unto him. Verily, verily I say unto thee. Except a man be born again, he cannot I see the Kingdom of God. Nicodemus saith unto Him, How can a man be born when he is old % can he enter the second time into his mother's womb, aud be born \ Jesus answered. Verily, verily I say unto thee. Except a man be born of water, and of the Spirit, he cannot enter into c S. g.fi.asP. B. Reman. Matt. 28. 18-20, Eastern. Malt. 10. 35, 33, 37, 38. & 19. 27-10. the Kingdom of God. That which is born of the flesh is flesh ; and that which is born of the Spirit is spirit. Marvel not that I said unto thee. Ye must be born again. 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. Nicodemus answered and said unto Him, How can these things be ? Jesus answered and said unto him. Art thou a master of Israel, and knowest not these things ? Verily, verily I say unto thee. We speak that we do know, and testify that we have seen ; and yo receive not our witness. If I have told you have been infested by the heresies on this subject which troubled other portions of the Christian world. The general observance of the day as a separate festival in honour of the Blessed Trinity was first enjoined by a Synod of Aries in a.d. 1200. [HARDriN, Concil. iii. 514.] In Micro- logua it is stated [cap. Ix. ] that the feast was tlien observed in some parts on the Octave of Pentecost, and in others on the Sunday next before Advent; but that the Roman Church had no such custom, for it lionoured the Blessed Trinity in its daily worsliip by Doxologies and the Memoria, our present Collect.' It seems to liave become generally observed by the Roman as well as other Churches at tlie end of the fourteentli century ; but the Sundays after it are still named from Pente- cost in all tlie Catlmlic Churches of the West, except those of England and Germany. The significance of tlic festival, as the end of tlie cycle of days by which our Blessed Lord ami His work are com- memorated, is very great. Tlic beginning of His acts was as30ciated with a revelation of the Three Persons of the Trinity, and His last command to His Apostles was a commis- sion to make disciples of all natiiuis by baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. The perfect revelation of the Holy Three in One may also be 1 The Sunday Miss.i Votiva of .Salisbury Use was almost identical with the Mass for Trinity Sunday, but tlie Epistle was Roin. xi. 33-30, and 2 Cor. xiii, 14 ; the Gospel being John xv. 26— xvi. 0. The Trinity Collect was said as a daily memorial (as woll as Ihat of Whit- sunday), in the Church of England, mitil 1S49. The alteration of the latter part was made by Bishop Cosin in ICOl, and is much to be regretted. considered to have been made on the day of Pentecost, when to the work expressed by our Lord in the words, "My Father worketh hitherto, and I work," was added that further opera- tion of the Holy Ghost which was previously unknown even to holy men, but has ever since been familiar to the whole world. On \Vhitsunday, therefore, we see the crowning point of the work of redemjition ; and the feast of Trinity, on the Octave of Pentecost, commemorates the consummation of God's saving work, and the perfect revelation to the Churcli of the Three Persons in One God, as the sole objects of adoration. The love of each Person had been commemorated in tlie separate Festivals which memorialize before God and man the Incai-nation, Death, Resurrection, and Ascension of our Lord, .and the sending forth by the Father and the Son of the Blessed Spirit on A\'hitsunday. In the festival of Trinity all these solemn sulijeets of belief are gathered into one act of worship, as the Church Militant looks upward through the door that is opened in Heaven, and bows down in adoration with tlie Church Triumphant, saying, "Holy, Holy, Holy, Lord God Almighty, Which was, and is, and is to come . . . Thou art worthy, Lord, to receive glory, and honour, and power ; for Thou hast created all things, and for Thy pleasure they are and were created. " The form of the Latter p.art of the Collect until 1G61 was that of the ancient Latin and F.nglish : "Wo beseech Thee that through the stedfastness of this faith we may ever- more bo defended from all adversity." Why it should have been altered to its present disjointed and pointless form is inexplicable. 304 Cf)C jTirst ^unDap after Crinitp. earthly things, and ye believe not ; how shall ye believe, if I tell you of heavenly things ? And no man hath ascended up to heaven, but He that came down from heaven, even the Son of Man, Who is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up : that whosoever believeth in Him should not perish, but have eternal life. Thk First Sunday after Trinity. "Dominica I. post Trinitatem. THE COLLECT. OGOD, the strength of all them that put their trust in Thee, mercifully accept our prayers ; and because through the weakness of our mortal nature we can do no good thing with- out Thee, grant us the help of Thy grace, that in keeping of Tliy commandments we may please Thee, both in will and deed ; through Jesus Christ our Lord. Amen. ' S. J. g. But ^. 1^. more fre- quently entitle the Sundays after Tri- nity " Doni. post Svas Pentecostes." * S. S. ft- Greg. Hebd. ii. post Pen- tecostem. Gelas. Dom. vi.postclaus. Pasch^e. Mur. i. 587, ii. 164. *oratio. DEUS in Te sperantium fortitude adesto pro- pitius invocationibus nostris : et quia sine Te nihil potest mortalis infirmitas, praesta auxilium gratiaj Tute ; ut in esequendis mandatis Tuis, et voluntate Tibi et actioue placeamus. Per Domi- NTJM. 'THE EPISTLE. 1 S. John iv. 7-21. BELOVED, let us love one another : for love is of God, and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God ; for God is love. Li this was manifested the love of God towards us, because that God sent His only-begotten Son into the world, that we might live through Him. Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitia- tion for our sins. Beloved, if God so loved us, we ought also to love one another. IS'o man hath seen God at any time. If we love one another, God dwelleth in us, and His love is perfected in us. Hereby know we that we dwell in Him, and He in us ; because He hath given us of His Spirit. And we have seen, and do testify, that the Father sent the Son to he the Saviodb of .1. 8-21. 3..3-;8. Eas'ertt. 10-16. 1 John I John Kom. 2. the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. And we have known and believed the love that God hath to us. God is love ; and he that dwelleth in love dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgement ; because as He is, so are we in this world. There is no fear in love ; but perfect love casteth out fear ; because fear hath torment : He that feareth is not made perfect in love. We love Him, because He first loved us. If a man say, I love God, and hateth his brother, he is a liar : for he that loveth not his brother, whom he hath seen, how can he love God, Whom he hath not seen ? And this commandment have we from Him, That he who loveth God love his brother also. ''THE GOSPEL. S. Luke xvi. 19-3L THEKE was a certain rich man, which was clothed in purple, and fine linen, and fared sumptuously every day. And there was a certain beggar named Lazarus, which was laid at his gate. full of sores, and desiring to be fed with the crumbs which fell from the rich man's table : moreover, the dogs came and licked his sores. And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom. The rich man also died, and was buried : and in hell he lift up his eyes being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue ; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy 18-23. ft. as P. B. «. Lulte 14. life-time receivedst thy good things, and likewise Lazarus evil things ; but now he is comforted, and thou art tormented. And beside all this, between us and you there is a great gulf fixed : so that they which would pass from hence to you cannot ; neither can they pass to us, that would come from thence. Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house : for I have five brethren ; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him. They have Moses and the projjhets ; let them hear them. And he said, Nay, father Abraham; but if one wont unto them from the dead, they will repent. And he said unto him. If they hear nut Moses and the prophets, neither will they be persuaded, though one rose from the dead. Introit. — Blessed be the holy Trinity, and the indivisible Unity. We will give thanks unto Him, because He hath shewed His mercy towards us. Ps. Let us bless the Father, and the Son, with the Holy Ghost. THE FIRST SUNDAY AFTER TRINITY. The Sundays and other Festivals from Advent to Trinity form one system of dogmatic illustrations of Christianity : Prayer and the words of Holy Scripture all combining to pre- sent the memorial of primary truths before God in acts of worship, and before man as words of instruction. The Sun- days after Trinity may be regarded as a system illustrating the practical life of Christianity, founded on tlie truths pre- viously represented, and guided by the example of our Blessed Lord. There is a Rubric given on tliis Sunday in the Salis- bury Missal : " Memoria de Trinitate fiat omnibus dominicis usque ad adventum Domini." The love of God and the love of man are — one may almost say, of course — the first subject selected for the Eucharistic Scriptures in this system, as shewn in St. Jolin's wonderful definition of love, and in the historical parable of the rich man and Lazarus. In the Epistle St. John shews that God's own love for mankind is the source and spring of all love towards Him, .and that all true love towards Him is shewn by the evidence of charity. The Gospel, independently of the revelation made in it concerning the state of tlie departed, places in the most awful light the siu of being without Chris- Cbe ^cconO anD CfjirO ^unDaps after Crinitp. 0^0 The Second Sunday after Dominica II. post Trinitalem. THE COLLECT. OLOED, Who never failest to lielp and govern them whom Thou dost bring up in Thy stedfast fear and love ; Keep us, we beseech Tliee, under the protection of Thy good providence, and make us to have a perpetual fear and love of Thy holy Name; through Jesus Christ our Lord. Amen. «5. B.ie. Greg. Hebd. iii. post Pent. Gelas. Dom. post Asc. Dom. Mur. i. 590, Trinity. "ORATIO. 8ANCTI nominis Tui, Domine, timorem pariter et amorem fac nos habere perpetuum ; quia nunquam Tua gubernatione destituis, quos in soliditate Tua3 dilectionis instituis. Per DoMi- NUM. *THE EPISTLE. 1 S. John iii. 13-24. MARVEL not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. Whosoever hateth his brother is a murderer : and ye know that no murderer hath eternal life abid- ing in him. Hereby perceive we the love 0/ God, because He laid down His life for us : and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him ; how dwelleth the love of God in him 1 My little children, let us not love in word, neither in tongue ; but in deed, and in trutL And hereby we know that we are of the * S. B. S. ijohn 3. 13-.8. Romnn. i Pet, 5. 6-11. E.isterTt, Rom. 5. l-io. truth, and shall assure our hearts before Him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, tlien have we confidence towards God. And whatsoever we ask, we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight. And this is His commandment, That we should believe on the Name of His Son Jesus Christ, and love one another, as He gave us command- ment. And he that keepeth His commandments dwelleth in Him, and He in him : and hereby we know that He abideth in us, by the Spirit Which He hafh given us. A CERTAIN man made a great supper, and bade many; and sent his servant at supper- time to say to them that were bidden, Come, for all things are now ready. And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it ; I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them ; I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come. So that servant came, and shewed his lord these 'THE GOSPEL. S. Luke c S. g.fEj. asP. B. Komati. I.iike Iiastfru. M.1tt.6. =2-34. xiv. 16-24. things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as thou hast commanded, and yet there is room. And the lord said unto the servant, Go out into the high-ways and hedges, and com- pel them to come in, that my house may be filled. For I say unto you, That none of those men which were bidden shall taste of my supper. The Third Sunday after Trinity. Dominica III. jiost Trinitatem. o THE COLLECT. LORD, we beseech Thee mercifull}' to hear us ; and grant that we, to whom Thou hast ^S.f.ffi. G,e..| "ORATIO. IS^m";.:!.";?" T^EPRECATIONEM nostram qujesumus, J-^ DoMlNE, benignus exaudi ; et quibus sup- tian love r and the utter incompatibility of such a condition witli a life that will gain the award of future happiness. In teaching tliis truth our Blessed Lord also revealed to us the intermediate state. Although the Last Judgement was very distant when He told the .lews tliis history of two men who had, perhaps, been known to theni, yet He put it beyond doubt that the souls which had departed from their bodies were as living and conscious as they h.ad over been, and that their condition was already that of those upon whom a pre- liminary judgement had been jiassed ; an award of happiness to the one, of torment to the other. In-troit. — My trust is in Thy mercy, and my heart is joy- ful in Thy salvation. I will sing of the Lord, because Ho hath dealt so lovingly with me. I's. How long wilt Thou forget me, Lord, for ever? How long wilt Thou hide Thy face from mo ? Ulory be. THE SECOND SUNDAY AFTER TRINITY. The present beautiful version of the ancient Collect for this day was substituted for the literal translation which had previously been used, in 1(561. Cosin added "0 Heavenly Father " at the end of the old Collect, as if attempting to remedy its abruptness ; but the subsequent remoulding of the whole into its present form was a happy improvement, giving us one of the finest of our English Collects. It will be observed that its tone is in close agreement with that of the Introit. The subject of Active Love is again taken up on this Sun- day, the Epistle coming from a preceding chapter of St. John to that used on the previous Sunday, and the Gospel from an earlier chapter of St. Luke. Introit. — The Lord was my ujiholiler. He brought me forth also into a place of liberty : He brought mo forth even because He liad a fa\-()ur unto me. /'.•;. 1 will love Thee, O Lord my Strength ; the Lord is my stony rock and my defence, aud my Saviour. Glory bo. THE THIRD SUNDAY AFTER TRINITY. The Cliristian virtue of Humility is set forth in the Epistle fur this Sunday in the words of St. Peter, aud illustrated in ;o6 Cf)C jTourtf) ^unliap after Crinitp. given an hearty desire to pray, may by Thy mighty aid be defended and comforted in all dangers and adversities ; through Jesus Cheist our Lord. Amen. plicandi pr»stas affectum, tribue defensionia auxilium. Per. "THE EPISTLE. 1 S. Peter v. 5-11. ALL of you be subject one to another, and -LX. be clothed with humility: for God resist- eth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time ; casting all your care ujion Him, for He careth for you. Be sober, be vigilant ; because your adver- sary the devil, as a roaring lion, walketh about seeking whom he may devour : whom resist sted- n 5. 1. S). I rot. 5. 6-11. Kotnnti. Rom. S. 18-55. i'nstertt. Rom. 6, 18-23. fast in the faith, knowing that the same afflic- tions are accomplished in your brethren that are in the world. But the God of all grace, Who hath called us unto His eternal glory by Christ Jesus, after that ye have suflered a while, make you perfect, stablish, strengthen, settle you. To Him be glory and dominion for ever and ever. Amen. ^THE GOSPEL. S. Luke xv. 1-10. THEN drew near unto Him all the Publicans and sinners for. to hear Him. And the Pha- risees and Scribes murmured, saying, This Man receiveth sinners, and eateth with them. And He spake this parable unto them, saying. What man of you having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it 1 And when he hath found it, he layeth it on his .shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me, for I have found my sheep which was lost. >S.l.|S.a.P.B. Kainatt. Luke 15- ■-"■ Eastent. M.^tt. 8. 5-I3- I say unto you. That likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it ? And when she hath found it, she calleth her friends and her neigh- bours together, saying, llejoice with me, for I have found the piece which I had lost. Like- wise, I say unto you, There is joy in the pre- sence of the angels of God over one sinner that repenteth. THE FOURTH Sunday after Trinity. Dominica IV. 2''ost Trinitatem. THE COLLECT. OGOD, the Protector of all that trust in Thee, without Whom nothing is strong, nothing is holy ; Increase and multiply upon us Thy mercy ; that. Thou being our Ruler and Guide, we may so pass through things temporal, that we finally lose not the things eternal : Grant this, O heaveidy Father, for Jesus Christ's sake our Lord. Amen. c ~. 19. 5). Greg. Hebd. V. pobl Pent. Mur. ii. i66. -ORATIO. PROTECTOR in Te sperantium Deus, sine Quo nihil est validum, nihil sanctum ; multiplica super nos misericordiam Tuam, ut Te Rectore, Te Duce, sic transeamus per bona tempo- ralia, ut non amittamus Eeterna. Per Dominum. ■'THE EPISTLE. I RECKON that the sufferings of this present i <'&.^.\ time are not worthy to be compared with | s-y.' the glory which shall be revealed in us. For Easteytt. 10. l-IO. Rom. viii. lS-23. the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not . as p. B. I Pel. 3. the Gospel by the example of our Blessed Lord iu receiving sinners and eating with them. The Collect, however, seems to take its tone from the latter portion of the Epistle, which speaks o£ the afllictions and sufferings to which the early Christians were subjected. The Epistle and tlie Collect are, in fact, much more frequently associated together in tone and language than the Collect and the Gospel ; indicating a proba- bility that the Gospels were not read in the Communion Ser- vice until a later period than th.at in which the Epistles came to be used. Int!;oit. — Turn Thee unto me, and have mercy upon me : for I am desolate and in misery. Look upon my adversity and misery ; and forgive me all my sin, my God. Ps. Unto Thee, O Lord, will I lift up my soul ; my God, I have put my trust in Thee ; let me not be confounded. Glory be. THE FOURTH SLTfDAY AFTER TRINITY. In the Gospel for this day, Mercy, another of the Christian virtues, is set forth in the words of our Lord, beginning, " Be ye therefore merciful, as your Father also is merciful , " enforced by the proverbs of the blind leading the blind, the disciple not being above his Master, and of the mote and the beam. The Collect also refers to the mercy of our heavenly Father, aud seems to have been suggested by the Gospel. But, as on the preceding Sunday, the Epistle seems to have been selected with refereuce to a time when the Church Mas passing through some great tribulation, aud when Christians needed frequently to be reminded that they had here no continuing city, but must look beyond the sutlerings of this present time to the glory hereafter to be revealed. It is possible that the Gospel may have been selected under the influence of similar circumstances, an .age of m.irtyrdoms suggesting to those who had so clear a vision of Christ's example the duty of mercy and love towards their persecutors. For tliemselves they could only look to that future bliss which was to outweigh the present suffering : for the Church of succeeding days they could leave such a legacy as St. Stephen did, when he prayed with his dying lips, "Lord, lay not this sin to their charge. " The Intkoit for the day seems equally to reflect an age of persecution. Introit. — The Lord is my light and my salvation ; whom then shall I fear : the Lord is the strength of my life ; of whom then shall I be afraid ? When the wicked, even mine enemies, and my foes, came upon me to eat up my flesh, they Cf)c jFiftf) ^unoaj? after Crinitp. 307 willingly, but by reason of Him Who hath sub- jected the same, in hope : because the "creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. For we know that the whole creation groaneth, and travaileth in pain together a In all these places this is "the crca. lure" [■'iTiffi;], as in the fourth place, where the spellin;: is "creation." until now. And not only ihei/, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, io tvit, the redemption of our body. i £. B. 28.34. *THE GOSPEL. BE ye therefore merciful, as your Father also is merciful. Judge not, and ye shall not be judged : condemn not, and ye shall not be condemned : forgive, and ye shall be forgiven : give, and it shall be given unto you ; good mea- sure, pressed down, and shaken tor/ether, and running over, shall men give into your bosom. For with the same measure that ye mete withal, it shall be measured to you again. And He spake a parable unto them, Can the blind lead the blind ? .shall they not both fall into the ditch ? The disciple is not above his master ; but every S. Luke vi. 36-42. S.asP. E. •I. Malt. 5. one that is perfect shall be as his master. And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is I in thine own eye ? Either how canst thou say to thy brother. Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye ? Tho^i hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. The Fifth Sunday aftkr Trinity. Dominica V. post Trinitatem. THE COLLECT. GRANT, O Lord, we beseech Thee, that the course of this world may be so peaceably ordered by Thy governance, that Thy Church may joyfully serve Thee in all godly quietne.S3 ; through Jesus Christ our Lord. Amen. ■'THE EPISTLE. T)E ye all of one mind, having compassion one of another, love as brethren, be pitiful, he courteous ; not rendering evil for evil, or railing for railing ; but contrariwise blessing ; knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that tliey speak no guile : let him eschew evil, and do good ; let him seek MebcC vi. Crec. post Pent. I.eo. Mur. 1- 379. ^f;I,? asP Rom B. 6. I- astern . K- m. 'ORATIO. DA nobis qusesumus, Domine, ut et mundi cursus pacifice nobis Tuo ordine dirigatur et Ecclesia Tua tranquilla devotione Isetetur. Per DOMINUM. 1 S. Pet. iii. 8-15. peace, and ensue it. For the eyes of the Lord are over the righteous, and His ears are open unto their prayers : but the face of the Lord is against them that do evil. And who is he that will harm you, if ye be followers of that which is good t But and if ye sufler for righteousness' sake, happy are ye : and be not afraid of their terror, neither be troubled ; but sanctify the Lord God in your hearts. 5. S- m- Kotnan. 'THE GOSPEL. IT came to pass, that as the people pressed upon Him to hear the Word of God, He stood by the lake of Gennesarcth, and saw two ships standing by the lake ; but the fishermen were gone out of them, and were washing their nets. And Ho entered into one of the ships, which was Simon'.s, and prayed him that he as r. B Marie 8, slff'i. Matt. 9. Luke v. 1-11. would thrust out a little from the land i and He sat down, and taught the people out of the ship. Now when He had left speaking, He said unto Simon, Launch out into the deep, and let down your nets for a draught. And Simon answering said unto Him, Master, we have toiled all the night, and have taken nothing ; nevertheless, at stumbled and fell. Ps. Though an host of men were laid against nie, yet shall not nij' heart be afraid. Glory be, THE FIFTH SUNDAY AFTER TRINITY. The ancient Leonine Collect for this d.iy seems to have been suggested, s.ays Bright, like several of tlic same agt^, by the disasters of the dying Western Kinpii'e. ' It lias, how- ever, a plain connection witli the Gospel, which was pro- b.illy selected at an earlier il.ate. Like others of otir Lord's mir,acles, tliis one was a par.able .as ■well, in which Ho w.as teaching the Apostles principles respecting tlieir future work. The sea is the world, the net is the Church, tlic Ajmstles arc fishers of men, Christ is He Wlio in tlii^ sjiiritu.al as in the actu.al world bids them lut down the net. .and .also g.athers into it the great multitude of lislies. Very significant is it, then, that with this parabolic miracle in the Gospel, the Collect should pray Him Whoso Presence was the wealth and the I Brtoht's Ancient CoUccls, p. 208, safety of the fishermen that He will so order the waves of tliis troublesome world th.at tlie Ark of the Church m.ay ever ride over tlieni in pe.aoe, .and serve Him by gathering in souls into her nets with all godly quietness through the blessing of the Saviour's Presence. The Epistle is in close agreement with tliis tone, — " The eyes of tlie Lord are over the righteous, and His cars are open unto tlicir pnayers. . . . Who is he tli.at will barm yim if ye be foUowers of tli.at wliicli is good ?'' Like those of the preceding Sund.ays, it redects a time of per- secution, such as w.as passing over the Church wlien St. Peter wrote ; but it .also breathes the strong faith of him who had said, "Lord, if it be Thou, bill me come unto Thee on the w.ater," .and whose experience had taught him th.at if Jesus be in tlio ship, no w.aves or storms can prevail to overwhelm it. Intpoit. — Hearken unto my voice, Lord, when I cry nnto Thee : have mercy upon me, .and bear me. Thon hast been my succour : leave me not, neither forsake me, God of my salvation. Px. Tlio Lord is my Light and my Salva- tion, whom then shall I fear ? 3o8 CJ)e ©irtlj anD ©cticntfj §)unr)ays after Criniti). Thy word I will let down the net. And when they had this done, they inclosed a great multi- tude of fishes, and their net brake. And they beckoned unto their partners which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. When Simon Peter saw it, he fell down at Jesus' knees, saying. Depart from me, for I am a sinful man, O Lord. For he was astonished, and all that were witli him, at the draught of the fishes which they had taken ; and so was also James and John, the sons of Zebedee, which were partners w-ith Simon. And Jesus said unto Simon, Fear not, from henceforth thou shalt catch men. And when they had brought their ships to land, they forsook all, and followed Him. THE SIXTH SUNDAY AFTER TRINITY. Dominica VI. x>ost Trinitatem. THE COLLECT. OGOD, Who hast prepared for them that love Thee such good things as pass man's under- standing ; Pour into our hearts such love toward Thee, that we, loving Thee above all things, may obtain Thy promises, which exceed all that we can desire ; through Jesus Cheist our Lord. Amen. Hebif. vii. post Pent. Gelas. iti. I. Mur. i. 687. " ORATIO. DEUS Qui diligentibus Te bona invisibilia prffiparasti ; infunde cordibus nostris Tui amoris aftectum ; ut Te in omnibus et super omnia diligentes, promissiones Tuas, quae omne desiderium superant, consequamur. Per DOMINUM. »THE EPISTLE. Rom. vi. 311. KNOW ye not, that so many of us as were baptized into Jesus Christ were baptized into His death 1 Therefore we are buried with Him by baptism into death ; that like as Chrlst was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we 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 Ilini, that the body of sin might be destroyed, that henceforth !• S, BS-a^P.B, Roman. Rom. 6. we should not serve sin. For He that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with Him ; knowing that Christ being raised from the dead dieth no more ; death hath no more dominion over Him. For in that He died, He died unto sin once ; but in that He liveth, He liveth unto God. Likewise reckon ye also your- selves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord. 'THE GOSPEL. S. Matt. v. 20-26. r "TESUS said unto His disciples,] Except your LtJ righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. Ye have heard that it was said by them of old time. Thou shalt not kill : and whosoever shall kill, shall be in danger of the judgement. But I say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgement : and whosoever shall say to his brother, Raca, shall lie in danger of the council : but whosoever shall say, Thou fool, shall be in danger of hell-fire. f S. B-Hi. Matt.5. 20-34. Rptiiati. Matt. 7, iS-2t. EasKrit. Matt. 9, Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee ; leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, whiles thou art in the w.ay with him ; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the ofiicer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. The Seventh Sunday after Trinity. Dominica VII. post Trinitatem. THE COLLECT. rORD of all power and might. Who art the ■i Author and Giver of all good things ; Graft rfS. 1S.|g. Greg. Hebd. viii. post Pent. Gelas. iii. 2. Mur. i. 687. ''ORATIO DEUS virtutum, Cujus est totum quod est optimum ; insere pectoribus nostris amorem THE SIXTH SUNDAY AFTER TRINITY. This day sets forth the principle that the obligation of the old law is lieightened under the New Dispensation : as also that tlie stricter obligation of tlie new law is accompanied by a proportionate increase in tlie grace by which tlie duty of obedience to God may be fulfilled. Christ's law extends to the wilful conception of an act as well as to the act itself, and accounts tlie one .1 sin as well as the other. But Christ's death and resurrection e.\tend themselves to the sacrament of Baptism, making it the means of a death unto sin and a new birth unto rigliteousness : and thus endowing Cliristiaiis with a power to fulfil the requirements of His law which otherwise they could not possess. The power of Christ against sin becomes thus not only a power external to the soul, but an inward capacity, the practical use or disuse of which is at the w ill of those to whom it is given. Introit. — Tlie Lord is my strength, and ITe is the whole- some defence of His Anointed. save Thy people, and give Thy blessing unto Thine inlieritance ; feed tliem, and set them up for ever. Ps. Unto Tliee w'ill I cry, O Lord, my strength ; think no scorn of me, lest if Tliou make as though Thou hearest not, I become like tliem tliat go down into the pit. Glory be. THE SEVENTH SUNDAY AFTER TRINITY. The Collect for this day has expressions in it wliich seem to connect its prayer with both tlie Epistle and the Gospel. The petition, "Graft in our hearts the love of Thy Name," Cfje Cigbtf) ^unDag after Crinitp. 309 in our hearts the love of Thy Name, increase in us true religion, nourish us with all goodness, and of Thy great mercy keep us in the same ; through Jesus Christ our Loed. Amen. "THE EPISTLE. Rom I SPEAK after the manner of men, because of the infirmity of your flesh : for as ye have yielded your members servants to uncleanness, and to iniquity, unto iniquity ; even so now yield your members servants to righteousness, unto holiness. For when ye were the servants of sin, ye were free from righteousness. What fruit >S. g.K. asP. B. Jio?nitit, Rom. 8. 12-17. Easttm. I Cyr. 1. 10-17. Tui nominis, et prsesta in nobis religionis aug- mentum, ut quse sunt bona nutrias, ac pietatis studio quae sunt nutrita custodias. Per Dominum. 19-23. had ye then in those things whereof ye are now ashamed ? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holi- ness, and the end everlasting life. For the wages of sin is death : but the gift of God is eternal life, through Jesus Christ our Lord. *THE GOSPEL. S. Mark viii. 1-9. IN those days the multitude being very great, and having nothing to eat, Jesus called His disciples unto Ilim, and saith unto them, I have compassion on the multitude, because they have now been with Jle three days, and have nothing to eat : and if I send them away fasting to their own houses, they will faint by the way ; for divers of them came from far. And His disciples answered Him, From whence can a man satisfy these men with bread here in the wilderness? And He asked them, How many loaves have ye 1 > S. g.S.asP. B. Roman. Luke i6, 1-9. Eastern, Matt. 14. I4-S2. And they said. Seven. And He commanded the people to sit down on the ground. And He took the seven loaves, and gave thanks, and brake, and gave to His disciples to set before ihem ; and they did set them before the people. And they had a few small fishes ; and He blessed, and commanded to set them also before them. So they did eat, and were filled : and they took up of the broken meat that was left seven baskets. And they that had eaten were about four thou- sand. And He sent them away. The Eighth Sunday after Trinity. Dominica VIII. 2>ost Trinilatem. THE COLLECT. OGOD, Whose never-failing providence order- eth all things both in heaven and earth ; We humbly beseech Thee to put away from us all hurtful things, and to give us those things which be profitable for us ; through Jesus Christ our Lord. Amen. <> THE EPISTLE. BEETHREN, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die ; but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear ; but 'THE GOSPEL. EWAPiE of false prophets, which come to you in sheep's clothing, but inwardly they HebdT ©. Greg. IX. post Pent. Olas III. 3. Mur. i. 6bK. 'ORATIO. DEUS, Cujus providentia in sui dispositione non fallitur, Te supplices exoramus, ut noxia cuncta submoveas, et omnia nobis profutura concedas. Per Dominum. ■'S-S-S. Rotnatt. 10. 6-13. Eastern. 3-9-'7- Kom. as P. B. I Cor. B viii. 12-17. ye have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God : and if children, then heirs ; heirs of God, and joint-heirs with Christ : if so be that we suSer with Him, that we may be, also glori- fied together. S. Matt. vii. 15-21. are ravening wolves. Ye shall know them by their fruits : do mm gather grapes of thorns, or ■ S. 13. SJ. .IS v. 11. Rotnan. Lukc 19. 41-47. Eastern. Matt. 14- 33-34. appears to be suggested by the idea of guud and evil fruit contained in the former; while "Giver of all good things " and "nourish us with all goodness" plainly point out a devotional applioatinn of the narrative which the liospel gives of the Good Shephei-d feeding His flock of fnur thousand with seven loaves and a few small fishes. The bondage of sin and the service of Christ are contrasted in the Epistle, which seems to be the source of the beautiful expression, "Whose service is perfect freedom," in the second Collect at Mattins. The same idea m.ay be .also found in the (iospel, where Christ's command that the people should sit down (though it seemed a mere arbitrary coniniandj was followed by the reward of obedience. His bounty. Inti'.oit. — clap your hands together, all ye peojde ; O sing unto God with t!ie voice of melody. Ps. He sliali sub- due the people under us, and the nations under our feet. Glory be. THE EIGHTH SUNDAY AFTER TltlNITY. The Service of Christ is set forth in the Epistle of to-day as no slavery, but a sonship. Those who do the works of a true obedience to Him do them by the help of the Spirit of God ; those who are led by the .'^jiirit of God are adopted children of Him whose Only-begotten received the same Spirit without measure ; those who are adopted sons of God are heirs of His eternal gifts, joint-heirs with Christ Himself, reigning with Him as priests and kings for ever. Such is the course of the Apostle's reasoning and revelation ; and it is further illustrated by the words of our Lord in the (iospel, which, as tlie saying of the Eternal Word, living and )iower- ful and sliarper than any two-edged sword, discriminates between those who only say unto Him, "Lord, Lord," by an outward profession, and those whose sonship is made evident by their fruits, the doing of the will of God. Introit. — We wait for Thy loving-kindness, God, in the midst of Tliy temple. God, according to Thy Name, so is Thy praise unto the wcndd's end ; Thy right hand is full of righteousness. Ps. Great is the Lord, and highly to be praised ; in the city of our God, even upon His holy hill. Glory be. ;io Cfjc Bintf) ^unDap after Crinitp. figs of thistles 1 Even so every good tree bringeth forth good fruit ; but a corrupt tree bringetli forth evil fruit. A good tree cannot bring forth evil fruit ; neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not every one that saith unto Me, Lord, Lord, shall enter into the Kingdom of Heaven ; but he that doeth the will of My Father Which is in Heaven. THE NINTH SUNDAY AFTER TRINITY. Dominica IX. post Trinitatem. THE COLLECT. C^ RANT to us, LoED, we beseech Thee, the VJT spirit to think and do always such things as be rightful ; that we, who cannot do any thing that is good without Thee, may by Thee be enabled to live according to Thy will ; through Jesus Christ our Lord. Amen. " S. ?5. 3t). Gri-ij. HebJ x.postl'eiit. r.elas. iii 4- l-^"- Mur. i. 434, 6S9 ; ii. "OEATIO. IARGIRE nobis, quresumus, Domine, semper -^ spiritum cogitandi quse recta sunt, propitius, et agendi ; ut c^ui sine Te esse non possumus, secundum Te vivere valeamu.s. Per Domintjm. 'THE EPISTLE. 1 Cor. x. 1-13. BRETHREN, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea ; and were all baptized unto Moses in the cloud, and in the sea ; and did all eat the same spiritual meat, and did all drink the same spiritual drink : (for they drank of that spiritual Rock that fol- lowed them; and thai Rock was Christ.) But with many of them God was not well pleased ; for they were overthrown in the wilderness. Now these thinr/s were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as ivere some of them ; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, * S. B. S- 10. 6-13. Hainan. 12. 2-II. I-astern. 4. 9.16. I Cur. I Cur. I Cur. and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also mur- mured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples : and they are written for our admoni- tion, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you, but such as is common to man : but God is faithful. Who will not suffer you to be tempted above that ye are able ; but will with the tempta- tion also make a way to escape, that ye may be able to bear it. r "TESUS] said unto His disciples, There was L?J a certain rich man which had a steward ; and the same was accused unto him that he had wasted his goods. And he called him, and said unto him, How is it that I hear this of thee 1 Give an account of thy stewardship ; for thou mayest be no longer steward. Then the steward said within himself. What shall I do ? for my lord taketh away from me the stewardship : I cannot dig, to beg I am ashamed. I am resolved what to do, that, when I am put out of the steward- ship, they may receive me into their houses. So he called every one of his lord's debtors unto him, and said unto the first. How much owest thou THE GOSPEL. S ?! S. Luke xvi. 1-9. ns p. B. Lukt.- 18. /uts/ent. 17- '4-=3- unto my lord 1 And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down cjuickly, and write fifty. Then said he to another, And how much owest thou t And he said, An hundred measures of wheat. And he said unto him. Take thy bill, and write fourscore. And the lord commended the unjust steward, because he had done wisely: for the children of this world are, in their genera- tion, wiser than the children of light. And I say unto you. Make to yourselves friends of the mammon of unrighteousness ; that when ye fail, they may receive you into everlasting habita- tions. THE NINTH SUNDAY AFTER TRINITY. The keynote of the Oliice for this day i.s .struck by our Lord's words in the end of the Gospel, " Make to yourselves friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations." For by the unjust steward in tlie parable, of which these words give the application, is represented the Christian in liis way through this life ; and the children of Israel are represented to us in the Epistle on their way through the wilderness. By the temptations to which the latter were subjected are set forth as in a living par.able the lot of the " children of light," who also must pass through such temptations as are " com- mon to man." The worldly wisdom of the steward nur Lord uses as an example of the manner in which the children of light are to use the temptations of life as a means by which they may make friends in heaven among tlie angels and saints. Out of the Mammon of unrighteousness — the idols of this life which men are tempted to fall down and worship — this profit may arise to him who is tempted, that liis trial by their means is like our Lord's temptation by Satan, a trial which will result in greater perfection and fitness for the further work set before him to do, if due use is made of that way of escape by which he may be able to bear it. Such temptations were offered to the first Israel, and the people gave way before them ; they are also offered to (iod's new Israel, and the words of our Lord are an exhortation to them, that as "children of light" they should be as wise for spiritual objects as " the cliildren of this world " (recklessly irreligious, yet provident and politic, men) are for the objects which they set themselves to attain as the desire of their lite. Introit. — Behold, God is my helper : the Lord is with them that uphold my soul. He shall reward evil unto mine enemies ; destroy Thou them in Thy truth. Ps. Save me, O God, for Thy Name's sake ; and avenge me in Thy strength. Glory be. Ci)C Ccntf) anu Clcticntlj ^unDays after Crinitg. 3ii The Tenth Sunday after Trinity. Dominica X. post Trinilatem. THE COLLECT. IET Thy merciful ears, Lord, be open to ■^ the prayers of Thy humble servants ; and that they may obtain their petitions make them to ask such things as shall please Thee ; through Jesus Christ our Lord. Anwn. "5. S- B. Gehs. Mur. .169. 111. s- 1. 33ii »THE EPISTLE. CONCERlSriNG spiritual gifts, brethren, I would not have you ignorant. Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed; and tlmt no man can say that Jesus is the Lord, but by the Holt Ghost. Now there are diver- sities of gifts, but the same Spirit. And there are differences of administj'ations, but the same Lord. And there are diversities of operations, but it is the same God, Which worketh all in all » s.ig.fi. 12. I'll. Rot}tan. 15. i-IO. Eastern. 9. 3-13. "ORATIO. PATEANT aures misericordi* Tum, Domine, precibus supplicantium ; et ut petentibus desiderata concedas, fac eos qure Tibi placita sunt postulare. Per Dominum nostrum. 1 Cur. xii. 11 1. I Cor. But the manifestation of the Spirit is given to 1 Cor. every man to profit withal. For to one is given 1 Cur. by the Spirit the word of wisdom ; to another the word of knowledge by the same Spirit ; to another faith by the same Spirit ; to another the gifts of healing by the same Spirit ; to another the working of miracles; to another prophecy; to another discerning of spirits ; to another divers kinds of tongues; to another the interpretation of tongues. But all these worketh that one and the self-same Spirit, dividing to every man sever- ally as He will. f s.S.1t!..«r Koinan 3"-37- Lnsleri, 18, 23-35. Mark 7. Matt. ^THE GOSPEL. S. Luke AND when He was come near. He beheld the -^^^ city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace ! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within xix. 41-47. thee ; and they shall not leave in thee one stone upon another ; because thou knewest not the time of thy visitation. And He went into the temple, and began to cast out them that sold therein, and tliem that bought, saying unto them, It is written, ily house is the house of prayer : but ye have made it a den of thieves. And He tauglit daily in the temple. The Eleventh Sunday after Trinity. Dominica XI. post Triniiatem. THE COLLECT. OGOD, Who declarest Thy Almighty power most chiefly in shewing mercy and pity ; Mercifully grant unto us such a measure of Thy grace, that we, running the way of Thy com- mandments, may obtain Thy gracious promises, and be made jiartakers of Thy heavenly treasure ; through Jesus Christ our Lord. Amen. Greg. Hebd. xii. post Pent. Gelas. iii. 6. Mur. i. 690, ii. 169. •'OEATIO. DEUS, Qui omnipotentiani Tuam parcendo maxime et miserando manifestas ; multi- plica super nos gratiam Tuam, ut ad Tua promissa currentes, coelestium bonorum facias esse con- sortes. Per. ' THE TENTH SUNDAY AFTER TRINITY. There is a touching connection between the Epistle and Gospel of this day which seems as if it could hardly be accidental ; or, if it is, offers an illustration of the manner in whicli all Holy Scripture gives evidence that it is drawn from one Fountain of truth. The Gosjicl shews our Blessed Lord weeping over .leni.'ialem, l)ecause she had failed to recognize the things that Ijulonged to her peace. The Prince of Peace had come to lier, offering the good gifts which are ever the fruits of His I'resence, but her eye.s had been bhnded by her wilfulness, those gifts of ])eace had been rejected, an<l now they were liid from lier. Our Lord's l.ast words of warning a few days afterwards were in the same strain, " Walk wliile ye have the light, lest darkness come upon you. . . . \VliiIc ye liave light, believe in the light, that ye may be the children of light." They were the last public words of the Light of the world before Mis Passion began ; and wlien Ho had spoken them, He " departed, and did hide Himself from them" [.lohn xii. 36|. With such an experience before the new Israel of God, the Apostle St. Paul exhorts them not to be ignorant of the spirit\ial gifts with which they have been blessed : those manifold operations of the Holy Ghost on the souls of men, by which they are fitted for the work of the ministry, or for that of oi-dinary Christian life. And the association of these two portions of Holy Scripture comes as a perennial warning to Churches in their corporate capacity, and to individual Christians, calling them to remember that as Jesus had cause to weep over the neglect of His gifts when offered to the Jews, so is such a neglect cause of son'ow even now in Heaven, and may be followed by the judgement which fell upon her of old who knew not the time of her visitation. Tlie enemies of the Church are ever ready to dig their trenches and compass her around, and lay her even with the ground. Her true strength is, that she should ever remember and use her spiritual gifts, an<l know the value of Christ's Presence in the time when He visits her with His salvation. iNTHorr.— *\Vhen I cried unto the Lord, He heard my voice in the battle that w.as against me : yea, even God that endureth for ever shall hear me and cast them down. cast thy burden upon the Lord, and He shall nourish thee. Ps. Hear my jirayer, O Lord, and hide not Thyself from my petition. Take heed unto me, and hear me. Glory be. THE ELEVENTH SUNDAY AFTER TRINITY. The subject of this Sund.ay is the mercy and pity of Almighty God in bestowing the power of supernatural gi'ace 3'. Cfje CtDClftfj ^unnaj? after Crinity. "THE EPISTLE. 1 Cor. aS.g.llJ. I Cor. IS- >-io. Komtiti. 2 Cor. 3. 4-9. /^astern as P. B. BRETHREN, I declare unto you tlie Gospel which I preached unto you, which also ye have received, and wherein yu stand : by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all, that w-hich I also received, how that Christ died for our sins, according to the Scriptures ; and that He was buried ; and that He rose again the third day, according to the Scriptures ; and that He was seen of Cephas, then of the twelve : after that, He was seen of above five hundred brethren at once ; of whom the greater part remain unto 'THE GOSPEL. S. Luke r TESUS] spake this parable unto certain which LtJ trusted in themselves that they were righteous, and despised others : Two men went up into the temple to pray ; the one a Pharisee, and the other a Publican. The Pharisee stood and prayed thus with himself, God, I thank Thee, that I am not as other men are, extor- tioners, unjust, adulterers, or even as this Publi- can : I fast twice in the week, I give tithes of all *S.13.K as P. B. Roman. Luke 10. a -,-S7- hastern. Matt. 15. 16-36. XV. Ml. this present; but some are fallen asleep : after that, He was seen of James ; then of all the Apostles : and last of all. He was seen of me also, as of one born out of due time. For I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God. But by the grace of God I am what I am : and His grace which was hestoived upon me was not in vain ; but I laboured more abun- dantly than they all ; yet not I, but the grace of God which was with me. Therefore whether it were I or they, so we preach, and so ye believed. xviii. 914. that I possess. And the Publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other : for every one that exalteth himself shall be abased ; and he that humbleth himself shall be exalted. The Twelfth Sunday after Trinity. Dominica XII. j'osl Trinitatem. ' S, S.?i3. Gteg. HebiX xiii. post Pent. Gelas. iii. 7. Leo. Mur. i. 4ii, 690; ii, 170. THE COLLECT. ALMIGHTY and everlasting God, Who art ■^ * always more ready to hear than we to pray, and art wont to give more than either we desire, or deserve ; Pour down upon us the abun- dance of Thy mercy ; forgiving us those things whereof our conscience is afraid, and giving us those good things which we are not worthy to ask, but through the merits and mediation of Jesus Christ, Thy Son, our Lord. Amen. ■'THE EPISTLE. SUCH trust have we through Christ to God- ward : not that we are sufficient of our- selves to think any thing as of ourselves; but our sufficiency is of God. Who also hath made us able ministers of the New Testament ; not of the letter, but of the Spirit : for the letter killeth, but the Spirit giveth life. But if the minis- tration of death written and engraven in stones 'ORATIO. ' S. in. H!. Rot nan. l6-2=. Eastern. 16. 13-24. OMNIPOTENS sempiterne Deus, Qui abun- dantia pietatis Tuas et merita supplicum excedis et vota ; effunde super nos misericordiam Tuam; ut dimittas quae conscientia metuit, et adjicias quas oratio nou prffisumit. Per Domi- NUM. 2 Cor. iii. 4-9. was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance, which glory was to be done away ; how shall not the ministration of the Spirit be rather glorious 1 For if the ministration of condemnation he glory, much more doth the ministration of righteousness exceed in glory. M p. B. Gal. 3. as a free and undeserved gift upon sinners. St. Paul's " I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the Churcli of God," is a parallel to the Publican's "God be merciful to me a sinner: " and our Lord's declaration that the Puljlican went down to his house justified because of his humility, is a parallel to the inspired words of the Apostle, "By the grace of God I am what I am . . . yet not I, but the grace of God which was with me." "Ancient writers, as St. Augustine and others," says Isaac Williams, "delight to dwell on these words of St. Paul, as so expressive of his sweet, trembling humility, fear- ing to contemplate himself, except in his sins and infirmities, and losing all sense of his greatness in God ; fearful lest he should presume, and so lose by presumption all that crown of liope aud joy which by humility he had gained. " This tone of the holy Apostle, and that of the Publican, is strikingly taken up by the Collect, which offers also a fine specimen of the fulness of devotion which may lie gathered into this form of prayer. Short as it is, this Collect contains five several subjects, each of which is like the condensation of a volume of devotion. Those subjects are [1] the mercy of God; and let it be noted, how suggestive is the idea that this mercy is the chief manifestation of Alniiglity Power : [2] the grace of God, as His gift, according to the measure of our necessities ; [3] obedience, as accomplished only by the power of grace ; [4] the fulfilment of the Divine promises; [5] the "great recompence of reward," the "heavenly treasures, " of which Isaiah and St. Paul wrote, "Eye hatli not seen, nor ear heard, neither have entered into the heart of man the things ■which God hatli prepared for them that love Him." Such fulness of meaning approaches very nearly to tliat of inspira- tion, and may well lead us to tlie belief that a special blessing from God rested upon the intellect and devotional instinct of the original writer. Intkoit. — It is God that maketh men to be of one mind in an house. Ho will give strength and power imto His people. Ps. Let God arise, and let His enemies be scattered : let them also that hate Him flee before Him. Glory be. THE TWELFTH SUNDAY AFTER TRINITY. The contrast between the Old and New Dispensations is vividly set forth in the Gospel and Epistle for this Sunday. Glorious as the former was in its origin and in its continuation, it was a ministration of cundenmatitju, witli sacrifices of atonement, but with no sacraments of life. The Incarnation Cf)C Cfjirtcentf) %imDap after Crinitp. H3 " 5, ^. ^. as P. B. Korriait. I.ukei7, 11.19. Jzaslerti. Matt, 21. 33-42. ■ THE GOSPEL. S. M r "TESUS,] departing from the coasts of Tyre LtJ and Sidon, came unto the sea of Galilee, through the midst of the coasts of Decapolis. And they bring unto Him one that tvas deaf, and had an impediment in his speech ; and they beseech Him to put His hand upon him. And He took him aside from the multitude, and put His fingers into his ears, and He spit, and touched his tongue ; and looking up to heaven, He sighed, and saith unto him, Ephphatha, that k vii. 31-37. is, Be opened. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. And He charged them that they should tell no man : but the more He charged them, so much the more a great deal they published it; and were beyond measure astonished, saying. He hath done all things well ; He maketh both the deaf to hear, and the dumb to speak. THE Thirteenth Sunday after Trinity. Dominica XIII. post Trinitatcm. THE COLLECT. ALMIGHTY and merciful God, of Whose only -^-J- gift it Cometh that Thy faithful people do unto Thee true and laudable service ; Grant, we beseech Thee, that we may so faithfully serve Thee in this life, that we fail not finally to attain Thy heavenly promises ; through tlie merits of Jesus Christ our Lord. Amen. » 5.13 IS- Grejr. i super populuiii. 1 XIV. post Pent. Leo. Mur. '. 37'. 591; i 170. *ORATIO. OMNIPOTENS et misericors Deus, de Cujus munere venit, ut Tibi a fidelibus Tuis digne et laudabiliter serviatur, tribue nobis, cjussumus, ut ad promissiones Tuas sine offensione curramus. Per DoMiNUM nostrum. 'THE EPISTLE. Gal. iii. 16-22. TO Abraham and his seed were the promises made. He saith not, And to seeds, as of many ; but as of one ; And to thy Seed, which is Christ. And this I say, That the covenant that was confirmed before of God in Christ, the Law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none efi'ect. For if the inheritance he of the Law, it is no more of promise ; but God gave it to Abraham by promise. Wherefore then serveih the Law 1 It was added because of transgres- c S. a. fi.asP. n. Konian. Gal. 5. 16.34. Eastern. 2 Cor. 1. 21—2. 4. sions, till the Seed should come, to Whom the promise was made ; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one ; but God is one. Is the Law then against the promises of God 1 God forbid : for if there had been a law given which could have given life, verily righteous- ness should have been by the Law. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. "/THE GOSPEL. S. Luke x. 23-37. BLESSED are the eyes which see the things that ye see. For I tell you. That many prophets and kings have desired to see those things which ye see, and have not seen them ; and to hear those things which ye hear, and have not heard than. And behold, a certain '' S. S- S as P. n. Roman. Malt. 6. 24-33. tasttrn. Matt. 22. 2.14. Lawyer stood up, and tempted Him, saying. Master, what shall I do to inherit eternal life ? He said unto him. What is written in the Law? how readest thou ? And he answering said, Tliuu shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy 'strength. of the Son of God was the origin, and the Mystical Presence of Christ the continuation, of a spiritual life whicli the world had not before known since the Fall. The Church of (iod had grown deaf, and heard not tlie Voice from Heaven as tliat Voice had been heard of old ; there was an impediment in her speech, so that the Word of God did not go forth from her lips in pro- phecy. The Son of God came down on eartfi, and touched her by making Himself one with her through His human nature ; the sigh of His Passion was followed by the "Ephphatha" of the Resurrection ; and as soon as His work was perfected by the looking U|) to Heaven of His Ascension and Session at the right hand of God, the ears of tlie deaf wore unstopped to receive the Inspiration of Pentecost, and tlic tongue of the dumb loosed, so that "their sound is gone out into all lands, and their words into tlio ends of the world. " The same Touch of Clirist and communicatiou of grace in the communication of ihat which forms part of His Person, is still the means by which the Church as a corporate body, and every individual member of it as a living member, is vivilied and sustained ; and He Who gives spiritual ability to the ministers of the New Testament, that their acts and words may be the means by whieli His Presence is continued in the Cliurch, is making the ministration of righteousness, even in theby-places of the earth, to exceed in glory the ministration of Moses at the foot of Sinai. Iktroit. — Haste Thee, God, to deliver me : make haste to help me, O Lord. Let them be ashamed that seek after my soul. Ps. Let them be turned backward and put to con- fusion, that wish me evil. Glory be. THE THIRTEENTH SUNDAY AFTER TRINITY. The glory of the New Dispensation is again set forth in the Scriptures for this day, but the parable of the Good Samaritan comes in with singular fitness, since the Thirteenth Sumlay after Trinity almost always occurs during the harvest (at some time between August I7tli and September 10th), when the Christian charities of social life are a subject that should mingle with our thanksgivings for God's goodness in giving us the fruits of the season. The parable sets forth, in it.s mystical phase, tlie exceeding goodness and charity of the Lortl Himself, \Vho became the good Samaritan to human nature at large when it had fallen into the hands of spiritual foes, had been stripped of the clothing of original righteous- ness, antl left half dead in trespasses and sins. But out of the love which Christ bore springs our love both to Him and to our neighbour. ^Ve love Him because He lirst loved us ; and our love for others is the necessary fruit of our love for Him. It is the application of this principle which forms the literal teaching of the parable ; the extreme case given being given for that very reason to shew how extensive is the bond of neighbourliness ; and how extensive, in consequence, the character of the duties which sjiriug out of it. If a Jew and a Samaritan are set forth for our example as neighbours in 3M Cbe jFourtcetitf) ^unDap after Crinitp. and with all thy mind ; and tliy neighbour as thyself. And He said unto him, Thou hast answered right ; this do, and thou shalt live. But he, willing to justify himself, said uuto Jesus, And who is my neighbour 1 And Jesus answer- ing said, A certain man went down from Jeru- salem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded ki7)i, and departed, leaving Iiim half dead. And by chance there came down a certain Priest that way, and, when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was ; and, when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow, when he departed, he took out two pence, and gave them to the host, and said unto him. Take care of him ; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto hi'to that fell among the thieves 1 And he said. He that shewed mercy on him. Then said Jesus unto him. Go, and do thou likewise. Thk Fourteenth Sunday after Trinity. Dominica XIV. post Triniiatem. THE COLLECT. ALMIGHTY and everlasting God, give unto -^^J^ us the increase of faith, hope, and charity ; and, that we may obtain that which Thou dost promise, make us to love that which Thou dost command ; through Jesus Cueist our Loed. A7iien. " S. TS. 3Q- Greg. Hebd, XV. post. Pent. Leo. Mur. >. 3-4. S9' ; "• '70. " ORATIO. OI^INIPOTENS sempiterne Deus, da nobis fidei, spei, et charitatis augmentum ; et ut mereamur assequi quod promittis, fac nos amare quod prsecipis. Per Dominum. *THE EPLSTLE. Gal. v. 16-24. I SAY then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesli ; and these are contrary the one to the other ; so that ye cannot do the things that ye would. But if ye be led of the Spirit, ye are not under the law. Now the works of the flesh are manifest, which are these, adultery, fornica- tion, uncleanness, lasciviousness, idolatry, witch- craft, hatred, variance, emulations, wrath, strife, VS-i-?? .1<!P. B. Roman. U.il. S- 25—6. 10. Eastern. 2 C or. 4- 015- seditions, heresies, envyings, murders, drunken- ness, revellings, and such like : of the which I tell you before, as I have also told you in time past. That they which do such things shall not inherit the Kingdom of God. But the fruit of the Spirit is love, joy, peace, long-sufi'ering, gentleness, goodness, faith, meekness, temperance : against such there is no law. And they that are Christ's have crucified the flesh, with the affections and lusts. 'THE GO.SPEL. S. Luke xvii. 11-19. AND it came to pass, as Jesus went to Jeru- -i^^ salem, that He passed through the midst of Samaria and Galilee. And as He entered into a certain village, there met Him ten men that ivere lepers, which stood afar off. And they lifted up their voices, and said, Jesus, Master, have mercy on us. And when He saw them. He said unto them. Go, shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. And one of them, when '.5-S.?! as P. R. Koma,,. Luke?. 11-16. r.iislfrn. Matt. 22. 35.46. he saw that he was healed, turned back, and with a loud voice glorified God, and fell down on his face at His feet, giving Him thanks ; and he was a Samaritan. And Jesus answering said, Were there not ten cleansed ? but where are the nine 1 There are not found that returned to give glory to God, save this stranger. And He said unto him, Arise, go thy way, thy faith hath made thee whole. the Christian sense, what Christians are not neighbours to each other ? The temporal gifts of God's good Providence suggest, then, an awakening of the spirit of kindliness, that those who are among the less "fortunate" may be looked upon by those who are more so as sent to test their practical Christianity : and those who read the parable rightly can hardly fail to find some occasion for an active obedience to our Lord's precept, "Go, and do thou likewise." Intkoit. — Look upon Thy covenant. Forsake not for ever the souls of the poor. Arise, Lord, and maintain Thine own cause, and forget not the voice of them that seek Thee. Ps. God, wherefore art Thou absent from us so long : why is Tliy wrath so hot against the sheep of Thy pasture? Glory be. THE FOURTEENTH SUNDAY AFTER TRINITY. The Gospel for this Sunday, like the last, is a memorial of harvest, setting forth the duty of Christian tlianksgiving by the example of the one leper out of the ten cleansed who re- turned to give glory to God in Christ. Leprosy being incur- able, except by a miracle, the act of our Lord is typical of that continual wonder-working by which He sustains our life, and gives to us the bounties of His Providence ; and the act of thanksgiving suggests the recognition, at this time of the year, of the hand of God prospering by its mysterious opera- tion the work of man in producing the great necessary of life. Such a recognition involves falling down at the feet of God in thankful adoration : the absence of it leads men to depart on their way unheedful of the supernatural character which is involved in even the most ordinary provision for the necessi- ties of life. Introit. — Behold, God, our Defender, and look upon the face of Thine Anointed. For one d.iy in Thy courts is better than a thousaud. Ps. O how amiable are Thy dwell- ings, Thou Lord of Hosts ! Glory be. Cf)C jFiftccntf) anD ^irtccntf) ^unnays after Crinitp. 315 The Fifteenth Sunday after Trinity. Dominica X I', post Trinitatem. »S. B. H. Greg. Hebcl. xvi. post Pent. Gclas. in. 10. Mur. i. 692. THE COLLECT. KEEP, we be-seech Thee, O Lord, Thy Church with Thy perpetual mercy : and, because the frailty of man without Thee cannot but fall, keep U3 ever by Thy help from all things hurtful, and lead u.s to all things profitable to our salvation ; through Jesus Christ our Lord. Amen. *THE EPISTLE. YE see how large a letter I have written unto you with mine own hand. As many as desire to make a fair shew in the fle.sh, they constrain you to be circumcised ; only lest they should suffer persecution for the cross of Christ. For neither they themselves who are circumcised keep the law ; but desire to have you circumcised, that they may glory in your flesh. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by Whom the world is "ORATIO. CUSTODI, quEesumus, Domine, ecclesiam Tuain propitiatione perpetua ; et quia sine Te labitur humana mortalitas, Tuis semper auxiliis et abstrahatur a noxiis, et ad salutaria dirigatur. Per. Gal. vi. 11-lS. i S. g. |§. Gal. 5. 2S— '■ ">■ Kot/iati. Epil. 3. 1321. hiis:ern. 2 Cor. crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availetli any thing, nor uncircumcision, but a new crea- ture. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. From henceforth let no man trouble me ; for I bear in my body the marks of the Lord Jesus. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. 'THE GOSPEL. S. Matt. vi. 24-34. ~^rO man can serve two master.s : for either -i-^ he will hate the one, and love the other ; or else he will hold to the one, and despise the other. Ye cannot serve God and !Mammon. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink ; nor yet for your body, what ye shall put on : Is not the life more than meat, and the body than raiment 1 Behold the fowls of the air ; for they sow not, neither do they reap, nor gather into barns ; yet your heavenly Father feedeth them. Are ye not much better than they] Which of you by taking thought can add one cubit unto his stature ? And why take ye thought for raiment 1 Consider the lilies of tlie field how they grow : they toil not, neither do they spin : ■ l-fi Matt. Luke 14. Matt. and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven ; skaU He not much more clothe you, ye of little faith 1 Therefore take no thought, say- ing. What shall we eat ] or what shall we drink 1 or wherewithal shall we be clothed ? (for after all these ihuif/s do the Gentiles seek :) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the Kingdom of God, and His righteousness, and all these things shall be added unto you. Take therefore no th(.iught for the morrow ; for the morrow shall take thought for the things of itself : sufiScient unto the day is the evil thereof. THE Sixteenth Sunday after Trinity. Dominica X VI. post Trinitatem. THE COLLECT. OLORD, we beseech Thee, let Thy continual pity cleanse and defend Thy Church ; and because it cannot continue in safety without Thy succour, preserve it evermore by Thy help and goodness ; through Jesus Christ our Lord. Amen. 't&.TS IB- Crcff. 1 IIcbiT ^VII. post Pent. :;ei« 111. 11. Mur. i 652. ■'ORATIO. ECCLESIAM Tuam, quKsumus, Domine, miseratio continuata mundct et muniat ; et quia sine Te non potest salva consistere, Tuo semper munere gubernetur. Per DoiiiNUM. THE fifteenth SUNDAY AFTER TRINITY. The Gospel for this Sunday is also a harvest Gospel, point- ing out that true Christian forotliought is that which is intimately associated with dependence on the Providence of God. When the stores of the principal provision for the year are gathered in, then comes the lesson taught by Christ's own words, that Bowing, .and reaping, and gathering into barns, is not the chief work of a Christian's life ; and that God's bounty, which feeds the birds of the .air, and clothes the lilies of tlie field by other means than their own toil, is the same bounty which is feeding and clothing us htj means of onr toil. Foro- tliought in respect to such things should therefore be a fore- thought which is consistent with trust in God, and with seek- ing first the things of His Kingdom. iNTlioir. — l;ow down Thine ear, O Lord, and hear mo. My God, save Thy servant that putteth his trust in Thee. Be merciful unto me, for I will call daily upon Thee. Pa. Comfort the soul of Tliy servant : for unto Thee do I lift up my soul. Glory be. THE SIXTEENTH SUNDAY AFTER TRINITY. The compassion of Christ is illustrated by the Gospel of this Sunday, which is that narrating the restoration to life of the widow's son ; the pity of the Father is besought for tlic Church ; and the earnest prayer of St. Paul in the Epistle exemplifies the spirit in which such a prayer should be ofl'ered, as well as the nature of the blessings to be prayed for. Onr Lord's meeting with the funeral procession at the gate of tlie city m.ay bo taken .as a beautiful precedent for tho custom ordered in the second Rubric of the Burial Service : and when mourners hear Christ's ministers, ou such an occa- 3i6 ^i)C ^cijcntccntf) ^unDap after Crinitp. 'THE EPISTLE. I DESIRE that ye faint not at my tribulations for you, which is your glory. For this cause I bow my knees unto the Eather of our Loed Jesus Christ, of Whom the whole family in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man ; that Christ may dwell in your hearts by faith ; that ye, being rooted and grounded in love, may be able to comprehend with all saints, ■ S-IS- as p. B. Eph. 4. Ephes. iii. 13-21. what is the breadth, and length, and depth, and height ; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto Him be glory in the Church by Christ Jesus, throughout all ages, world without end. Amen. *THE GOSPEL. S. Luke vii. Il-IT. AND it came to pass the day after, that Jesus -^^ went into a city called Nain ; and many of His disciples went with Him, and much people. Now when He came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow; and much people of the city was with her. And when the Lord saw her, He had compassion on her, and said imto her. Weep not. And He came and touched tlie bier, (and they that bare him •• s. s. m- Luke 1 7. II-16. Komiin. Matt.rs, | 35.46. i.ij.vr^i. Matt. 15. 21-28. stood still,) and He said. Young man, I say uiito thee, Arise. And he that was dead sat up, and begau to speak : and He delivered him to his mother. And there came a fear on all, and they glorified God, saying. That a great Prophet is risen up among us, and that God hath visited His people. And this rumour of Him went forth throughout all Judsea, and throughout all the region round about. The Seventkknth Sunday after Trinity. Dominica X VII. 2>o^t Trinitatem. THE COLLECT. IORD, we pray Thee that Thy grace may ■^ always prevent and follow us, and make us continually to be given to all good works ; through Jesus Christ our Lord. Amen. c S. g. |l). Greg. Orationes Quotidi- an.-B. Mur. ii. 172. d'^. 5§. omit "sem- per." 'OEATIO. TUA nos, DoMiNE, quKsumus, gratia ''semper et prieveniat et sequatur ; ac bonis operibus jugiter praestet esse inteutos. Per Dominum. 'THE EPISTLE. Ephes. iv. 1-6. T THEREEORE the prisoner of the Lord -L beseech you, that ye walk worthy of the vocation wherewith ye are called, with all lowli- ness and meekness, with long-suffering, forbearing one another in love ; endeavouring to keep the ' S. S. S- asP. B. Ronan. iCor.i. 4-3. Eastern. 2 Cor. 9. 6-1I. I 'THE GOSPEL. T came to pass, as Jesus went into the house /». S.IS-kp. u. of one of the chief Pharisees to eat bread on the sabbath-day, that they watched Him. And behold, there was a certain man before Him which unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling ; one Lord, one faith, one baptism, one God and Father of all. Who is above all, and through all, and in you all. S. Lukexiv. 1-11. had the dropsy. And Jesus answering spake unto the Lawyers and Pharisees, saying, Is it lawful to heal on the sabbath-day ? And they held their peace. And He took him, and healed sioii, saying, "I am the Resurrection and the Life," they may remember with thankful hope that tliese are the words of Him Who, saying, "Weep not . . . came and touched the bier," and said also, " Young man, I say unto thee, Arise." In'tp.oit. — Be merciful unto me, Lord, for I will call daily upon Thee. For Thou, Lord, art good and gracious, and of great mercy unto all them that call upon Thee. Ps. Bow down Thine ear, Lord, and hear me, for I am poor aud in misery. Glory be. THE SEVENTEENTH SUNDAY AFTER TRINITY. The idea of the Epistle and Gospel for this Sunday appears to be that of gaining liberty and victory through becoming tlie humble servants of Christ. St. Paul writes out of his prison, " I the prisoner of the Lord," as lie writes in another place. " Remember my bonds : " and one who was in tlie bonds of an infirmity was brouglit to Christ, "and He took liim, and healed him, and let him go," setting him free from his disease on the instant in a manner which cannot be explained by physiological science. Afterwards our Lord speaks of the humane work of setting free on the Sabbath an ox or an ass that had fallen into a pit ; and of one being bidden to go up higher through liis humility in taking the lowest room at a wedding feast. All these may be taken as illustrations of the w.ay in whicli our Lord's service becomes perfect freedom to those who humbly take His yoke upon them. Tliey offer also a further illustration of the principle stated in the end of the Epistle, " There is one body and one Spirit, even as ye are called in one hope of your calUng ; one Lord, one faith, one baptism, one God and Father of all, Who is above all, and through all, and in you all. " This principle is of a restrictive character : bringing the world out of a free worship of many gods to the worship of One ; limiting it to one faith, and to one only means of initiation into the family of the one God. The idea conveyed is one of a bondage to rule and law which leaves no room for invention or ^^ ild developement and specu- lation. But as Christ reigned from His Cross ; as St. Paul governed the churches of Ephesus and other cities from his prison in Rome ; as one who sits down in the lowest room will hear the Host say to him, "Friend, go up higher;" so limitations and restrictions of this kind are a means of real spiritual freedom, however much they may seem an irksome bondage to those who regard them superficially. The Chris- tian who worships the One God is more free than the heathen who worshipped many ; and the believer in a Faitli once for all given is more free than he who is continually looking for new developemeuts and open to the bondage of every novel speculation. IxTROlT. — Righteous art Thou, Lord, and true is Thy judgement. deal Thou with me according unto Thy mercy. Ps. Blessed are the undetiled iu the way, who walk in the law of the Lord. Glory be. Cfje Cigbtcent!) antj Jl3inctccntD ^unDaj?0 after Crinitj). 317 him, and let him go ; and answered them, saying, Which of you shall have an ass, or an ox, fallen into a pit, and will not straightway pull him out on the sabbath-day ? And they could not answer Him again to these things. And He put forth a parable to those which were bidden, when He marked how they chose out the chief rooms, say- ing unto them, When thou art bidden of any man to a wedding, sit not down in the highest room ; lest a more honourable man than thou be bidden of him ; and he that bade thee and him come and say to thee. Give this man place ; and thou begin with shame to take the lowest room. But when thou art bidden, go and sit down in the lowest room ; that, when he that bade thee cometh, he may say unto thee. Friend, go up higher : then shalt thou have worship in the presence of them that sit at meat with thee. For whosoever exalteth himself shall be abased ; and he that humbleth himself shall be exalted. Thk Eighteenth Sunday after Trinity. Dominica XVIII. post Trinilatcm. THE COLLECT. 10RD, we beseech Thee, grant Thy people ■i grace to withstand the temptations of the world, the flesh, and the devil, and with pure hearts and minds to follow Thee the only God ; through Jesus Christ our Lord. Amen. xS.^ ©• Ores;. HebcT post Pent. ;elas iii. n. al. "p uro corde." I Mur. 1 693. i. >n- "ORATIO. DA, qusesumus, Domine, populo Tuo diabolica vitare contagia, et Te solum Deum pura mente sectari. Per. 'THE EPISTLE. 1 Cor. i. 4-8. I THANK my God always on your behalf, for the grace of God which is given you by Jesus Christ ; that in every thing ye are enriched by Him, in all utterance, and in all knowledge ; even as the testimony of Christ was confirmed 'THE GOSPEL. WHEN the Pharisees had heard that Jesus had put the Sadducees to silence, they were gathered together. Then one of them, which was a Lawyer, asked Him a qiiestion, tempting Him, and saying. Master, which is the great commandment in the Law? Jesus said unto him. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great com- mandment. And the second is like unto it. Thou shalt love thy neighbour as thyself. On these two commandments hang all the Law /•z.s-m as P. D. Eph. 4. 2^-28. Eastern. 2 Cor. II. 31—13. 9. in you ; so that ye come behind in no gift ; wait- ing for the coming of our Lord Jesus Christ, "Who shall also confirm you unto the end, that ye may he blameless in the day of our Lord Jesus Christ. S. Matt. xxii. 34-46. ' S. 1@. 1§. Matt. 22. 35^46. Roman. Matt. 22. and the Prophets. While the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ ? whose Son is He 1 They say unto Him, The son of David. He saith unto them. How then doth David in spirit call Him Lord, saying. The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy foot-stool 1 If David then call Him Lord, how is He his son 1 And no man was able to answer Him a word; neither durst any man from that day forth ask Him any more questions. The Nineteenth Sunday after Trinity. Dominica XIX. jiost Trinitatem. THE COLLECT. OGOD, for as much as without Thee we arc not able to please Thee ; Mercifully grant, that Thy Holy Spirit may in all things direct and rule our hearts ; through Jesus Christ our Lord. Amen. rfS. 10. ffi. Greg. Hcbd. xxi[. post I'eiit. Gelas. iii. 14. Mur. i. 693, ii. ''ORATIO. D I RIG AT corda nostra, qufesumus, Domine, Ture miserationis operatio ; quia Tibi sine Te placere non possumus. Per Dominum nos- trum. THE EIGHTEENTH SUNDAY AFTER TRINITY. Two comprehensive Christian formulae are given in the Gospel and tlie Collect for this Sunday. Tliat in the former seta forth the whole duty of the .servant of ChrLst, "Thou shalt love the Lord thy God with all thy heart, and with .all thy soul, and with all thy mind," and " thou shalt love thy neighbour as thyself." The formula of the English Collect is tliat familiar one of "the world, the flesh, and the devil," which represents all the temptations to which a Christian is liable. To these may also be added the words of the Flpistle, "waiting for the coming of our Lord Jesus Christ," as .an expression which comprehensively states the whole object of the Christian life. The duties, the diiliculties, and the pur- pose of the Cliristian life are thus made the subjects of com- memoration and prayer ; and the connection of each with the grace of God and the Person of Christ is illustrated by the words of St. Paul in the Epistle, and of our Lord in His con- futation of the unbelievers as narrated in the Gospel. Intkoit. — Ciive peace, Lord, to them that wait for Thee, and let Thy prophets be found faithful. Hear the prayers of Thy servant, and of Thy people Israel. Ps. I w,as glad when they said unto me, We will go into the house of the Lord. Glory be. THE NINETEENTH SUNDAY AFTER TRINITY. The forsaking of sins, and the forgiveness of sins, are the subjects of the Epistle and Gospel for this Sunday. St. Paul writes to the lOphesiaus in much detail concerning the Chris- tian moral law, and shews its relation to the newness of nature which belongs to those who are new born by Baptism into Christ. In the miracle by which our Blessed Lord restored to life the dead limbs of a paralytic this change from the old man to the new man is vividly illustrated, \Ve also see in the circumstances attending this mir.acle two other illustrations of the relation between our I^ord and His jieople. First, in His words, "Thy sins be forgiven Thee." He shews that His forgiveness is the highest good that can be desired on earth ; ;i8 Cf)e CtDcntictb ^unDap after Crinitp. "THE EPISTLE. Eplies. THIS I say therefore, and testify in the Lord, that ye henceforth walk not as other Gen- tiles walk, in the vanity of their mind ; Iiaving the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart : who, being past feeling, have given themselves over unto lasciviousness, to work all unclean- ness with greediness. But ye have not so learned Christ ; if so be that ye have heard Him, and have been taught by Him, as the truth is iu Jesus : that ye put ofl', concerning the former con- versation, the old man, which is corrupt accord- ing to the deceitful lusts ; and be renewed in the spirit of your mind ; and that ye put on the new man, which after God is created in righteous- ness and true holiness. Wherefore, putting away lying, speak every man truth with his neighbour: "S. g.?!. Eph. 4. S3-=3. Roman. Eph. 5. liastent, Cal. i, n-iSi. iv. 17-32. for we are members one of another. Be ye angry and sin not : let not the sun go down upon your wrath : neither give place to the devil. Let him that stole steal no more ; but rather let him labour, working with Ids hands the thing tvhich is good, that he may have to give to him that needeth. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice. And be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you. Rotnatt. *THE GOSPEL, r ~rESUS] entered into a ship, and passed over, L?J and came into His own city. And behold, they brought to Him a man sick of the palsy, lying on a bed. And Jesus, seeing their faith, said unto the sick of the palsy, Son, be of good cheer, thy sins be forgiven thee. And behold, certain of the scribes said within themselves. This man blasphemeth. And Jesus, knowing their thoughts, said, Wherefore think ye evil in , asP. D. John 4' S. Matt. ix. 1-8. your hearts ? For whether is easier to say. Thy sins be forgiven thee ? or to say. Arise, and walk ? But that ye may know that the Son of Man hath power on earth to forgive sins, (then saith He to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. And he arose, and departed to his house. But when the multi- tudes saw it, they marvelled, and glorified God, Which had given such power unto men. THE Twentieth Sunday after Trinity Dominica XX. post Trinitatem. THE COLLECT. O ALMIGHTY and most merciful God, of Thy bountiful goodness keep us, we beseech Thee, from all things that may hurt us ; that we, being ready both in body and soul, may cheerfully accomplish those things that Thou wouldest have done ; through Jesus Christ our Lord. A7)ien. &.f-m- Grcfj. HebH: xxiii post. Pent. Ohs III. 15. Mur. i 694, 1. 174. 'ORATIO. OMNIPOTEXS et misericors Deus, universa nobis adversantia propitiatus exclude ; ut mente et corpore pariter expediti, quje Tua sunt liberis mentibus exequamur. Per Dominum. ''THE EPISTLE SEE then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil ^Vherefore be ye not unwise, but understanding what the will of the Lord is. And be not drunk with wine, wherein is excess ; but be filled with the Spirit ; speak- Rornan. 10-17. hastern. 16-20. .asP.B. Epli. 6. Ephes. V. 15-21. ing to yourselves in psalms, and hymns, and spiritual songs ; singing and making melody in your heart to the Lord ; giving thanks always for all things luito God and the Father, in the Name of our Lord Jesus Christ ; submitting yourselves one to another in the fear of God. and that although He may also see fit to say, " Arise, and walk," it is this blessing that is to be sought before all others. Secondly, His peculiar expression, " tliat the Son of Man hath power on eartli to forgive sins," shews that this power, wliich originates only in the Godhead (as the Scribes truly thought), extended to the human nature of our Lord, that sins might be forgiven on earth as well as at the last judge- ment before the tlirone of God. These words tluis contain a statement of tlie whole principle of Absolution. Introit.— I am the Saviour of My people, saith the Lord : out of whatsoever tribulation they call unto Me, I will hear them, and I will be their Lord for ever. Ps. Hear My law, O My people : incline your ears unto the words of My mouth. Glory be. THE TWENTIETH SUNDAY AFTER TRINITY. The prophetic parable of the ilarriage Supper of the Only- begotten is the subject of the Gospel for this Sunday : and to it may be referred the words of the Collect, "that we, being ready both in body and soul, may cheerfullj' accomplish those things that Thou wouldest have done. " The Epistle seems to be chosen as an illustration of the festivity of Christ's King- dom, in which the sensual pleasures of heathen rites are superseded by the psalms and hymns and spiritual songs of Divine worship, which is chiefly made up of singing and making melody to the Lord, and is ever consecrated by the " giving of thanks," or offering of the Holy Eucliarist, to God the Father, in the Name of our Lord Jesus Clirist. Of this latter, as well as of the call of the Jews and the Gentiles, and the final marriage supper of the Lamb in Heaven, the Gospel ought to be interpreted ; and it is so applied in the second Exhortation to the Holy Communion. Introit. — In all the things that Thou hast brought upon us, Lord, Thou hast executed true judgement ; for we have sinned, and have not obeyed Thy commandments. Yet give glory to Th}' Name, and do to us according to the multitude €i)t Croentp^fi'rst ^imDay after Crinitp. 319 J-asiern "THE GOSPEL, r TESUS said,] The Kingdom of Heaven is like | \-t) unto a certain king, which made a marriage for his son; and sent forth his servants to call them that were bidden to tlie wedding ; and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner ; my oxen and mt/ fatlings (u-e killed, and all things are ready ; come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise : and the remnant took his servants, and entreated than spitefully, and slew them. But when the king heard thereof, he was wroth ; and he sent forth his armies, and destroyed those murderers, and burnt up their city. Then saith he to his ser- I. as p. B. Matt. 18. S. Matt. xxii. M-i. vants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the high-ways, and as many as ye shall find bid to the marriage. So those servants went out into the high-ways, and gathered together all, as many as they found, both bad and good ; and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding- garment. And he saith unto him. Friend, how camest thou in hither, not having a wedding- garment 1 And he was speechless. Then said the king to the servants. Bind him hand and foot, and take him away, and cast him into outer dark- ness: there shall be weeping and gnashing of teeth. For many are called, but few are chosen. The One-and-Twentieth Sunday after Trinity. Dominica XXI. post Trinitatem. THE COLLECT. &RANT, we beseech Thee, merciful Lord, to Thy faithful people pardon and peace, that they may be cleansed from all their sins, and serve Theo with a quiet mind ; through Jesus Cheist our LoKD. Amen. »S.?3.K. Gre,. [ *ORATIO. Pent, ceias.iii. It | | ARGIRE, quoBsumus, DoMiNE, fidelibus Tuis Mur. i. 694, ii. 174. f immincntibus. indulgentiam placatus et pacem ; ut pari- ter ab omnibus 'mundentur ofiensis, et secura Tibi mente deserviant. Per. ''THE EPISTLE. MY brethren, be strong in the Lord, and in the power of His might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against princi- palities, against powers, against the rulers of the darkness of this world, against spiritual wicked- ness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and, having done all, to stand. Stand therefore, having your loins girt about with truth ; and having on the breast- plate of righteousness ; and your feet shod with rfS.IS.i;. Epii. 6. 10-17. Romatt. Phil, r. 6-11. Eastern, Gal. 6. 11-18. Ephes. vi. 10-20. the preparation of the Gospel of peace ; above all, taking the shield of faith, •wherewith ye shall be able to quench all the fiery darts of the wicked; and take the helmet of salvation, and the sword of the Spirit, which is the Word of God : pray- ing always with all prayer and supplication in the Spirit, and watching thereunto with all per- severance, and supplication for all saints ; and for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel, for which I am an ambassador in bonds ; that therein I may speak boldly, as I ought to speak. 'THE GOSPEL. S. John iv. 46-54. THERE was a certain nobleman, whose son was sick at Capernaum. When he heard that Jesus was come out of Judasa into Galilee, he went unto Him, and besought Him that He would come down and heal his son ; for he was at the point of death. Then said Jesus unto - s. 1- IP 4- 46-53- Rcmatt. Jolm Matt. 22. 15-21. i- astern. Luke 8. 5-.6. him. Except ye see signs and wonders,! ye will not believe. The nobleman saith unto Him, Sir, come down ere my child die. Jesu.s saith unto him. Go thy way, thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. And, as he was now of Thy mercies. P.i. Great is the Lord, and highly to bo praiaed : in the city of our God, even upon His holy hill. Glory be. THE TWENTY-FIRST SUNDAY AFTER TRINITY. The connection between the Epistle for tliis Sund.ay, which is tliat beautiful p.assage wherein St. Paul describes the whole armour of G<id, and the Gospel, in which is given the narra- tive of our Lord healing the nobleman's son, appears to lie cliiefly in the words "above all, taking the shield of faith." The hard, unimpressible generation of tlie .Jews, among" whom our Lord came, would not believe in "signs and wonders" on any evidence but that of their senses ; and this placed a bar in the way of His blessing, so that Ho sometimes could not do miglity works anu>ng them, because there was no co-opera- tiiin of faith on their jiartwitli power on His. The nobleman vvliose child was healed at a long dist.ance by the will of Christ was a conspicuous illustration of tlie opposite type of character. He believed, in the face of all imi^robabilities, because he knew that the holy Jesus wag not ono to say that wliich was not true. To such minds faith in Christ is a shield indeed against the fiery darts of the Wicked One ; for their belief enables Him to do signs and wonders of a sjiiritnal nature, and establishes a [rower of co-operation between the weak servant and the Almighty Lord. Thus not only is faith a defence against the enemy of souls, but it draws down Christ Himself to be a " Defence and a Shield ; " so that they can s.ay, "The Lord is my Saviour, my God, and my might, in Whom I will trust, my buckler, the horn also of my salva- tion, and my refuge." As humble service of Christ is the most perfect freedom, because it frees from the bondage of the Evil One, so humble faith in Christ, the spirit which s.ays not "seeing is believing," but, "Lord, I believe, hcl)) Thou mine unbelief," is the surest path to the revelation of the signs and wonders of His kingdom. Intuoit. — Loril, tho whole world is in Thy power, and there is no man that can gainsay Thee. For Thou liast made heaven and earth, and all the wondrous things under tho heaven. Thou .art Lord of .all, P.i. Blessed are the undefilcd in the way, who walk in the law of the Lord, Glory be. ;2o Cbe CtDcntp^scconD anD Ctocnti?=tf)irD ^unDaps after Crinitg. going clown, liis servants met him, cind told him, saying, Tliy son liveth. Then enquired he of them the hour when he began to amend : and they said unto him. Yesterday at the seventh hour the fever left him. So the father knew that it was at the same hour, in the which Jesus said unto him. Thy son liveth ; and himself believed, and his whole house. This is again the second miracle that Jesus did, when He was come out of Judsea into Galilee. The T-wo-and-Twentieth Sunday after Trinity. Dominica XXII. 2}0st Trinitatem. THE COLLECT. IOED, -we beseech Thee to keep Thy house- -i hold the Church in continual godliness ; that through Thy protection it may be free from all adversities, and devoutly given to serve Thee in good works, to the glory of Thy Name ; through Jesus Christ our Lord. Amen. 'S-S.S. Cree. i Super populum. 1 Hebd. XXV post Pent. Mur. 11. 17s. *THE EPISTLE. Phil. I THANK my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the Gospel from the first day until now ; be- ing confident of this very thing, that He Which hath begun a good work in you will perform it until the day of Jesus Christ ; even as it is meet for me to think this of you all, because I have you in my heart, inasmuch as both in my bonds, and in the defence and confirmation of » S. e. jg. ri.il. I. 6-iT. Romaft. Phil, 3. Easierit. Eph. c. ^THE GOSPEL. S. Matt. I DETER said unto Jesus,] Lord, how oft L-L sliall my brother sin against me, and I forgive him 1 till seven times 1 Jesus saith unto him, I say not unto thee, until seven times ; but until seventy times seven. Therefore is the Kingdom of Heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to bo made. The servant therefore fell down and worshipped him, saying. Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compas- sion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellow-servants which owed him an hun- dred pence ; and he laid hands on him, and took f S. p. 1^. Mil i8. 13.35. „, ., Rctnnn. Phu. Eastern. 4-10. Eph. 5. "OKATIO. FAMILIAM Tuam, quaesumus, Domine, con- tiuua pietate custodi ; ut a cunctis adver- sitatibus Te protegente sit libera, et in bonis actibus Tuo nomini sit devota. Per Dominum. i. 3-11. the Gospel, ye all are partakers of my grace. For God is my record, how greatly I long after yon all in the bowels of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge, and in all judgement : that ye may approve things that are excellent, that ye may be sincere, and without offence, till the day of Christ ; being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. xviii. 21-35. him by the throat, saying. Pay me that thou owest. And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not ; but went and cast him into prison, till he should pay the debt. So when his fellow-ser- vants saw what was done, they were very sorry, and came and told luito their lord all that was done. Then his lord, after that he had called him, said unto him, O tho%t wicked servant, I forgave thee all that debt because thou desiredst me : shouldest not thou also have had compas- sion on thy fellow-servant, even as I had pity on thee ? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall My heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. THE THREE-AND-TWENTIETH SUNDAY AFTER TRINITY. Dominica XXIII. post Trinitatem. ■ THE COLLECT. OGOD, our Refuge and Strength, Who art the Author of all godliness ; Be ready, we ■'S.f.fi. Gre^. Heb(i XXV . post Pent. Mur. 11. 175. ''ORATIO. DEUS, refugium nostrum et virtus, adesto piis Ecclesia; Tuaj j^recibus, Auctor Ipse THE TWENTY-SECOND SUNDAY AFTER TRINITY. Chri-stian love is here, as on the first Sunday after Trinity, the subject of the Epistle and Gospel ; but in tlie present instance it is illustrated by the tender words of St. Paul in liis Epistle to the Philippians, and by our Lord's parable of tlie two debtors, wliich He spoke as a reply to St. Peter's question, "Lord, how oft shall my brotlier sin against me, and I forgive liim?" This question was asked by one who was accustomed to the Jewish practice, which was ostenta- tious of its seven times' forgiveness, but yet unforgiving in reality. Our Lord's law of forgiveness h.ad no limits, "Not until seven times, but until seventy times seven." The for- giveness of the debt of ten thousand talents represents the infinite mercy of God, and is given as the true Example and Standard towards wliich His absolved servants should reacli upward. Inteoit. — If Thou, Lord, wilt be extreme to mark what is done amiss: O Lord, who may abide it? For tliere is mercy with Thee, Lord God of Israel. Pk. Out of the deep have I called unto Thee ; Lord, hear my voice. Glory be. THE TWENTY-THIRD SUNDAY AFTER TRINITY. Our Lord is set forth in the Gospel of this Sunday as teach- ing that duties towards the civil power are part of our €:f)C Ctticntp=fourtb ©unoap after Crinitp. 121 beseech Thee, to hear the devout prayers of Thy Church ; and grant that those things which we ask faithfully we may obtain efFectually ; through Jesus Cheist our Lord. Amen. pietatis ; et praesta, ut quod fideliter petimus, efficaciter consequamur. Per Dominum nostrum Jesum Christum. "THE EPISTLE. BRETHREN, be followers together of me, and mark them which walk so as ye have us for an ensample. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ ; whose end is destruction, whose god is their belly, and tohose glory is in their shame, Phil. iii. 17-21. % "7 S. as P. B. Koinan, [N'ext Sunday before Ad- vent] Col. I. 9-14. Baslfrn, Eph. 2. 14-22. 'THE GOSPEL. S THEN went the Pharisees and took counsel how they might entangle Him in His talk. And they sent out unto Him their disciples, with the Herodians, saying. Master, we know that Thou art true, and teachest the way of God in truth, neither carest Thou for any man : for Thou regardest not the person of men. Tell us there- fore, what thinkest Thou ? Is it lawful to give tribute unto Caesar, or not ? But Jesus perceived their wickedness, and said, Why tempt ye Jle, ye Matt. * S. g. ft. Matt. 22. 15-21. Roman. Matt. 24. ■5-35. Eastern. Luke 8. 27--W- who mind earthly things.) For our conversation is in heaven ; from whence also we look for the Saviour, the Lord Jesus Christ ; \^Tio shall change our vile body, that it may be fashioned like unto His glorious Body, according to the working whereby He is able even to subdue all things unto Himself. xxii. 15-22. hypocrites? shew Me the tribute-money. And they brought unto Him a peny. And He saith unto them, Whose is this image and superscrip- tion ? They say unto Him, Ca;sar's. Then saith He unto them, Render therefore unto Cssar the things which are Caesar's ; and unto God the things that are God's. When they had heard these words, they marvelled, and left Him, and went their way. THE FOUR-AND-TWENTIETH SUNDAY AFTER TRINITY. Dominica XXIV. post Trinitalem. THE COLLECT. OLORD, we beseech Thee, absolve Thy people from their offences ; that through Thy bountiful goodness we may all be delivered from the bands of those sins, which by our frailty we have committed : Grant this, O heavenly Father, for Jesus Christ's sake, our blessed Lord and Saviour. Anum. ' S. ?3. On this d.ly ^. h.-is "Ex- cita, q)ia;sumus, . . . inajorapercipi.int." [Seep. 322.] Greg. Hebd. XA-iii. post Pent. Mur. ii. 121, "^ORATIO. ABSOLVE, qusesumus, Domine, Tuorum delicta ^» populorum ; et a peccatorum nostrorum nexibus, qua; pro nostra fragilitate contrasimus, Tua benignitate liberemur. Per Dominum. \ 17"E give thanks to God and the Father of V V our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints ; for the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the Gospel ; which is come unto you, as it is in all the world, and bringeth forth fruit, ''THE EPISTLE. Col. i. 3-12, rf 5. S. W. Col. 1.9- ^tiwrt«asonsonie Sunday after Epi- phany. Eastern. Eph. 4. 1-7. as it doth also in you, since the day ye heard of it, and knew the grace of God in truth. As ye also learned of Epaphras, our dear fellow-servant, who is for you a faithful minister of Christ ; who also declared unto us your love in the Spirit. For this cause we also, since the day "we heard it, do not cease to pray for you, and to desire that ye might be filled ^l'ith the knowledge of heavenly citizenship ; St. Paul also, in tlie Epistle, referring to tlie true Christian life on earth a3 having already many things ill common with tlie life of heaven. None ever set a higher example of obedience to the laws than He Who is the Eternal Lawgiver and Ruler : and He inculcates an lionest submission to them oven in such a case as that on wliich an appeal was made to Him, wliere the law was that of a con- queror against wli'ini rebellion seemed to be a duty. One deduction to bo drawn from the words of Chi'ist and of Hi.s Apostle is th,at the Church lias little to do with politics or questions of secular government. The things of C!es.ar and tlie things of God were confused together by the .}c\V3, and they ended by rejecting the Lord, and saying, "We have no king but C.'csar. " So it has happened at other times, that a want of ze.al for God in carefully distinguishing what is His, has led the Church into bondage to civil rulers until its spiritual character has been almost obliterated. The Church of ICngland has been mercifully guided into a just discrimin.atiou of the things of Ca>s.ar and the things of God; and wliile rendering strictest obedience to the Sovereign, lias not suffered an exces- sive loyalty to yield up spiritual rights. Nor does it ever, in modern d;iys, seek to interfere in matters of civil government. Such a just consideration of tlie respective duties which arc owing towards Ca?sar and towards God, and such a persever- ing determination to render to each their proper dues, is a sure way of promoting both the security and the happy pro- gress of Christ's Church. Inthoit.— I know the thoughts th.at I think towards you, saith the Lord ; thoughts of peace, and not of evil. Ye shall call upon i\le, .and 1 will hearken unto you. 1 will turn away your captivity, and will gather you from among all nations. Pn. Lord, Thou hast become gracious unto Thy land ; Thou hast turned away the captivity of Jacob. Glory be. THE TWENTY-FOURTH SUNDAY AFTER TRINITY. This Sunilaj' offers another illustration of the faith of man cooperating witli the will and power of Almighty (iod, in the two eases of the ruler whoso young daughter was dead, and of the woman whose issue of blood was stayed through lier faith in touching the hem of our Lord's garment. " My daughter is even now dead," said the former, " Gut come and lay Thy hand upon her, and she sliall live;" "If I m.ay but touch His garment," said the latter, "I shall be whole." Those instances of recovery from disease and death are devo- 322 Cf)C CtDcntp^fi'ftf) ^iinDap after Ctmitp. His will in all wisdom and spiritual understand- ing : that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God ; strengthened with all might, according to His glorious power, unto all patience and long-suffer- ing with joyfulness ; giving thanks unto the Father, Which hath made iis meet to be par- takers of the inheritance of the saints in light. "THE GOSPEL. S. Matt, "TTTHILE [Jesus] spake these things unto VV [John's disciples,] behold, there came a certain ruler, and worshipped Him, saying, My daughter is even now dead ; but come and lay Thy hand upon her, and she shall live. And Jesus arose, and followed him, and so did His disciples. And behold, a woman, which was diseased with an issue of blood twelve years, came behind Him, and touched the hem of His garment ; for she said within herself. If I may ])ut touch His garment, I shall be whole. But a 5. K. Matt. 9. 18-22. S. as P. B. Komnn as for sonis Sunday after Epiphany. hasteni. Luke 16. 18-23. ix. 18-26. Jesus turned Him about, and, when He saw her, He said. Daughter, be of good comfort, thy faith hath made thee whole. And the woman was made whole from that hour. And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise. He said unto them, Give place ; for the maid is not dead, but sleepeth. And they laughed Him to scorn. But when the people were put forth. He went in, and took her by the hand, and the maid arose. And the fame hereof went abroad into all that land. THK FIVK-AND-TWENTIKTH SUNDAY AFTER TRINITY. ''Dominica proxima ante Adventum. THE COLLECT. STIR up, we beseech Thee, O Lord, the wills of Thy faithful people ; that they, plen- teously bringing forth the fruit of good works, may of Thee be plenteously rewarded ; through Jesus Christ our Lord. Amen. * S. B). Dom.xxv. post Svas Pent. B. The Collect in |L). for this day is, "Excita, qua;sum- us, Domine, poten- tiani Tuam, et veni : et quod Ec- clesiK Tuoe promi- sisti, usque infinem s:eculi clementer operare, Qui vivis. rfS.l. ffl.asP.B. Kofnati as for some Sunday after Epiphany. "■FOR THE EPISTLE. Jer. BEHOLD, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign, and pro.sper, and shall execute judgement and justice in the earth. In His days Judah shall be saved, and Israel shall dwell safely ; and this is His Name whereby He .shall be called, THE LORD OUR RIGHT- EOUSNESS. Therefore behold, the days come, ^ORATIO. EXCITA, quffisumus, Domine, Tuorum fideliu m voluntates : ut divini operis fructum pro- pensius exequentes, pietatis Tuas remedia majora percipiant. Per Dominum nostrum. fS. M. Greg. Hebd. x.wii. post Pent. Mur. ii. 176. xxiii. 5-8. saith the Lord, that they shall no more say, The Lord liveth, Which brought up the children of Israel out of the land of Egypt ; but, The Lord liveth. Which brought up, and Which led the seed of the house of Israel out of the north- country, and from all countries whither I had driven them ; and they shall dwell in their own land. 'THE GOSPEL. \ \ THEN Jesus then lift up His eyes, and saw VV a great company come unto Him, He saith unto Philip, W^hence sliall we buy bread S. e.g. as p. B. Roman as for some Sunday after Ei)iphany. S. John vi. 5-14. that these may eat ? (And this He said to prove him; for He Himself knew what He would do.) PhUip answered Him, Two hundred peny-worth tionally applicnl in the Collect ; where the expressive phrase, "the bands of those sins, which by our frailty we have com- mitted," has a double reference: first, to the bondage of sin in its spiritual sense ; and, secondly, to the physical evils which bind us around with chains that are forged by sin. Introit. — I know the thoughts that I think towards you, saith the Lord ; thoughts of peace, and not of evil. Ye shall call upon Me, and I will hearken unto you. I will turn away your captivit}', and will gather you from among all nations. Ps. Lord, Thou hast been gracious unto Thy land ; Thou hast turned away the captivity of Jacob. Glory be. THE SUNDAY NEXT BEFORE ADVENT. In St. Jerome's Lectionary twenty-five Sundays after Pentecost are provided with Epistles and Gospels. In the Saoramentary of St. Gregory there are Collects for twenty- seven Sundays. In the S.ilisbury Jlissal twenty-four Sundays were reckoned as after Trinity, and one as the next before Advent : and there was a Rubric directing that if there were more than twenty-five Sundays between Trinity Sunday and Advent Sunday, the Ofliice for the Twenty-fourth Sunday was to be repeated on each Sunday imtil the last, when tliat for the Sunday before Advent was to be said. In the Prayer Book of 1549 no Rubric of this kind was provided, but tlie old usage would, doubtless, be adopted. In 1552, however, a Rubric was inserted to this effect : " U If there be any I more vSimdays 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 into its present form in the Durham book of Bishop Cosin, having already appeared in a similar but more cumbrous form in 1637. If tliere aie two of these Vominicce Vaganies (as they were anciently called), the Services for the fifth and sixth Sundays ■after Epiphany should be used ; if only one, that for the sixth Sunday, which has evidently been ajjpointed with a view to its fitness for use on the Sunday next but one to Advent. The rule expi-essed in this Rubric is a very ancient one, being found in Micrologus, c. Ixii. The Office of this day represents that for the fifth Sunday before the N.-itivity of our Lord in the Comes of St. Jerome, which appoints the same Epistle and (iospel, and in the Sacramentary of St. Gregory, though a difl'erent Collect is appointed for that d,iy in the latter. Its tone is that of Ad- vent rather than Trinity, commemorating as it does the first coming of the King Whose Name is "The Lord our Right- eousness," and looking forward to that second coming when the true restoration of Israel will be efifeeted. The Gospel is the same as that for Mid-Lent Sunday, where some notes upon it will be founil. The rationale of its appointment for to-day is to be found in the last words of it, " This is of a truth that Prophet that should come into the world. " The alteration of the Collect from its old form, "That they more readily following the fruit of the Divine work" in the ^aint anDreto's Dap. 3^3 of bread is not sufficient for them, that every one of them may take a little. One of His disciples, Andrew, Simon Peter's brother, saith unto Him, There is a lad here which hath five barley-loaves and two small fishes ; but what are they among so many ? And Jesus said, ]\Iake the men sit down. Now there was much grass in the place. So the men sat down, in number about five thou- sand. And Jesus took the loaves, and, when He had given thanks. He distributed to the disciples, and the disciples to them that were set down, and likewise of the fishes, as much as they would. When they were filled. He said unto His dis- ciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered ther/i together, and filled twelve baskets with the fragments of the five barley-loaves which remained over and above unto them that had eaten. Then those men, when they had seen the miracle that Jesus did, said. This is of a truth that Prophet that should come into the world. H If there be any more Sundays before Advent Sunday, the service of some of those Sundays that were omitted after the Epiphany shall be taTven in to supply so many as are liere 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. Saint Andrew's Day 'Dies Sancti Andrece. »THE COLLECT. ALJIIGHTY God, Who didst give such grace -LX- unto Thy holy Apostle Saint Andrew, that he readily obeyed the calling of Thy Son Jesus Christ, and followed Him without delay; Grant unto us all, that we, being called by Thy holy Word, may forthwith give up our selves obediently to fulfil Thy holy commandments; through the same Jesus Christ our Lord. Amen. b .\.D. 1552. c Coointou Prayer Bookoft549. [Also ill Latin book of 1560.] Cemp. Pn- fat. in Greg, Nat, S. Andrex. r A LMIGHTY God, Which Last given such L -L\- 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 toward the obtain- ing of everlasting life : through Jesus Christ our Lord. ■'THE EPISTLE. Rom. x. 9-21. IF thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth con- fession is made unto salvation. For the Scrip- ture saith, Whosoever believeth on Him shall not be ashamed. For there is no difference between the Jew and the Greek : for the same Lord over all is rich unto all that call upon Him. For whosoever shall call upon the Name of the Lord shall be saved. How then shall they call on Him, in Whom they have not believed? And how shall they believe in Him, of Whom they have not heard % And how shall they hear with- out a preacher? And how shall they preach, except they be sent? As it is written, How ■'S. g. 3!?. an. Kom, lO. Eastern. 4. 9->6. Rom- 10-18. I Cor. beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good tilings! But they have not all obeyed the Gospel. For Esaias saith. Lord, who hath believed our report ? So then faith cometh by hearing, and hearing by the Word of God. But I say, Have they not heard ? Yes verily, their sound went into all the earth, and their words unto the ends of the world. But I say, Did not Israel know ? First Moses saith, I will provoke you to jealousy by them that are no people, and by a fooli.sh nation I will anger y<m. But Esaias is very bold, and saith, I was found of them that sought Me not ; I was made manifest unto them that asked not after Mo. But to Israel He saith. All day long have I stretched forth My hands unto a disobedient and gainsaying people. heart, to its present form, "plenteously bringing forth the fruit of good works, " is very strange. Inteoit. — I know the thoughts that I think towards you, saith the Lord ; thoughts of peace, and not of evil. Ye shall call upon Me, and I will hearken unto you. I will turn away your captivity, and will gather you from among all nations. Pa. Lord, Thou art become gracious unto Thy land; Thou hast turned away the captivity of Jacob. Glory be. SAINT ANDREW. [November 30.] The Feast of St. Andrew is one of those for which an Epistle and Gospel are provided in the Lectionary of St. Jerome, and whioli has also prayers api)oiuted for it in the Sacramentary of St. Gregory. It is therefore of very ancient date in the Church, and oue of the most ancient of the Apostles' festivals, only nine being named (on six d.ays) in the Lectionary referred to. Its position may be at the beginning or at the end of the Christian year, according as Advent Sunday h.-ippens in November or December. It has usually been considered that it comes at the beginning, and that it is placed there because the Apostle tints commemorated was the first-called disciple of our Lord ; but tradition points out the day as that of his death. It may be remarked here, as applicable to all the Apostles, that little has been told us of any except St. Peter and St. Paul in Holy Scripture ; and that what has come down to ua in uninspired history does not throw much more light upon their personal character or the details of their work. The latter fact may, perhaps, be accounted lor from the circum- stance that most of the Apostles, except St. Peter, St. Paul, and St. John, Laboured among nations of whose records, previous to the quiet settlement of the Church, nothing, or next to nothing, remains ; and that in the wild and lawless times which accompanied the breaking up of the Roman Empire, even lingering traditions about them would pass away. With respect to the paucity of details given about the Apostles iu the New Testament, 'there seem to be two reasons which offer a suflicient explanation. For [1] the pur- pose of Holy Scripture is to set before us the Person of Christ, and the Law of Christ : and whatever else enters into the four Gospels is merely incidental ; and [2] in the Acts of the Apostles the object is to shew tlie work of the Church, and not to give us the history of individuals ; so that the latter also is merely incidental. Hence, probably, the reason why we gather hardly any ^aint C&omas tU apostle. "THE GOSPEL. S. Matt. iv. 18-22. JESUS, walking by tlie sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea, (for they were fishers ;) and He saith nnto them, Follow Me ; and I will make yon fishers of men. And they straightway left i/ieir nets, and followed «s.s. ie Rem- a'l AS P H. hastern. John I. 3S-5I- Him. And going on from thence He saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets ; and He called them. And they immediately left the ship and their father, and followed Him. SAINT THOMAS THE APOSTLE. ''Dies Hancii Thomm Apostoli. 'THE COLLECT. AL:\IIGHTY and everliving God, Who for the Ul\. more confirmation of the faith didst suflPer Thy holy Apostle Thomas to be doubtful in Thy Sox's resurrection ; Grant us so perfectly and without all doubt to believe in Thy Son Jesus Chkist, that our faith in Thy sight may never be reproved. Hear us, O Loed, through the same Jesus Christ, to Whom, with Thee and the Holy Ghost, be all honour and glory, now and for evermore. Amen. » s- S- »■ C A.D. 1349. "■THE EPISTLE. Ephes. ii. 19-22. ~^rOW therefore ye are no more strangers and -LN foreigners, but fellow-citizens with the saints, and of the household of God ; and are built upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief ^ s. 1- m- an as P. B. hastern. Kom- Acts 5. 12-20. CoxnQr-St07ie ; in Whom all the building, fitly framed together, groweth unto an holy temple in the Lord; in Whom ye also are builded together for an habitation of God, through the Spirit. particulars from Scripture about the life of St. Andrew. He was a brother of St. Peter, and therefore a son of Jonas or John ; and probably younger than St. Peter. The ancients used to give him the surname of Protocletos, or First-called, from the circumstances told us in St. John i. 40-42 ; and, having been a disciple of John the Baptist, he was one of those who were prepared to receive Christ by tlie teaching and Baptism of His Forerunner. There are only two other cir- cumstances of his life mentioned in the Gospels : the first in St. John xii. 21, where it is St. Andrew and St. Philip who tell Jesus of the inquiring Greeks ; and the second in St. Mark xiii. 3, where Andrew and his brother, with the two sons of Zebedee, are found in close companionship with the Lord, asking Him privately respecting the time when Jerusalem should be destroyed. Ecclesiastical history records that this Apostle was engaged after the dispersion of the Apostles in evangelizing that part of the world which is now known as Turkey in Asia, and the portion of Russia which borders on the Black Sea : and indeed that he was the first founder of the Russian Church, as St. Paul was of the English Church. Sinope and Sebastopol are both especially connected vrith the name of St. Andrew. In his later days he returned to Europe, consecrated the "beloved Stachys," first Bishop of Constantinople — then named Byzantium — and after travelling about Turkey in Europe, eventually suffered martyrdom at Patras, a town in the north of tlie Morea, nearly opposite to Lepanto. The traditional account of this Apostle's martyrdom is very touching. At a great age he was called before the Roman viceroy at Patras (now Patras), and required to leave off his Apostolic labours among the lieathen Greeks. Instead of consenting, he proclaimed Christ even before the judgement- seat ; and after imprisonment and submitting patiently to a seven-times-repeated scourging upon his bare back, he was at last fastened to a cross by cords, and so left exposed to die. The cross on which he suffered was of a different form from our Lord's, like tliis X> ^^'^ is known by the name of the cross decussate. It is the distinctive symbol of the Scotch order of St. Andiew: the Apostle being always especially reverenced in connection with the Scottish, as with the Russian Church ; and consequently forms a part of the national banner of Great Britain. It has also been observed that it is an integral part of tlie monogram of Christ NJ/, which was so familiar to the early Christians. "Hail, precious cross!" is the substance of the words attributed to the aged Apostle as he came to it, "that hast been consecrated by the Body of my Lord, and adorned with His limbs as with rich jewels. I come to thee exulting and glad; receive me with joy into thy arms. good cross, that hast received beauty from our Lord's limbs! I have ardently loved thee ; long have I desired and sought thee ; now I have found thee, and thou art made ready for my long- ing soul ; receive me into thy arms, taking me from among men, and present me to my Master, that He Who redeemed me on thee may receive me by thee. " For two days the dying martyr exhorted the people from the cross after His example Who stretched out His arms all the day long to an ungodly and gainsaying people. At the end of that time he prayed to the Crucified One that he might now depart in peace, when his prayer was heard, and his spirit went home on the day observed as his festival, a. d. 70. Introit. — Thy friends are exceeding honourable unto me, O God: greatly is their beginning strengthened. Ps. Lord, Tliou hast searched me out and known me : Thou knowest my downsitting and mine uprising. Glory be. SAINT THOMAS. [December 21.] The Festival of St. Thomas the Apostle is not noticed by any writer until Theodoret, who names it with that of St. Peter and St. Paul. [De Grcec. Affect, vii.] It seems to have been generally observed in the time of St. Gregory, who has provided for it in his Sacramentai-y. In the Eastern Church it is kept on October 6th. Although our Collect is not derived from that source, tlie leading idea of it is found in a Homily of St. Gregory [Horn, in Eranrj. 26], where be says that "by this doubting of St. Thomas we are more con- firmed in our belief than by the faith of the other Apostles." There are but four sayings of St. Thomas recorded in the Gospels, two just before the death of our Lord, and two just after His Resurrection ; but there is a vemarkable consistency in these sayings, one in each case shewing want of faith, and the other a warm, zealous, and faithful love. These sayings are as follows : — "Lord, we know not whither Thou goest; and how can we know the way?" [John xiv. 5.] ' ' Let US also go, that we may die with Him." [John xi. 16. ] Clje Conversion of ^aint pan!. 325 "THE GOSPEL. S. John xx. 24-31. THOMAS, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe. And after eight days again His disciples were within, and Thomas with them : then came Jesus, the doors being shut, and stood in the midst, and said, Peace he unto you. Then saith He to Thomas, Keaoh hither tliy finger, and " 5. S- S- Joi"' 20. 24-29. Kotnati. John ^o. i9-3t. Eas:eni. Jollll ;ci. behold My hands ; and reach hither thy hand, and thrust it into My side ; and be not faithless, but believing. And Thomas answered and said unto Him, My Lord, and my God. Jesus saith unto him, Thomas, because thou hast seen Me, thou hast believed ; blessed are they that have not seen, and ijct liave believed. And many other signs truly did Jesus in the jjresence of His disciples, wliich are not written in this book. But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His Name. THE Conversion of Saint Paul. In C'oncersioiie Saudi raull. THE COLLECT. OGOD, Who, through the preaching of the blessed Apostle Saint Paul, hast caused the light of the Gospel to shine throughout the world ; Grant, we beseech Thee, that we, having his wonderful conversion in remembrance, may shew forth our thankfulness unto Thee for the same, by following the holy doctrine which he taught ; through Jesus Christ our Lord. Amen. *S.ffi.S. Creir. Conv. S. Vauli. Co»ip. Ofiiciuin S.ir. Men.ird, 22. Mur. ii. 104. *ORATIO. DEUS, Qui universum mundum beati Pauli Apostoli Tui prasdicatione docuisti : da nobis, quassumus, ut qui ejus hodie conversionem colimus : per ejus ad Te exemjjla gradiamur. Per DoMiNUM. ^FOR THE EPISTLE. AND Saul, yet breathing out threatenings and -i^^ slaughter against the disciples of the Lord, went unto the high priest, and desired of him ,-cs P. B. Acts ix. 1-22. letters to Damascus to the synagogues, that, if he found any of tliis way, whether they were men or women, he might bring them bound "Except I shall see iu His hands the print of the nails, and put my finger into tlie print of the nails, and thrust my hand into His side, I will not believe." [John xx. 25.] " My Lord, and my God." [John xx. 28.] In these four sayings we have all that Holy Scripture tells us of the Apostle's companionship with our Lord ; but they seem to give more than the outline of a spiritual character iu which there were the mingled elements of [1] obstinacy, in not believing, though prophets had foretold of the Resurrection, and the other Apostles were eye-witnesses of its certainty ; [2] presumption, in requiring such a proof, even perhaps in the face of the "Touch Me not," which had been made known by Mary Magdalen ; [3] of a warm .and loving heart, open to the strongest faith as well as to despairing doubt; and which could lead the Apostle to that full coufession of f.aith contained in the words, "My Lord, and my God." But it may have been the touch of Christ's wound.s which healed the Apostle's doubt, and made his faith what it was. It was not granted to St. Thomas to have his loving and courageous aspiration fuUilled, by dying with Clirist, but the servant followed tlie Master afterwards. It is recorded by Eusebius that lie received a direction from our Lord, after His Ascension (as St. Peter in the case of Cornelius), to send Thaddeus, one of the seventy disciples, to Abgarus, tributary king of Edessa in Mesopotamia, who was thus miraculously cured of a disease, and converted, with his subjects, to Christianity. After this St. Thomas went to the Parthians, Medes, Persians, and Chaldeans, founding the Church of Christ among tlicm until he came to India. The C'hi'istiaus of St. Thom.as still bear witness to his work in th.at great and populous lancl in the south, and in the north there apjie.ar to be relics of the Christian faith mixed up with tlie strange religion of Thibet; but the diabolical systems of Brahma and Buddh, and the Antichristi.-mism of M.ihomct, h.ave long ago erased all other traces of it; and India appears to be one of those unhappy countries which, having wilfully rejected the Apostolic ministry, have ceased to be capable of receiving Christ and His Gospel. St. Thom.as was martyred by the Brahmins at Taprobane, now called Sum.atna. Having been assailed with stones, ho was at last killed by the thru.st of a spear: tlie m.anner of his death offering a striking comparison with his words, "Except I thrust my hand into His side," and those of our Lord, " Reach hither thy hand, and thrust it into My side, and be not faithless, but believing." As the Lord said to St. Peter, so were the Avords true of St. Thomas, "Thou canst not follow Me now, but thou shalt follow ile afterwards." Introit. — Thy friends are exceeding honourable unto me, OGod: greatly is their beginning strengthened. Ps. Lord, Thou hast searched me out and known me : Thou knowest my downsitting and mine uprising. Glory be. CONVERSION OF SAINT PAUL. [Jancaky 25.] This festival does not appear to have been generally observed until about the twelfth century, although the Collect for it is found in St. Gregory's Sacranientary. It is said [Laterculum of Silvias, a.d. 448] that there was anciently a festival of St. Peter and St. Paul on I''cbruary 22iid (now " Cathedra Petri "), and tliere may have been some connection between it and the present festival, but this is only conjecture. The principal, if not the only, day observed to the honour of St. Paul was that on which St. Peter w.as associated with him, the 2nth of June; althougli, on the following day. a "Com- memoration of St. Paul " was made, which is marked in the S.alisbury and Roman ( '.alendars, and mentioned in the Rubrics of the Mis.s.al ; and which, in Menard's edition of St. Gregory's Sacranientary, is called " Natale Sancti Pauli." It is a pious instinct which has led the Churcli to thank God iu this festival for the wonderful conversion of tlio Apostle of the (ientiles; bnt there is .something to regret in the loss of the ancient custom by ■Hhicli bis noble martyrdom was also com- menionated, .and iiy which the unity of the two princiiJal Apostles was so signilicautly set forth. Both the conversion and the missionary work of St. Paul are narr.ated with much detail in the Acts of the Apostles; and the whole of liis life and labours has been minutely investigated in the well-known work of Conybeare and How- son. To attempt even a sketch of so marvellous a career in these notes would be to occupy space that cannot be spared; ;26 Cfjc Purification of %mt agarj). unto Jerusalem. And, as he journeyed, lie came near Damascus, and suddenly there shined round about him a light from heaven. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecute^t thou j\Ie ? And he said, AVho art Thou, Lord 1 And the Lord said, I am jEsn.s Whom thou persecutest : it is hard for thee to kick against the pricks. And he, trembling and astonished, said. Lord, what wilt Thou have me to do ? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. And the men which journeyed with him stood speechless, hear- ing a voice, but seeing no man. And Saul arose from the earth, and when his eyes were opened he saw no man ; but they led him by the hand, and brought him into Damascus. And he was three days without sight, and neither did eat nor drink. And there was a certain disciple at Damascus, named Ananias, and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. And the Loed said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus : for behold, he prayeth, and hath seen in a vision a man named Ananias, coming in, and putting his hand on him, that he might receive his sight. Then Ananias answered, Lord, I have heard by many of this man, how "THE GOSPEL. PETER answered and said unto [Jesus,] Be- hold, we have forsaken all, and followed Thee ; what shall we have therefore 1 And Jesus said unto them, Verily I say unto you, That ye which have followed Me, in the regeneration when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, in. Matt. '9- much evil he hath done to Thy saints at Jeru- salem ; and here he hath authority from the chief priests to bind all that call on Thy Name. But the Lord said unto him. Go ihi/ way ; for he is a chosen vessel unto Me, to bear My Name before the Gentiles, and kings, and the children of Israel : for I will shew him how great things he must suffer for Jly Name's sake. And Ananias went his way, and entered into the house ; and, putting his hands on him, said, Brother Saul, the Lord, {even Jesus that appeared unto thee in the way as thou camest,) hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales ; and he received sight forthwith, and arose, and was baptized. And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damas- cus. And straightway he preached Christ in the synagogues, that He is the Son of God. But all that heard him were amazed, and said. Is not this he that destroyed them which called on this Name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests ? But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ. Matt. xix. 27-30. judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My Name's sake, shall receive an hundred-fold, and shall inherit everlasting life. But many that are first shall be last, and the last shall he first. Rem 19. =7. THE PRESENTATION OF CHRIST IN THE TEMPLE, COMMONLY CALLED The Purification of Saint Mary the Virgin. In Pui-ijicalione Beatce Marice Viruhiix. THE COLLECT. ALMIGHTY and everliving God, we humbly -^-^ beseech Thy INIajesty, that, as Thy only- begotten Son was this day presented in the s. s. m- Greg. Purif. S. M iri.-e V, Mur. ii. 23. Cotnp. 1. 639. 'ORATIO. OMNIPOTENS sempiterne Deus, Majestatem Tuani supplices exoramus, ut sicut unigeni- tus Filius Tuus hodierna die cum nostrse carnis ■and such a sketcli is rendered unnecessary by the elaboi'ate but yet very accessible worlc just mentioned. Introit.— Let us all rejoice in the Lord, commemorating this day, the day in wliich the blessed St. Paul adorned the world by liis conversion. Ps. For the conversion of the blessed St. Paul, and for the bright beams of light shed by his preaching. Glory be. THE PURIFICATION. [Feekuary 2.] Thia festival has the same Epistle and Gospel which are now in use appointed for it in the Leotionary of St. Jerome, and tlie germ of tlie present Collect is found in the Sacra- mentary of Gelasius,' St. Cyril of Alexandria, and others of an equally early date refer to it; and there is little doubt that it was the first festival instituted in memory of the Blessed Virgin. The ancient and jjresent name for it in the Eastern Church is the Hypapante of our Lord Jesus Christ ; that is. 1 Until 16G1 the Epistle was that for the Sunday. Bishop Cosin intro- duced the one now used. He also prefixed the first title to the day. tlie viravri] or iirairai'Ti], the niteting of our Lord with Simeon and Anna in the Temple. It is said to liave been observed on the 14th day of February until the time of Justinian [a.d. 542], but in tlie Comes of St. Jerome it precedes the festival of St. Agatha, wliich is dated on the Nones, or 5th of February, the day on wliicli tliat Saint is still commemorated; and probably it was so observed only by tliose wlio kept Christmas Day on tlie Cth of January, as a part of tlie Eastern Cliurch has always done. The popular name of this festival (Candlemas Day) per- petuates the memory of a very ancient custom, that of walk- ing in procession with tapers, and singing hymns. In a Homily on the Purification Alcuin says [a.i>. 790], "The whole multitude of the city collecting together devoutly celebrate the solemnity of the Mass, bearing a vast number of wax lights; and no one enters any public place in the city without a taper in liis hand." St. Bernard also [a.d. 1153] gives tlie following description of the practice, as carried out in his day : — " We go in procession, two by two, carrying candles in our Iiaiids, which are lighted, not at a common fire, but at a fire first blessed in the church by a Bishop. They that go out first return last ; and in the way we sing, ' Great is the glory €f)t IPurification of ^aint 0@arp. )27 temple in substance of our flesh, so we n:ay be presented unto Thee with pure and clean hearts, by the same Thy Son Jesus Chkist our Loed. Amen. substantia in templo est priesentatus, ita nos facias purificatis Tibi mentibus priesentari. Per eundeui. "FOE THE BEHOLD, I u'ill send My messenger, and he shall prepare the way before Me : and the Lord, Whom ye seek, shall suddenly come to His temple ; even the Messenger of the Covenant, Whom ye delight in ; behold. He shall come, saith the Lord of Hosts. But who mai/ abide the day of His coming t and who shall stand when He appeareth ] for He is like a refiner's fire, and Like fullers' soap. And He shall sit as a refiner and purifier of silver ; and He shall jiurify the sons of Levi, and purge them as gold and silver. EPISTLE. JIal. iii. 1-5. ail. Mai. 3. 1-4. Jiititem. iltb. 7. 7-17. ' S. B. SJ. Rom- alt. Luke ii. 22-^2. Easuin as P. B. ''THE GOSPEL. S. Luk AND when the days of her purification, accord- -LS^ ing to the Law of Closes, were accom- plished, they brought Him to Jerusalem, to present Ilini to the Lord ; (as it is written in the Law of tlie Lord, Every male that openeth the womb shall be called holy to the Lord ;) and to offer a sacrifice, according to that which is said in the Law of the Lord, A pair of turtle-dove.s, or two young pigeons. And behold, there was a man in Jerusalem, whose name ^vas S3Tneon ; and the same man was just and devout, wait- ing for the consolation of Israel : and the Holy GnosT was upon him. And it was revealed unto him by the Holy Geiost, that he should not see death, before he had seen the Lord's Christ. And he came by the Spirit into the temple ; and when the parents brought in the Child Jesus, to do for Hinr after the custom of the law, then took he Him up in his arras, and blessed God, and said. Lord, now lettest Thou Thy servant depart in peace, according to Thy word : for mine eyes have seen Thy salvation, which Tliou hast pre- pared before the face of all people ; a light to lighten the Gentiles, and the glory of Thy people that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgement, and I will be a swift witness against the sorcerers, and against the adulterers, and against false- swearers, and against those that oppress the hire- ling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of Hosts. e ii. 22-40. Israel. And Joseph and His mother marvelled at those things which were spoken of Him. And Symeon blessed them, and said unto Mary His mother. Behold, this Child is set for the fall and rising again of many in Israel ; and for a Sign which shall be spoken against ; (yea, a sword shall pierce through thy own soul also ;) that the thoughts of many hearts may be revealed. And there was one Anna a projihetess, the daughter of Phanuel, of the tribe of Aser ; she was of a great age, and had lived with an hus- band seven years from her virginity : and she xuas a widow of about fourscore and four years ; which departed not from the temple, but served God with fastings and prayers niglit and day. .\nd she coming in that instant gave thanks likewise unto the Lord, and spake of Him to all them that looked for redemption in .Jerusalem. And when they had performed all things accord- ing to the law of the Lord, they returned into Galilee to their own city Nazareth. And the Child grew, and waxed strong in spirit, fUled with wisdom ; and the grace of God was upon Him. of the Lord.' We go two by two in commendation of charity and a social life ; for so our Saviour sent out His disciples. We carry lights in our hands ; first, to signify that our liglit should shine before men; secondly, this we do this day especially in memory of the Wise Virgins (of wiiom this blessed Virgin is the chief) that went to meet their Lord with their lamps lit and burning. And from this usage and the many lights set up in tlie chui'ch this day, it is called L'ande- laria, or Candlemas. Because our works sliould be all done in the lioly fire of charity, therefore tlie candles arc lit with holy fire. They that go out first return last, to teach humility, 'in honour preferring one another.' Because (iod lovcth a cheerful giver, therefore we sing in the way. 'I'ho procession itself is to teach us that wc should not stand idle in the w.iy of life, but 'go from strength to strength,' not look- ing back to that which is behind, but reaching forward to that which is before." The festival is placed at forty days' distance from Christ- mas, as that was the interval directed by the law between the day of birth and the day when the muthcr presented her- self for readmission to the congregation, and her infant son for an oflering to the Lord. [Lev. xii. 4 ; Exod. xxii. 29 ; Numb. viii. 17. 1 It was on this occasion that Simeon gave to the Church tl'.e Nunc Dimittis, in which he proclaimed the glorious and universal Epipli.any of the Holy Chihl, when he prophesied of Him as "a light to lighten the Gentiles, .and the ^lory of (ioil's people Israel." It was then also that the Virgm Mother first learned that aiprrow as well as j<iy was in the wonderful lot assigned her: "Yea, a sword shall jjierce through thy own soul also. " The submission of the Blessed Virgin to the ceremony of pnrifie.ation, and of her Divine Son to that of presentation in the Temple, were each of them an illustration of the perfect humiliation of our Lord to the hkeness of sinful ni.an. The miraculous conception of the Virgin had been unattended by that for which a ceremonial purification was ordained ; and our Blessed Lord, having no original sin, needed not to be offered (or presented) and bought back again, lint, as at His i!ai)tisni, so now, for Hini.self .and for His holy Mother He says by their acts, "Sullcr it to be .so now, for thus it bccometh us to fulfil all righteousness." In the price <if redemption (the representative sacrifice offered in the early dawn of the Holy Child's life, to be followed by a more per- fect Sacrifice in its eventide) it has been noticed that there was a ty]iieal meaning, now for the first and only time find- ing its trne signification. The two turtle-doves, or young liigcons, were expressive of lowliness at all times, as offerings of the poor; but in the oflering of one by fire, and the eating of the other by the priest, or those who offered it, arc now to bo seen a type of Chi-ist offering Himself for sin, and .also giving Himself to be the spiritual food and sustenance of His people. It is worthy of remark, as a liajipy token of the unity which is possible in spite of disagreement, that altliough the ciiHiis of the Blessed Virgin was and is one principal cause of difference between the Church of England ami other Catholic 328 %mt e0m\)m' Dap. Saint Matthias' Day. i A.D. 1549. '^Stmctus Matthias Apostolus. *THE COLLECT. 0AL:\IIGHTY God, "Who into the place of the traitor Judas didst choose Thy faithful servant Matthias to be of the number of the twelve Apostles; Grant that Thy Church, being alway preserved from false Apostles, may be ordered and guided by faithful and true pastors; through Jesus Christ our Lokd. Amen. 'FOR THE EPISTLE. Acts i. 15-26. <■ &. fS. g. Xom- an as'P. E. liaslerjt. Acts i. 12-17, 21-26. IN those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,) Men and brethren, this Scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concern- ing Judas, which was guide to them that took Jesus : for he was numbered with us, and had obtained part of this ministry. Now this man purchased a field with the reward of iniquity ; and falling headlong he burst asunder, in the midst, and all his bowels gushed out. And it was known unto all the dwellers at Jerusalem, insomuch as that field is called in their proper tongue, Aceldama, that is to say. The field of blood. For it is written in the book of Psalms, Let his habitation be desolate, and let no man "■THE GOSPEL. S. AT that time Jesus answered and said, I thank 1 "■» ■ B- S- --lA- Thee, O Father, Lord of heaven and ! "'kamrn. ' earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in Thy sight. All things are delivered unto Me of My Father : and no man knoweth the Son, but the Father ; neither knoweth any man the dwell therein ; and, His bishoprick let another take. Wherefore, of these men which have com- panied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that He was taken up from us, must one be ordained to he a witness with us of His resurrection. And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. And they prayed, and said, Thou, Lord, Which knowest the hearts of all men, shew whether of these two Thou hast chosen ; that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. And they gave forth their lots ; and the lot fell upon ^Matthias, and he was num- bered with the eleven Apostles. Matt. xi. 25-30. Father, save the Sox, and he to whomsoever the Son will reveal Him. Come unto Me, all ye that labour and are heavy laden, and I will give you rest. Take ]\Iy yoke upon you, and learn of Me ; for I am meek and lowly in heart : and ye shall find rest unto your souls. For My yoke is easy, and My burden is light. Churches of Europe, yet we retain old Collects for both the Annunciation and the Purification, while nearly all the other Saints'-day Collects are modern. Intkoit. — We wait for Thy loving-kindness, God: in the midst of Thy temple. God, according to Thy Name, so is Thy praise unto the world's end : Thy right hand is full of righteousness. Ps. Great is the Lord, and highly to be praised: in the city of our God, even upon His holy hill. Glory be. SAINT MATTHIAS. [February 24. ] This is not one of tlie most ancient of the festivals generally observed by tlie Church, as there is no provision for it in the Lectionary of St. .Jerome ; but there is a Collect for it in the Sacramentary of St. Gregory, and in a German martyrology of about the same period. It comes first in order after the Festivals of the Incarnation, perhaps because St. Matthias represents the earliest independent action of tlie Church as that spiritual body which was to exercise the authority of Christ, and to become the substitute, in some measure, for His Visible Presence. But in the Eastern Church it is August 9th. St. Matthias' D.ay was formerly changeable in Leap Year, when the intercalated day was added between February 23rd and 24th, and the 25th ijecame the festival of St. Matthias. But at the re\'ision of the Calendar in 1661 the intercalary day was placed at the end of the month, and the festival of St. Matthias fixed permanently to the 24th day. This is the day (VI. Kalend. Martii) appointed for the Festival in the Sacra- mentary of St. Gregory. Nothing more is recorded of St. Matthias in the New Testament than that he was chosen to be an Apostle in the place of Judas Iscariot, the account of his ordination to that high office being given in Acts i. 15-26, the Epistle of the day throughout the world. The Eastern Gospel contains the same solemn prayer of our Lord as that does which is used in the Western Church, though taken from a different Evangelist ; and the coincidence is a striking illustration of the unity of mind by wliich the whole Catholic Church is per- vaded. It is plain also that this Gospel is intended to shew that the Apostle, on whose day it is used, was as much "numbered with" the other Apostles, although ordained by men, as any of those were who were ordained by our Lord Himself ; and thus illustrates the great truth, that the Great High Priest Himself declared, "As My Father hath sent Me, even so send I you." The tradition of the Church respecting St. Matthias' Apostolic labours is, that after miiiistering for some years among his countrymen tlie Jews, he went to Cappadocia, and was eventually crucified there about the year of our Lord 64. The manner of his death was not very unlike that of the traitor Judas, but the one found the tree on which he hung the way "to his own place;" the other, his Master's own road to the Paradise of God. IxTROiT. — Thy friends are exceeding honourable unto me, God : greatly is their beginning strengthened. Ps. Lord, Thou hast searclied me out and known me : Thou knowest my downsitting and mine uprising. Glory be. Ci)C annunciation of tbe rirgin Qgarj). 329 The Annunciation of the Blessed Virgin Mary. In Annunciatione Beatm THE COLLECT. ~VT7"E beseech Thee, O Lord, pour Tliy grace V V into our hearts ; that, as we have known the incarnation of Thy Sox Jesus Christ by the message of an angel, so by His cross and passion we may be brought unto the glory of His resur- rection ; through the same Jesus Christ our Lord. Amen. « s. S. 5). Cre^. super Oblata Ann. Angeli ad 11. Mari- am. Mur. ii 26. * Fourteenth cen- tury Prynie ver- siou. M. R. 111. 72. 1 Maruv. "POSTCOMMUNIO. GRATIAM Tuam, quKsumus, Domine, m'ontibus nostris infunde : ut qui angelo nuntiante Christi Filii Tui incarnatiouem cog- novimus, per passionem Ejus et crucem ad resurrectiouis gloriam perducamur. Per eundem. *TORD, we bisechen helde yn thi grace to -L^ oure inwitlis, that bi the message of the aungel we knowe the incarnacioun of thi sone iesu crist, and by his passioun and cross be ledde to the glorie of his resurreccioun. Bi the same iesu crist oure lord, that with thee lyueth and regueth in oonhede of the hooly goost, god, bi alle worldis of worldis. So be it. FOR THE EPISTLE. Isa. vii. lO-lo. MOREOVER, the Lord spake again unto Ahaz, saying, Ask thee a sign of the Lord thy God ; ask it either in the depth, or in the height above. But Ahaz said, I will not ask, neither will I tempt the Lord. And he said. Hear ye now, O house of David ; Is it a small s- S- ©. Ram. a,, as P. B. Eastern. Ileb. s. ii-lS. thing for you to weary men, but will ye weary my God also ? Therefore the Lord Himself shall give you a sign ; Behold, a Virgin shall conceive, and bear a Son, and shall call His Name Immanuel. Butter and honey shall He eat, that He may know to refuse the evil, and choose the good. "THE GOSPEL. S. Luke i. 26-38. AND in the sixth month the angel Gabriel -^-J^ was sent from God unto a city of Galilee named Nazareth, to a Virgin espoused to a man whose name was Joseph, of the house of David ; and the Virgin's name was jMary. And the angel came in unto her, and said, Hail, iliou that art highly favoured, the Lord is with thee ; blessed art thou among women. And when she saw Jiim she wa,s troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary; for thou hast found favour with God. And behold, thou shalt conceive in tht/ womb, and bring forth a Son, and .shalt call His Name JESUS. He shall be great, and shall be called the Son of the Highest ; and the Lord God shall give unto «■ s. H. n Kont' a>, as P. B. tas/trn. Luke I. =4-33- Him the throne of His father DSvid. And He shall reign over the house of Jacob for ever ; and of His kingdom there shall be no end. Then said Mary unto the angel. How shall this be, seeing I know not a man ? And the angel answered and said unto her. The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee : therefore also that holy thing which shall be born of thee shall be called the Son of God. And behold, thy cousin Elisabeth, she hath also conceived a son in her old age ; and this is the sixth month with her who was called barren : for with God nothing shall be impossible. And Mary said. Behold the handmaid of the Lord ; be it unto me according to thy word. And the angel departed from Ijer. THE ANNUNCIATION. [M.VRCU 25.] There is no mention of the festival of the Annunciation in tlie Lectionary of St. Jerome, although there are days in honour of the Purification and the Nativity and the Death or Assumption of tlie Blessed Virgin. It is however of very early date, as Proclus, Patriarch of Constantinople, who died A.D. 446, has left a homily on the day, which w.as preached in the presence of Nestorius, and against his heresy. It i.s also mentioned by St. Athanasius, St. Chrysostoni, St. Augustine, and other writers as early ; and the Collect is found in the Sacramentary of Gelasius, at the end of the fifth century, as well as in that of St. (irogory. In the Council of Toledo, A.D. 656, the first of seven Canons orders that the Feast of the Annunciation shall, in future, be kept on the 18th of December, so as not to interfere with the celebration of Good Friday or the observance of Lent. But this day was afterwards ajipropriated to the festival named "the Expecta- tion of the Blessed Virgin," and the old day w.as restored. In the Consuetudinary of Sarum this festival is called "Our Lord's Annunciation," and Bishop Cosin proposed to alter the title both here and in the Table of Lessons to " The Annunciation of our Lord to the Blessed Virgin Mary :" in both cases bis alteration -was inserted in the MS. of the Prayer Book, but subsequently crossed out, and the authorized title is "The Annunciation of our Lady," or "The Annuncia- tion of the Blessed Virgin Mary." The Church of England commemorates the ilother of our Lord on five days in the year, tlie Annunciation, the Purifica- tion, the Visitation, the Nativity of the Blessed Virgin, and lier Conception. The three latter are Black Letter Days in July, September, and December : the two former, as days which commemorate events that associated her witli the Person of our Lord and the work of our salvation l)y His human Nature, are provided with special services as days of obligation. If our Blessed Lord's Nativity occurred on the 25th of December, as there arc sound chronological reasons for supposing, this may be taken as the true time when the angel Gabriel first gave to the Cliureh the words, "Hail, thou that art highly favinired, the Lord is with thee : blessed art thou among women ;" words whicli have been associated with errors in doctrine and practice, but which are still words that come from God. It must have been about this time also, "in those d.ays," that the Blessed Virgin w:is inspired to give to the Church the Canticle which has ever since been so dear to every generation. The words which she was thus inspired to speak respecting herself, and those which were spoken of her by the angel "sent from God," shew to what an exalted ]ilace she was raised by the Providence of Almighty God : and her meek reception of the wonderful revelation 330 ^aint a^arfe's Day. Saint Mark's Day. Sanct^ THE COLLECT. O ALMIGHTY God, Who hast instructed Thy holy Church with the heavenly doc- trine of Thy Evangelist Saint Mark ; Give us grace, that, being not like children carried away with every blast of vain doctrine, we may be established in the truth of Thy holy Gospel, through Jesus Christ our Lord. Amen. "S. 19. Greg. Nat. S. .Mate. Ev. US Marcus EvaiKjclista. "ORATIO. DEUS, Qui beatum Marciim evangelistam Tuum evangelicte prajdicationis gratia sub- liiuasti : tribue, ciuffisumus, ejus nos semper et eruditione perficere et oratione defendi. Per DOMINUM. *"r^EUS, Qui nobis per ministerium beati Marci, -L^ evangelistam et martyris, Tui veritatem evangelii patefieri voluisti ; concede, quKsunius, ut quod ab illius ore didicimus, gratia Tua adjuti operari valeamus. Per. "TTNTO every one of us is given grace, accord- LJ ing to the measure of the gift of Christ. Wherefore He saith. When He ascended up on high. He led captivity captive, and gave gifts unto men. (Now that He ascended, what is it but that He also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that He might fill all things.) And He gave some Apostles, and some Prophets, and some Evan- gelists, and some Pastors and Teachers ; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ ; till we all come in the unity of the faith, and of ■S. a g.asP.B. Rotnau. Ezelc. i. liasCern. 5- 6-14. THE EPISTLE. Ephea. iv. 7-16. the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the ful- ness of Christ ; that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive ; but speaking the tnith in love, may grow up into Him in all things, AVhich is the Head, even Christ : from Whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, imto the edifying of itself in love. shews a holiuess in the subjection of her will to the will of the Lord, Whose handmaid she was, that no saint ever sur- passed. Holy in lier original character, her holiness was made more perfect by tliat most intimate union with Jesus which existed for nine mouths of her life. Little cliildren wei'e brought to Jesus that He might lay His hands on them, and thus sanctify them by the touch of a passing moment ; but the same Jesus abode long in His Mother's bosom. His spotless Body was formed of her substance, aud sanctified her both iu what He received from her as Man, and what He gave to her as God. Not Eve when she was in Paradise could have been so holy as the Virgin JLary wlien she became a Paradise herself. Not even the glorified saints who have attained to the purity and bliss of lieaveu are raised to higher blessedness and purity tliau that saintly maiden was whom Elisabeth was inspired to speak of as "the Mother of my Lord." This sanctity of the Blessed Virgin ILary through her association with her Divine Son has always been kept vividly in view by the Cliurcli ; but, while excess of sentiment on the one hand has led to an irreverent dishonour of her name by associating it with attributes of Deity, so want of faitli in tlie principle of the luoarnatiou has led, on the other liand, to an irreverent depreciation of her sanctity. Our two principal and three minor festivals in honour of the Virgin and her work in the Licarnation point out tlie true course ; to esteem lier very highly above all other saints ; but yet so that her lionour may be to the glory of God. Introit. — Drop down, ye heavens, from aliove, and let the skies pour down righteousness ; let the eartli open, and let it bring forth salvation. [Alleluia. AUeluia. — 1£ in Easter season. ] Ps. And let righteousness spring up together ; I the Lord have created it. Glory be. SAINT MARK. [April 25.] The festival of St. Mark is provided for in the Sacramentary of St. Gregory, although not in the Comes of St. Jerome. Like others, it probably began in a local observance by the Church of a particular country (in this case, Egypt), and was gradually 'extended to all other Churclies throughout the world. Of the Saint commemorated on this day there can be no doubt ; but it is not quite certain which of the Marks named in the Acts of the Apostles is Saint Mark tlie Evangelist. It seems most probable that he was not tlie John Mark of Acts xii. 12 aud Acts xv. 37 (who was the dve\ptbs of St. Barnabas, and about wliose couduct tlie sharp dissension arose between St. Paul and St. Barnabas) , but that the Evangelist was the "Marcus, my son," of whom St. Peter writes in 1 Pet. i. 13 as being his companion at Babylon. It was his association with St. Peter which led St. Mark to be the writer of the Gospel that goes by his name, and which is always connected with the name of St. Peter as well as of St. Mark by ancient writers. The later years of his ministry were spent at Alexandria, where lie founded the Church of Christ among the intellectual men of that learned city, and originated among them that class of Christian scholars which afterwards gave such a prominent place to Alexandria iu the theological history of tlie Church. The Evangelist carried the knowledge of Christ and the niinistrj- of the Church into less civilized parts of Africa, but Alexandria was the central point of his labours ; and there he was martyred on a day when the heathen feast of Serapis was being observed, and whicli also appears to have been Easter Day, probably Ajjril 25th, and perhajis late in the first century, after most of the Apostles had gone to their rest. He was dragged from his place at the altar through the streets of the city, and over the rougli cliffs adjoining, to prison ; from whence tlie next morning lie was again tortured iu the same nianiier until liis soul departed to spend a second and glorious Easter with his risen and ascended Lord. One of the ancient Apostolic Liturgies goes by tlie name of St. Mark ; and his festival was formerly tlie day on which the Greater Litanies or Processions were said : but these latter originated witli St. Gregory in the sixth century. [See Introduction to Litany, p. 222.] It will be observed that tlie English Epistle and Gospel for this day were anciently, as they stiU are, different from those of the Latin and Oriental Churches. Inteoit. — Hide me, God, from the gathering together of the froward, and from the insurrection of wicked doers. Alleluia. Alleluia. Ps. Hear my voice, God, in my prayer ; presen'e my life from fear of the enemy. Glory be. %amt Pf)ilip anD ^aint 3lamc.s' Dai>. 33^ "THE GOSPEL. S. John xv. 1-11. I AM the true Vine, and My Father Ls the Hus- bandman. Every branch in ile that beareth not fruit He taketh away ; and every branch that beareth fruit, He purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in ^re, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in ]\Ie. I am the Vine, ye are the branches. He that abideth in Me, and I in him, the same bringeth forth much fruit ; for without ile ye can do nothing. If a man abide not in Jle, he i.s cast forth as a branch, o 5. 5!. John 15. y. Luke 9, 1-6. }iotnan. Luke 10. 1-9. Ettstern. Luke lo. 16-21. and is withered ; and men gather them, and cast them into the fire, and they are burned. If ye abide in Me, and ily words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples. As the Father hath loved Me, so have I loved you : continue ye in My love. If ye keep My com- mandments, ye shall abide in !My love ; even as I have kept j\Iy Father's commandments, and abide in His love. These things have I spoken unto you, that Jly joy might remain in you, and that your joy might be full. Saint Philip and Saint James' Day. » 5. g. g. c A. Dri54g. ''Dies Apostolorum Philippi el Jacohi. 'THE COLLECT. O 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 ; that, following tlie steps of Thy holy Apostles, Saint Phdip and Saint James, we may stedfastly walk in the way that leadeth to eternal life, through the same Thy Son Jesus Christ our Lord. Amen. ''THE EPISTLE. S. James i. 1-12. TAMES, a servant of God and of the Lord rfS.S.m. Km.. Eastern. Acts 8. 26-39. <J Jesus Christ, to the twelve tribes which are scattered abroad, greeting. My brethren, count it all joy when ye fall into divers tempta- tions ; knowing tlds, that the trying of your faith worketh patience. But let patience have her per- fect work, that ye may be perfect and entire, wanting nothing. If any of you lack wisdom. SAINT PHILIP AND SAINT JAMES. [Mat 1.] In the Lectiouary of St. .Jerome and the Sacranientary of St. (Gregory tlie names of these two Apostles are associateil together as they are in the Latin and EugUsh Churches of modern times : and the day of the festival is in both cases the same as that now observed. But in the Eastern Church St. Philip's Day is November 14th, and St. James' Day October 23rd. It will also be observed that the Apostle St. Pliilip alone is named for May 1st in the ancient Calendar of the Venerable Bede ; and in some early Calendars of the Englisli Cluirch, June 22nd is dedicated to "Jacobus Alfei." [.See pp. 146, 151.] Tlie Epistle for the day in the Eastern Church is the same portion of Scripture that was read for the Second Morning [jcsson in our own Church until l(i(!l : but it seems clear that the Philip tliere mentioned is Pliilip tlic Deacon, since St. Peter and St. .John were sent to Samaria to confirm those whom he had baptized, wliich would nut have been necessary in the case of an Apostle. It is curious to observe that the same error should have occurred in both the Eastern and the English Church ; but there seems to have been much con- fusion among the ancients between St. Pliilip the Apostle and Philip the Deacon and Evangelist, arising out of a generally received opinion that the former was married [Euseb. v. 24], while it is recorded of the latter in Acts .\xi. 9 that he had "four daughters, virgins, which did prophesy. " St. Philip was one of the first of our Lord's disciples, and is thouglit to have accompanied Him for some time wlien St. Andrew and St. Peter had returned to their occupation of fishing after their first call. It m,ay h.ave been tliis faitliful companionsliip which led to the loving rebuke of our Lord recorded in the Gospel of the day, "Have I been so long time w'ith you, and yet li.aat ihou not known Mo, Philip?" For tlie Apostle's zeal in bringing Nathanael and the Greeks to his Master appears to indicate a trained faith in the Person of the holy .Jesus, as does even his aspiration, "Show us the Father, and it sufficeth us ! " In the account of the miracle of the loaves and fishes St. I'hilip also seems to have been specially under the loving eye of his Master, who sought to " prove him " before He tried the faith of the others. After the dispersion of the Apostles, St. Philip carried Christ and the Church to Northern Asia, aaid his name has also been connected with the early Church of Russia. St. Chrysostom and Eusebius both record that he was crucified and stoned on the cross, at Hierapolis, a great stronghold of idolatry, in Phrygia ; and the tradition of the Church is, that his martyr- dom took place immediately after he had procured by his praj'ers the death of a great serpent which was worshipped by the people of the city. St. James the Less was son of Alph.-eus, or Cleophas, and of Mary, and nephew to Joseph the husband of the Blessed Virgin. Hence he was, in the genealogical phrase- ology of the Jews, a " brother of our Lord," as is shewn iu the table at page 253. It was also thought by the ancients that his mother Mary was cousin, or as the Hebrews would say "sister," to the BIcs.sed Virgin Mary, and this would establish a double legal affinity between James and .loses, her sons, and the holy Jesus. St. .Tames the Less is mentioned by Josepluis ••vud in the Talmud, being well known to the ,Je«s from his (losition as Apostle of the Church of .lerus.alem up to the licginiiing of its last troubles : and having won even from them the name of "the just," a name sh.adowing that of his Master, so often called " the Righteous " in the Ps-alm.'. It is he whose name is several times mentioned by St. Paul ; and he was the writer of the C.atholic Hpistle of St. James. He went to his rest by martyrdom [a. n. ()2], in Jerus.alem, being thrown down from a pinnacle or wing of the Temple by some of the persecuting Scribes and Pharisees, and slain, as lie lay bruised on tlie ground below, with a fuller's club. The only reason that can be suggested for coupling together St. Philip and St. .lames is, that by thus doing the manner in which our Lord sent forth ITis Apostles two and two is illustrated. St. Simon and St. Jude, St. Peter and St. Paul, St. Barnabas and St. Bartholomew are parallel instances. Intuoit. — They cried unto Thee in the time of their trouble, and Thou heardest them from heaven. Alleluia. Alleluia. Pn. Rejoice in the Lord, O ye righteous, for it becometh well the just to be th.ankful. (!loi-y be. 332 ^aint TBarnafias tf)c 9po0tle. let liim ask of God, that giveth to all men liber- ally, aud upbraideth not, and it shall be given hira. But let him ask iu faith, nothing waver- ing ; for he that wavereth is like a wave of the sea, driven with the wind, and tossed. For let not that man think that he shall receive any thing of the Lord. A double-minded man is unstable in all his ways. Let the brother of low degree rejoice in that he is exalted ; but the rich in that he is made low ; because as the ilowcr of the grass he shall pass away. For the sun is uo sooner risen with a burning lieat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perLsheth : so also shall the rich man fade away in his ways. Blessed is the man that endureth temptation ; for when he is tried, he shall receive the crown of life, which the Lokd hath promised to them that love Him. "THE GOSPEL. S. John xiv. 1-U. r AND Jesus said unto His disciples,] Let not L-^-A. your heart be troubled; ye iDelieve in God, believe also in Me. In ]\Iy Father's house are many mansions ; if it were not so, I would have told you. I go to prepare a place for you : and if I go and prepare a place for you, I will come again, and receive you unto Jlyself, that where I am, there ye may be also. And whither I go ye know, and the way ye know. Thomas saith unto Him, Lord, we know not whither Thou goest, aud how can we know the way ? Jesus saith unto him, I am the Way, the Truth, and the Life : no man cometh unto the Father but by "Me. If ye had known Me, ye should have known My Father also : and from henceforth ye know Him, and have seen Him. Philip saith unto Him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him. Have I been so » 5. g. n- •»""'■ (T«. John 14, 1-13. EnsUrit, Jolin i. 44-5 '• long time with you, and yet hast thou not known Me, Philip? He that hath seen Me hath seen the Father ; and how sayest thou then, Shew us the Father ? Believest thou not that I am in the Father, and the Father in Me ? The words that I speak unto you I speak not of Myself ; but the Father that dwelleth in Me, He doeth the works. Believe Me, that I am in the Father, and the Father in Me ; or else believe Me for the very works' sake. Verily, verily I say unto you. He that believeth on ]\Ie, the works that I do shall He do also ; and greater tvorls than these shall He do ; because I go unto My Father. And whatsoever ye shall ask in My Name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in My Name, I will do it. * *• !@. Hi. c A. 1). 1549. SAINT Barnabas the Apostle. '' Sanctus Barnabas Apostolus. ^THE COLLECT. OLOPvD God Almighty, AVho didst endue Thy holy Apostle Barnabas with singular gifts of the Holy Ghost ; Leave us not, we beseech Thee, destitute of Thy manifold gifts, nor yet of grace to use them alway to Thy honour and glory ; through Jesus Christ our Lord. Amen. "iFGR THE EPl^lTLE. Acts. xi. 22-30. TIDINGS of these things came unto the ears ■ of the Church which was in Jerusalem ; and they sent forth Barnabas, that he should ! go as far as Antioch. Who, when he came, and ^- Eph. 2. 19-; g. W. Acts I = ■—■3- 3- /eastern [with St. B.irtholomc^J. Acts It. 19-30. had seen the grace of God, was glad ; and exhorted them all, that with purpose of heart they would ckave unto the Lord. For he was a good man, and full of the Holy Ghost, and of faith : SAINT BARNABAS. [JCTNE II.] This festival is not of primitive antiquity, being unnoticed iu the ancient Lectionaries and tSaoranieutaries. In the Calendar of the Venerable Bede it is the 10th instead of the llthof June; and in the Eastern Church the name of St. Barnabas is associated with that of St. Bartholomew, the latter being also commemorated on August 25th. The day was omitted from the English Calendar of 1552, but the Service was retained. In Fothergill's JIS. it is stated that the day was not observed because St. Barnabas was not one of the twelve.' The name of St. Barnabas derives its chief lustre from his association with St. Paul ; yet, independently of this, he was one worthy to be ranked among the saints of the Church as an Evangelist, Apostle, and Martyr. The Apostle St. Barnabas was born at Cyprus, but was a Jew of the tribe of Levi, and his original name was Joses or Joseph. Some of the Fathers record that he was one of the seventy disciples, and that he was brought up with St. Paul at the feet of Gamaliel. After our Lord's Ascension 1 Hence we find Bishop Wren in 1*536 givin.t: direction that "ministers forget not to read the collects, epistle-s, and gositels appointed for the Con- version of St. Paul... and forSt.Ii,irnaby's Day." (Cabd. Doc. .liiii. ii. 202.] he received the name of Barnabas, or "Son of Consolation," from the Apostles ; and shewed his zeal for Christ by selling his property that the Apostles might distribute the proceeds among the poor ; an act which possibly originated the name by whicli he has ever since been known. St. Chrysostom hands down a tradition that he was a man of very amiable disposition but commanding aspect. Having brought St. I'aul to the Ajiostles he was associated with him for about fourteen years, and ou several missionary journeys. After their separation nothing further is recorded of St. Barnabas in Holy Scripture ; but the traditions of the Church represent that he spent the remainder of his life among his fellow- countrymen at Cyprus, and that he was stoned by the Jews at Salamis under circumstances somewhat similar to those which brought St. Ste)ihcn to his death. What was supposed to be the body of St. Barnabas was discovered four centuries after his martyrdom, a Hebrew copy of St. Matthew's Gospel lying next his heart, which was believed to have been written by himself. An Epistle is extant bearing the name of St. Baruabas, but it is not now considered to be his work. The CJospel foi^tlie day is evidently selected with reference to the act of St. Barnabas iu consoling the poor disciples in their poverty. He .-icted upon the command of our Lord in the spirit with which the example of the Good Samaritan is ^aint 3lo!)n Ogaptist's Daj?. 333 and mucli people was added unto the Lokd. Then departed Barnabas to Tarsus, for to seek Saul. And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the Church, and taught much people : and the disciples were called Christians first in Antioch. And in these days came prophets from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified by the Spieit, that there should be great dearth throughout all the world ; which came to pass in the days of Claudius Csesar. Then the disciples, every man according to his ability, determined to send relief unto the brethren wliich dwelt in Judrea. Which also they did, and sent it to the elders by the hands of Barnabas and Saul. »THE GOSPEL. S. John xv. 12-16. THIS is My commandment. That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are My friends, if ye do whatsoever I command you. Henceforth I call you not servants ; for the servant knoweth not what his lord doeth : but I have called you ' 5. as P B. ». W. Luke 22. 24-30. Koman. Matt. 10. 16-22. liastetn fwith St. Bartholomew]. | Luke 10. 16-21. friends ; for all things that I have heard of My Fathee I have made known unto you. Ye have not chosen Me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain : that whatsoever ye shall ask of the Father in Jly Name, He may give it you. * s. 1. 1§. AD. 1549. Saint John Baptist. ''Dies Sancti Johaiuiis BujHistce, 'THE COLLECT. ALMIGHTY God, by Whose providence Thy -^^J- servant John Baptist was wonderfully born, and sent to prepare the way of Thy Son our Savioue, by preaching of repentance ; Make us so to follow his doctrine and holy life, that we may truly repent according to his preach- ing ; and after his example constantly speak the truth, boldly rebuke vice, and patiently suffer for the truth's sake ; through Jesus Cheist our Lord. Atnen. Isa. 49. 1-7. htistern. Ron]. 3. II— 14- 4- "TOR THE EPISTLE COMFORT ye, comfort ye My people, saith | "^s. g.??. kc;,. your God. Speak ye comfortably to Jeru- salem, and cry unto her. That her warfare is accomplished ; that her iniquity is pardoned : for she hath received of the Lord's hand double for aU. her sins. The voice of him that crieth in the wilderness. Prepare ye the way of the Lord, make straight in the desert a high-way for our God. Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places plain. And the glory of the Lord shall be revealed, and all Isa. xl. 1-11. flesh shall see it together : for the mouth of the Lord hath spoken it. The voice said. Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the Spirit of the Lord bloweth upon it : surely the people is grass. The grass withereth, the flower fadeth ; but the word of our God shall stand for ever. Zion, that bringest good tidings, get thee up into the high mountain : O Jerusa- lem, that bringest good tidings, lift up thy voice with strength ; lift it up, be not afraid : say unto commended to us, and shewed his love by going and doing likewise. Intrgit. — Thy friends are exceeding honourable unto me, God ; gi'eatly is their beginning strengtlieued. I's. O Lord, Thou liast searched me out and known me : Thou kuowest my dowusitting and mine uprising. Glory be. SALNT JOHN THE BAPTIST. [Jl-XE -JL] This festival is in the Comes of St. Jerome, as also another commemorating the Beheading of St. John the liaptist, but the date is not indicated in cither case. Mabillon says tliat the festival of this day w.as in the Carthaginian Calendar before a.d. 484; and it is mentioned [circ. A. D. 400] by Maximus, Bislmp of Turin, as also by St. Augustine, in several Homilies. In the Eastern Ciiurch it is kept on Janu.ary 7th, the day after the holy Tlicophany ; and the festival of the Decollation is also fixed, as in the Latin Church and our own, for August 20th. Tlio day on which our principal Festival of St. John tl>o Baptist is kept has been supposed to be con- nected with his words, "He must increase, but I must decrease;" the days of the Bridegroom are growing longer, but those of the friend of the Bridegroom are beginning to wane. So St. Augustine says [Horn. 287], "John was born to-day, and from to-day the days decrease ; Christ was born on the eiglith of the kalends of .Tanuary, and from that day the days increase." But the 24th of June is also the proxi- mate day of tlie Baptist's birth, since he vas six mouths older than om- Lord. Although the martyrdom of St. John Baptist is one of the four rcconled in Holy Scripture (the other three being those of the Holy Innocents, St. Stephen, and St. James), yet the present festival, which commemorates his Nativity, appears to lie the more ancient of the two dedicated to his name, and the one more geuerally observed. So wo may judge from the Sermons botli of Maximus and St. Augustine, each of whom accounts for tlie custom of observing the Birth and not the Martyrdcmi of tlic Precursor of our Lord as if no other festival in liis honour had yet been established. "The pi'ophets who had gone before were first born, and at a later day prophesied, but St. John llaptist heralded the Incarna- tion of our Lord when His Virgin Mother came to visit Elisabeth, and both the Precursor and the Holy Child were yet unborn." Tlio miraculous birth of St, John tlie Baptist, and all that we know of l>is subseq^uent history, is told us iu the opening 334 %mt l^cter's Dap. the cities of Judah, Behold your God. Behokl, the Lord God will come with strong hand, and His arm shall rule for Him : behold, His reward is with Him, and His work before Him. He "THE GOSPEL. ELISABETH'S full time came that she should be delivered ; and she brought forth a son. And he)- neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her. And it came to pass, that on the eighth day they came to cir- cumcise the child ; and they called him Zacha- rias, after the name of his father. And his mother answered and said. Not so ; but he shall be called John. . And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing-table, and wrote, saying. His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and lie spake, and ^jraised God. And fear came on all that dwelt round about them ; and all these sayings were noised abroad throughout all the hill-country of Judsea. And all they that had heard them laid them up in their hearts, saying. What manner of child shall this be '? And the hand of the Lord was witli him. And liis father Zacharias was filled with the Holy Ghost, and prophesied, .saying, Blessed he the Loed God ' S. S- 5). an. Luke Hasterti. =4. 25. 57-68 shall feed His flock like a shepherd ; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. S. Luke i. 57-80. of Israel : for He hath visited and redeemed His people, and hath raised up an horn of salvation for us in the house of His servant David ; as He spake by the mouth of His holy prophets, which have been since the world began ; that we should be saved from our enemies, and from the hand of all that hate us ; to perform the mercy -pro- mised to our fathers, and to remember His holy covenant ; the oath which He sware to our father Abraham, that He would grant unto us, that we, being delivered out of the hand of our enemies, might serve Him with(jut fear, in holiness and righteousness before Him all the days of our life. And thou. Child, shalt be called the Prophet of the Highest : for thou shalt go before the face of the LoED to prepare His ways ; to give know- ledge of salvation unto His people, by the re- mission of their sins, through the tender mercy of our God, whereby the Day-spring from on high hath visited us ; to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. And the child grew, and waxed strong in spirit ; and was in the deserts till the day of his .shewing unto Israel. o Saint Peter's Day. '•Dies Apostolorum Petri et Pauli. ^THE COLLECT. ALMIGHTY God, AVho by Thy Son Jesus Cheist didst give to Thy Apostle Saint * S. B. g. rA.D.^549. chapters of tlie four Gospels, in the 11th of St. Matthew, and the 9th of St. Luke. By comparing our Lord's words in Matt. xi. 14, those of the angel in Luke i. 10, 17, of Zacharias in Luke ii. 76, and those of St. John himself in announcing his mission, with preceding prophecies, we see that the pro- phets had spoken of him more than seven hundred years before he was born, and that the very last words of the Old Testament, written about four hundred years previously, were concerning him. And, comparatively little as is said about St. John in Holy Scripture, what is said shows how important his office was, and illustrates the words of our Lord, that among all previously bora of women, none was ever greater tlian John the Baptist. He appears to have spent his childhood, at least, with our Blessed Lord and His mother, and it is natural to suppose that liis parents lived but a few years after his birth. But when the time for his ministry came, he adopted tlio ancient prophetic mode of life ; such as is indicated in the case of Elijah the Tishbite, who is said [2 Kings i. 8] to have been "an hairy man, and girt with a girdle of leather about his loins." As a prophet, and the greatest of all, — the last jiro- phet of the old dispensation, and the first of the new, — he assailed the vices of the generation in which our Lonl came, as Elijah himself had .assailed those of Ahal) and the Israel of that day ; and so doing he brouglit many to repentance, and initiated a new moral life by that ordinance of Baptism with which the dispens.ation of Sinai ended and that of Calvary began. And when by the power of his preacliing he had pre- pared the hearts of the peojilo to receive Christ as a blessing, and not as one "come to smite tiie earth with a curse" [Mai. iv. 6], tlie other part of his office was brought into exercise, th.at of baptizing our Lord, and witnessing to the descent of the Holy Spirit on His human nature. Powerful as the effect of St. John the Baptist's ministra- tions evidently was, we have very little information given us about it. He proclaimed the coming of Christ, rebuked all classes of tlie people for tlieir sins, shewed them the way to turn from them, and baptized with a Baptism of water which foreshadowed the Baptism with tlie Holy Gliost as well as water. All people seem to have come readily to him, for the "offence of the Cross" had not yet begun, and the prophet who attracted was no "carpenter's son," but "a prophet indeed," the son of a man well known among them, a priest of the regular succession of Aaron, prophesying as Elijah, Isaiah, or Ezekiel, with tlie outward appearance and liabit of a "man sent from God," and telling of that which they longed for, the near approach of tlieir Messiah. This is all we learn of the ministry of the Baptist from Holy Scripture, and tradition has added little or nothing more. His martyr- dom appears to have taken place very early m our Lord's ministry, and when St. Jolin himself was only about tliirty years of age ; and since his work was done, we may see in it the manner in which the course of even the evil of this world is so regulated, tliat it ministered by a quick death to the rapid removal of a saint from the Church on earth to the Church in heaven when the time of liis reward was come. In'TROIT. — The Lord hath called me by name from the womb of my mother. He hath made my mouth like a sharp sword. In the shadow of His hand hath He hid me : He hath made me like a polislied sliaft, and in His quiver liath He con- cealed me. Ps. It is a good thing to give thanks unto the Lord, and to praise Thy Name, Thou most liighest. Glory be. SAINT PETER. [June 29.] Tliis day is one of the oldest of Christian festivals, and one tliat was from the beginning of its institution celebr.ated with great solemnity. Ruinart [G17] traces it back as far as the third century, and it is probably of even more primitive antiquity. In St. Jerome's Lectionary there are two Gospels %mt Peter's £)aj?. 335 Peter many excellent gifts, and commandedst him earnestly to feed Thy flock ; JIake, we beseech Thee, all Bishops and Pastors diligently to preach Thy holy Word, and the people obedi- ently to follow the same, that they may receive the crown of everlasting glory; through Jesus Christ our Lokd. Amen. ' FOR THE EPISTLE. Acts xii. 1-11. n^ 1'. li. m. Acts 3. i-io. t-nslirii. 2 Cor. II. 21 — 12. 9, ABOUT that time Herod the king stretched -^-^ forth his hands to vex certain of the Church. And he killed James the brother of John with the sword. And, because ho saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him, intending after Easter to bring him forth to the people. Peter therefore was kept in prison ; but prayer was made without ceasing of the Church unto God for him. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains ; and the keepers before the door kept the prison. And behold, the angel of the Lord came upon him, and a light shined in the prison; and *THE GOSPEL. S, ^TTHEN Jesus came into the coasts of Csesarea V V Philippi, He asked His disciples, saying, Whom do men say that I, the Son of Man, am ? And they said. Some say that Thou art John the Baptist, some Elias, and others Jeremias, or one of the prophets. He saith unto them. But Whom say ye that I am ? And Simon Peter answered and said. Thou art ^the Christ, the Son of the living God. And Jesus answered and said unto him. Blessed art thou, Simon Bar-jona : for flesh he smote Peter on the side, and raised him up, saying. Arise up quickly. And his chains fell off from his hands. And the angel said unto him. Gird thyself, and bind on thy sandals : .and so he did. And he saith unto him. Cast thy garment about thee, and follow me. And he went out and followed him ; and wist not that it was true which was done by the angel ; but thought he saw a vision. When they were past the first and the second ward, they came unto the iron gate that Icadeth unto the city, which opened to them of his own accord ; and they went out, and passed on through one street, and forthwith the angel departed from him. And when Peter was come to himself, he said. Now I know of a surety, that the Lord hath sent His angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. Matt. xvi. L3-19. * .S. ^. Roman, Eiistern, 11). Jolinal. 15-19. The article is omitted in all B tinted Prayer ooks. and blood hath not revealed it unto thee, but My Father Which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build I\Iy Church ; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the Kingdom of Heaven : and whatsoever thou shalt bind on earth shall be bound in heaven ; and whatso- ever thou shalt loose on earth shall be loosed in heaven. and two Epistles, the one pair under the name of St. Peter, the other under that of St. Paul. As there is only one Vigil, and one Octave, which is called the Octave of the A'poslles, the day was evidently then dedicated to both Apostles, as it was in the English Church until the Keforniation [a "Com- memoration " of St. Paul following on the .30th], and as it still is in the Latin and the Eastern Church. It was a very early custom fur the Bishops of Ptome to celebrate the Holy Com- munion in both St. Peter's and St. Paul's Churches on this day, a custom which is mentioned [a.u. 348] by Prudentius [Peristcjihano, carm. xii.]. Transtyberina prius solvit sacra pervigil sacerdos, llox hue recurrit, duplicatque vota. He also speaks of the whole city frequenting each church, as if the' festival was kept very generally and with great solemnity. .St. Augustine, St. Leo, and several others of the Fathers have left sermons preached on the day of St. Peter and St. Paul; and no doubt the two, from their relative posi- tions as the chief Apostles of tlie Jews and the Gentiles, from their joint ministrations at Rome, and from their martyrdom together there on the same day, have .always had this day dedicated in their united names. Bishop Cosin restored the title "Saint Peter's and Saint Paul's D.ay" in his Durham Prayer Book, and addetl to the Collect, so that it sliouKl read "... commaniledst him earnestly to feed Thy Hock, ami madest Thy Apostle St. I'aul a choice vessel to bear Thy Name tiefore the Qenliles, make, we beseech Thee, all Bishops ami all oilier ministers of Thy Church, diligently to preach Thy holy Word . . ." He also altered the Epistle to 2 Tim. iv. 1-9; but none of these changes wen: adopted. St. Peter was one of the first-called of our Loi'd's disciples [John i. 3.5-42], and as soon as he had come to follow Christ, he was marked out by a new name, that of Cephas, the Syriac equivalent of the one by which he has since been so familiarly known to the Church. Our Lord did nothing with- out a meaning, anil in giving this new name to His disciple. He appears to have i)rophetically indicated the strong, immoveable faith in Him which that disciple was to exhibit, and the firmness of which is not contradicted even by that temporary want of courage which led him to try and save his life by denial of his Master in the bitter hour of llis Passion. Such instances of faith as St. Peter's attemjjt to walk on the water, and his confession of Christ as the Son of the living God, seem to set him at the head of the Apostles, as one whom no shock could move from his belief in the Lord ; and the striking words of our Lord which are recited in the Gospel for this day shew that a special revelation had been vouchsafed to the Apostle to give him that knowledge of Christ on which his faith rested. It was perhaps because St. Peter's faith was stronger than that of the other Apostles that he had to unilorgo greater temptation. Satan desired to " sift him as wheat," .as he had desired to tempt .lob ; but one look from Jesus brought him to himself and counteracted the tcmpt.ation. A similar temi)tation is said to have assailed him just before his martyrdom, as our Lord's agony was a kind of second temptation. St. Peter too desired that the cup might pass fnmi him, and endeavoured to escape from Home. But as ho ^va3 leaving the city he had sueli a vision of his Master as St. Paul hail on his w.ay to Damascus. "Lord, whither goest Thou?" were the words of tlie Apostle, and the reply was a (picstion whether that Master nuist go to Kome and again suiter, since His servants were afraid to die for His sake. As when Jesus had "looked on" the Apostle years before in the hall of Pilate, so now, the trial of faith ended in a victory, an<l the servant returnetl to follow the JIastcr by being girded by another than himself, and led whither he would not at the first have gone, to the Cross. At his own request ^aint Barnes the apostle. SAINT JAMES THE APOSTLE. " 5. e. m. It A.n. 1549. " Dies Sanctl Jacobi Apoxfoli. *THE COLLECT. GRANT, O merciful God, that as Thine holy Apostle Saint James, leaving his father and all that he had, without delay was obedient unto the calling of Thy Son Jesus Christ, and followed II im ; so we, forsaking all worldly and carnal affections, may be evermore ready to follow Thy holy commandments : through Jesus Christ our Lord. Aineyi. 'FOR THE EPISTLE. IN these days came prophets from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified by the Spirit, that there should be great dearth throughout all the world; which came to pass in the days of Claudius Caesar. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judsea. Acts xi. 27, a S.B.B Eph. 5 19-=I. Roinafl. I Cor. i. 9.15. hnsleni. Acts 12. i-ii. and part of Chapter xii. 3. Which also they did, and sent it to the elders by the hands of Barnabas and Saul. Now about that time Herod the king stretched forth his hands to vex certain of the Church. And he kiUed James the brother of John with the sword. And, because he saw it pleased the Jews, he pro- ceeded further to take Peter also. ''THE GOSPEL. S. JSLatt. xx. ^O-^S. THEN came to Him the mother of Zebedee's children with her sons, worshipping Him, and desiring a certain thing of Him. And He said unto her. What wilt thou ? She saith unto Him, Grant that these my two sons may sit, the one on Thy right hand, and the other on the left, in Thy kingdom. But Jesus answered and said. Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be bap- tized ivith the baptism that I am baptized unth 1 They say unto Him, We are able. And He saith unto them. Ye shall drink indeed of ]\Iy cup, and be baptized %oith the baptism that I am baptized with : but to sit on My right hand, and on My ' S. g. S- •«<""• nn. Matt. 20. 2j- J^aitern. Lukeg. left, is not Mine to give ; but it shall be given to them for whom it is prepared of My Fatheb. And when the ten heard -it, they were moved with indignation against the two brethren. But Jesus called them unto Him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among j'ou : but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant : even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many. he was crucified with his head downwards to make the death more ignomiuioiis and painful; and as being unworthy to suffer tlie same death as his Lord. This was in the year 68 ; and while St. Peter was being crucified at the Vatican, St. Paul was being beheaded at Aqiue Salruv, three miles from Kome. Our Lord's remarkable words, "I will give unto thee the keys of the Kingdom of Heaveu," do not seem to be wholly explained by saying that St. Peter represented all the Apostles, and that these words represented the power given to all. But if they implied any distinction of autliority between St. Peter and his brethren, they do not give any foundation whatever to the claims which the Bishops of Pome have made as successors of St. Peter : for [1] there is no evidence that they are in any special sense successors of St. Peter, and [2] if our Lord's words cannot clearly be applied to tlie other Apostles, much less can they be applied to Bishops of later days who were not Apostles. There is nothing in the Scrip- tural account of St. Peter's Apostolic work which adequately explauis these words ; nor does the tradition of the Church respecting that work shew anything that at all lielps to do so. He presided over the Clnirch at Antioch for some time, — a fact commemorated by the festival of St. Peter's Chair at Antioch, — assisted, as it appears, in evangelizing Chakhea, and was probably some years at Kome before his death. During these years it seems most likely that he was all the while acting chiefly as the Apostle of the Circumcision, having charge of Jewish Christians : and, while great works were undoubtedly assigned to the other Apostles, there are evident traces of a providential disposition of duties by which Jewish Christianity became the field of St. Peter's labours ; Gentile Christianity being assigned to St. Paul, who seems to have been called to the place of St. James the Great on his martyrdom ; and the general government of the Church, wlien Jewish and Gentile Christianity were merging into one, the work of St. John, when the others had passed away from their labours. Introit. — Now I know of a surety that the Lord hath sent His angel, and hath delivered me out of the hand of Herod, and from all the expectation of the Jews. Ps. And when Peter was come to himself he said. Glory be. SAINT JAMES THE GREAT. [July 25.] The festival of St. James, the brother of St. John the Divine, is not noticed in tlie Lectionary of St. Jerome, but has a Collect appointed in St. Gregory's Sacramentary, and is also in the ancient English Calendars of Bede and of King Atlielstan's Psalter. In the Eastern Church it is kept on April 30th, but in the Western it has always been observed on July 25th. St. jfames being a lirother of the beloved disciple, his rela- tionship to our Lord may be seen in the table printed under that Apostle's day [p. 253]. With St. John he received the appellation of Boanerges from our Lord, and has always been surnamed the Great, or the Greater, by the Church ; but neither of these designations can be satisfactorily accounted for. Some special position was given to St. James and St. Jolm, as well as to St. Peter, by their Divine Master ; and the request of their mother, probably Salome, that they might sit on either hand of our Lord in His Kingdom, was doubtless founded on the choice thus made by Him, coupled with such a strong faitli in His Person and Power as was displayed on another occasion, when the sons of Zebedee sought authority from Christ to destroy the Samaritan city that liad rejected Him. [Luke ix. 52. ] Their Master liad told His servants that they' should eat and drink at His table in His Kingdom, and ^aint '!5artf)olomcU) tfjc apostle. 327 « 5 p. ?§. Crffg. Nnt. S. Barth. Ap. Meuard, 135. Saint Bartholomew the Apostle. Jii Did S. Bartliolomiei Apostoli. THE COLLECT. O ALMIGHTY and everlasting God, Who didst give to Thine Apostle Bartholomew grace truly to believe and to preach Thy ^yo^d ; Grant, we beseech Thee, unto Thy Church, to love that Word which he believed, and both to preach and receive the same ; through Jesus Christ our Lord. Amen. »ORATIO. OMNIPOTENS sempiterne Deus, Qui hujua diei venerandam sanctamque lajtitiam in beati Bartholomaei Apostoli Tui festivitate tribu- isti ; Da Ecclesiae Tuse, quaesumus, et amare quod credidit, et prsedicare quod docuit. Per Domi- NUM nostrum. 'FOR THE EPISTLE. Acts v. 12-16. BY the hands of the Apostles were many signs and wonders wrought among the people ; (and they were all with one accord in Solomon's porch : and of the rest durst no man join him- self to them : but the people magnified them : and believers were the more added to the Lord, multitudes both of men and women :) insomuch that tliey brought forth the sick into the streets, » S. g. Eph. 2. 19-22. fl). as P. B. Koi'ttjti. I Cor, 12. 27-31. Lasteru. [5« St. Barnabas' Day. J and laid them on beds and couches, that at the least the shadow of Peter passing by might over- shadow some of them. There came also a mul- titude out of the cities round about unto Jeru- salem, bringing sick foUcs, and than which were vexed with unclean spirits ; and they were healed every one. 'THE GOSPEL. S strife among them Luke AND there was also a -^-A. which of them should be accounted the greatest. And He said unto them, The kings of the Gentiles exercise lordship over them ; and they that exercise authority upon them are called benefactors. But ye shall not be so : but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he ' &. g. 58- as P. B. Roman. Luke 6. 12-19. lasttrn. [5«St. Barnabas' Day.] xxii. 24-30. that serveth ? is not he that sitteth at meat ? but I am among you as He that serveth. Y'e are they which have continued with Me in My temptations. And I appoint unto you a king- dom, as My Father hath appointed unto Me; that ye may eat and drink at My table in Jly kingdom, and sit on thrones judging the twelve tribes of Israel. sit on thrones judging the twelve tribes of Israel ; and since He had given to St. Peter tlie Keys of the Kingdom of Heaven, the other two favoured Apostles besought that to them might be given the two posts of honour and suffering next to His Person. St. James was the first of the Apostles who suffered Martyr- dom, and the only one whose death is recorded in the New Testament. The fact of his death is told us in the modern English Epistle of the day, but of its circumstances notliing more is known than tliat he suffered through the hatred of Herod Agrippa. Tradition says that his accuser repented as the Apostle was on liis way to the place of execution, and that having received the blessing of the servant of Christ, he professed himself a Christian, and Wiis baptized in the blood of martyrdom at the same time with St. James. [Euseb. Ecd. Hist. ii. 9.] The Apostolic mantle of St. James appears to liave fallen upon St. Paul, and perhaps we may look upon the latter .as fulfilling the expectations which must have been raised by the place which the elder son of Zcbedee occupied near the Person of our Lord, and by the title of Boanerges which was given to him. St. James the Great is the patron saint of Spain, and his remains are supposed to be preserved .at Compostella. " St. lago of Conipostolla " holds the same relation to the history of that kingdom which St. George docs to that of England : and both names liavo been used as the battle-cry of Christian hosts when they went forth to stem the torrent of that Mahometan and Moorish invasion which once threatened to drive Christianity from its throne in Europe as it has driven it from Asia. Introit. — Thy friends are exceeding honourable unto me, O God : greatly is their beginning strengthened. Pa. O Lord, Thou hast searched me out ami known me : Thou knowest my dowusitting and mine uprising. Glory be. SAIKT BARTHOLOMEW. [AucJi'ST 24.] There is no festival of St. Bartholomew in the Lcction.ary of St. Jerome, but it appears in tlio Sacramentary of St. Gregory. In the Eastern Church this Apostle is com- memorated on the same day with St. Barnabas, as St. Simon and St. Jude are connected in the Western Church ; but on this day there is also a commemoration of the Translation of St. Bartholomew. There is absolutely nothing but his name recorded of St. Bartholomew in the New Testament (though it has usually been supposed that Nathanael and Bartholomew are two names for the same person) ; but the Gospel of the d.ay perpetuates an old tradition that St. Bartholomew was of noble birth, and that hence arose the "strife" among the Apostles, " which of them should be accounted the greatest " in their Master's expected kingdom. The reasous why Nathanael and Bartholomew are supposed to be the same person are as follows : [1] The call of St. Bartholomew is nowhere mentioned, while that of Nathanael appears to be the call of an Apostle. [2] The Evangelists who mention Bartholomew do not name Nathanael, while St. John, who tells us of the latter, does not name Bartholomew. [3] Bar-Tholmai may be only an appelhition of N.athanael, .as BarJona is of St. Peter, since it signifies ''the son of Tholmai, " as the latter does ' ' the son of Jonas, " .and as B.arna- b.as means "the son of consolation." But strong as these reasons seem, there is the strong testimony of the Fathers against them. St. Augustine, St. Chrysostom, and St. (iregory the Great all declare that Nathanael was not one of the twelve : and the opinion tliat he w.as identical with Bartholomew is first found in a Benedictine .author named Rupert, who wrote in tlie twelfth century. St. Augustine uses the f.act that N.athanael was not .an Apostle as a proof of his gre.at holiness .and ready perception of Christ ;—" This was not said to Andrew, nor said to Peter, nor to Philip, which is said to N.atliiin.acl, 'Behold an Isr.aelite indeed, in whom is no guile:'" — .and .assigns his learning .and po-sition in life as a reason why He Who chose the weak things of the world to confound the strong did not make him an Apostle. The connnon tradition of the Church respecting St. Bartholomew is tliat he ev.angelized Northern India, leaving there a Hebrew copy of St. Matthew's Gospel, which after- ■wards came into tlio hands of Pantaenns, head of tlie college of Alex,andri.a, about a.d. 190. It is believed tliat, luiviiig once escaped crucifixion at Hicrapolis in Phrygia, through the remorse of his persecutor, St. liartholoniew was after- wards martyred at Albanopolis on the Caspian Sea, where 338 %aint a^attfjcto m 9postlc-©amt ^icbacl ann all ang;cl0. SAINT MATTHEW THE APOSTLE. « Dies Sancti Matthd ApoatoU. *THE COLLECT. O ALMIGHTY God, Who by Thy blessed Son didst call j\Iatthew from the receipt of custom to be au Apostle and Evangelist ; Grant us grace to forsake all covetous desires and inordinate love of riches, and to follow the same Thy Son Jesus Christ, Who liveth and reigneth with Thee and the Holy Ghost, one God, world without end. Amen. <t s. g. ig. b A.D. 1549. THEREFORE seeing we have this ministry, as we have received mercy, we faiut not ; but have renounced the hidden things of dis- honesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifesta- tion of the truth commending ourselves to every man's conscience in the sight of God. But if our Gospel be hid, it is hid to them that are lost : in whom the god of this world hath THE EPISTLE. c s. a. s. 2 Cor. iv. 1- Epii. blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, Who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord ; and ourselves your servants for Jesus' sake. For God, Who commanded the light to shine out of darkness, hath shined in om- hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. 'THE GOSPEL. S. Matt. ix. 9-13. AND as Jesus passed forth from thence. He -^-^ saw a man named Matthew, sitting at the receipt of custom : and He saith unto him, Follow Me. And he arose, and followed Him. And it came to pass, as Jesus sat at meat in the house, behold, many Publicans and sinners came, and sat do-mi with Him and His disciples. And when the Pharisees saw it, they said unto His dSi.T^.'^. Horn, att. £as/rrn as P. B, disciples. Why eateth your Master with Publicans and sinners? But when Jesus heard that, He said unto them. They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice ; for I am not come to call the right- eous, but sinners to repentance. SAINT Michael and all angels. Ill Festo Sancti Michaelis ArchaiKjeli. THE COLLECT. O EVERLASTING God, Who hast ordained and constituted the services of Angels and men in a wonderful order ; Mercifully grant, that ' S. 1. 18. Cree I Dedicalio Basilica; I S. Arcli. Michaelis. Mur. ii. 125. I 'ORATIO. DEUS, Qui in miro ordine Angelorum minis- teria hominumque dispensas ; concede propitius, ut quibus Tibi ministrantibus in ccelo the king Astyages ordered him to be flayed alive (perhaps on the cross), a mode of punishment not uncommon among Oriental nations. Inteoit. — Thy friends are exceeding honourable unto me, God : greatly is their beginning strengthened. Ps. O Lord, Thou knowest my downsitting and mine uprising. Glory be. SAINT MATTHEW. [September 2L] The festival of this Apostle has Gospel and Epistle appointed for it in the Comes of St. Jerome, but it does not seem to have been celebrated in September ; and iu the Oriental Church it is still observed on November 16th. In his double capacity of Apostle and Evangelist, the first who was inspired to write the Holy Gospel, and who tells us more than all of our Lord's human life, his name has ever been much honoured in the Church. Of the four " Uving creatures " by whom the Apocalypse is believed to symbolize the Evangelists or their Gospels, the "likeness of a man" is the one assigned to St. Matthew, as significant of the prominence which his Gospel gives to our Lord's human nature. This holy Apostle and Evangelist is first mentioned in his own Gospel and by the other Evangelists as a Roman toll- gatherer, though he himself was a Jew. His office was to collect tolls and customs from those who passed over the sea of Galilee, and it appears to have been near Capernaum that he was engaged in this duty when he heard the words of Jesus, "Follow Me." [Matt. ix. 9.] As the sons of Zebedee had left their ships, their nets, and their occupation, to obey those words, so did St. Matthew give up his profitable employment to do the bidding of Him Who had "not where to lay His head ;" and, as it seems to have been immediately afterwards that our Lord made him one of His Apostles, the forsaking of all that he had must have been as final as it was sudden, shewing how entirely obedient he became to hia Lord. After the dispersion of the Apostles St. Matthew took part in the evangelization of Chaldaea, and gave up his life to his Master's service by martyrdom at Nadabar. His Gospel is supposed to have been written by him originally in Hebrew for the Je^vish Christians, but the Hebrew version appears to have been soon superseded by one in Greek, which was doubtless the work of the Evangelist him- self, for it has always been received into the Canon of Holy Scripture. A copy of the Hebrew text is said to have been found in the grave of St. Barnabas a.d. 485, but it is not now extant. Introit. — Thy friends are exceeding honourable unto me, God : greatly is their beginning strengthened. Ps. Lord, Thou hast searched me out and known me : Thou knowest my downsitting and mine uprising. MICHAELMAS DAY. [September 29. ] There were anciently two days dedicated to St. Michael, May 8th and September 29th : and in mediseval times a third, to tit. Michael in monte tumba,^ on October 16th. But the 1 Churchesi dedicated to St. Michael are often on elevated spots, as at St. Michael's Mounts in Normandy and Cornwall. ^aint 9©ic!)acl anU all angels. 339 as Thy holy Angela ahvay do Thee service in heaven, so by Thy appointment they may succour and defend us on earth ; through Jesus Christ our Lord. Amen. a Fourteenth Cen- tury Prymcr ver- sion. M. Ji. iii. 33. semper assistitur, ab his in terra vita nostra muniatur. Per Dominum. f''/^ OD, that in a merueilous ordre ordeynedist L VII" seruisys of aungels and of men, graunte thou mercifulli that oure liif be defendid in erthe bi hem that stonden iiyj euermore seruynge to thee in heuvene. Bi crist.] Horn- an. Rev. i. 1-5. Easftrn. Heb. 3. 3-10. *FOK THE EPISTLE. Eev. xii. M THERE was war in heaven : Michael and his angels fought against the dragon, and the dragon fought and his angels ; and prevailed not, neither was their place found any more in heaven. And the great dragon was cast out, that old ser- pent, called the devil and Satan, which deceiveth the whole world ; he wa.s cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of His Christ : for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony ; and they loved not their lives unto the death. There- fore rejoice, ye heavens, and ye that dwell in them. Wo to the inhabiters of the earth, and of the sea : for the devil is come down unto you, having great wrath, because he kuoweth that ho hath hut a short time. 'THE GOSPEL. S. AT the same time came the disciples unto -^^^ Jesus, saying, Who is the greatest in the Kingdom of Heaven? And Jesus called a little child unto Him, and set him iu the midst of them, and said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the Kingdom of Heaven. Whosoever therefore shall humble himself as thiu little child, the same is greatest in the Kingdom of Heaven. And whoso shall receive one such little child in My Name, receiveth Me. But whoso shall offend one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Wo 'S.B-fi. an as P. B. Eastern. 10. 16-21. Matt, xviii. 1-10. unto the world because of offences : for it must needs be that offences come ; but wo to that man by whom the offence cometh. Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee : it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee : it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell-fire. Take heed that ye despise not one of these little ones ; for I say unto you. That in heaven their angels do always behold the face of ily Father Which is in heaven. day most generally observed was that which we now keep, and which appears both in the Lectionary of St. Jerome and iu the Sacramentary of St. Gregory, as the Dedication of the Church of St. Michael. This basilica may have been that of Constantine near Constantinople, or that of Boniface at Rome, the latter being dedicated a.d. 606. In the Eastern Church St. Michael's l5ay is November Sth, July I3tli and March 26th being also observed in honour of the Archangel Gabriel. These two are the only angels or archangels who are made known to us by name in the Canonical Scriptures, though Raphael and Uriel are named in tlic Book of Tobit and iu Esdras. The holy angels in general are commemorated by the Church from a deeply-rooted feeling of their communion with the saints, and of their ministrations among mankind on earth. Such a feeling is warranted by the words, " Ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels ; to the general assembly and Church of the Firstborn ..." [Heb. xii. 22] : and, " Are thej' not all ministering spirits, sent forth to minister for them who shall be heirs of salvatimi ? " [Heb. i. 14.] The holy Son of God condescended to be ministered to by angels in His Temptation anil Agony ; they waited upon Him at His Birth and Resurrection ; and at His Second Advent He will come with "all the holy angels." St. Peter was set free from prison by an angel, and one stood by St. Paul in the ship, thus illustrating their ministration to Christ's servants. Our Lord Himself spoke of their rejoicing over penitent sinners ; and said of the little ones who had passed under His hand and benediction, that " their angels do always behold the face of My Father Which is in heaven," as if indicating many ministrations to tliose who are His, — some known, and some that are not made evident to sight or other sense. It lias been a constant tradition of Christianity that angels attend at the ministration of Holy Baptism, and at the celebration of the Holy Communion ; and that as Lazarus was the object of their tender care, so in sickness and death they are about the bed of the faithful, and carry their souls to the presence of Christ iu Paradise. ' Without taking into account, therefore, any of' the many , unveilings to our sight of holy angels and their ministrations recorded in the Old Testament, we have ample ground for believing that they are joined in a very close communion with [ those who have been redeemed by the blood of Christ. But I whereas the saints were once sinners, and yet God is pleased that we should honour Him through them, the angels Iiave never inherited unholiness or fallen from holiness, and still more shall we honour Him by venerating these pure and spotless servants of His who do His pleasure. And as our Lord has taught us to pray that we may do the will of our Father on earth as it is dcuie in lieaven, so may we take their example as the highest, next to His, of perfect submission to the will of God. While in respect to our worship on earth we may reckon it an exalted jirivilege to have such comnnmion with them as to be able to say, "Therefore with angels and archangels, and all the company of heaven, we laud and magnify Thy glorious Name, evermore praising Thee, and saymg, Holy, Holy, Holy, Lord God of Hosts, heaven and earth are full of Thy glory : Glory be to Thee, O Lord most High." Inthoit. — praise the Lord, ye angels of His, ye that excel in strength : ye that fulfil His commandment, and hearken unto the voice of His words. I's. Praise the Lord, my soul : and all that is within me praise His holy Name. 540 ^aint ilukc tf)c Ctiangclist— ^aint Pinion ano %aint 31utie, apostles. SAINT LUKE THE EVANGELIST. " S. g. 1§. * A.D. 1549. " Sanctus Lucas EcaiujctisUi. *THE COLLECT. /\L:\riGHTY God, Who calledst Luke the -^^ Physician, whose praise is in the Gosjjel, to be an Evangelist, and Physician of the soul ; May it please Thee, that, by the -wholesome medicines of the doctrine delivered by him, all the diseases of our souls may be healed ; through the merits of Thy Son Jesus Chkist our Lokd. Amen. 'THE EPISTLE. 2 Tim. iv. 5-15. 10-14. KomaH. 16-24. Enslirn. 5-13- \ \ TATCH thou in all things, endure afflictions, > V do the work of an Evangelist, make full proof of thy ministry. For I am now ready to be offered, and the time of my departure is at haiKl. I have fought a good fight, I have finished my course, I have kept the faith. Hence- forth there is laid up for me a crown of right- eousness, which the Lord, the righteous Judge, shall give me at that daj' : and nut to me only, but unto all them also that love His appearing. Do thy diligence to come shortly unto me : for Demas hath forsaken me, having loved this pre- ''THE GOSPEL. THE Lord appointed other seventy also, and sent them two and two before His face into every city and place whither He Himself would come. Therefore said He unto them. The har- vest truly is great, but the labourers are few ; pray ye therefore the Lord of the harvest, that He would send forth labourers into His harvest. Go your ways ; behold, I send you forth as lambs Eph. 2 Cor. a Col. 4- an. Luke Eastern, 10. 16-31. sent world, and is departed unto Thessalonica ; Crescens to Galatia, Titus unto Dalmatia. Only Luke is with me. Take ]Mark and bring him with thee : for he is profitable to me for the ministry. And Tychicus have I sent to Ephesus. The cloke that I left at Troas with Carpus, when thou comest, bring icith thee; and the books, but especially the parchments. Alexander the coppersmith did me much evil : the Lord re- ward him according to his works. Of whom be thou ware also, for he hath greatly withstood our words. S. Luke X. 1-7. among wolves. Carry neither purse, nor scrip, nor shoes, and salute no man by the way. And into whatsoever house ye enter, first say. Peace he to this house. And if the son of peace be there, your peace shall rest upon it : if not, it shall turn to you again. And in the same house remain, eating and drinking such things as they give : for the labourer is worthy of his hire. SAINT SIMON AND SAINT JUDE, APOSTLES, ' Dies Apostolorum Simonis ct Jiidee. /THE COLLECT. O ALMIGHTY God, Who hast built Thy Church upon the foundation of the Apostles and Prophets, Jesus Christ Himself ' s. 1. ©. /A.n. 1549. SAINT LUKE. [October IS.] A festival was dedicated in honour of St. Luke, as of the other EvangeUsts, at a very early period of Christian history, and is found in an ancient Calendar [earlier than a.d. 4S4] of the Church of Carthage. St. Jerome says [De Script. AVc] that the remains of St. Luke were translated to Constanti- nople in the twentieth year of Constautine the Great, and there laid in the m.ignificent church whicli he had built in honour of the Apostles ; but wliether the present festival commemo- rates tliis event or not there is no evidence to shew. Little is indicated to us by Holy Scripture of St. Luke's personal history. His native place appears to have been Antioch ; and as St. Paul calls him "the beloved physician" [Col. iv. 14J, it seems clear tliat these words represent liis profession. Yet ancient traditions have connected him with the art of painting, and several portraits exist which are attributed to him, shewing how general this tradition is. The Evangelist was probably one of St. Paul's converts ; for though there is a tradition that he was one of the seventy, the dedication of his Gospel seems to exclude himself from the number of those who had beeu eye-witnesses of our Lord's life and works. After the separation of St. Paul from St. Barnabas, the Evangelist constantly accompanied tlie former in his journeyings and missions ; and the latter half of the Acts of the Apostles records not only what he heard from others, but the events which had occurred within his own experience while sharing St. Paul's work and dangers. Hence St. Paul speaks of him in affectionate terms as his "fellow-labourer," "the beloved physician," and "the brother whose praise is in the Gospel throughout all the churches." He continued his missionary labours long after the death of St. Paul, and is believed to have reached his rest through martyrdom, being crucified upon an olive-tree at eighty years of age. IxTROlT. — The mouth of the righteous is exercised in wisdom : and his tongue will be talking of judgement. The law of his God is in his heart. Ps. Fret not thyself because of tlie ungodly, neither be thou envious against the evil doers. Glory be. SAINT SIMON AND SAINT JUDE. [October 2S.] The festival of St. Simon and St. Jude appears in the Lec- tionary of St. Jerome, but it is only in the Western Calendars that the two Apostles are commemorated on the same day. In the Eastern St. Simon Zelotes' festival is May 10th, and St. Jude's June 19th. They appear to have been sons of Cleophas, or AlphiEus, and nephews of Joseph, and hence they are called brethren of our Lord, — the word brethren being taken in a wider sense among the Jew's than with us. Of St. Simon we have no notice in Holy Scripture beyond au faints' Oap. 341 being the head Corner-Stone ; Grant us so to be joined together in unity of spirit by their doc- trine, that we may be made an holy temple acceptable unto Thee ; through Jesus Christ our LoED. A)Ken. "THE EPISTLE. S. Jude 1-8. hitstern. JUDE, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called : Mercy unto you, and peace, and love be multiplied. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort yotc, that ye should earnestly contend for the faith which was once delivered unto the saints. For there are certain men crept in unawares, who were before of old ordained to this condemnation ; ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. I will therefore »THE GOSPEL THESE things I command you, that ye love one another. If the world hate you, ye know that it hated Jle before it hated you. If ye were of the world, the world would love his own : but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord : if they have persecuted Me, they will also persecute you ; if they have kept My saying, they will keep your's also. But all these things will they do unto j'ou for My Name's sake, because they know not Him that sent Me. If I had not come and spoken unto them, they had " 5. g. Rom. S, 28-39. S. Acts ;. 17. 51. Rotnau. Hph. 4. Judc. put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation. He hath reserved in everlasting chains under darkness unto the judgement of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner giving them- selves over to fornication, and going after strange flesh, are set forth for an example, suflfering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. S. John XV. 17-27. « S. B. ^. Rum- an. John 15. r7-=s. Bastern. John 14. not had sin : but now they have no cloke for their sin. He that hateth Me hateth My Father also. If I had not done among them the works which none other man did, they had not had sin; but now have they both seen, and hated both Me and My Father. But this comeih to pass, that the word might be fulfilled that is written in their law. They hated Me without a cause. But when the Comforter is come, "Whom I will send unto you from the Father, even the Spirit of truth. Which proceedeth from the Father, He shall testify of Me. And ye also shall bear witness, because ye have been with Me from the beginning. o All Saints' Day. ' Dies Omnium Sanctorum. ""THE COLLECT. ALMIGHTY God, Who hast knit together Thine elect in one communion and fellow- ' S. S. B- ti A.D. 1549. the fact that he w.aa surn.amed in Hebrew the Cananite, or in Greek Zelotes, both worils signifying a zealot ; but in what sense is not apparent, unless the appellation is given him because he was one of a strict sect of Pharisees. St. Jude, Judas, Thaddaius, or Lebbaeus, calls himself "the brother of James," apparently to distinguish himself from Judas Iscariot ; and it is probably for the same reason that these other names are put pronunently forward, as on one oouasiou when his name Judas is used, a parenthesis is added, "not Iscariot." He was a married Apostle, and Eusebius mentions two of his grandsons who were brought before Domitian as confessors for Christ's sake [iii. 20J. St. Jude wrote the Epistle going under his name, which is read on this day. St. Simon Zelotes is supposed to h.ave ministered chiefly in Egypt and parts of Africa adjoining. .Some qjirly Greek writers state that he visited Britain, and sufl'ered martyrdom there by crucifixion. But the more pmbablc .account is th.at he was sawn asunder (a mode of martyrdom named in Heb. xi. 37, and that by which Isaiah is believed to have suffered) in Persia, at the same time with St. Jude, who ministered chieily in that country, and who was martyred by the Magi. It m.ay be in illustration of th.at unity of the faith for which the Epistle of St. Jude so strongly contends, th.at these two Apostles, ministering and suffering, are also honoured together. Introit.— Thy friends are exceeding honourable unto mc. God : greatly is their beginning strengthened. As. Lord, Thou hast searched me out and known me : Thou knowest my downsitting and mine uprising. Glory be. ALL SAINTS. [November 1.] This festival is not of the highest antiquity. It appears to have originated in the Western C'hurcli at Rome in the seventh century, when the Pantheon was dedicated as a Chris-tian church under the name of the Church of the Blessed Virgin Mary and all Martyrs. This is said to have taken place on November 1st, ad. 608, and the festival to have been kept on that day ever since. But in the Martyrolngy of the Vener- alile Bede (thnugli not in his Calendar) there are two days dedicated to All Saints, one on the 13th of M.ay, "Dedicitio S.anct.'e Maria; ad Martyres," and the other on tlie 1st of November. In the Eastern Church, the festival of All the Martyrs is observed on the octave of Pentecost, our Trinity Sunday ; and this, as it appears, since the time of St. C'hry- sostom, ■\iho has left a homily ]ircaehed upon the day. It may well be concluded th.-it when the number of martyrs increased so rapidly as it did in the great persecutions. Chris- tian common-seifse suggested such a fe.ast as that of All S.aints, in addition to speci.al d.ays of commenioration for the more illustrious martyrs ; and that tlie dedication of the Pantheon took place on a festiv,al already familiar to the Church, rather than as the foundation of a new one. In the ail faints' 2Dap. ship, in the mystical body of Thy Son Christ our Lord ; Grant us grace so to follow Thy blessed Saints in all virtuous and godly living, that Vie may come to those unspeakable joys, which Thou hast prepared for them that unfeign- edly love Thee; through Jesus Christ our Lord. Amen. "FOR THE AND I saw another angel ascending from the -£\. east, having the seal of the living God ; and he cried with a loud voice to the four angels, to whom it was given to hurt the earth, and the sea, saying. Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed ; ajid there ivere sealed an hundred and forty and four thou- sand, of all the tribes of the children of Israel. Of the tribe of Juda ivere sealed twelve thou- sand. Of the tribe of Reuben tvere sealed twelve thousand. Of the tribe of Gad were sealed twelve thou- sand. Of the tribe of Aser were sealed twelve thou- sand. Of the tribe of Nephthalim were sealed twelve thousand. Of the tribe of Jlanasses were sealed twelve thousand. Of the tribe of Simeon ivere sealed twelve thousand. J!,>m- " 5- B- m- an as P. B. Eastern. Heb. !!■ 33—". I. EPISTLE. Rev. vii. 2-12. Of the tribe of Levi were sealed twelve thou- sand. Of the tribe of Issachar were sealed twelve thousand. Of the tribe of Zabulon 7vere sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand. After this I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands ; and cried ■with a loud voice, saying. Salvation to our God Which sitteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and about the elders, and the four beasts, and fell before the throne on their faces, and worshipped God, saying. Amen ; Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. *THE GOSPEL. S. Matt. v. 1-12. r "TESUS,] seeing the multitudes, went up into LU a mountain ; and when He was set, His disciples came unto Him. And He opened His mouth, and taught them, saying. Blessed are the poor in spirit : for their's is the Kingdom of Heaven. Blessed are they that mourn : for they shall be comforted. Blessed are the meek : for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness : for they shall be filled. Blessed are the merci- ful : for they shall obtain mercy. Blessed are * S. g. B. Hain- an as P. B. Easurn. Malt. 10- 3=. 33. 37. 38; 19. 27-30. the pure in heart : for they shall see God. Blessed are the peace-makers : for they shall be called the children of God. Blessed are they which are persecuted for righteousness' sake : for their's is the Kingdom of Heaven, Blessed are ye, when men shall revile you, and persecute yoii,, and shall say all manner of evil against you falsely for I\Iy sake. Rejoice, and be exceeding glad ; for great is your reward in heaven : for so persecuted they the prophets which were before you. Sacramentary of St. Gregory both days have Collects, etc., provided for them, that in May being entitled "Natale SanctiB Mariae ad Martyres," and that in November, " Natale Omnium Sanctorum," the latter having also a service provided for its vigil. Whatever may have been the origin of the festival, it has become one very dear to the hearts of Christians, and is made, both by the character of the Service for the day, and by the meaning of it, one of the most touching of all holydays ; a day on which are gathered up the fragments of the "one bread " of Christ's mystical Body, tliat nothing be lost of the memory and example of His Saints. First among the "cloud of witnesses " are they of the white-robed army of martyrs who are not otherwise commemorated, whose names are not noted in the diptychs of the Church, but are for ever written in the Lamb's book of life. Next are a multitude of those who were called to wait with St. John, rather than to follow their Master with St. Peter, but who are not less surely numbered among the children of (iod, and have their lot among the saints. Among that holy company are some who are dear to the memory of a whole Church ; good bishops and priests, whose flocks are around them in the book of remem- brance ; saintly men and women, whose lives have been devoted to works of love, although not ministering at the altar ; hidden saints of God, whose holiness was known with- in the narrowest circle on earth, but who will shine like stars in tlie firmament before tlie throne. When the Church thanks God on this day for All Saints, many an one among them should be remembered by those who are left on earth. At the Holy Communion, and in private devotions, their names should be used in memorial before God ; and prayers should be offered by those to whom they are still dear, and with whom they are still in one fellow- ship, that all loved ones departed may have more and more of the Light, Peace, and Refreshment which the Presence of Christ gives in Paradise. Introit. — Rejoice we all in the Lord while we celebrate this day the honour of all the saints : for in them the angels have joy and give glory to the Son of God. Ps. Rejoice in the Lord, ye righteous : for it becometh well the just to be thankful. Glory be. " From the rising of the sun even unto the going down of the same Jly Name shall be great among the Gentiles ; and in every place incense shall be offered unto My Name, and a Pure Offering : for My Name shall be great among the heathen, saith the Lord of Hosts." — Malachi i. 11. "This do in remembrance of Me." — Luke xxii. 19. ' He that eateth Me, even he shall live by Me." — John vi. 57. " In the midst of the throne, and of the four living creatures, and in the midst of the elders, stood a Lamb, as it had been slain." — Revelation v. 6. AN INTRODUCTION TO THE LITURGY. In the ancient Church o£ England, as in all otiier branches of the Western Cluirch, tlie Celebration of the Holy Communion, and the OUice for its celebration, were designated by the com- mon name of " Jlissa, " ' the true technical meaning of which word is probably the "Offering," and which assumed the form of "Mass" in the vernacular tongue. This name was retained in 1549, the title of the OtSce in the Prayer Book of that date being, "The Supper of the Lord, and the Holy Communion, commonly callcil the jMass ; " but it was dropped in 1552, has not since appeared in the Prayer Book, and has been generally disused in the Church of Kngland as a name either for the Office or the Rite : the latter being most fre- quently called the Holy Communion, or the Holy Eucharist, and the Office being conveniently distinguished by the primi- tive name of "The Liturg}'. " This latter word appears to have been derived from classical Greek through the Septuagint. AeiTovpyta originally signified the public duties, or office, of any Aeirovpycs, or public officer, and especially of those per- sons who had to undertake the principal care and expense of public entertainments. In the Septuagint the use of the word was restricted to the public Service of the Sanctuary [Numb. iv. 12, 2(i, vii. 5, viii. 22, xviii. 6 ; 1 Chron. ix. 13, xxvi. 30, xxviii. 13 ; 2 Chron. viii. 14, xxxv. 16] ; and in the New Testament it passes on to the Christian Divine Service, which during that age, and until the destruction of the Jewish system, consisted almost entirely of the celebration of the Holy Communion. [Acts xiii. 2 ; Rom. XV. 16 ; 1 Tim. ii. 1.] In the Primitive Church, "The Liturgy" meant both the Office and the Rite itself, just as "Mass" did in the Medieval Church; but in more recent times it has been restricted to the Office alone,'' THE HISTORY OF THE LITURGY. Like the rest of the Prayer Book, the English Liturgy is an inheritance from former ages. It was principally translated, in the first instance, from the Ordinarium Mi^sa, and Canon Missie of the Salisbury Use, which had been the chief rule of Divine Service in the Church of Englaml, from A. D. 10S5 to A.D. 1049, a period of nearly five hundred years. The Mass of the Salisbury Rite (as well as of other English rites, such as those of York, Hereford, Bangor, and Lincoln) was a revised form of a more ancient Service, which had been in some very slight degree influenced by the Roman under St. Augustine and his successors, but which substantially repre- sented the Liturgy used also in the Churches of France and Spain : and this Liturgy was derived from the great Patriarchate of Ephesus, which was founded by the Apostle St. I'aul, and ruled by the Apostle St. John for many years before his death." To understand this independent primitive origin of the English Liturgy, it will be necessary to trace out shortly the course of liturgical history from the first. When our Blessed Lord instituted the Sacrament of the Holy Communion, and commanded it to be perpetually celebrated. He used the words, "This do in remembrance of Me," and thus imposed a certain form upon the Apostles as the one wliich they were to use in its celebration, and which would ever after be considered as essential by them, and the rest of the Church, as was the form given by Christ for Holy Baptism. This essential nucleus of the Liturgy consisted of at least Benediction, the breaking of the Bread, the giving of thanks, and the taking of the Cup into the hands, as is seen from the Gospel narrative [Matt. xxvi. 22 ; Mark xiv. 22; Luke xxii. 19]: and also from the special revelation made to St. Paul [1 Cor. xi. 23, 24].' But as the words with which our Lord "blessed" the elements, and with which He "gave thanks," are not re- corded, it can only be concluded that He left them to the inspired memory of His Apostles ; to whom, at tlie proper time, the Holy Spirit was to call all things to remembrance tliat our Lord had taught them for the work which they had to do. It may well have been, also, that further details 1 " Mi.'isri" i.s a name of great antiquity, being found in an Epistle of St. Ambrose to his sistei- Marcellina. [Ambr. Op. ii. 853, Bened. ed.] Many explanations of the word have been given, but th,at of Cardinal Bona seems the most reasonable, viz. that it is derived from the words " Ite missa est," with which the congregation is dismissed by the deacon at the conclusion of the service, and wlu;h are eqnivalent to the " Let us depart in peace" of the Eastern Litnrgies, That the term comes from " niittendo " is equally clear, and as early as Micrologus we find the explanation, "In festivis diebus, Ite missa est, dicitnr, quia tunc generalis conventuscelebrari solet. qui per hujusmt>di denuntiationeni licentiam disceudi acciiiere solet." (xlvi.l St. Thomas Aquinas e.xpl.ains the word as meaning that the sacrifloe of the Holy Euchari.st has been sent up to God by the ministra- tion of .angels [iii. qn. S3, art. iv.]: and as trsn'iTi, "do this," is well known to have a technical association with sacrifice, so doubtless has "missa." The following names were given to the Holy Eucharist in the early ages of the Church : Collecta, Dominicum, Agenda, Coininunio, Oljlatio, CEconomia, XlirovpyioL, Mttf-Taywy/ot, EwXoy/a, Ivva^tit Ti\nii, Upotr^opk. [Bona, Eer. Litur/j. I. iii. 2.] * A'ffi pp. 1, 2 of the Historical Introduction. 9 For evidence of a traditionary Divine worship in the Apostolic age, see Ann. BihU, New Testament, p. 432. For similar evidence respecting an early Liturgy, sec the same work, pp. 430, 435-437, 443, 445, 45S, 613, 627, 532. respecting the celebration of this principal rite of the Church were among those "things pertaining to the kingdom of God " which our Lord communicated to the Apostles during the forty days between His Resurrection and Ascension. There is, however, no strong evidence that the Apostles adopted, or handed down, one uniform system of celebrating the Holy Communion, except in respect to these central features of the rite. Proclus, Patriarch of Constantinople in the fifth century, asserts that the Apostles arranged a Liturgy before they parted for their several fields of labour [see. Bona, Eer. Liturg. I. v. 3], and a passage from a Homily of St. Chrysostom [Ad Cor. xxvii. 7], in ■nhich he says, "Consider, when the Apostles partook of that holy supper, what they did ? Did tliey not betake themselves to prayers and hj'mns ? " has been sujijiosed to signify the same settled character of the Liturgy which they used. On the other hand, St. Gregory appears to say [Ep. Ixiii.] that the Apostles used only the Lord's Prayer in consecrating the holy obla- tion ; and although it is certain his words must not be taken strictly, they ma\' be considered to shew that the Aptistolic form of Liturgy was not originally a long one. Bona considers that the diversity in the evidence may be reconciled by supposing that the Apostles used a short form (containing only the essential part of tlie rite), wlien danger or other urgent circumstances gave them time for no more ; and that when time permitted they used a longer form ; although even this longer form he believes must have been short, compared with the Liturgies afterwards used, on account of the diffi- culties which Christians experienced in celebrating Divine Service during the age of persecutions. Several early liturgical commentators allege that the developement of tlie Liturgy was gradual ; and the truth seems to be expressed by one of them when he says that the Lord Himself instituted the rite in the simple manner narrated in the Gospel, that the Apostles added some things to it (as, for example, the Lord's Prayer), and that then some of their successors appointed Ejiistles' and Gospels to be read ; others, li}'nins to be sung ; and others, again, made such additions to the Liturgy from time to time as they considered suitable for contributing to the glory of God in the holy Sacrament.'' The Gospels and Epistles were certainly not written until a Liturgy had been in use for many years, in some form. The ancient Liturgies which remain shew, nevertheless, so much general agreement as to bring conviction to the mind that they were all of them originally derived from some common source ; and the same kind of synthetic criticism which traces back all known languages to three original forms of speech can also trace back tlie multitude of differing Liturgies which are used by the various Churches of East and West to a few — that is to say, four or five — normal types, all of which have certain strong features of agreement with each other, pointing to a derivation from the same liturgical * Inexact writers sometimes designate the whole of the Offices used in Divine Service by the name of "The Liturgy," but it is much more proper, as well as convenient, to limit the use of the word as above. 6 Gemma Anima:, i. S6. Walafrid. Strabo rfe RcJnts EccUs. xxil. 3n 3lntroDiictton to tU liturgp. 345 fountain. That there is any difference at all in these may be attributed probably to three causes : [1] That the Apostles did not limit themselves or others solely to the use of the central and essential portion of the rite ; and that while this was substantially kept uniform by them all, each added such prayers as he saw fit. [2] That Liturgies were, to a certain extent, adapted to the circumstances of the various nations among whom they were to be used, by such changes in the non-essential portions, and such additions, as appeared desir- able to the Patriarch or Bishop. [3] That as Litui-gies were not committed to writing until the end of the second century,' diversities of expression, and even greater changes, would naturally arise, among the variety of which it would be im- possible to recover the exact original, and therefore to estab- lish an authoritative uniformity. It may be added that the lawfulness of an authorized diversity in non-essential rites, when combined with an orthodox uniformity in those which are essential, has always been recognized by the Catholic Church ;- and that this principle is stated in the 34th Article of Religion of the Church of England. Of the many Liturgies which are very ancient there are several which undoubtedly belong to the primitive age of Christianity, and from these all others that are known (as has been already said) have evidently branched off. They are the Liturgies which go by the names of St. James, St. Mark, St. Peter, and St. John ; the first was the Liturgy of Jerusalem, the second of Alexandria, the third of Rome, and the fourth of Ephesus.^ The Liturrjij of St. James, or of Jerusalem, was that used in Palestine and Mesopotamia, the dioceses of both which countries were included within the Patriarchate of Antioch. A singular proof of its primitive antiquity is found in the fact that the Monophysite heretics, who now occupy all these dioceses, use a Syriac Liturgy which they attribute to St. James, and which is nearly identical with that attributed to him by the orthodox, between whom and the Monophj'sites there has been no intercommunion since the Council of Chalcedon, whicli was held a.d. 451. Such a coincidence goes far to prove that this Liturgy is at least fourteen cen- turies old, and also offers some evidence tliat it was the one in use by the Churches of the Patriarchate of Antioch before the great division which arose out of the Eutychian heresy. The Liturgy of St. James is also mentioned in the 32nd Canon of the Constantinopolitan Council held in Trullo, A.D. 692 ; and traces of it are to be found in the writings of Fathers who lived or had lived within the Patriarchate of Antioch, and may thus be supposed to have been familiar with its words. Among such are Theodoret, St. Jerome, St. Chrysostom (once a priest of Antioch), and St. Cyril, Bishop of Jerusalem, two of whose Catechetical Lectures (preached in the latter half of the fourth century) are ex- pressly on the subject of the Holy Eucharist, and describe the Service minutely. In the Apostolical Constitutions, written in the third century, there is a Liturgy, or synopsis of one, which has been called by the name of St. Clement, but appears to be that of St. James ; and with the latter also agrees the description of the celebration of the Eucharist which is given by .lustin Martyr, who was a native of Samaria (within the Patriarchate of Antioch), and died about sixty years only after St. John.'' From this evidence it appears almost certain that the Liturgy of St. James which is used by the Monophysites, and that which is used on the Feast of St. James by the orthodox Cliurch of Jerusalem, are versions of the primitive Liturgy which was used for the celebration 1 Thi3 rule wag observed from feelings founded on onr Lord's wt.nls, " Give not thiit which is Iinly unto tlie dogs, neither cast ye your inruls before swine." [Matt. vii. 0,] For the same reason great reserve was used in speaking and writing on the subject of tlie Holy Eucharist, and hence little cjin be learned from the Fathers of the first three centuries about the mode in which it was celebrated. '' Sec, e.g., St. Gkeoorv's Efisllc to SI. Attgustine, p. 2 of the Historical Introduction. ' To these Ncale adds that of St Tluiddcus, used in Persia, and also called the " Liturgy of the Kast." * Justin Martyr describes the celebration of the Holy Eucharist, about A.n. 140, in the following terms: "Upon tlie d.ay called Sunday we have an assembly of all who live in the towns or in the country, who meet in an appointed place; and the reconls of the Apostles, or the writings of the Apostles, are read, according as the time will permit^. When tlie reader has ended, then the Bishop [o wfionrru!] adinouishos and exhorts us in a dis- course that we should imitate such good examples. After that we all stand up and pray, and, as we said before, when that prayer is ended bread is offered, and wine and water. Then the Bishop also, according to the authority given him [e^^ iCvatfAif airiu]. sends up [atvoLrrifj-^n, comp. missn est] prayers and thanksgivings ; and the people end the prayer with him. saying. Amen. After which, distribution is made of the consecrated elements, which are also sent by the hands of the deacons to those who are absent." [Justin Mart., Apot.] of the Holy Communion in Jud;ca and the surrounding countries in the age uliirli immediately followed that of the Apostles. From it St. Basil's Liturgy was derived, and from St. Basil's tliat of St. Chrysostom, which is the one used at the present day in the Eastern Church, and in Russia. The Liturgy of St. Mark, or of Alexandria, is known to have been used by the orthodox Churches of Korth-eastern Africa down to the twelfth century, and is still used in several forms by the Monophysites, who supplanted them. The most authentic form of it is that entitled "The Liturgy of JLark which Cyril perfected, " and which is extant in the Coptic, or vernacular language of Egypt, as well as in (ireek, in MSS. of very ancient date. This Liturgy is traceable, by a chain of evidence similar to that mentioned in the preceding paragraph, to the second century, to which date it is assigned by Bunsen.^ Palmer says respecting it, "We can ascertain with considerable certainty the words and expressions of the Alexandrian Liturgy before the Council of Chalcedon, A.D. 4.51 ; and we can trace back its substance and order to a period of far greater antiquity. In fact, there is nothing un- reasonable in supposing that the main order and substance of the Alexandrian Liturgy, as used in the fifth century, may have been as old as the Apostolic age, and derived originally from the instructions and appointment of the blessed Evangelist."* The Liturgy of St. Peter, or of Borne, is found, substantially as it is used in the Latin Church at the present day, in the Sacramentaries of St. Gregory [a.d. 590], Gelasius [a.d. 491], and St. Leo [a.d. 483], although many additions have been made to it in later times. The Roman Liturgy is attributed to St. Peter by ancient liturgical commentators, who founded their opinion chiefly upon a passage in an Epistle of Innocent, Bishop of Rome in the fifth century, to Decentius, Bishop of Eugubium.' But no doubt St. Innocent refers to the " Canon of the Mass " (as it lias been called in later ages), that part of the Office which begins with the actual consecration of the Sacrament. There seems no reason to believe that this con- fident opinion of so eminent a Bishop in the fifth century was otherwise than correct ; and like the preceding Liturgies, that of Rome may reasonably be assigned to the age succeed- ing the Apostles. St. C4regory revised the variable parts of this Liturgy, the Collects, Epistles, and Gospels; but the only change which he made in the Ordinary and the Canon was by that addition of a few words which is noticed by the Venerable Bede. [See p. 192, note.] From the Roman Liturgy in its primitive form were derived that used by the Churches of North-western Africa, and the famous Ambrosian Rite which is used in the Church of Milan. Since the time of St. Gregory this Liturgy has been used over a large part of the Western Church, aud is now the only one allowed by the See of Rome. The Liturgy of St. Jolni, or of St. Paul, i.e. the Ejthesinc Liturgy, was the original of that which was used, probably in three various forms, in Spain, France, and England during the earlier ages of Christianity, and the only one besides the Roman which obtained a footing in the Western Church. This appears to have been disused in the dioceses of which Ephesus was the centre, at the time of the Council of Laodicea in Phrygia some time in the fourth cJentury : the nineteenth Canon of that Council giving such directions respecting the celebration of the Holy Communion as shew that it substituted the Liturgy of St. Basil and St. Chrysos- tom, which is still used in tliose dioceses. But, at a much earlier date, missionaries had gone forth from the Church of Ejihcsus, and had planted the standard of Christianity at Lyons, that city thus becoming the great c'entre from which the Church spread itself throughout France ; and as late as A.D. 177, the Christians of Lyons wrote to the Churches of Asia respecting the martyrdoms which had occurred in that city as to those who represented their mother Church, and had therefore a special sympathy with them. The primitive Liturgy of Ephesus thus liecaine that of France, and, probably by the missionary work of the .same apostolic men, of Spain also. This Liturgy continued to be used in the French Church until the time of Charlemagne [a.d. 742 — 814]. It had received such additions from the hands of Mus.-eus, Sidonius, and St. Hilary of Poictiers, as St. Gregory had made to the Roman rite, but these additions or alterations did not affect fi .inaUcIa Ante-Nicccna, iii. 106. 6 Origin. Lilurg. i. 105. ' "Si institute ecclesiastica. ut sunt a bcatis apostolis tradit^i, Integra vellent scrvaro Domini sacerdotes, nulla diversitas, nulla varietas in ipsis ordiuibus et consetTationibns haberctur— quis eiiim nesciat, aut uon adver- tat, id quod a principc apostolorum Petro Romans Ecclesiic traditum est . . . 1" [Labbe, Toncii. ii. 1245.) Cardinal Bona remarks on a similar pas.sage from St. Isidore's writings. " Hoc de re et substantia, non de ver- bonim tcnore et coercmoniis intelligenduiu est." [Bona, Rtr. Liturg. L vii. 5.) 346 9n 3introOuction to tfic Hiturgp. the body of the Liturgy, consisting, as they did, of Introits, Collects, and other portions of the Service belonging to that which precedes the Ordinary and Canon. The Gallican Liturgj' was partly supplanted by the Roman in the time of Pepin, who introduced the Roman chant and psalmody into the Churches of France ; and it was altogether superseded by Charlemagne, who obtained the Sacrameutary of St. Gregory from Rome, and issued an edict that all priests should celebrate the Holy Sacrament only in the Roman manner. In Spain the same Liturgy had been used in a form called the Mozarabic ; but by the influence of Pope Gregory VII , Alphonso VI., King of CastiUe and Leon, was per- suaded to do as Charlemagne had done in France, to abolish the use of the national rite and substitute that of the Roman Church. It was thus wholly discontinued until the beginning of the sixteenth century, when Cardinal Ximenes endowed a college and chapel for the use of it at Toledo, and there it still continues to be used. The early connection between the Church of France and the Church of England was so close that there can be no reasonable doubt of the same Liturgy having been originally used in both countries. When St. Augustine came to England in A. D. 596, expecting to find it an altogether heathen land, he discovered that there was an ancient and regularly- organized Church, and that its usages were different in many particulars from those of any Church with which he had been previously acquainted. [See p. 1.] By the advice of St. Gregory he introduced some changes into the Liturgy which he found in use ; the changes coming, not directly from the Roman Sacramentary of St. Gregory, but " from a sister rite, formed in the south of France by the joint action, probably, of St. Leo and Cassian, about two hundred years before [a.d. 420] ; ha\Tng a common basis, indeed, with the Roman Office, but strongly tinctured with Gallican characteristics derived long ago from the East, and probably enriched, at the time, by fresh importations of Oriental usages. "- Thus the Liturgy of the Church of England after St. Augustine's time became a modified form of the more ancient Gallican, which itself was originally the Liturgy of the Church of Ephesus, owing its germ to St. Paul or St. John. The English Church of St. Augustine's day, and long after, distinctly averred that its customs were derived from the latter Apostle ; but in many particulars the work of St. John and St. Paul appears to have traversed the same ground, as it certainly did in the Church of Ephesus, and probably did in the Church of England. The Liturgj- thus derived from the ancient Gallican, and the more recent version of it which had been introduced by Cassian, was again revised by St. Osmund, Bishop of Salis- bury, in A.D. 1085 ; and it was the same Liturgy which also formed the basis of the other slightly varying Offices that were used in different dioceses of England, and have come down to us by the names of these dioceses. The SaUsbury Liturgy eventually supplanted all the others which were used by the Church of England, and became the principal basis of the verna- cular Liturgy which has now been used for more than three hundred years in all the churches of the Anglican communion. ' The historical particulars thus given respecting the con- nection between ancient and modern Liturgies may be con- veniently reduced into one general view by a tabular form : — § Table shelving the Origin of the principal Liturgies used throughout the Church. OUR LORD'S WORDS OF INSTITUTION. I An unknown Apostolic Nucleus of a Liturgy. I Liturgy of St. James, Antioch, or Jerusalem. Liturgy of St. Mark, or Alexandria. Liturgy of St. Peter, or Rome. Liturgy of St. John, St. Paul, or Ephesus. Liturgy of St. Basil. Litiu-gy of St. Chrysostom. SjTiac Liturgy of St. James. I [Monophysite Liturgiss.) Present Liturgy of Egypt. Ambrosian Liturgy. Present Liturgy of Diocese of Milan. Present Liturgy of Oriental and Russian Church. § Structure of Primitive Liturgies. In all the primitive Liturgies there is a consistency of structure whicih shews that they were based on one common model, or else on certain fixed principles. They consist of two principal portions, the Pro-Anaphora and Anaphora. The Anaphora, or Oblation, is represented in the Latin Liturgies by the Canon of the ilass, and in our English Office by the part which begins %vith the versicle, " Lift up your hearts." The Pro-Anaphora is represented by the Ordinary of the Mass, which is all that goes before the Sursum Corda. The general structure of each of these portions of the Liturgy is as follows, the respective portions of the several parts vary- ing, however, in different Liturgies : ' — The Pro-Anaphora. The Prefatory Prayer. The Introit [known by various names]. The Little Entrance, or bringing the book of the Gospels in procession to the Altar. 1 For further details the reader may conveniently consult Xe\le*s Inlroduction to the Histnrj/ of the Hojy Eastern Church, 1830 ; Hamiio-s'd's Liturgies, Eastern and Western, 1878 ; and Maskell's Ancient Liturgy of the Church of England, 3rd ed. 18S2. Sacramentary of St. Leo. I Sacramentary of Gelasius. I Sacramentary of St. Gregory. I Littu-gy of Lyons. I 1 I Liturgy of Britain. I Mozarabic, or Spanish Liturgy. I Liturgy of Tours. I Present Liturgy of Church of Rome. Augustine's revised Liturgy of Britain. I Salisbury, York, and other Missals of English Church. I Present Litcegy of the English Chvrch. I I Litui'gy of Scottish Church. 1 Liturgy of American Church. The Trisagion. The Epistle and Gospel. The Prayers after the Gospel [after these prayers the Catechumens left the Church, and only "the faithful" or baptized and confirmed persons remained]. The Great Entrance, or bringing the prepared Elements in procession to the Altar. The Offertory. The Kiss of Peace. The Creed. The Anaj)hora. The Triumphal Hymn [Tersanctus] with its Preface. These come in between two portions of a long prayer, called the Prayer of the Triumphal Hymn. Commemoration of the Institution. , The Words of Institution. Oblation of the Consecrated Elements. Prayer for the Descent of the Holy Ghost. 2 Freeman's PrincipUs of Divine Service, 11. ii. 405. s The Roman Liturgy was never used by the Church of England ; and it was not generally adopted by the English sect of Romanists until enforced through the influence of the Jesuits about the middle of the eighteenth centur)*. 9n 3IntroDuction to the Liturgy. 347 Prayer for the Transmutation of the Elements. Prayer for the living and the departed. The Lord's Prayer, preceded by a prayer of preparation, and followed by the Embolismus. Adoration, with an appointed prayer. Elevation. Union of the two Consecrated Elements. Prayer of humble access. Communion. Thanksgiving. Without going into very great detail it is impossible to shew the elaborate character of the ceremonial, and of the responsive part of the primitive Liturgies. These details may all be found in the original languages, and also in Dr. Neale's translation of the Primitive Liturgies ; and it is sufficient here to say that the earl)' Christians appear to have had no thought of what is called "simplicity" in Divine Worship, their Liturgies exhibiting a complicated structure, much ceremony, and an elaborate symbolism. All of them agree in the above general characteristics, but there are variations in the order of the different parts, the chief of which are represented in the following table : — § Table shewing the Order in ivhich the principal features of the Primitive Liturgies occur. St. JaJIES [jEBrSALEM]. 1. Kiss of Pe.ice. 2. Lift up your hearts. 3. Tersanctus. 4. Commemoration of Institution. 5. The Oblation. 6. Prayer for deseent of the Holy Gliost. 7. Prayer for the living. 8. Prayer for the departed. 9. The Lord's Prayer. 10. Union of the Consecrated Ele- ments. n. Communion. 12. Thanksgiving. 8t. Mark [Alexandria]. 1. Kiss of Peace. 2. Lift up your hearts. 7. Prayer for tlie living. 8. Prayer for the departed. 3. Tersanctus. 4. Commemoration of Institution. 5. Tlie Oblation. 6. Prayer for descent of the Holy Ghost. 10. Union of the Consecrated Ele- ments. 9. The Lord's Prayer. 11. Communion. 12. Thanksgiving. St. Pfter [Rome]. 2. Lift up your hearts. 3. Tersanctus. 7. Prayer for the living. 6. Praver for descent of the Holy Ghost. 4. Commemoration of Institution. 5. The Oblation. 8. Prayer for the departed. 10. Union of the Consecrated Ele- ments. 9. The Lord's Prayer. 1. Kiss of Peace. 11. Communion. 12. Thanksgiving. St. John [Ephescs]. 7. Prayer for the living. S. Prayer for the departed. 1. Kiss of Peace. 2. Lift up your hearts. 3. Tersanctus. 4. Commemoration of Institution. 5. The Oblation. 6. Prayer for descent of the Holy Ghost. 10. Union of the Consecrated Ele- ments. 9. The Lord's Prayer. 11. Communion. 12. Thanksgiving. It will be seen at once that the order of St. John, or the Ephesine Liturgy, is that which is most closely represented by our own Communion Office. The same correspondence between the two may also be traced in several particulars in which the Liturgy of St. John differs from the other two Eastern Liturgies ; especially in the provision of varying collects, and proper prefaces, and in the use of the versicle, " Glory be to Thee, O Lord," before the Gospel. The Liturgy of St. John was handed down (as has been already stated) through the French Church, to which it was conveyed from Ephesus by missionaries, at a period very near to that of the Apostles themselves. The Gallicaa Liturgy itself is thus described by Palmer : " Germanus informs us that the Liturgy began with an Anthem, followed by Gloria Patri, after which the Deacon proclaimed silence ; and a mutual salutation having passed between the priest and people, the hymn Trisagios, in imitation of the Greek rite, was sung, and was followed by Ki/rie elecson, and the song of Zacharias the prophet beginning Benedictus, after which the priest read a collect entitled Post pro]>hetiam, in the Gallican missals. The office so far, though ancient, cannot be traced to the most primitive ages of the Gallican Church, as doubtless the Liturgy originally began with the lessons from Holy Scripture, which I now proceed to consider. " A lesson from the prophets or Old Testament was first read, then one from the Epistles, which was succeeded by the hymn of the three children, Benedicite, and the Holy Gospel. In later times the book of the Gospels was carried in pro- cession to the pulpit by the Deacon, who was accompanied by seven men bearing lighted tapers, and the choir sung Anthems before and after the Gospel. After the Gospel was ended, the Priest or Bishop preached, and the Deacon made prayers for the people (probably in imitation of the (Jreek Liturgies, where a litany of the kind occurs after the Gospel), and the Priest recited a collect l^ost preccm. " Then the Deacon proclaimed to the catechumens to depart, but whether any previous prayers were made for them seems doubtful. Germanus speaks of its being an ancient custom of the Church to pray for catechumens in this place, but his words do not absolutely prove that there were particular prayers for them in the Gallican Church, and no other author refers to the custom, as far as I am aware. The catechumens, and those under penitential discipline, having been dismissed, silence was again enjoined, and an address to the people on the subject of the day, and entitled Py<r- fatio, was recited by the Priest, who then repeated another prayer. The oblations of the people were next received, while the choir sang an offertory anthem, termed .lomim by Germanus. The elements were placed on the holy t.able, and covered with a large and close veil or pall, and in later times the Priest here invoked the blessing of God on the gifts. "Then the tablets called diptyehs, containing the names of the living and departed saints, were recited, and the Priest made a collect, 'post nomina.' Then followed the salutation and kiss of peace ; after which the Priest read the collect, 'ad pacem.' The mystical liturgy now commenced, corre- sponding to the Eastern ' prosphora, ' or 'anaphora,' and the Koman preface and canon. It began with the form ' sursum corda, ' etc., and then followed the preface, or thanksgiving, called ' contestatio, ' or ' immolatio,' in which God's benefits to the human race were variously commemorated ; and at the proper place the people all joined in singing the hymn Ter- sanctus. "The thanksgiving then continued in the form called ' post sanctus,' which terminated with the commemoration of our Saviour's deed and words at the institution of this sacrament. Aftem-ards the Priest recited a collect entitled ' post mys- terium,' or 'post secreta,' probably because the above com- memoration was not committed to writing, on account of its being esteemed to have great efficacy in the consecration. The collect, 'post mysterium,' often contained a verbal obla- tion of the bread and wine, and an invocation of God to send His Holy Spirit to sanctify them into the sacraments of Christ's body and blood. After this the bread was broken, and the Lord's Prayer repeated by the Priest and people, being introduced and concluded with appropriate prayers, made by the Priest alone. "The Priest or Bishop then blessed the pecfple, to which they answered, Amen. Communion afterwards took place, during which a psalm or anthem was sung. The Priest repeated a collect of thanksgiving, and the service terminated." [Palmer's Orig. Liturg. i. 158.] It was on this rite that the Eucharistic customs of the Church of England were founded, although they were plainly revised and altered at several periods, and in several dioceses ; as, for example, by St. Augustine in the seventh century, and St. Osmund m the eleventh. § The Mediiccal Liturgij of the Church of England. As, in the early Church throughout the world, there were various forms of the Liturgy, all having a substantial unity, so while England was divided into several distinct districts, by dialect and civil government, the form of Liturgy which was used in various parts of the country was affected Ijy local circumstances ; especially as each diocese had the right of adopting (within certain limits) its own particular customs, or "use," in Divine Service until the sixteenth century. Soon after the Conquest, however, about the year 1085, a great liturgical successor of St. Gregory arose in the person of Osmund, Bishop of Salisbury, of whom wo know little beyond the f.act that he revised the Breviary and Missal, and brought both into a form which commended itself to a large portion of the Church of England, and even to some foreign dioceses. There were, indeed, independent Breviaries and Jlissals of York, Hereford, Lincoln, and perhaps other 34S Cin 31ntroDuction to the liturgp. churches ; but those of Salisbury ■were the most generally used througliout tlie southern counties, and besides gradually becoming the standard books of English use, were generally adopted in Scotland from the time, it is said, of Edward I. In 1541-42 the Missal as well as other books of the use of Sarum were formally adopted for the whole province of Canterbury liy an act cf Convocation. Notwithstanding the variations that had so long existed in the ritual customs of different districts and dioceses, it must not be supposed that these variations extended to any essential matters. On the contrary, there was a distinct generic identity, which shewed that all were, in reality, local forms of one great national rite, that rite itself being a branch of one great Catholic system ; and this was especially the case with the Communion Office or Liturgy. The substance of the Salisbury Liturgy is given in the Appendix to this Introduction, but it is necessary to give some account of it here to shew the manner in which the Church of England celebrated the Holy Communion from a.d. 1080 to A.D. 1540. Many further illustrations of it, and of the other English uses, as well as of the connection between them and our jn-esent Communion Office, will be found in the subsequent notes. The MediaBv.al Liturgy of the Church of England was made up, like all others, of the two great divisions which are called in the Eastern Church the Fro-Anajihora and the Anaphora, and in the Western Church, the Ordinarium and the Canon ; the former part ending with the Sanctus, the latter part beginning witli the Prayer of Consecration and Oblation. The first portion of the Ordinary consisted of the hymn " Veni Creator ; " the Collect, " Almighty God, to Whom all hearts be open ; " the forty-third Psalm, ' ' Give sentence with me, God ; " the lesser Litany and the Lord's Prayer, all of which were said in the vestry while the Celebrant was put- ting on his albe, chasuble, etc. The public part of the service began with the "Officium," or Introit, of which many examples are given in the notes to the Epistles and Gospels, and which was sung [in the manner described at p. 247] while the Celebrant and his ministers were going from the vestry to the altar. After this followed the Confession and Absolu- tion, said as at Prime and Compline, and as described in a note at p. 184, tlie Gospeller and Epistoler taking part with the choir in the alternate form used. This mutual confession of unworthiness was sealed with a kiss of peace given by the Celebrant to the Deacon and Sub-deacon,' and burning incense having been waved before the altar by the former, the Gloria in Excelsis was sung (except at certain seasons) as the solemn commencement of tlie rite. The Mutual Saluta- tion [see p. 199] was then said, and after that the Collect of the Day, the Epistle and Gospel, and the Nicene Creed. The Gospel was preceded by a procession with singing [the Gradale], somewhat similar to the "little entrance" of the Eastern Church [p. 346], and was generally read (in large churches) from the "Jube" or "pulpit," a desk placed between the cross and the ohancel wall on the rood-loft. The Nicene Creed was followed by the Offertory, the solemn Oblation of the Elements, short supplications that the sacrifice might be acceptable to God for the living and the departed, and certain private prayers of the Celebrant, with which the first part of the service, or Ordinarium, may be said to have ended. The Canon of the Mass was introduced by the Apostolic vei'sicles, the Proper Preface, and the Tersanctus, which we still use in the same place ; and then followed a long prayer, interspersed with many ceremonies, but substantially equivalent to the " Prayer for the Church Militant," the " Consecration Prayer," and the first "Thanksgiving Prayer " of our modern English Liturgy. This will be found given at length in the Appendix to the Communion Office. Tlie Prayer of Consecration was not immediately followed by the Participation, as in our modern Liturgj', but there was a considerable interval, as in the Primitive Liturgies, which was filled up with other prayers. First came the Lord's Prayer, preceded by a short preface, and followed by a prayer for deliverance from all evil, analogous to the Embolismus of the Eastern Church [p. 185]. Then came the Agnus Dei, sung thrice, in the same m.anner as it is sung twice in the modern Litany. After the Agnus Dei followed the ceremony of the commixture of the consecrated elements, by placing a portion of the wafer into the chalice, in symbolical signification of the union of natures in our Lord. The Kiss of Peace was then I This is pecnliar to the Sarum rite, not being found in any other Liturgy in this part of the senice. passed round from the Celebrant by means of his ministers (the Deacon and Sub-deacon, or Epistoler and Gospeller), some private prayers were said by the Celebrant, and after- wards the Pra^'er of Humble Access. Here came in the Communion, first of the Celebrant, and then of the other Clergy and of the people, that of the latter being preceded by an exhortation ; and, with the exception of a Thanksgiving Prayer and a Post-Communion Collect, this substantially completed the service. There were, however, some subsequent ceremonies, such as the ablution of the sacred vessels, and of the Celebrants' hands, which are left to tradition and individual devotion in our modern English rite, but which were provided for with minute exactness in the ancient one. During these cere- monies the congregation still remained, and after their con- clusion were dismissed by the Deacon saying, Benedkavius Domino, or, Ite, missa est, according to the season. There is no reason to think that this mode of celebrating the Holy Communion underwent any gi'eat changes from the time of St. Osmund until 1549; and indeed it was probably very much the same as had been used in the Church of England even before the time of St. Osmund. Many ceremonies were doubtless introduced during the Middle Ages, and some had probably been added by St. Osmund himself ; but these cere- monies affected the Rubrics rather than the substance of the Liturgy, and the Ordinary and Canon were otherwise in the same condition in the sixteenth century that they had been in the eleventh. It must, however, be remembered that numerous additions were made to the variable parts of the Missal [p. 241], special Collects, Epistles, and Gospels, etc., being appointed for particular days and occasions ; and it was in these additions that the Reformers found so much which they regarded as inexpedient or superstitious. What the great French liturgical scholar, Gu(5ranger, says respecting the MSS. of the Roman Liturgy was doubtless true, to some extent, of the English, that they had come to be " loaded with gross and even super- stitious additions, consisting chiefly of apocryphal histories, unknown and even rejected in the early ages, but which had been afterwards introduced into the Lessons and Anthems, and in votive Masses (which had become superstitiously numerous), barbarous forms, and furtively introduced Benedictions." But these aljuses were far more common in the southern countries of Europe than in England; and the most consijicuous inno- vations connected with the celebration of the Holy Eucharist in our own Church were [1] the withdrawal ol' the Cnp from the Laity, and [2] the rare communion of the Laity under any circumstances except at the approach of death. In respect to the first, it is sufficient to say that although the Eucharist appears to have been always sent to the sick under the form of one element onl}- until 1549, the Laity were certainly accustomed to partake of it in both kinds at church until the twelfth century. Even so late as A. D. 11 75 the Con- vocation of Canterbury foi'bade the introduction of the novel custom, and it is probable that it did not become common in England until its adoption was ordered by the Council of Con- stance in 1415. There is no recognition whatever of the administration in one kind in the Liturgy itself, though in an Exhortation used before the Communion of the Laity it is distinctly referred to. The second custom arose out of that inattention to the avaXoyla of doctrine which so often leads men to error in practice. The Holy Eucharist being botli a Sacrifice and a Sacrament, theologians of the lUiddle 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 ofiered 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. But this too was an innovation that had found its way into practice without finding any recognition in the Liturgy. Nor can it be said that there was anything in the authorized forms for the celebration of the Holy Eucharist which could have originally given rise, or encouragement, to either practice. § The Reformed Liturgy of the Church of Emjlaml. The general steps which were taken towards a recon- struction of all the Offices used in Divine Service, and their translation into English, have been traced out in the Historical Introduction, pp. 7-13, and need not be repeated in treating particularly of the Liturgy. Suffice it to say that the abstinence of the Laity from Communion appeared 3n 3introQuction to tbc Liturg;?, 349 so great and pressing an evil to the Reformers that tliey added on an English OfEce for the Communion of the Laity in both kinds to the ancient Salisbury Liturgy, even befox'e they had finished the preparation of the Prayer Book.^ The general consideration of tlie Theology of the Sacra- ments had been committed by Henry A'lII. to a Commission of Divines in 1540, and the revision of the Services had also been undertaken about the same time. In 154G, shortly before his death, " the King commanded " Archbishop Crau- mer " to pen a form for the alteration of the Mass into a Com- munion. "- On November 30, 1547, the Prolocutor of the Lower House of Convocation ' ' exhibited, and caused to be read publicly, a form of a certain ordiuance, delivered by the Most Reverend the Arclil)ishnp of Canterbury, for the receiving of the body of our Lord under both kinds, viz. of bread and wine. To which he himself subscribed, and some others, etc."^ This "form of a certain ordinance" was embodied in an Act of Parliament [1 Edward VI. cap. i.] which received tlie Assent of both Houses on December 20, 1547 ; but for some time no Liturgical formulary was issued, and the Clergy obeyed the law by adopting their own mode of administration. But on March 8, 1548, an "Order of Communion " was put forth under a Proclamation by the Crown in Couucil.^ This proclamation ordered that " the most blessed Sacrament of tlie Body and Blood of our Saviour Christ should from thenceforth be commimly delivered and ministered unto all persons within our realm of England and Ireland, and other of our dominions, under both kinds, that is to say, of bread and wine (except necessity otherwise require), lest every man phantasying and devising a sundry way by himself, in the use of this most blessed Sacrament of unity, there might arise any unseemly and ungodly diversity." The "Order of Communion," thus authorized,^ and the substance of which is printed in the Appendix to this Intro- duction, begins with au Exhortation, to be used on the Sun- day or Holyday next before the Administration. This Exhortation was reproduced in the Liturgy of 1549, and is identical (except that tlie last paragraph is omitted) with that now standiug first iu our present Liturgy. After this came the following Rubric, which explains the use of the OfBce : " The time of the Communion shall be inmiediately after that the Priest himself hatli received the Sacrament, without the varying of any other rite or ceremony in the Mass (until other order shall be provided), but as heretofore usuallj' the Priest hath done with the Sacrament of the Body, to prepare, bless, and consecrate so much as will serve the people ; so it shall continue still after the same manner and form, save that he shall bless and consecrate the biggest chalice, or some fair and convenient cup or cups full of wine with some water put into it ; and that day, not drink it up all himself, but taking one only sup or draught, leave the rest upon the altar covered, and turn to them that are dis- posed to be partakers of the Communion, and shall thus exhort them as foUoweth. " Then follows the Exhortation beginning, " Dearly beloved in the Lord, ye that mind," etc., which replaced an older form, previously used in the same place, when the holy Sacrament was administered in one kind only. After this Exhortation the Priest was directed to "pause awhile, to see if any man will withdraw himself," and then to say the Invitation, " Ye that do truly," the Con- fession, the Aljsolution, the Comfortable ^Vords, and the Prayer of Humble Access, the Communion following immediately after the latter Prayer, " the Peace of God " being given in English afterwards, and the Mass concluding in its ancient form. From March 8, 1548, until June 9, 1540, the authorized Liturgy of the Church of England ccmsisted, therefore, of the ancient Salisbury Mass, witli this "Order of Communion" iu English superadded when any of the laity wished to com- municate. At the end of that year and a quarter the first complete Book of Comnion Prayer in English was taken into use, that is, on \Vhitsunday (June 9), 1549 ; and it con- tained a Liturgy formed from the ancient Latin and this recent English Oliioe. The substance of tlie Liturgy, so J Translations of the Epistles and Gospels of tlie Sariim Use had been common fur some time, and a great number of them exist at the end of Primers of the period, as well as iu separate volumes. 3 Strypk's Memorials ofCranmer, i. 311. Eccl. llist. Soc. " Ibid. ii. 37. * It will be remembered that Charleniaj^ne substituted tlie Roman for the Galliean Liturgy by his own authority alone. ' Original copies of this "Order of Communion" are extremely rare. There are two in the British Museum Library, one in the Bodleian, one In the Public Library. Cambridge, one in Cosin's Library, and one in Routh's Library, both the latter of Durham : and a few in private libraries. reconstructed and translated, is given in the Appendix to this Introduction ; and as the history of the Liturgy is hence- forth part of that of the Prayer Book itself, which has been already given iu the Historical Introduction, it is un- necessary to go further into it here. The various changes which ensued in 1552, 1559, and 1661 will be shewn in the footnotes. The consequence of these several changes has been that the Office for the Celebration and Admiuistration of the Holy Communion in the modern Church of England presents a very great apparent deviation from that which was used before the ancient Service-books were reconstructed iu English : and there has, in fact, been a greater alteration in this than in any other part of the Prayer Book. But the changes which have taken place at successive times have resulted chiefly in the simplification of the Service, the consolidation of separate portions, the omission of special and particular commemoration of the saints and the departed, and the rearrangement of the Service, such as placing the "Gloria iu Excelsis " at the end instead of at the beginning. The Gospels and Epistles remain almost wholly the same as iu the Jlediajval Missals. Of tlie Collects three-fourths are the same. The acts and words of Consecration are substantially the same, and so also are the words of Administration. The greatest change of all is that all communicants now receive in both kinds, whereas in the later Mediaeval Church of England few ever partook of the Cup except the Celebrant. Notwithstanding, therefore, the apparent diversity between the old and the modern Service, there is, as will be shewn in detail in the Annotations, a substantial and vital identity : and this may be conveniently represented here by the follow- ing Table : — § Comparison of the Ancient and Modern Liturgy of the Church of England. Mediitval Missals. 1st English Book, 1549. Present Book. Veni Creator. [A hvmn, optional.] The Lord's Prayer. The Lord's Prayer. Collect for Pui-ity. Collect for Purity. Collect for Purity. Psiilm 43rd. Introit. Introit. Ten Commandments, and KyrieEIeeson,3times. Kyi ie Eleesou, 3 times. Kyrie Eleeson, 10 times. The Lord's Prayer. Confession and Abso- lution. Gloria in Excelsis. Gloria in Excelsis. Collect for the Sove- reign. Collect for the Day. Collect for the Day. Collect for the Sove- reign. Collect for the Day. Epistle and Gospel. Epistle and Gospel. Epistle and Gospel. Nicene Creed. Nirene Creed. Exhortation. Niceue Creed. Oblation of alms and Oblation of alms and Oblation of alms and elements. elements. elements. Lift up your heaTts, etc. Lift up your hearts, etcr. Prayer for Church Prayer for Churcli. Prayer for Church. [with special words Exljoi; taction. of oblation and spe- Invitati(ni. cial com n I cm ora- Confession and Abso- tion of Saints and lution. others]. Comfortable words. Lift up your hearts, etc. Prayer of Access. ^ y * THE ACTS AN] 3 WORDS OF THE C J- ONSECRATIOX. Commemoration of the Commemoration of 1 departed. Saints and the de- Itiirleii. The Lord's Prayer. The Lord's Prayer. Invitation. Confession and Abso- lution. Agnus Dei. Ccmifortable words. Prayer of Access. Prayer of Access. ^ Y THE COMMUNION. /^' Agnus Dei. The Lord's Pi-ayer Tlianksgiving. Thanksgiving. Thanksgiving. Anthem. Gloria in Excelsis. Benediction. Benediction. Benediction. 350 an 3Introtiuction to tbe liturgp. It need only be added, to complete the account of the English Liturgy, that it has been the source from which the modern Scottish Church has drawn its Communion Office. In this the modern Church has followed the ancient, for the Salisbury Missal, in a complete or a modified form, was used in Scotland in Mediaeval times. The American Liturgy is also an adaptation of the English ; and will, as well as the Scottish, be found in the Appendix to this Introduction. THE DOCTRINE OF THE HOLY COMML'NION. Before the great Sacrament of the Christian Church was actually instituted by our Blessed Lord, it was foretold and prefigured by words and acts of His own, and by prophecies and material types of more ancient date. A due considera- tion of these antecedents of the Holy Communion is a great help towards a clear understanding of its true meaning and use in the Christian economy. 1. First of all is the Tree of Life in the garden of Eden. From the manner in which this is spoken of, it appears to have been a tree bearing a kind of natural Sacrament, by partaking of which as food the natural wear and tear of the physical body was so counteracted that its decay and death became impossible; a tree to which man might "put forth his hand and eat and live for ever." [Gen. iii. 22.] Of this means of life we liear again in the regenerated city of God, "the New Jerusalem coming down from God, out of Heaven, prepared as a bride adorned for her husband;" for "in the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month ; and the leaves of the tree were for the healing of the nations." [Kev. xxii. 2.]' But we also hear of it from our Lord Himself, Who, about the time of the institution of the Holy Eucharist, proclaimed Himself as the "True Vine," and spoke of the Sacrament which He originated as the "Fruit of the Vine." [John xv. 1 ; Matt. xxvi. 29.] 2. The chosen people of God were fed for forty years, during their penal and probationary wandering in the wilder- ness, ■with manna, a mysterious "bread from heaven," to which they gave the name it bore because of its mystery, "for they wist not what it was."^ And Moses said unto them, "This is the bread which the Lord hath given you to eat." [Exod. xvi. 15.] Of this also we hear in the Book of the Revelation, where, in His message to the Angel of the Church of Pergamos, the Lord says, "To him that overcometh will I give to eat of the hidden manna." [Rev. ii. 17.]^ But it had been heard of in a still more remarkable way froni the lips of the same Lord, in His discourse to the people after the miracle of the loaves and fishes. When our Lord liad thus "filled them with bread in the wilderness," the people, still unconvinced, asked Him for a sign, not from earth, but from Heaven, and greater than this. Moses had given them not only common bread, but even manna, "bread from Heaven," not man's, but "angel's food;" what could He do more than Moses, to convince them that He was greater than Moses ? Then our Lord directed their attention to His own Person, as "the Bread of God which cometh down from Heaven and giveth life unto the world ; . . . the Bread of life . . . the Bread which cometh down from Heaven, that a man may eat thereof and not die . . , the living Bread which came down from Heaven : if any man eat of this Bread, he shall live for ever : and the Bread which I will give is My flesh, which I will give for the life of the world." [John vi. 31, 51.] 3. It is impossible not to associate the manna of the wilder- ness with the "true Bread from Heaven," the "hidden manna," and that bread of wdiich our Lord said, " This is My Body;" with all of which is connected the idea of nourish- ment and life. Our Lord's words respecting this Bread fi-om Heaven drove away many of His followers, who were impatient of a mystery which they could not understand ; but when He said to the Apostles, " Will ye also go away ?" the reply was, "Lord, to whom shall we go? Thou hast the words of 1 Comp. Notes on Vs. i. a See margin of the passage. s The manna was "a small round thing . . . like coriander seed, white ; and the taste of it was like wafers, made with honey . . . and the colour thereof as the colour of bdellium." [Exod. xvi. 14, 31 ; Numb. xi. 7.] Pious writers have seen in the sweetness of the manna a type of that Word which is "sweeter than honey" to the mouth; in its suitableness to every man's taste, of the Eucharist which is so to every man's faith ; and in the sulliciency of the quantity, however much more or less had been gathered than the assigned measure, a type of the fulness of the Gift of Christ in every particle of the consecrated element. Tliere seems to be a curious traditional memorial of the manna, and of the Passover, in Good Friday buns, which are flavoured with coriander seed. They probably represented the ancient Jewish form of Passover cakes. Christianized by the mark of the Cross ; but they also represent almost exactly the loaf out of which the portions of bread to be consecrated are taken in the Liturgies of the Eastern Church. eternal life. " They continued with Him, notwithstanding this trial of their faith, and their perseverance was rewarded by the interpretative acts and words of our Lord when He instituted the Holy Communion, and shewed them the inner meaning of the miracle of the loaves and of His mysterious words respecting Himself, "For My flesh is meat indeed, and My blood is drink indeed. He that eateth Jly flesh, and drinketh My blood, dwelleth in Me, and I in him." [John vi. 55, 56.] "Take, eat ; this is My body. . . . Drink ye all of it ; for this is My blood." [Matt. xxvi. 27, 28.] These antecedent types and -nords are the most prominent of a class which need not be referred to in further detail, since the two referred to are sufticient to shew that a prepara- tion was being made for the right understanding of that great Sacrament wliich our Lord instituted to be the means of spiritual life to the world. The "bread and wine" of Melchizedek's offering, the "Mincha"of the Temple Service, the "bread" and " mingled wine " of Wisdom's "table "in the Book of Proverbs, the "pure offering" of the prophet Malachi, are all anticipative shadows of that which was to be revealed in tlie Kingdom of Clirist : and many other such shadows cast their forms across the page of Holy Scripture, leading up to Him and His work, in Whom and in Which 'was to be the fulfilment of all types and figurative representa- tions. § Tlie Holy Communion as a Sacrament. Thus, then, we are led up to the consideration of the rite instituted by our Lord as a new tree of life, a manna for the new chosen people, a Heavenly food, the Sacrament or IMystery of the Body and Blood of Christ. Strange as it appeared to those who heard the truth for the first time, there must have been some absolute necessity for making the Body and Blood of Christ a healing food. What this necessity was the Holy Spirit has not yet revealed to us ; but we seem to be tracing out the general outline of it, when we acknowledge that only our Lord's perfect Human Nature could remedy the imperfections of that human nature which is still subject to the influences of evil, first brought to bear upon it by tlie Fall. "Wherefore," .says the Exhortation which follows the Prayer for the Church Militant, "it is our duty to render most humble and hearty thanks to Almighty God, our heavenly Father, for that He hath given His Son, our Saviour Jesus Chri.st, not only to die for us, but also to be our spiritual food and sustenance in that holy Sacrament." It is impossible to explain why our Lord's death -was not sufficient for the full prospective accomplishment of His work ; why it was still necessary for Him to be the spiritual food and sustenance of His people through all the ages that were afterwards coming upon the world ; why He should not build up each soul into the living Temple without the inter- vention of any sacramental medium between the soul and His Almighty power. And since it is impossible to give a reason for this, there is the more cause to acknowledge humbly that CJod does nothing without necessity, and to bow our intellect with reverence before the inscrutable fact which lies open before it in Christ's -words, "My flesh is meat indeed, and My blood is drink indeed." "This is My body, this is My blood." Such a reverent awe for this great fact i\ ill not be at all diminished by inquiry as to the particular circumstances under which the Holy Eucharist was instituted, if we are careful not to give ourselves a false impression of those circumstances by yielding to the seductive bias of mere " local colouring." For Iiowever true it may be that the rite which our Lord insti- tuted was associated with some previous custom of the temple, the synagogue, or the household, yet this truth is only part of the whole truth ; and it would be a perversion of a truth to say that this association amounted to the actual foundation of the Christian rite upon the Jewish. It is a more rational, as well as a more reverent, answer to the question, Whence was the Holy Eucharist derived ? to reply that it was also- Intely originated by our Blessed Lord, and not founded on any previous ordinance or custom. As He took our human nature into His Divine Nature by an originative act of Creation, although He was pleased to follow up the Creative act by the natural process of its developement from the substance of His 3n 3lntrotiuction to tfje Liturffp. 351 Mother ; bo an originative act preceded, and stood above, all associations between the Eucharist and earthly rites or earthly substances. His Body and His Blood first existed, and then were associated with bread and wine ; the former taking the latter up into themselves by His Divine power. It is true that our Lord did use the words of David, at the most solemn epoch of His sufferings ; that He associated His Prayer with ancient formularies of the older dispensation ; and that He did, in like manner, associate the Holy Eucharist with the Temple rite of the Mincha offering of bread and wine, with the Sabbath Eve Synagogue Memorial of the Exodus, and with the domestic usages of the Passover. But the associa- tion in each case was that of the antitype with the type. He did not use the words of the Psalms as those of David, but Da\'id used them prophetically as the words of Christ. Those Jewish prayers which bore some resemblance to the Lord's Prayer were tj'pical foreshadowings of that Divine formulary in which all prayer was to be gathered into one ever-prevailing intercession ; and, finally, the Eucharist was not evolved out of former rites, but fulfilled them, and absorbed them. The Mincha became the " pure offering," the Sabbath Eve service of the Synagogue merged in the Lord's Day Eucharist, and the domestic rites of the Passover passed into the Sacrament of His love, of Whom the whole family in heaven and earth is named. Thus then we are led to look primarily, not at the outward signs of the Holy Eucharist, but at that which they signified. Bread and wine, the common food and common drink, not the exceptional luxuries, of a Jewish meal, were indeed used by our Lord as the media of His great gift ; but it is to the gift itself that He draws our attention, saying, not "This Bread " but " lids is My Body," ... not "This Wine," but " This is My Blood." He takes them up into a higher nature ; and when so consecrated, although their original nature is not annihilated, it passes out of spiritual cognizance, and the eye of faith sees, or desires to see, it no more. Much trouble would have been spared to the Church if there had been less endeavour to define on the one hand what our Lord's words mean, and, on the other hand, what they do not mean. Up to a certain point we can define ; beyond a certain point we must be content to leave definition and accept mystery. We can say that the elements before con- secration are Ijread and wine, and we can also say that they are bread and wine after consecration : we can say that the bread and ■wine are not the Body and Blood of Christ before consecration, and we can also say that, according to our Lord's words, they are the Body and Blood of Christ after consecra- tion. But how these apparently contradictory facts are to be reconciled, what is the nature of the change that occurs in the bread and wine, in what manner that change is effected, how far tliat change extends beyond the use of the Sacrament — these are questions that no one can answer but God. When Matt. xxvi. 26-28. And as they were eating, Jesus took bread and blessed it, and brake it, and gave it to the disciples, and said. Take, eat; This is My Body. And He took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it ; for this is My Blood of the New Testament, which is shed for many for the remission of sins. Mark xiv. 22-24. And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said. Take, eat ; This is My Body. And He took the cup, andwhen He had given thanks, He gave it to them ; . . . and He said unto them. This is My Blood of the New Testament, which is shed for many. Nicodemus said, "How can these things be?" and the people at Capernaum, "How can this Man give us His flesh to eat?" our Lord did not explain, but reiterated, the truths which had excited the wonder and doubt of the questioners. In doing so He doubtless taught the lesson, that when God speaks in words of mystery He does so with a purpose ; and that it is our duty to believe exactly what He tells us, even though we cannot understand all that His words mean. There can never be any real antagonism between one truth and another, nor can there be any real conflict between Hia gift of Faith and His gift of Intellect. § The Holy Commtmion as a Sacrifice. In the prophecy of Malachi to which previous reference has been made, the Holy Ghost gave the following prediction respecting Gospel times : " From the rising of the sun, even unto the going down of the same. My Name shall be great among the Gentiles ; and in every place incense shall be offered unto My Name, and A PUitE offering : for My Name shall be great among the heathen, saith the Lord of Hosts." [Mai. i. 11.] The words rendered "pure ofl'ering" are " Mincha t'hora" in Hebrew, Ovcria naffapd in the Septuagint, and " ablatio munda " in the Vulgate. The whole text "was once, and that in the oldest and purest time of the Church, a text of emiiicnl note, and familiarly known to every Christian, being alleged by their pastors aud teachers as an express and undoubted prophecy of the Christian sacrifice, or solemn wor- ship in the Eucharist, taught by our blessed Saviour unto His disciples, to be observed of all that shall believe in His Name ; and this 80 generally and grantedly, as could never have been, at least so early, unless they had learned thus to apply it by tradition from the Apostles." [Mede, Christian Sacrif. 355.] The deep and habitual conviction of the truth here expressed is illustrated by the names which were given to the Holy Communion in the early Church: they were "Oblation, Sacrifice, Eucharist, Sacrifice of Thanksgiving, Sacrifice of Praise, reasonable and unbloody Sacrifice, Sacrifice of our Mediator, Sacrifice of the Altar, Sacrifice of our Ransom, Sacrifice of the Body and Blood of Christ. It would be in- finite to note all the places and authors where and by whom it is thus called." [Ibid.} In all these terms it will be seen that the most prominent idea of the Eucharist was not that of Communion, but of Oblation or bloodless Sacrifice. And they were terms advisedly taken into use by holy men and the Church at large, at a time when sacrifices were still offered beyond the pale of the Church. This habitual dwelling upon the Sacrificial aspect of the Eucharist was founded upon the acts and words of our Lord at His Institution of the Sacrament. These are narrated by the three former Evangelists and by St. Paul in the following passages ; — Luke xxii. 19, 20. And He took bread, and gave thanks, and brake it, and gave unto them, saying. This is My Body which is given for you : this do in remem- brance of Me. Likewise also the cup after supper, saying, This cup is the New Testa- ment in My Blood, which is shed for you. 1 CoE. xi. 23-25. The Lord Jesus . . . took bread : and when He had given thanks, He brake it, and said, Take, eat ; This is My Body, which is broken for you : this do in remembrance of Me. After the same manner also He took the cup, when He had supped, saying, This cup is the New Testament in My Blood : This do ye, as oft as ye drink it, in remembrance of Me. In these narr-itives certain definite acts and words of our Lord are clearly recorded. [1] He took bread : [2| He blessed it, or " gave thanks " over it : [3] He brake it ; [4] He gave it to those present : [5] He said that what He so gave them to cat was His Body : [G] He took the cup ; fT] He gave thanks over it also : [8] He gave it to those ])resent : [9] He called that which He so gave them to drink His I'.lood : [10] He directed them to do ,is lie h.id done for a memorial of Him. 352 9n 3IntroDuction to tfjc liturgp. lu the words recorded there are several terms of a special character. [1] When our Lord blessed [ei;Xo7)7<ras] and gave thanks [fuxapicfT-^ffas], He did so in no ordinary sense, as in the benediction of food before a meal, or the tlianksgiving for it afterwards. He blessed the elements of bread and wine with the fulness of a Divine benediction, so that His euchar- istization of them caused them to possess jjroperties which they did not previously possess ; especially, to become spiritual entities. His Body and His Blood. > [2] In com- manding His Apostles to "do [TroicTxe] this," our Lord was using a well-known expression significant of the act of Sacrifice ; and one wliicli St. Paul (who uses it twice of the Institution) uses also of the Passover, when he says of Moses, that "through faith he kept [f7roii;(re] the Passover ami sprinkling of blood." The use of the word for both is found afterw.ards in St. Chrj'sostom, when he writes, "See how He weans and draws tliem from Jewish rites; 'For,' says He, 'as ye offered that'" {i.e. the Passover, ck^ipo iTrotelTe) " 'in remembrance of the miraculous deliverance from Egypt, so offer ' [TToieire] ' this in remembrance of lie : that blood was shed for preservation of the tirst-born, this for the remission of the sins of the whole world. ' " [Chkvs. Matt. xxvi. Ixx.xii.] The word is constantly translated " offer " and " sacrifice," and by equivalent terms in the English vereion of the Old Testament, and it clearly has that meaning in Luke ii. 27. It would therefore be watering down the sense of it in this place if any less meaning were to be assigned to it as all the meaning tliat it contained.- [3] The expression " in remembrance of Me " [ti's ttjc ifj.rji' avafifijaiv] is also of a sacrificial character, meaning, in conjunction with the pre- ceding, " Offer tliis as a Memorial of !Me before the Father." So the word fu'rifxoavi'ov is used in Leviticus ii. 2, 9, "the priest shall burn the memorial of it upon the altar," and d>'d|Ui'j)<T<s itself in Numbers x. 10 and Leviticus xxiv. 7 ; "and when so applied," says Keble, it "means always 'a por- tion of sometliing ofl'ered to Almighty God, to remind Him' of the worshipper himself, or of some other person or object in wliom tlie worshipper takes an interest ; or of His own loving-kindness, sliewn by niercies past or gracious promises for the future. . . . This is the proper drift of the word remembrance in our Lord's institution of the Sacrament. ' Do this ; ' He seems to say, Bless, break, distribute, receive this Bread ; bless, distribute, drink of this Cup ; say over the two respectively. This is My I'ody, This is My Blood, in order to that Memorial Sacrifice which properly belongs to Me ; the Memorial whicli ily servants are continually to make of Me, among one another, and before My Father. " ^ This term also is used twice in St. Paul's account of the Institution. [4] Lastly, St. Paul uses an expression wliich must be interpreted in a similar manner, when he says, " }'e do shew {Karay- yiWiTe] the Lord's death." That the wliole early Church thus understood our Lord's words, applying them to the offer- ing of tlie Holy Eucharist by His Ministers, and not only to His one oblation of Himself, is shewn by the words of the Fathers, by decrees of Councils, and more than all by the constant witness of the ancient Liturgies. Tims, St. Cyprian says, " For if Jesus Christ, our Lord and God, is Himself the great High Priest of God tlie Father, and first offered Himself a Sacrifice to the Father, and commanded this to be done in remembrance of Himself, surely that priest truly acts in Christ's stead who imitates tliat which Christ did ; and he then offers a true and full Sacrifice in the Church to God the Father, when he begins to offer it according as he sees Christ Himself offered it." [Cypr. Ep. Ixiii. 11.] In the fifth Canon of the Nicene Council an injunction is given respecting the appeasing of disputes in Lent that "the Gift may be offend pure to God." In the eleventh Canon one kind of penitents are directed to join in the prayers " witliout offer- imj : " and in the eighteenth those are spoken of " who offer the Body of Christ."'' How distinctly the ancient Churcli spoke on the subject, in its solemn public language before God, may be seen by tlie following Prayers of Oblation taken from some of its Liturgies : — Lituripj of St. James. — AVe therefore also, sinners, remem- bering His life-giving Passion, His salutary Cross, His Death 1 The same word is used in John vi. 11, wlieie our Lord " eucharistized " the five loaves before putting them into the liands of His di.sciples witli the new capacity of feeding live thousand men. The whole action of tliis miracle has an Eucharistic character. {Se& note at p. 272, on the Gospel for Mid-Lent Sunday.] 2 Stt Carter o»l the Priesthoodf p. 84, note. Covip. Lev. ix. 7, in LXX. ; Isa. xix. 21 ; 1 Kings xi. SS. See also a Table of the Septuagint and Vul- gate use of the word Toim in Bishop Hamilton's Charge for lSt>7, pp. IGJ-lCSi. This Table is from the pen of Bislwp Kingdon. 3 Euch. Ador. p. 68. * Routh's .■icripl. Eccl. i. 373, 377, 381. and Resurrection from the dead on the third day, His Ascen- sion into Heaven, and Session on the right hand of Thee His God and Father, and His glorious and terrible coming again, wlien He shall come with glory to judge tlie quick and the dead, and to render to every man according to his works, offer to Thee, Lord, this tremendous and unbloody Sacrifice, be- seeching Thee that Thou wouldst not deal with us after our sins, nor reward us according to our iniquities ; but according to Thy gentleness and ineffable love, passing by and blotting out the handwriting that is against us. Thy suppliants, wouldst grant us Thy heavenly and eternal gifts, which eye hath not seen, nor ear heard, neither hath it entered into the lieart of man to conceive tlie things which Thou, O God, hast prepared for them that love Thee. Liturijy of St. Clement. — Wherefore having in remembrance . . , we offer to Thee our King and our God, according to this Institution, this bread and tliis cup ; giving thanks to Thee tlirough Him, that Thou liast thought us worthy to stand before Thee, and to sacrifice unto Thee. Litiiryy of St. Mark. — [Before Consecration] . . , Our Lord and God and Saviour Jesus Christ, by Whom, rendering thanks to Thee \\\i\\ Himself and the Holy Ghost, we offer to Tliee this reasonable and unbloody Sacrifice, which all nations offer to Thee, Lord, from the rising of the sun unto the going down of the same ; from the north and from the south ; for Thy Name is great among the Gentiles, and in every place incense is offered to Thy Name, and a pure offer- ing. [After words of Institution^] Almighty Lord and Master, King of Heaven, we announcing the deatli of Thine only-begotten Son our Lord and Ciod and Saviour Jesus Christ . . . Lord our God, we have set before Thee Thine own of Thine owm gifts. Lilurijy of St. Chrysostom. — We therefore, remembering this salutary precept, and all that happened on our behalf, the Cross, the Tomb, the Kesurrection on the third day, the Ascension into Heaven, the Session on the right hand, the second and glorious coming again, in behalf of all, and for all, we offer Thee Thine own of Thine own. , . . jloreover we offer unto Tliee this reasonable and unbloody Sacrifice : and beseech Thee and pray and supplicate ; send down Thy Holy Ghost upon us, and upon these proposed gifts. Sacramcntary of St. Gregory. — \\'herefore, O Lord, we Thy servants, and also Thy holy people, having in remembrance Tliy Sou Jesus Christ our Lord, as well His blessed Passion, as also His Resurrection from the lower parts of the earth [ab Inferis], and His glorious Ascension into Heaven : offer unto Thine excellent Majesty of Thine own donations and gifts «iiich Thou hast given a pure offering [hostiam], an holy offering, an immaculate offering, the holy Bread of eternal life, and the Cup of everlasting salvation. The last of these is the Prayer of Oblation which was used by the Church of England (in common with the rest of the Western Church) before the translation of her offices into English. In the Prayer Book of 1549 the Prayer was sub- stantially retained, the following words succeeding the words of Institution : — Emjlish Commtmion Office o/" 1549.— Wherefore, Lord and heavenly Father, according to the Institution of Thy dearly beloved .Son, our Saviour Jesu Christ, we Thy humble ser- vants do celebrate and make here before Thy Divine JMajesty, with these Thy holy gifts, the memorial which Thy Son hath willed us to make : having in remembrance His blessed Passion, mighty Resurrection, and glorious Ascension, rendering unto Thee most liearty thanks for the innumerable benefits procured unto us by the same ; entirely desiring Thy Fatherly goodness mercifully to accept tliis our Sacrifice of praise and thanksgiving ; most humbly lieseeching Thee to grant, that by the merits and death of Thy Son Jesus Christ . , . [as in the present Office]. When the Canon was separated into three parts in 1552, these words of oblation were placed after the Communion and tlie Lord's Prayer. In tlie Scottish OiEce of 1637 a return was made to the Liturgy of 1549 ; and in the revision of 1661 Bishop Cosin proposed to restore this form rather than that of 1552, as Queen Elizabeth and Lord Burleigh had also wished. But Bishop Cosin's wishes were overruled, pro- bably because it was considered that the times were too dangerous to admit of any conspicuous change in the Com- munion Service. Although, however, the change in the position of the words 5 It must be remembered that the Oriental Church believes the consecra- tion to be incomplete witliout an Invocation of the Holy Ghost, as well as the words of Institution. an 3lntroDuction to tfjc Liturgy. of Oblation has tenJed to obscure the meaning of the Service, it cannot for a moment bo supposed that the revisers of our Liturgy in 1352 were so exceedingly and profanely pre- sumptuous as to wish to suppress the doctrine of the Euchar- istic Sacrifice. There were probably some unfortunate temporary reasons (such as the unscrupulous tyranny of ignorant and biassed rulers), whicli influenced them to make such a change as would save the doctrine, while it left the statement of it more open than before : and they probably thought it better to consult expediency to a certain extent, than to run the risk of such an interference as would have taken the Prayer Book out of the hands of the Church, and moulded it to tlie meagre faith of Calvinistic Puritans. After the alteration was made, some of our best anil holiest Divines, such as Andrewes and Overall, were accustomed to say the "first Thanksgiving," or Prayer of Oblation, before administering the elements, and the second, "Almighty and everliving God," after the Lord's Prayer, but this practice has been discontinued since the last Revision, though its revival is much to be desired. From the very nature of the Holy Eucharist it is, however, impossible for any such change as that which was thus made to vitiate its sacrificial character. The Act of Consecration is in itself an act of Sacrifice, whether or not it is accompanied by express words of oblation. So long therefore as properly ordained Priests use the proper formula of consecration, there must necessarily be an offering of the Holy Eucharist to God ; althougli such a miiiiiytum of form is, it is true, quite discord- ant with the spirit and letter of Apostolic Liturgies. The whole Service is also a virtual memorial before God, even if there were not in any part of it specific words on the subject. But the Prayer of Oblation yet remains in our Liturgy, though displaced from its ancient position, and said after Communion ; and while any portion of the consecrated ele- ments remain upon the altar (even after a portion has been consumed), the ancient Sacrificial Act of the Church is liter- ally and verbally continued in respect to that portion : sup- posing that it is not suthciently ciputinued towards the portion previously consumed by the more general form of the Prayer of Consecration. There need, therefore, be no room for say- ing that the Eucharistic Sacrifice is not eS'ectively offered by the modern Liturgy of the Church of England ; and all that can be truly said is, that a deviation from ancient practice has been made in consuming a part of the consecrated elements before a formal, verbal oljlation of them has been made. The constant language and practice of the Cliurch having thus been shewn, it remains to state in a few words what tlie Eucharistic Sacrifice is, and what its relation to the one "full, perfect, and sutCcieut sacrifice, oblation, and satisfaction for the siu3 of the whole world," which was made by our Lord and Saviour upon the cross. L The very nature of the rite makes it sufficiently evident that whensoever the words of Oblation are used, they apply to that which the elements of Bread and Wine become by the Act of Consecration. An oblation of the Bread and Wine, as such, is made in the Prayer for the Church Militant, and be- fore the Act of Consecration they are spoken of as "these Thy creiitures of Bread and Wine," with special reference to this oblation of them as unconsecrated elements, offered to God as part of His natural creation, that He may sanctify them. But after the Act of Consecration they are no longer called Bread and Wine, but tlie Body and the Blood of our Lord Jesus Christ. What is offered to our heavenly Father in the Holy Communion is tlie whole substance of the Sacrament, that which (even although the natural bread and wine are not annihilated by Consecration) is reverently c;dled by the name of the Body and Blood of Christ, and by that name alone. 2. This Sacrifice or Oblation is a solemn memorial offered to God the Father "according to His Son our Saviour Jesus Christ's holy institution," of the Sacrifice which was offered upon the Cross. There is no new immolation of the Body of Christ, but a re-presentation of that immolation once for all accomplished at Calvary, a showing — KarayyeXla, or dwj/i>'>;(7is, a proclamation or memorial — of the Lord's death until He come. When we can understand how tlie elements become the Body and Blood of Christ by Consecration, then we may understand in what manner the offering of those consecrated elements to God the Father is a re-presentation of the Sacrifice of the Cross. But as the fact is a mystery in the one case, so there is a mystery connected with the act in the other ; and the very nature of the Sacrament is such as to lead to the belief that thc-se mysteries will not be unveiled to the Church in its Militant condition ; but that Faith must still be exer- cised towards it when Understanding can go no further. 3. The Eucharistic Sacrifice is not the off'eringof the Celebrant alone, but of tlie whole Cliurch, and especially of those who are then before the altar where it is being offered. This was made especially clear in the language of the ancient Church of England, which carefully used a plural pronoun even in several places where the singular is used in the Roman Liturgy. But in botli the Roman and the English rite the Prayer of Oblation is worded, " ^^'e Tiiy servants, and also Thy holy people, offer to Thy Divine Majesty . . ." And in one part of it the Priest is directed to turn to the people and say, "Pray, bretliren and sisters, for me that this my saci-ifice, whicli is also equally j'ours, may be accepted by our Lord God."' In our modern Liturgy this important recog- nition of the priesthood of the laity is still made by a similar use of plural pronouns, by the "Amen " of the people at the end of the Pr.ayer of Consecration, and by the Rubric which directs that when the Priest says tlie Lord's Prayer after Communion the people are to repeat it as well. 4. It must be remembered that as the anticqmlory Sacrifices of the Jewish Cliurch were acceptable to the Father only through Christ, so the mevioriat Sacrifice of the Christian is also acceptable through Him alone. The Priest on earth does his sacerdotal work as the agent, deputy, and represen- tative of the eternal High Priest from Whom he receives his commission ; and the work done by him is efficacious, because it is taken up into the continual intercession of Christ in heaven. So the Sacrifice of the Holy Eucharist is acceptable to the Father because it is associated with the perpetual pre- sentation of Himself which our Intercessor is making for our sakes ; because, that is, tlie Body and Blood of Llirist which are offered upon the earthly altar are, in a mystery, the Body and Blood of that "Lamb as it had been slain," which stands in the midst of the throne, and in the midst of the four created beings, and in the midst of the elders ; and A\'hom all the host of heaven adore as the Lamb AVho has redeemed men by His blood out of every kindred, and tongue, and people, and nation. THE USE OF THE HOLY COMMUNION. The preceding sections have shewn with how great reverence the Church has always regarded the Holy Eucharist, and what grounds there are in the nature of the rite, as a Sacrament and a Sacrifice, why it should be so regarded. The question which naturally follows is, What is the place held by tfiis holy rite in the economy of grace and salvation : that is, indepen- dently of What it is, — or rather, following on What it is, — What is its use ? § The Divine Presence maintained in the Church by tlie Holy Eucharist. The nature of the Sacrament being what it is, the Divine Presence is associated with it in a special manner on every occasion of its celebration. For where the Body and Blood of Christ are, there is the Human Nature of Christ ; and where the Human Nature of Christ is, there is the Divine Nature of Christ. For as that Divine Nature was united to the dead Body of our Lord wlien it lay in the tomb, preserv- ing it from corruption, and with His Soul when it descended into Hell, triumphing by Divine might over Satan and breaking the bonds of those He had ransomed, so much more is that Divine Nature inseparable from His reunited Body and Soul now that they are in a glorified condition. Al- tliougli, therefore, it would be rash over-definition to allege anything as to the manner in which our Lord vouchsafes His Divine Presence in and by the holy Sacrament, yet the fact is so clear that it may bo almost called self-evident ; and no one who believes that the "inward part or thing signified " is present, can logically withhold his assent fnmi the further conclusion that He Who is "One Christ'' is present as God as well as present as Man. And as we believe that the ele- ments of Bread and \\'ine are by consecration taken up into a higher nature and 'lieconie the Body and Blood of Christ, so we must believe also that the effectuation of that marvellous mystery effectuates likewise a special fulfilment of the 1 The Roman words are " meum ac vestnim Racriflriiun ;" those of all the Rnglish uses, "ineuin pariterqn*' vestrum . . . sacritlcium." 354 an 3lntroliuction to tl)e liturgp. gracious promise, " Where two or three are gathered together in My Name, there am I iu tlie midst of them." Hence a simple faith finds no difficulty in respect to the adoration of our Divine and Human Lord at the time of, and in special association with. His Presence in the Holy Eucharist. Such a faith draws its possessor into close agreement with the spirit of the Liturgy, in which the elements of Bread and Wine pass out of its language after consecration, and only the Body and Blood of Clirist are then spoken of. Such a faith looks beyond the means to the end. To it the outward part of the Sacrament is as if it were invisible, for its gaze is absorbed on the inward part. From the material substance it passes onward to the Divine Presence, and without asking Where ? or How ? it Ijows down in humble adoration, saying, not so much My God is here, as, I am before my God, even the God Whom Heaven and earth must worship. § The Eucharist a Saci-ijice offered for the benejit of the Church. As the Holy Communion is the gi-eat Oljlation or Sacrifice of the Christian Church to memorialize the Father of our Blessed Lord's work, so it is offered with a purpose, which is, to memorialize Him on behalf of the souls whom our Lord's work is saving. Tlius it is the great means by which the Church onl of Heaven participates in that propitiatory Sacrifice of Intercession which is being for ever offered in Heaven by our Ijord and Saviour. The habit of thought on this subject iu the Primitive Church is very clearly illustrated by the words cf St. Cyril of Jeru- salem in the fourth century. In describing the rites of the Holy Eucharist to the newly-confirmed he speaks as follows : " Then, after the spiritual Sacrifice is perfected, the blood- less Service upon tliat Sacrifice of propitiation, we entreat God for the common peace of the Church ; for the tranquillity of the world ; for kings ; for soldiers and allies ; for the sick ; for the afflicted ; and, in a word, for all who stand in need of succour we all supplicate and ofi'er this Sacrifice. Then we commemorate also those who have fallen asleep before us ; first, Patriarchs, Prophets, Apostles, Martyrs, that at their prayers and intervention God would receive our petition. Afterward also on behalf of the holy Fathers and Bishops who have fallen asleep before us ; and in a word, of all who in past years have fallen asleep among us, believing that it will be a very great advantage to the souls for whom the suppli- cation is put up, while that holy and most awful Sacrifice is presented." [Ca<ec7(. Lect. xxiii. 9, 10. ] These words exactly represent the tone and custom of the Primitive Liturgies. The following most beautiful praj'er is from that of St. James, and was offered up day by day in the Church of Jerusalem, where St. Cyril was one of that holy Apostle's successors. It was said immediately after the Consecration. Eucharistic Prayer for the Living and the Departed, from the Liturgy of St. James. That they may be to those that partake of them, for remis- sion of sins, and for eternal life, for sanctification of souls and bodies, for bringing forth good works, for the confirmation of Thy holy Catholic Churcli, whicli 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 tliem that work wickedness, and preserving it till tlie consummation of all things. We olTer them also to Thee, Lord, for Thy holy places which Thou hast glorified by the Divine appearing of Thy Christ, and by the Advent of Thine All-Holy Spirit, especially for the glorious Sion, the mother of all Churches. And for Thy lioly Catholic Apostolic Churcli througliout the world. Supply it, O Lord, even now, with the plentiful gifts of Thy Holy Gliost. Remember also, Lord, our holy fathers and brothers in it, and the Bishops tliat in all the world rightly divide the word of Tliy trutli. Remember also, Lord, every city and region, and the Orthodox that dwell in it, that they may inhabit it with peace and safety. Piemember, Lord, Christians that are voy.aging, that are journeying, that are in foreign lands, in bonds and in prison, captives, exiles, in mines, and in tortures, and bitter slavery, our fathers and brethren. Remember, Lord, them tliat are in sickness or travail, them tliat are vexed of unclean spirits, that they may speedily be healed and rescued by Thee, God. Remember, Lord, every Christian soul in tribulation and distress, desiring the pity and succour of Thee, O God, and the con- version of the erring. Remember, Lord, our fathers and brethren that labour and minister to us through Thy holy Name. Remember, Lord, all for good ; have pity, Lord, on all; be reconciled to all of us; give peace to the multitude of Thy people ; dissipate scandals : put an end to wars ; stay the rising up of heresies. Give us Thy peace and Thy love, O Ciod our Saviour, the succour of all the ends of the earth. Remember, Lord, the healthfulness of the air, gentle showers, healthy dews, plenteousness of fruits, the crown of the year of Thy goodness, for the eyes of all wait upon Thee, and Thou givest them their meat iu due season ; Thou openest Thine liand, and fiUest all things living with plenteousness. Re- member, Lord, them that bear fruit and do good deeds in Thy holy Churches, and that remember the poor, the widows, the orphans, the stranger, the needy ; and all those who have desired us to remember them in our prayers. Furthermore, Lord, vouchsafe to remember those who have this day brought these oblations to Thy holy Altar ; and the things for which each brought them, or whidi lie had in his mind : and those wliom we have now commemorated before Tliee. Remember also, Lord, according to the multitude of Thy mercy and jiities, me Thy liumble and unworthj' servant ; and the Deacons tliat surround Thy holy Altar. Grant them blamelessness of life, preserve tlieir ministry spotless, keep in safety their goings for good, tliat tliey may find mercj' and grace with all Thy Saints that have been pleasing to Thee from one generation to another, since the beginning of the world, our ancestors, and fatliers. Patriarchs, Prophets, Apostles, jMartyrs, Confessors, Teachers, Holy Persons, and every just spirit made perfect in the faith of Thy Christ. . . . Remember, Lord, the God of the spirits and of all flesh, the Orthodox whom we have commemorated, from righteous Abel unto this day. Give them rest there, in the land of the living, in Tliy kingdom, iu the delight of paradise, in the bosom of Abraham, Isaac, and Jacob, our holy fathers, vlience pain, sorrow, and groaning is exiled, where the light of Thy coun- tenance looks down, and always shines. And direct. Lord, Lord, in peace the ends of our lives, so as to be Christian, and w-ell-pleasing to Thee, and blameless ; collecting us under the feet of Thine elect, when Thou wilt, and as Thou ■O'ilt, only without shame and oll'ence ; through Tliine only-begotten Son, our Lord and God and Saviour Jesus Christ ; for He alone liath appeared on the earth without sin. ^ Such commemorations of the living and of the departed are found in all the Liturgies of the Primitive Church ; and it is to be observed that they were not only general commemora- tions, but that the names of perfons who were to be prayed for were i-ead out from the Diptychs, folded tables of wood or otlier material on which they were inscribed. At a later period tlie names were not so numerous as they had been W'hen tlie dangers of the living and the martyrdoms of the departed were a part of everyday experience, and they then came to be inserted in the pra}'er itself, at least in tlie Western Church. In our present English Liturgy the tomnienicrations are of a much more geneial character than they were in these ancient ages of the Cluirch. In the Collect for the Church and Sove- reign, and in the Prayer for the Church Militant, the living and the servants of God departed this life in His faith and fear, are still, however, cnnimcmorated, as they are also in the prayer for "all Thy vliole Church," which is now a Prayer both of Oblation and Thanksgiving ; and if the lan- guage used is more concise than formerly, it cannot be said to be less comprehensive. Such intercessory prayer particularizes those for whom the benefit of the Eucharistic Sacrifice is sought, but it is through the Sacrifice itself that the benefit is to be obtained. By it is conveyed to the Church without the gates of Heaven, the blessing of that Sacrifice Whicli is being ofl'ered up before the Throne of CJod within. And as the collected Church prays by the mouth of the celebrating priest at its head, that God will be mercifully pleased to accept its sacrifice of praise and thanksgiving, it also adds "most humbly beseeching Thee to grant that by the merits and death of Thy Son Jesus Christ, and through faith in His blood," first "we" and secondlj' " all Thy whole Church " (made up of those that are in Christ here and in the invisible world) "may obtain," first, "remis- sion of our sins," and, secondly, "all other" known and unknown "benefits of His Passion." To such general words each individual may reverently add the mention of his own particular needs, .and of those of others for whom he offers up intercession to God. And although in the case of the departed we know not what is the nature of the advantage gained for them by the intercession of the living Church, yet we may well saj' with St. Chrysostom, "Not unmtaningly have these things been devised, nor do we in vain make mention of tlie departed in the course of the Divine mysteries, and approach God in their behalf, beseeching the Lamb, Who is before us, 1 Neale's Transl. of Primitive Liturg. p. 52. an :jntroDuction to tt)e Liturgp. 355 Who taketh away the sin of the world ; not in vain, but that some refreshment may thereby ensue to them. Not in vain doth he that staudeth by the altar cry out, when tlie ti'e- mendous mysteries are being celebrated, 'For all that have fallen asleep in Christ, and fcpr those who perform commemo- rations in their behalf.' For if there were no commemorations for them, these things would not have been spoken, since our service is not mere scenery, God forbid ; yea, it is by ordinance of the Spirit that these things are done." [Horn. xli. on 1 Cor. XV. 46.] We cannot trace all the details of the benefits which are to be gained for the Church at large, and for its individual members, by the Oblation of the most holy Sacrament of Christ's Body and lilood ; but we can accept with our reason the general doctrine of the ancient Church on this subject, and with our faith we can make a reverent application of that doctrine to the details of our own necessities and those of others. Such being the principle of the Eucharistic Sacrifice as regards the benefit to be gained by means of it, there is one further consideration to be named. These benefits are con- nected with the Sacrament as an Act of Oblation, not as an Act of Cominuniou : and although Conmiunion adds still greater blessing to those who receive it, yet the Communion of one person cannot be of advantage to another, and the benefits referred to must thus be considered as independent of the Act of Communion, so far as the latter is not necessary to complete the Act of Oblation. It would therefore be extremely rash to assert that a person can gain no benefit from being present at tlie Holy Conmuuiion without receiving it. Moreover we may well shrink from saying so, since the Church has never authoritatively asserted that God limits the blessings of the Holy Eucharist to its reception ; the prac- tice of the Church teaches her belief that He does not do so ; and many saints have been convinced that they themselves had been spiritually gainers even by Ijeing devoutly present only at the celebration of the Holy Communion without par- taking of it. Although, therefore, certain abuses of this holy Sacrament may associate themselves with a frequent habit of being present without communicating, tlicre is no theological reason for believing it a useless or injurious practice ; and whatever legitimate objections tliere may be to it must rest on their proper ground, that of reverent and pious expediency. § IVie £uc!iarist as a means of Union with God. Among our Lord's words, in His anticipatory exposition of the Holy Eucharist, there is a clear declaration that it is a means of union between the receiver and Himself. "He that eateth My Flesh, and drinketh My Blood, dwelleth in Me, and I in Him," [John vi. 56] Of these words an inter- pretation is given in an exhortation of our Communion Office ; "The benefit is great, if with a true penitent heart and lively faith we receive tliat holy Sacrament (for then we spiritually eat the flesh of Christ, and drink His blood ; then we dwell in Christ, and Clirist in us ; we are one with Christ, and Christ with us)." The union thus spoken of in such solemn tones is not a mental conformity of opinion, sympathy, and will, although these necessarily result from it, but it is a real and actual incorporation of the spiritual portion of man's nature with the Sacramental Body and Blood of Christ, and hence witli Christ Himself. Such an incorporation is initiated in Holy Baptism,' by which the foundation of spiritual life is laid ; and it is ever being renewed, strengthened, and peifcctcd in the Holy Communion by which the superstructure of spiritual life is built up in the soul. Union between (Jod and man is represented in Holy Scrip- ture as tlie heiglit, length, breadth, and depth of spiritual work in the soul. No reasoning can explain what it means, but neither can any reasoning explain away the statements made by God respecting it, as if they had no meaning. But as in tracing up physical life we pass from one step to another until wo are stopped at the threshold of the Eternal Self Existence, so as we follciw up the phenomena of the spiritual life of our nature, we tind them lead us from the outward operation of the Holy Ghost upon it to the indwelling of Christ's Human Nature, and thence to Union with the Divine Nature itself through the Man Christ Jesus. Thus the wonls of our Lord at the Institution tell us that participation in the elements which have been consecrated by Him (through tlio ministration of His Word by the priest of the earthly altar) enables the partaker to receive spiritual food, tlie liody and Blood of Christ. His previous discourse, in John vi., 1 See end of Introduction to Baptismal Offlcos. had declared that by means of that spiritual food the par- taker would dwell in Christ and Christ in him. The Apostle St. Paul speaks of this indwelling as so clo.se an incorpora- tion thiit we "are members of His body, of His flesh, and of His bones," and his words exactly reflect the sense of our Lord's own when He spoke of Himself as a Vine and of His disciples as branches, and added, "He that abidetli in Me, and I in him, the same bringeth forth much fruit : for without Me ye can do nothing." [John xv. 5.] Still going to our Lord's discourses, we find Him declaring, " At that day ye shall know that I am in My Father, and ye in Me, and I in you " [John xiv. 20], words which are again reflected in those of His Apostle St. Peter that we are " partakers of the Divine Nature." [2 Pet. i. 3.] Thus a continuous chain of Unity is formed between the altar of the Church on earth and the Throne of the Divine glory in Heaven ; and by an inscrutable cjieration of grace the Christian soul is linked into that chain, so that Union with God becomes no metaphor, but an actual fact ; and the Holy Communion is not merely a federal bond of love between God and man, but a means of spiritual incorporation through the Human Nature of our Lord Jesus Christ. § The Eucharist as a sijvihvl, and a means, of Union amowj Chrif/ians. The name "Sacrament' shews that an analogy was soon observed between the Holy Communion and the "Sacramen- tum," or military oath, by which the secular armies of the Roman Empire were bound together in one body. It was probably given to the Holy Eucharist because the latter was an outward sign of the bond of love in which the soldiers of the Christian army are bound together. The circumstances under which the Institution took place gave it this character. It was in some now unintelligible connection with the first administration of the Holy Com- munion that our Blessed Lord gave the Apostles His great example of humility and love by washing their feet. It was at that time also that He said, "A new commandment I give unto you. That ye love one another ; as I have loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another." [John xiii. 34, 35.] No doubt, then, that tlie significant rite of a common participation in a sacrifice was a self-evident symbol to the disciples, and would be so to others also, of that love which was so solemnly enjoined upon them at the time ; and of that spiritual relation to each other in which they were bound by tlieir Christian profession. But though the Christian sacramentttm was a symbol, it was also far more than a symbol. It was a sign, but it was an efiicacious sign. And in the particular aspect under w hich we are now viewing it, we must consider the Holy Com- munion as not only a symbol and sign of spiritual union between Christians, but also as a means by which that union is efi'ected. For the true cause of Christian unity is the Presence of Christ ; and that Presence is bestow cd upon th« Christian community by sacramental means and agency. The wills of many may combine together, and combine in a holy manner and for a holy purpose, but it is by the -n ill of Clirist pervad- ing the individual members of which the Cliurch is made up that such a combination becomes truly spiritual. Hence unity proceeds, not from the members of the Body mystical binding themselves to each otlier, but from their being united to their Head. The branches of the Vine have an unity with each otlicr by tile Unity which they have with the Stem and Boot. Thus it is our Lord's action in tlie holy Sacrament, cementing and consolidating the collateral union by cement- ing and consolidating the direct union, which gives real unity to the various members of the Body, and to the various branches of the Vine. This is a very important consideration in respect to the divisions of Cliristendom. No two Churches can be really separate from each other if they are really united to their lle.ail. In proportion also as tlie life of Churches is main- tained in vigour by means of tlie blessed Sacrament, in such proportion must they be drawing near to each other ; nearer and nearer as they draw into closer union with Chi'ist. Such a consideration may tend to mitigate the sorrow which is felt at the separation between tlie orthodox, living, tliurches of Christendom : and to establish a conviction that notwith- standing the want of external signs of unity, tlierc is yet a vital unity underlying apparent .'*e)iaration which is most precious, and the dcvelopemcnt of which is doubtless the true patliway to a restoration of the outward tokena of charity 356 9n 31ntroDuction to tbc Liturgj?. and intercommunion. Neither individual Christians nor cor- porate Churches can be really in a condition of spiritual separation when the One Christ is dwelling in each, and each is thus a living branch of the True Vine. § The Eucharist strenylkening and refreshimj the Soul. The Gift bestowed in the Holy Communion is the spiritual wine that maketh glad the heart of man, and the Bread of Heaven which strengtlieneth man's heart ; that food of the spirit respecting which our Lord said, "He that eateth Me, even he shall live by Me." [John vi. 57.] Its effect upon the Christian nature, to tliose who faithfully receive it, may be said, generally, to be a renewal of spiritual life : a re- invigoration of that nature from spiritual weakness : a continual elevation of it from a lower to a higher sphere of good. This is effected by the power of Christ's indwelling, i.e. by the greater or less communication of His power according to the measure of the Gift of Himself. Hence the Scriptural language respecting Clinst being " formed" in us ; the "mea- sure of the stature of Christ " being attained by us ; the building up, or "edification," of our Christian nature in Him. For the Body and Blood of Christ are the true recuperative Substance which is represented in the New Testament by the word " Grace ; " the antidote of the Fall ; and the germinat- ing nucleus of the restored Life. A careful distinction must, however, be drawn between the action of natural food on the body, and the ojieration of the holy Sacrament. Li the for- mer case the li\ing body assimilates tlie food, and draws it into its o%vn system and substance and life : but in the latter the higher life is that which is received by the lower, and the process of assimilation is reversed. For he wlio, eating Christ, lives by Him, is by such sacramental feeding taken up into and transformed by that which he receives : and his whole spiritual nature elevated to a nearer degree of con- formity with tliat of his Lord. And thus it may be seen that as the Holy Communion is a means for elevating the Life of the spirit by communicating to it Him Who said, " I am the Life," so also it is the means by wliich tlie perceptions or faculties of the spiritual nature are to be elevated and intensified. Christ is the true Wis- dom, in Whom dwells all the fulness of knowledge. Ho is "the Light," and "the Truth:" and as the disciples who walked with Him in faith when He was on earth were illumi- nated by Him, so those who faithfully receive Him in the Sacrament of His Body and Blood may look for spiritual illumination and quick perception of Truth. AVith Him is the well of Life, and in His Light shall we see light. The power of faith in perceiving the "things that are unseen" will be increased, the capacity of knowledge for grasping them will be developed, and continual appro.\imation will be made to that condition in which we shall no more "see as through a glass darkly," but "face to face." And as the life of the soul, its faith, and its knowledge, are thus to be refreshed and strengthened by the inward part of the holy Sacrament, so the love of God and man is to be developed by the same participation at the Fountain of Divine Love. For, as we love God because He first loved us, so it is by the Presence of Him Who shewed His Love for men by giving up His life for them that the gift of charity will grow and increase. Thus the cold heart will become warm : thus the relationship of the Christian brotherhood will be carried out in pi-actical life : tlius devotion will fix itself upon its Divine object, and the earnestness of worship in the Church Jlilitant will train tlie heart for the fervour of heavenly adoration. RITUAL USAGES OF THE ENGLISH LITURGY. The Holy Communion being an institution of so exalted a cliaracter, and bringing both the Celebrant and all other com- municants into such solemn proximity to the Person of our Lord, Saviour, and God, the ritual provisions for its celebra- tion have ever been carefully regulated and guarded either by the rules of tlie written Liturgies, or by the known traditional practice of Churches. The Rubrics of our own Office will be considered in detail in their respective places, but it will be convenient to say a few words separately, in this Introduc- tion, by way of sketching out the system on which the Holy Communion is celebrated, as to the place of its celebration, the persons engaged in celebrating it, and one or two other subjects connected with it.s reverent and profitable adminis- tration. § The Matter of the Sacrament. The "outward part," or " matter, "^ which our Lord ordained to be used in the celebration of the Holy Eucharist, and as the means whereby tlie Gift bestowed in the Holy Eucharist is conveyed to the communicants, is Bread and Wine, which are called the "Elements" of the Sacrament. The Bread and Wine which He used when He said "Do this " were part of those which had been provided for tlie evening meal of Himself and His Apostles, this being the first supper of the Passover week, the week of Unleavened Bread. No leaven or leavened bread was permitted in any Jewish house at this time [Exod. xiii. 3] ; and as all the meals of the season partook of its festal and sacred character, it is highly probable that the bread was made of " wheaten flour" [comp. Exod. xxix. '2], the "fine flour'' which is so often mentioned in the Law ; the wine being, undoubtedly, the fermented juice of the grape. Wheaten bread has therefore been the only kind of bread recognized by the Church tliroughout the world as that proper to be used at the Holy Eucharist : and altliough it has never been formally decided that tlie use of barley-bread, rye-bread, or oatmeal-bread, would invalidate the Saci-ament, it has certainly been a general opinion that nothing but extreme necessity would justify the consecration of these inferior grains, if indeed any necessity could be regarded as so extreme as to justify it at all. Whether the sacramental Bread should be leavened or unleavened has, however, been a question respecting which there has been much diversity of opinion ; the uniform tradition and custom of the Eastern 1 This term is applied to the water used in Baptism in the third of the questions to be aslied respecting a child privately baptized, "With what matter was this child baptized?" [Serv. Fhv. Bapt. Inf.] Church being in favour of leavened bread, wiiile tliat of the AVestern Church has been as uniformly in favour of unleavened ; the tlieologiaiis on either side fully allowing, however, that whichever kind of bread is used the Sacrament is valid. The strict following of our Lord's example undoubtedly necessi- tates the use of unleavened bread : but, on the other hand, as it was not enjoined that the Eucharist should be celebrated only in association witli the Feast of Unleavened Bread, so it may be reasonably said that it was no part of Christ's injunc- tions that it should be celebrated only with the particular kind of bread which He used, since He may have used it with- out an}- special purpose, as being the only bread that was to be obtained at that time. Tlie principal argument used by Greek theologians in supporting tlie use of leavened bread is that bread is not "perfect bread" unless it is fermented. Western theologians, on the other hand, have maintained that leaven or yeast are impurities, and that unleavened bread is therefore the purest, and, so far as the Sacrament is con- cerned, the most perfect bread that can be obtained. The Roman Church forbids the use of leavened bread : but the English Church permits the exceptional use of it as sufficing for the validity of tlie Sacrament. [See notes on the Rubrics at the end of the Liturgy.] The other element to be used in this Sacrament is that which alone can be truly called "wine," the pure fermented juice of the grape. •' That it sliould be the juice of the grape, and not any otlier liquor, has always been held by theologians to be essential ; but it has been allowed by many that if wine, tlie fermented juice of tlie grape, cannot be obtained, then the unferniented juice expressed from a buncli of grapes into the chalice, or in the condition in wliich it runs from the wine-press, is to be regarded as wine for the purjiose of the Sacrament. This opinion should be received with very great caution ; and the pi-actice should certainly not lie adopted unless it is absolutely impossible to obtain true wine. Where it is impossible to procure cither of the elements it is impos- sible to celebrate the Holy Eucliarist ; and as it would be actually wrong, and also unavailable, to use water or milk, or any other fluid than tlie juice of the grape, so it may be doubted whether the absence of true wine should not throw persons back on spiritual communion rather than on the sub- stitution of that which can only be regarded as wine by a kind of fiction. 2 There is no anomaly in the fact that fermented wine is regarded as pure, and fermented bread as impure. In the case of the bread the ferment- ing agent remains as i»art of its substance, but there is no trace of it remaining in the wine. 3n :jntroDuction to tfje Liturgp. 357 But so long as true mne is used it is not of any importance what kind it is, or whether it is red or white. The more general practice in ancient days was to use red wine, the colour being symbolical. "Nee refert an sit album an rubeum, spissum vel teuue, dum tamen sit verum vinum quoad eft'ec- tum sacramenti ; quam vis vinum rubeum sit prseeligendum propter e.xpressionem et similitudiuem sanguinis." [Pupil. Ociil. iii.] In modern times the Continental Churches have used white wine most commonly, but only on the ground that it does not stain the linen used in connection with the chalice. § The Altar. Although it is possible that in the "breaking of bread from house to house " no special altar was provided, yet it is beyond all doubt that as soon as ever places were altogether set apart for the Divine Worship of the Christian Church, the "Lord's Table" became their most essential feature.' St. Ignatius, who lived in the Apostolic age itself, says, "In every church there is one Altar. " [Ad Philipp.] Other early Fathers frequently allude to the Christian Altar as au object familiar to Christian sight ; and in a detailed description of the Cathedral of Tyre, given by Eusebius in his dedication sermon, he distinctly names the Holy Altar [S7101' OvacacrTripiov] placed in the midst of the apse at the east end of the church. There were, however, distinct names given by early Christian writers to the heathen altar [/3ufi6s] and the Altar of the Church [6v(Tia(TTripiov] ; and while they constantly declare that they had not the former, they as frequently speak of the latter as that on which was oftered the Christian Sacrifice [$v<rta] of the Holy Eucharist. Altars were made of both stone and wood in the ancient Church. One of wood, now encased in stone, is preserved in the Church of St. John Lateran at Rome, which lias been asserted for many centuries to have been used by the Apostle St. Peter.- In the time of St. Augustine wooden altars were in use in African churches, while stone altars existed in some of the Churches of Asia. The Council of Epaone [a, D. 517] forbade any altars, except those of stone, by its twenty-sixth Canon ; but such a Canon does not shew that stone was con- sidered to be absolutely essential, although no doubt there were some strong reasons of reverence for the Canon being passed. William of Malmesbury says that wooden altars were originally in common use in England ; and that Wulstan, Bishop of Worcester in the eleventh century, caused all such in his diocese to be changed for altars of stone. They are generally of wood iu the Eastern Church. Of whatever material the Altar may have been made, or by whatever name called, it has ever been regarded as the Lord's Table, because it is the place where the Christian Sacrifice is offered to Him, and whence He bestows the Body and Blood of Christ. And because of the honourable office tlius belonging to it, the Altar has ever been placed in the most honourable position of the Church, raised high above its floor, and decorated with such splendour as art and skill could give it. The Emperor Constantino gave some rich tapestry for an altar, but whether this was for a covering or for curtains cannot be determined. It is certain, however, that fine linen cloths were used to cover the Altar during the time of cele- bration by the Primitive Church. They are mentioned in the Liturgy of St. Chrysostom,' by St. Isidore, by Optatus [vi. 95], and by St. Gregory, in whose Sacramentary there is a prayer for the benediction of the Palla Altaris and the Corporis Palla. The Altar Cross is also handed down to us from the Primi- tive Church, in which the book of the (lospels was laid upon the Holy'Table, resting against, or surmounted by, a Cross, as tl\e sign of the Son of jlan, the Word of God, the Saviour Whose sufferings upon the Cross had won the salvation of mankind. It is only necessary further to notice the Credence Table, which is a reverent adjunct of the Altar for holding the vessels and elements until the time when the latter are offered up at the first Oblation, in the Prayer for the Church Militant. § Allar J/ujhts. The symbolical use of artificial light in Divine worship appears to have been handed on without any break from the 1 "Altar" and "Taltle" arp used interchangeably in Holy Scripture; l)olh words being used in reference to Jewish, Christian, and Ucathen Altars. {ScR 1 Cor. ix. Kt, x. 18-21.] - Perhaps the oldest altar of authentic date is a small portable ore of wood covered with silver, which w.as used hy St. Cuthbcrt, who died a.d. 680. It is preserved in Durham Cathedral Library. 3 Under the name u>.r,tn. Jewish Temple to the Christian Church. The "many lights " in the "upper chamber" at Troas [Acts xx. 8], and the sym- bolical references to " candlesticks " in the apocalyptic epistles to the seven Churches [Rev. ii. 1, 5], ofi'er some mdicationa to this effect. In some of the early Fathers there are also allusions to the burning of candles during Divine Service by day, and by night in greater abundance than mere necessity required, as a token of Christian gladness. In the fourth century a Christian poet, St. Paulinus, Bishop of Nola [a.d. 35.3 — 131], gives very distinct evidence of the custom, which was plainly a long-established one in his time, by writing that tlie Altars were crowned with lamps, that the waxen lights perfumed the air, that they shone by night and by day, that they gave to the night the splendour of the day, and tliat the day itself was made more glorious by their illumination. " Clara corouantur densis altaria lychnis ; Lumina ceratis adolentur odora papyris, Nocte dieque micant. Sic nox splendore diei Fulget : et ipsa dies coelesti illustris honore Plus micat innumeris lucem geniinata lucernis." Paulin. Nat. iii. 5. Fdicis. The practice was, in fact, made a subject of ridicule by Vigi- lantius [a.d. 376], who was answered by St. Jerome iu words which shew that a definite meaning was associated with it : "Throughout the churches of the East when the Go.spel is read candles are lighted, although the sun be shining, not for the purpose of driving aw-ay darkness, but as an outward sign of gladness . . . that under the type of an artificial illumina- tion that light may be symbolized of which we read in the Psalter, ' Thy Word, Lord, is a lantern unto my feet, and a light unto my paths.' " [Jerome, Kjyist adv. Vigilant, iii.] The same explanation is given by St. Isidore [A.D. 595] in his work on the ritual of the Church [Lsidor. Oriijin. vii. 12], as also by Amalarius [a.d. 810] and Rabanus Maurus [a.d. 822]; and a multitude of later writers interpret the ritual use of lights as symbolizing the glory of Christ the Personal Word. For the use of Eucharistic lights in the Church of England a very great number of authorities might be cited, but only a few can here be given. Kiug Edgar's Canons, in the latter half of the tenth century, contain the injunction, "Let there be hghts always burning in the church when Mass is singing." [Thorpe's Lavs and Insiit. ii. 253.] A Canon of ^Ifric, Archbishop of Canterbury, a few years later [a.d. 990] illus- trates the preceding one of Edgar by describing the acolyte as " one who bears the candle or taper in God's ministries, when the Gospel is read, or when the Housel is hallowed at the Altar . . . with that light to announce bliss, in honour of Christ, Who is the One Light." [Ibid. 347.] After the Con- quest [a.d. 1085] St. Osmund wrote the Consuetudinary or Custom-Book of his Sarum Use. In this he orders the treasurer of the Cathedral to provide four candles on all Sundays for use at Mass, two of which are to be placed "insuper altari," and the other two "in gradu coram altari." By the Council of Oxford, held for the province of Canterbury [a.d. 1222], it is ordered that at the time when iLasses are solemnly cele- brated, two candles, " vel ad minus una cum lanipade, " shall be burning at the Altar. [Wilkins, Concil. i. 59^.] A consti- tution of Bridport, Bishop of Salisbury [a.d. 12.36], shews that the custom extended to all parochial churches, the parishioners being required to provide " w ax candles in the chancel, and also sufficient lights throughout the whole year at Mattins, Vespers, and the Mass. I'he Synod of Exeter [a.d. 1287] has a canon ordering that two candles shall always be burned out of reverence for the Sacrament, and in case one sliould be accidentally extinguished. [Ibid. ii. 132.] A consti- tution of Arclibishop Reynolds [a.d. 1322] enjoins, "Let two candles, or one at the least, be lighted at the High Mass" [Ibid. i. 714] : and the gloss of the mediaeval canonist Lynd- wood is " the candles so burning signify Christ Himself, Who is the Brightness of the Eternal Light." [Lyndwood, 236; comp. Heb. i. 3.] Lastly, at tlie Reformation, when many ceremonies were abolished, tlie Eucharistic lights were re- tained by the Injunctions, issued under the authority of the Crown A.D. 1547, which ordered tli.at the clergy "shall suffer from henceforth no torches, nor candles, tapers, or images of wax, to be set afore any image or picture, but only two lights upon the High Altar, before the S.acr.ament, w-hich, for the signification tl\at Clirist is the very true Light of the world, they s-hall suHVr to remain htill." [Cardw. JJocuvi. Anit. i. 7.] Up to the time of the Great Rebellion the custom was still continued in the royal clmpcls, the cathedrals, and some churches, and is often spoken of by the Puritan writers with their usual bitter hostility to ceremonies. It was also revived 358 9n IntroDiiction to the iliturgp. in not a few cases after the Restoration : and in a great num- ber of Cliurches the candlesticks and candles were retained, but the latter were not lighted. The manner in which the Eucharistio lights were used, and the number of them, has varied in different ages and different Churches. In tlie Primitive Church they seem to have been placed in considerable numbers near to or around the Altar. An ancient history of York Cathedral [a. v. 787], printed by Mabillon, speaks of "three great vases " hung on high for the Altar lights. The Consuetudinary of Sarum orders two candles to be placed above the Altar, and two on the steps in front of it. Durandus speaks of two candlesticks placed at the horns of the Altar. Bouquillet, in his Traiti Historique de la L'Uurgie Sacr(e., says of candles and flowers, that though they were used abundantly in ancient churches, they were placed anywhere but on the Altar during the first twelve centuries : the former being generally carried by acolj'tes, and placed upon the ground near the Altar. [Pitgin's Glossary, 44.] A very common practice in mediajval times was to have four brass pillars at the four corners of the Altar, each of which was surmounted by a taper, curtains being hung between the standards at the north and south ends of the Altar. The most ancient Englisli custom was probably that which is so clearly indicated in the Kites of Durham, a book written in Queen Elizabeth's days by one of the displaced monks of that Abbe\'. He says first, in describing the High Altar and its appur- tenances, " And two silver candlesticks, double gilt, for two tapers, very finely wrought, of three quarters height, to be taken in suuder with wrests ; and other two silver candle- sticks for every day's service, parcel gilt." These are described immediately before "two crosses to be borne, on principal days for procession, one of gold, and the staff it stoiid iu was of silver, of goldsmith's work, very curiously and finely wrought, and double gilt. The other cross was of silver. . , . Also there was another cross of crystal that served for every day of the week. There was also borne before the cross every principal day a holy water font, of silver. ..." The candlesticks mentioned were therefore those carried in procession by the acolytes, on either side of the cross. [See Pugin's Glossary, p. 45. ] They are shewn in the title-page of the printed Sarum Miosal, where they are being held by the acolytes ; and they are also mentioned by Bede. [0pp. Hist. Min. p. 158 ; Eock'.s Ch. Fathers, i. 268, ed. 1849.] What lights were used at the Altar, not of a proces- sional kind, is shewn by a further passage of the Riles of Durham: "Before the High Altar, within the Quire above mentioned, were three silver basins hanging in chains of silver ; one on the south side of the Quire, above the steps going up to the High Altar ; the second on the north side, opposite to the first ; the third in the midst, between them both, just before the High Altar. These three silver basins had latten basins within them, having pricks for serges, or great waxen candles to stand on; the latten basins beingto receivethe drops of the three candles, which burned day andnight, in token that the house was always watching to God. There was also another silver basin hanging in silver chains before the Sacra- ment of the aforesaid Higli Altar, but nearer to the said Altar than the others, hanging almost over the priest's back, which was only lighted iu timeof Mass, and that ended, extinguished." It will be observed that the phrase " before the .Sacrament " is here used with a local signification. That it was so used also in the Injunctions of Edward VI. is shewn by Hooper's well-known letter to Bulliuger, written on December 27, 1549 : "They still retain their vestments, and the candles before the altars." [Oriij. Lett. Park. Soc. p. 71.] The custom of placing candlesticks on either side of the cross, upon the mensa, appears to have originally had reference to the crucifix there placed, not to the Blessed Sacrament : ■and the "two lights before the Sacrament " were doubtless candles in great standards — the acolytes' candles and candle- sticks permanently placed where they had once been tempor- arily held during celebration, on the "platform below the foot- pace. ^ The crucifix lights had been introduced into many churches during the fourteenth century, and were forbidden among other image-lights by the same Injunctions of Edward VI., which continued the "lights before the Sacrament.'' Probably the use of the former was revived after the Restora- tion instead of that of the latter by those who had seen foreign customs, under the idea that they were the ancient Sacrament lights : and in modem times the Eucharistic lights have been very generally revived in this form. 1 The whole structure of the Altar and its platform was often called " the High Altar." § The Celebrant. In all acts of Divine Service the officiating priest appears in a twofold capacity. [1] Firstly, he is the representative of the great High Priest, Who is the Chief Shepherd and Bishop of our souls ; and [2] secondly, he is the leader of the people in their adorations and devotions. A little careful reflection will shew to which of these two divisions of the minister's office particular parts of his duties in Divine Ser- vice principally belong ; and as regards the celebration of the Holy Communion, it will be observed that except when teaching in the Sermon, reading Holy Scripture in the Epistle and Gospel, speaking the words of pardon in the Absolution, or of blessing in the Benediction, the ministerial work of the Celebrant is that of offering to God the prayers, the alms and oblations, and the "Sacrifice of praise and thanksgiving " (or Eucharist), on behalf of, and at the head of his people. The Church comes together in its corporate capacity (by whatever number it may be rejiresented), as "a spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ." [1 Pet. ii. 5.] The Minister who stands at the Altar, stands there on behalf of the people, and as their leader, to represent them before God, and to offer up in their name the spiritual sacrifices which they have come together to offer. These principles lie at the root of all the regulations which are made by the Church as to the dress and the position of the Celebrant, and of those who attend upon him. It is of infinitely small importance, m itself, what costume the officiating minister wears, or in what particular place he stands ; but when the inner meaning and reality of his work, and of his official relation to God and the i:ieople, are taken into account, we at once see that only shallow thinkers, superficial observers, or persons indifferent to the truth or falsehood of outward appearances, can imagine that these things which are of small importance in themselves continue to be so when they are connected with a mystery so full of meaning, and a Sacrament so full of life and reality, as that of the Holy Communion. a] The Dress of the Celebrant. The general principles by which the ritual costume of the Clergy in the Church of England is regulated will be found set forth in detail in the third section of the Ritual Introduc- tion to this volume, pp. 03-80. Applying these general principles to the particidar case of the Holy Communion, we find a particular Rubric of 1549, which defined the usage of the Church of England as follows : "IT Upon the day, and at the time appointed for the ministration of the Holy Communion, the Priest that shall execute the holy ministry,^ shall put upon him the vesture apjyointed for that ministration, that is to say, a white albe plain, with a vestment or cope." This Rubric was afterwards superseded by the more general one which now stands before "The Order for Morning Prayer," and which directs that "such Ornaments of the Ministers" of the Church "at all times of their Ministration shall be retained, and be in use, as were in this Church of England by the authority of Parliament, in the second year of the reign of King Edward VI." It is clear, therefore, that the ancient tradition of the Church of England was retained and confirmed ; and that the existing authoritative law, interpreted by the "Interpre- tation clause ' inserted before Morning Prayer, enjoins the Celebrant to wear the following dress : — Over his cassock, or long ecclesiastical coat, he is to put on [1] an AjilCE of linen, which is worn round the neck and shoulders. [2] He vests himself in a linen Albe, which is a white robe of a more compact and close-fitting character than a surplice, and having a girdle, so as to be suitable for wearing under another vestment, and not as the one chiefly in view, such as the surplice is. [3] Over the allie, as over the surplice, is to be worn the Stole, a narrow strip of silk passed across the neck like a yoke, or scarf, and long enough for the ends to reach a little below the knee. [4] Over the stole is to be worn the Cha.suble, sometimes called especially "the Vestment," although that term properly includes the whole of the Celebrant's official dress, because it is the characteristic Eucharistic robe of all Christendom, and has been so from the earliest age of the Church. The form of the chasuble is that of a short cloak, reaching nearly to the knees, and gathered up by the arms at each side, so as to hang in an oval form before and behind. It is usually 1 Comp. Executor ojficii, p. 181, margin. 3n ^JntroDuction to ttt liturgp. 359 made of silk, and its colour (as also that of the stole) varies at difl'erent seasons according to rules shewn at p. 77. But it has often been made of materials more humble or more costly than silk, according as much or little could he expended upon the Service of the Lord's House and Table.' [5] The AIaniple is also to be worn upon the left arm, being some- times put on before and sometimes after the Chasuble. [For further detail, see pp. 79, SO.] /3] The Position of the Celebrant. It would appear, at first sight, that nothing could be easier than to determine what should be tlie position of the Cele- brant during his ministration at tlie Lord's Table, yet it has been the subject of protracted controversy ; and volumes full of ponderous learning were published on the subject by Arch- bishop Williams and Dr. Peter Heylyn in the seventeenth century. The cause of all doubt on the subject was the introduction of a ritual phrase, "the north-side of the Table," in 1552, which had not been previously used by the Church of England. - The principles stated in a preceding paragraph make it clear that the most natural and common-sense position for the leader of the congregation, when the " Sacrifice of praise and thanksgiving " is being oS'ered at the Altar, is in the fi"ont of the Holy Table where his special work is to be done, and where he manifestly stands at their head as an officer stands at the head of his soldiers, when he is leading them forward. Probably no one who held orthodo.\ doctrine respecting the Holy Communion would ever have thought of any other position but for the introduction of the words "north-side" and the practice of tlie Puritans ; which latter was regulated by the unorthodox theory that the Minister was one at the head of a table entertaining guests seated around it. Tins shockingly irreverent theory of the Puritans, whicli put the Minister in the place of God instead of making him His ministerial representative, led to the constant removal of the Holy Table into the body of the Chancel or Church by them, without any regard to the supposed necessity on account of which such a removal was permitted in extreme cases by the I'aibric' [See note at p. 371.] Until this removal became so common a haljit, the uni- versal position for tlie Celebrant was in front of the Altar [fig. 1] ; and when the removal took place, the relative posi- tion of the Taljle and the Celebrant remained the same, although the former was placed "table-wise," or with its long sides parallel to the north and south walls of the Church [tig. 2]. When, again, the Holy Table was returned to its ancient place at the east end, and set altar-wise, many of the Clergy retained the position with reference to the con- gregation, though not with reference to the Table, which they had held when the latter stood table-wise in the Church [fig. 3]. o Celebrant. 1 During the last and tlie preceding century tlie cope seems to have been substituted for tlie cli-isuble in celebrating the Holy Communion. It wa^t 80 used in Durham Cathetiral until towards the close of the eifjhteentli century, bping first discontinued by Bishop Warlnirton, when Prebendary of Duriiani, throuj:h irritable impatience of some collision between his wig and the collar of the cope. This u.se of the cope is expressly enjoined by the 24th Canon, aiul many proofs exist that the Canon has only been dis- regarded in comparatively recent times. Vast numbers of copes were destroyed during the persecution and spoliation of the Church in the Great Rebellion, but many were preserved, as were those of Peterborough IKennf.tt's Iteijistcr, 188] and other cathedral Churches. Either the cojie was thus substituted for the chasuble because many of the former being used, more of them escaped destruction than of the latter; or else the name of cope was given, as it undoubtedly was in some cases during the sixteenth and seventeenth centuries, to the chasuble itself The Bishops of Queen Elizabeth's reign, in their interpretation of her Injunctions, ordered " that there bo used only one api)arel ; as the cope in the minis- tration of the Lord's Supper, and the sui-plice in all other ministrations," [Carow. Docinn. Ann. i. 205.] * The expression is found in the Syriac Orc/o Coinmunis of the I-iturgy ; and also \sci Nkai.e's £as(, Ch. ii. C8i»] in the Mcizaiabic Liturgy. 3 Bo general had this practice become, that in lti28 Bislirip Cosin (then Prebendary of Durham) was accused of being " the llrst man that caused the Communion Table in the Church of Durham to be removed and set oltar-wi.se." [Cosin's Works. I. xxiii.] Williams' Bishoji of Lincoln's Articles of VlsUiilion for 1(541 also ask, "Dr.th your Communion Table stand in the ancient place, where it hath ilone fur the greatest ]>art of these sixty years, or hath it been removed to the cast end, and placed altar-wise ?" Hence it came to be supposed that "at the north-side of the Table " meant at the part occupied by the Celebrant in the third figure, whereas it was nothing but a ritual synonym for the ancient rubrical expression " i« sinistra cornu altaris" of the ancient Latin Communion Office of the Church of Eng- land. Thus in the ancient ritual of the Church of England the Altar was rituaUy divided into three parts : — Each of these is mentioned in the following Rubric of the Sarum Missal: "Sciendum est antem quod qvicquid a sacer- dote dicitur ante epistolam in dexlro cornu altaris expleatxir: prater inceptionem Gloria in excelsis. Similiter Jiat post per- ceptionem Sacramenti. Cwtera omnia in medio altaris explean- tin; nisi forte diaconus defucrit. Tunc enim in sinistra cornu Altaris icgatur evanyelium."* In the ministration of the Holy Communion, then, the Cele- brant is clearly to go at once to the front of the Altar, and to say the Lord's Prayer and the Collect for Purity ■n'hile facing it. In reading the Commandments he stands "tinnitiy to the jieople" having previously been turning to the Altar. The Commandments ended, he returns to his former position, and says the Collect for the Queen and that for the day, "stand- ing as before. " After the Gospel he goes to the midst of the Altar, remaining there during all the rest of the Service except at the time of the Sermon and the Communion : turn- ing towards the people when he is acting in liis capacity as the Minister of God to them : turning towards the Altar when he is acting in his capacity as their Minister, by ofler- iug up prayers, praises, alms, oblations, and the Holy Sacra- ment itself on their behalf to God.^ Thus the rubrical position of the chief Minister (the 'ApxiEpf'S. as he is called in the Clementine Liturgy) is in itself highly significant of the work which he is appointed to do in the Holy Communion, and scarcely less significant of that participation of the Laity in the sacred ofEce w hich he exercises as a leader at the head of those whose privilege it is to be "a royal priesthood." A reverent mind will also see in this relation between the Celebrant and the lay ofi'erers a type of the relation between them and that High Priest Who is the First-born among many brethren. Who has gone up into the Holy of Holies, and V\\\o has entered within the veil to offer up the continual Sacrifice of His once suffering but now glorified Body before the Throne of Grace. 7] The Ministers, or Deacon and Suh-deacon. The original name for those who assist the Celebrant at the celebration of the Holy Communion was doubtless the gene- ral one of Deacon or Minister. When Sub-deacons were appointed they were permitted to read the Epistle, and to wait upon the Deacon, as the Deacon did upon the Celebrant. In the Cliurch of England the rites are comparatively few, and these attending Clergy came often to be called by names characteristic of tlie most conspicuous part of their duties, the (iospellcr and Epistler. So the 24th Canon speaks of them : — " In all Cathedral and Collegiate Churches the Holy Com- munion shall be administered upon principal feast-days, some- times by the ]'i.sho)i, if lie be present, and sometimes by the Dean, and at sometimes by a Canon or Prebendary, the Prin- cipal Minister using a decent Cope, and being assisted with * This Rubric is illustrated by the fdlowing passages from the Lay Folks' Mass Book: — " Tlie prest bigynnes ollice of iiiesse. Or eilis he si;in<lcs turnande his boke At tho south auter noke. Til deken or prest tho gospel rede. Stonde up then and take code liede ; For then the jtrest llyttes his boke North to that other auter noke." But at the " Sursum Corda ; "— "The prest will after in tliat place Reiiiow him a litel space. Till he come to the auter myddis." [Lull Folks' Mass Hook, E. E. T. Soc, cd. pp. 10, 10, 2i''.] * Objections are sometimes raised against the Celebrant's "turning his back to the people," ns if it were a gesture that is disrespectful to them. The objection is too vulgar and puerile to need more than a notice that it has not been overlooked. 36o an 3lntrotiuction to tfjc liturgp. the Gospeller and Epistler agreeably according to the Ad- vertisements published Anno 7 Eliz. ..." So also they are spoken of by Bishop Cosin in the Rubric proposed by him instead of that now standing before the Nicene Creed, and which is printed at p. 374 in the foot- notes. The Ornaments Rubric, which regulates the dress of the Celebrant, regulates also that of his assisting clergy ; and it is illustrated by the Rubric of 1549 : "And ii'here there he many Priests or Deacons, there so man;/ shall be ready to help the, priest in the ministration as shall be requisite; and shall have vpon them likewise the i-estures appointed for their minis- try, that is to saif, albes n-ith ttinicles." The tuuicle or tunic is a loose coat with hanging sleeves, to be made of the same material and colour as the chasuble of the Celebrant. [See p. SO.] That of the Deacon or Gospeller is called in the old Rubrics a Dalmatic. The ordinary places for the assistants of the Celebrant are on the steps of the Altar, behind him and on either side, tlie Sub-Deacon or Epistler reading the Epistle from his place, two steps below the footpace of the Altar on the south side, and the Deacon or Gospeller from his, which is one step below the footpace on the north side. Into further details of their ministrations at the Holy Communion it is unnecessary to enter. ' § The Hour for the Celebration of the Holy Communion. In the early and unsettled age of the Church, there was no restriction as to the hours during which it was proper to have public celebrations of the Holy Communion. As Christian worship (which consisted almost entirely of this rite) was offered up in the upper chambers of dwelling-houses, or in the " caves and dens of the earth." which were to be found in such places as the catacombs, because it was impossible to do so otherwise than in secret, even so it was offered up at such times as the necessities of Christians demanded, by day or night ; and generally, no duubt. during the hours of darkness. So, in tile Apostolic period, Pliny wrote to Trajan that the Christians held their assemblies before daybreak ; and Ter- tuUian, a century later, gives the true force to the heathen writer's testimony when he says, "The Sacrament of the Eucharist commanded by our Lord at the time of Supper, and to all, we receive even at our meetings before daybreak." [Tertull. de C'oron. iii. ] St. Cyprian, in his sixty-third epistle, written A.D. 253, gives a reason why the Holy Com- munion w.as celebrated by the Church in the morning, although instituted by our Lord at night. "It behoved Christ," he says, "to offer at the evening of the day, that the very hour of the Sacrifice might intim.ate the setting and evening of the world, as it is written in Exodus, ' And the whole assembly of the congregation of Israel shall kill it in the evening.' And again in the Ps.alms, ' Let the lifting up of my hands be an Evening S.acrifice. ' But we celebrate the resurrection of the Lord in the morning." [Cypr. Ep. Ixiii. 13] St. Augustine was consulted as to an evening celebration on the fifth day in Holy Week, that is. Maundy Thursday, and he very distinctly speaks of the general j)ractice of the Church at all times as that of morning celebrations, giving a similar reason to that given by St. Cyprian ; but he permits an 1 The following Rubric of the Sjirum Communion Office contains so mucli that is of illustrative value, that it is printed witiiout abbreviation :— *' His finitis, et Officio missEe inehoato, cum jtost Offlciuni Gloria Patrl incipitur, tunc accedant ministri ad Altaro ordinatini, primo ccroferarii duo pariter incedentes, deinde thuribularii, post subdiaconus, exinde diaconus, post eum sacerdos ; diacono et subdiacono casulis indutis, scilicet quotidie per Adventum et a Septuagesima usque ad Coenam Domini, quando de temporal! dicitur missa, nisi in vigiliis et Quatuor temporibus, manus tamen ad modum saccrdotis non habentibus ; caiteris vero ministris. scilicet cero- ferariis, thurihulariis et acolyto, in albis cum amictibus exsistentibus. In aliis vero temporibus anni, quando de temporali dicitur missa, et in festis sanctorum totius anni, utaiitur diaconus et subdiaconus dalmaticis et tunicis, nisi in vigiliis et Quatuor temporibus, et nisi in vigilia Pascbfe et Pentecostes, et Nativitatis Domini, si in Dominica contigerit, et excepto .jejunio QuatiKir temporam quod celebratur in hebdomada Pentecostes ; tunc dalmaticis et tunicis indui debent. In die Parasceves et in Rogationi- bus ad mis.sam jejuuii et proccssionis et in missis dominicalibus et sanc- torum qu.-E in capitulo dicuntur ; tunc enim albis cum amictibus utantur; ita tamen quod in tempore Paschali de quocnnque dicitur missa, nisi in Inventione .sanctse crucis, utantur ministri altaris vestimentis albis ad missam. Similiter fiat in festn Annunciatinnis Beata; M.irisc, et in Con- ceptione ejusdem, et in utroqnc fcsto .sancti Michaelis et in fcsto sancti Johannis apostoli in hebdomada Nativitatis Domini et per octavas et in octavis Assumptionis et Nativitatis beata? Slaria et in commemorationibus ejusdem per totum annum et i>er octavas et in octivis Dedicationis ecclesia'. Rubeis vero utantur vestimentis omnibus Dominicis per annum extra tempus Paschse, qnando de Dominica agitur, et in quarta feria in Capite jejunii et in Ccena Domini et in utroque festo sanctje Crucis, in quolibet fcsto martyrum apostolorum et evangelistarum extra tempus Paschm. In omnibus autem festis unius coiifessoris vel plurimorum confessorum, utantur vestimentis crocei colons." evening celebration on that day for the Communion of those who could continue their fast so long, as well as the morning one for those who could not. [Aug. Ep. cxviii. ad Janiiar.] Precisely the same rule is laid down by the third Council of Carthage [a.d. 397], which ordained in its twenty -ninth Canon, "that the Sacrament of the Altar is not to be cele- brated but by fasting men, the one anniversary day being excepted on which was instituted the Supper of the Lord : for if commendation is to be made of any departed, whether of bishops, or of clergy, or of others, after noon, let it be done with prayers only, if they who make it shall already be found to have dined." ilany later testimonies might be added, shewing that the practice of the Church was always to celebrate the Holy Com- munion early in the day, and at the least before the principal meal was eaten. Some early writers appear even to enjoin the rule observed in later times, that it should be celebrated and received before any food whatever had been taken on that day." Anotiier established rule of the later Church is, that the Holy Communion should not be celebrated until after some other Office has been said. "Potest coUigi," says Lyndwood [iii. 23], "rpiod in festo Natalis Domini celebraturus primam Jlissam, qu^ solet cantari ante Laudes, debet prius perficere ilatutinas et Primam." The same rule is to be found in the decrees of several diocesan synods of the Church of England, as, e.jr. in that of Norwich [a.d. 1257], which ordered "quod nuUus sacerdos celebret, quousque Prima canonice sit completa. " The ancient liour appears to be indicated by St. Gregory of Tours, when he writes, in the life of St. Nicetius, " Hora tertia cum populns ad Missarum solemnia conveniret. " The same hour is named by St. Gregory the Great, in his thirtj'- seventli homily on the Gospels, wliere he speaks of a bishop who ' ' oblaturus sacrificium ad horam tertiam venerat. " This hour is found appointed in the rules of some religious com- munities [Maskell, Ane. Lit. 154], and was observed in the Catliedral of Durham, of which Davies writes, "At nine of the clocke ther rong a bell to masse, called the Chapter masse." [Biles of Durham, p. 82.] Tliat nine o'clock in the morning in mediieval times represented a later hour of the day tlian it does in the present age is evident ; yet it is clear, beyond all doubt, that it has been the constant rule of the Church of England to celebrate tlie Holy Communion before the middle of the day, and after Mattins. § The Frequency icith which the Holy Communion should be celebrated. In the first fervour and joy of their Pentecostal life the dis- ciples of our Lord " continued daily with one accord in the Temple " observing the hours of prayer, and daily also cele- brated the Holy Communion in one or other of their private assembling-places, "breaking bread from house to house." [Acts ii. 46.] Holy Scripture gives us no further indication whether a daily Communion became the established habit of the Church ; but it seems to have been so invariable a feature of primitive Christian worship that there is hardly any room to doubt its having become so. It must have been such a habit which led the early Fathers to write as they did of the "daily bread" in the Lord's Prayer, meaning the Gift bestowed in the Holy Eucharist ; calling it the "supersub- stantial Bread " with St. Cyril of Jerusalem [Cyril, Catech. Led. xxiii. 15], or, witli TertuUian, the "Bread which is the Word of the living God which cometh down from Heaven. " [Tertull. de (Jrat. vi.] St. Cyprian speaks of it in direct terms as a familiar habit of the Church of his day, "... It will be tlie especial honour and glory of our Episcopate to have given peace to Martyrs ; so that we who, as priests, daily celebrate the Sacrifices of God, shall prepare victims for God as well as oblations." [Cypr. Ep. Ivii. 2, "hostias - So St. Augustine in tlie Epistle to Januarius, previously quoted, writes as follows ; " It plainly ai>pcars tliat when the disciples first rct-eived the Lord's Body and Blood, they did not receive it fasting. Ought it then to be a matter of reproach to tlie Catholic Church that this Sacrament has ever been received fasting? For it seemed good to tlie Holy Ghost that for the honour of so great a Sacrament the Lord's Body and Blood should enter the Christian's mouth before other food. Since it is for this reason that .such a custom is kept throughout the world. And though the Lord gave It after meat, yet the brethren ought not to assemble to receive that Sacra- ment after dinner or supper, nor mix It up with their meals, us they did whom St. Paul reproves and con-ects. For the Saviour, in order raore earnestly to recommend the depth of that Mystery, wished, as He was going away from His disciples to His Passion, to fix It in their hearts as His last .act. And He left no directions as to the future order, that He might reserve It for the .\postles to do, to whom He was about to commit the Churches. For had He commanded that It sh<mld be always received after other food, no one, I believe, would have altered that custom." 9n 31ntroDuction to tfjc liturgp. ^61 Deo et victimas prsparemus."] The same writer also says, "This Bread we pray that it be given us day by day, lest we who are in Clirist, and who daily receive tlie Eucharist for food of salvation, should by tlie admission of any grievous crime . . . ." [Cypr. de Oral. Dom. xiii.] The words of St. Augustine shew, however, that there was not one rigid and uniform rule on this subject; for he says, "The Sacra- ment of this thing, that is, of the unity of the Body and Blood of Christ, in some places every da}', in some places at certain intervals of days, is on the Lord's Table prepared, and from the Lord's Table is taken." [Aug. in Joan. vi. 54.] He also writes elsewhere, "I neither praise nor blame those who receive the Holy Communion daily, but I exhort all to receive it on the Lord's Days." In the ancient Lectionary of St. Jerome, and in the Sacra- mentaries, provision is made for celebrations on every day at the more sacred seasons of the year ; and, in general, on Wednesdays and Fridays at other times ; and tliis also is the case with the Salisbury Missal, which during a large part of the year has Epistles, Gospels, etc., for several or all of the week-days. Bnt no canon of the Church of England exists imposing daily celebration as a rule on the English Clergj', although the rule as to Sunday was strict and definite. Nevertheless, it is certain that daily celebration Mas the practice of the Clergy ; and probably few, if any, exceptions can be proved in medioeval times. In the Prayer Book of 1549 provision was made for daily public celebrations, in a Rubric before the first Exhortation, as follows : "IT In cathedral c/iinvlies, or other places where there is daily Communion, it shall be sufficient to recul this Exhortation above written once in a month. And in parish churches, upon the uvek-dai/s, it may he IcJ't unsaid." Tlie Post-commuuion sentences were also directed "to be said or sung, everij dai/ one, after the Holy Communion ; " and in the end of the Service is a Rubric permitting tlie omission of the Gloria in Excelsis, the Creed, the Homily, and the Exhorta- tion, " irhen the Holy Communion is celebrate on the tcork'- day." One of the final Rubrics also directs that after the Litany has been said on Wednesdays and Fridays, preparation shall be made to celebrate the Holy Communion, " the Priest shall pid upon him a jilain alhe or surplice, with a cope, and say all things at the Altar {appointed to be said at the celebration of the Lord's Snppei'), until after the Offertory," when, if there were no Communicants, he was to dismiss the people with a Collect and " the accustomed blessing." "And the same order shall be used," it is added, "all other days whensoever the people be customahly assembled to pray in the church, and none disposed to communicate ivith the Priest." These rules were in 1552 condensed into the Rubric, which (with the word "Colleges" added) now stands at the end of the Service: "And in cathedral and collegiate churches, where be many Priests and Deacons, they shall all receive the Communion with the Minister every Sunday at the least, except they have a reason- able cause to the contrary." The Rubrics respecting Collects, Epistles, and Gospels, and Proper Prefaces, will shew that provision is made for the celebration of the Holy Communion on any day of the week, and that, at least at certain solemn seasons, such frequent celebrations are plainly contemplated. After the great Rebellion frecjuent Communions were urged by all our pious Divines, Sparrow, Jeremy Taylor, and Beveridge advocating its daily celebration. Dean Grenville of Durham used most energetic endeavours, under the sanction of Archbishop Sancroft, to get the weekly celebration properly restored in all cathedrals, and, happily, there have been few in which the habit has since been dropped. The conclusion to be drawn from these evidences of the rule and practice of the Church of England is, that while regular Sunday celebrations of the Holy Communion are the undoubted rule for every Church, provision is also made for more frequent, and even daily celebrations in cathedral churches, and wherever reasons of pious expediency make them desirable. The object of every celebration being two- fold, first, an offering of the Holy Eucharist, and, secondly, a Communion ; the frequency of them between Sunday and .Sunday can never, in the abstract, be without justification ; and may, in particular circumstances, become a great spiritual necessity and privilege, to the Church at large, to a particular parish, and to individual Communicants. APPENDIX. [I.] THE ANCIENT LITURGY OF THE CHURCH OF ENG- LAND, ACCORDING TO THE USE OF SARUM. The Priest, having first confessed and received Absolution. said the Hymn, " Veni, Creator," whilst putting on the holy vestments, and then the Collect, " Deus, cui omne cor patet, " Ps. xliii. Judica me, with the Antiphon, " Introibo ad altare Dei, ad Deum qui Uetificat juventutem meani ; " followed by "Kyrie," "Pater noster, " and "Ave Maria." All this, apparently, was done in the Sacristy. The "Ofiicium," or Introit, having been begun, the Priest proceeded "ad gradum Altaris," and there (with the Deacon on the right and the Sub-deacon on the left siile of the Altar) said "Confitcor," etc.; to which they responded with " Misereatur, " etc. Then they said the " Confiteor, " and the Priest responded with " Misereatur," and " Absolutionem. " He then kissed the Deacon and Sub-dc.acon, saying, " Habete osculum paeis et dilectionis, ut apti sitis sacrosancto altari, ad perliciendum ofiicia Divina;'' .and then going up to the Altar, and standing before the midst of it, said secretly, ' ' Take from us, we beseech Thee, Lord, all our iniquities, that we m.ay with pure minds enter in unto the Holy of Holies. Through Christ our Lord." He then signed himself with the cross in his forehead, saying, " In the Name of the Father, and of the Son, and of the Holy Ghost. Amen." Then, taking the censer from the Deacon, he censed the Altar in the middle and at each horn, and gave it back to the Deacon, who censed him. All this was done during the singing of the Introit by the Choir. Then, after " Kyrie Elcison," etc., the Priest, stand- ing before the midst of the Altar, precented the "(iloria in excelsis Deo ; " .after which he returned to the ' ' dexter horn " of the Altar; for according to Sarum Use, the Priest, h.aviiig gone to the "dexter horn" after the "Aufcr a nobi.-!," ro- mained there until the Epistle, or, if assisted by Epistoler and Gospeller, until the Creed, excepting only when he had to precent the "Gloria in Excelsis. " ' Then the Priest, having crossed himself on the forehead, turned to the People with f'. The Lord be with you. I^. And with thy spirit. Then, turning to the Altar, he said the Collect. The Sub-deacon then going from the Altar through the Choir, read the Epistle, sometimes from a pulpit, sometimes from the step of the Choir ; after which the Gradale, and Alleluia, and sometimes a Sequence or Tractus were sung. Then the Deacon, having first censed the middle of the Altar, went down through the Choir, preceded by the two taper-bearers and the censer-bearer, and read the Gospel from the same place from which the Epistle had been read, the Sub-deacon liolding the Book, the taper-bearers one on each side, and the censer-bearer behind him. After the announce- ment of the Gospel the Choir turned to the Altar and sang " Glory be to Thee, Lord ; " but during the reading of the Gospel they turned towards the reader. The Gospel finished, the Deacon kissed the Book, and taking it from the Sub- deacon, carried it back in front of liis breast, and the Priest, moving to the midst of the Altar, precented the first words of the Creed, "I believe in one God." The Sarum Use directs the Choir to turn to the Altar .at the Creed, and to bow, [1] at " And was incarnate ; " [2] at ' ' And was made man ; " [3] at "And was crucified." After the Creed, tlie Priest, saying first, " The Lord lie with you," said the "Oflfertory," which consisted of a few verses of Holy Scripture, most frequently from the Psalms. After the " Offertory " the Deacon handed to the Priest the Chalice containing wine and water, and upon it the Paten containing some bread. The Priest then raised the Chalice slightly in both h.ands, "offerens sacrilicium Domino," and saying the pr.ayer, " Suscipe, .S.ancta Trinit.as, li.anc oblationem 1 The "Glori.a in Excelsis'* was not said during Advent, nor from Septuagesima In Raster Eve. 362 9n 3lntromiction to tf)e ILiturgp. quam ego indignus peccator offero in honore tuo, beatse JIarioe et omnium Sanctorum tuonim, pro peccatis et oflfen- sionibus meis : et pro salute vivorum et requie omnium liilelium defuuctorum. In Nomiue Patris et Filii et Spiritus Sancti acceptum sit omnipotenti Deo lioc sacrificium novum." He tlieii replaced the Chalice and Paten and Bread upon the Altar, and covered them with the Corporale ; and taking the censer from the Deacon, censed the oblations, saj'ing, "Let my praj'er, Lord, be set forth in Thy sight as the incense. " Then the Deacon censed the Priest, and an acolyte censed the Choir. Then the Priest going to the "right horn" of the Altar waslied his hands, saying, "Cleanse me, Lord, from all defilement of mind and body, that I may be able with purity to fulfil tlie holy work of the Lord." Then, returning to the midst of the Altar, he bowed, and said, " In the spirit of humility and with contrite hearts may we be accepted of Thee, Lord ; and may our oli'ering be so made in Thy sight that it may be accepted of Thee this day, and may please Thee, Lord my God." Tlien, crossing himself "In the Name," etc., and turning to the People, he said, " Pray, brethren and sisters, for me, that this my sacrifice, which is also equally yours, may be accepted by our Lord God :" and the Clerks answered, "The grace of the Holy Spirit enlighten thy heart and thy lips, and the Lord graciously accept this sacrifice of praise at thy hands for our sins and offences." Turning back to the Altar, the Priest then said the ' ' Secreta?, " corresponding in number to the Collects said before the Epistle; and again saluting the People with "The Lord be with you," began the Anaphora, or more solemn part of the Communion Service, wliich was as follows : — Priest. Lift up your hearts. Answer. We lift them up unto the Lord. Priest. Let us give thanks unto our Lord God. Answer. It is meet and riglit so to do. Priest. It is very meet, right, and our boundeu duty, that we should at all times, and in all places, give thanks unto Thee, Lord, holy Father, Almighty everlasting God : through Christ our Lord. Tlirough Whom the Angels praise Thy JIajesty, Dominions adore Thee, and Powers tremble before Thee. The Heavens, and all the Hosts of them, and the blessed Seraphim, togetlier in united exultation pr-aise Thee. With whom we pray that Thou wouldst command our voices also to be admitted, evermore humbly praising Thee and say- ing : Holy, Holy, Holy, Lord God of Hosts : 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. \^Then iininediafeh/, joinimj his hands and raisin'j his ei/es, he heijan the Canon of the Mass, asfolloics,] Most merciful Father, we lunnbly beseech Thee, through Jesus Christ Thy Son our Lord, that Thou wouldest accept and bless these gi-J-fts, these oflfer-J-ings, these ho+ly unde- filed sacrifices. Which, before all things, we offer unto Thee for Thy holy Catholic Church, which do Thou vouchsafe to keep in peace and unity, and to rule and govern it throughout the world, as also Thy servant N. our Pope, and N. our Bishop, and N. our King, and all orthodox believers of the Catholic and Apostolic Faith. Remember, Lord, Thy servants and Thy handmaidens, N. and N., and all here present, whose faitli and devotion are known unto Thee : for whom we offer unto Thee, and who themselves also do offer unto Thee, this sacrifice of praise for themselves and all their friends, for the redemjition of their own souls and the hope of their own salvation and deliver- ance, and who pay their vows to Thee, the eternal, living, and true God : In communion with, and having in devout remembrance, first, the glorious and Ever- Virgin Mary, Mother of Jesus Christ our Lord and God, as well as also Thy blessed Apostles and Martyrs, Peter, Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Mattliew, Simon, and Thad- diEus : Linus, C'letus, Clemens, Sixtus, Cornelius, Cyprian, Laurence, Chrysogonus, John and Paul, Cosmas and Damiau ; and all Thy Saints : by whose merits and prayers do Thou grant, that we may evermore be defended by the help of Thy protection. Through the same Christ our Lord. Amen. This oblation therefore of us Thy humble servants, as well as of Thy whole family, we pray that Thou, Lord, wouldest favourably receive ; and wouldest dispose our days in Tliy peace, and deliver us from eternal damnation, and make us to be numbered with the flock of Thine elect. Through Christ our Lord. Amen. Which oblation do Thou, God Almighty, vouchsafe to make altogether bles-f sed, me-J-et, and ri-l-ght, reasonable, and acceiJtahle, that to us it may become the Bo-I-dy and lUo-I-od of Thy most dearly beloved Sou, our Lord Jesus Christ. [Hire the Priest raised the Host, saying,] Who the day before He suffered, took bread into His holy and venerable hands, and lifting up His eyes to heaven, [here he raised his eyes,] to Thee, God, His Father Almighty, and giving thanks to Thee, He bles-J-sed, and brake it, and [here he toKched the Host] gave it to His disciples, saying. Take and eat ye all of this, For this is My Body, [^t/ter these words the Priest bowr.d himself towards the Host, and then raised it above his forehead that it might be see7> by the pco2>le, and then reverently replaced it in front of the Chalice. He then uncovered the Chalice, and taking it in his hands, said,"] In like manner after they had supped, taking also this noble cup into His holy and venerable hnnds, and giving tliauks to Thee, He bles-J-sed it, and gave it to His disciples, saying. Take and drink ye all of this. [Jlcre he raised the Chalice slightly, saying,] For this is the cup of My Blood of the new and everlasting covenant, the mystery of faith, which shall be shed for you and for many for the remission of sins. [Here he raised the Chalice to his breast, or above his head, .saying,] As oft as ye shall do this, j'e shall do it in remembrance of Me. [Here he replaced the Chalice on the Altar, and covered it.] Wherefore, Lord, in memory of the same Thy Son Christ our Lord and Ciod, of His blessed Passion as well as of His Resurrection from the grave and glorious Ascension into Heaven, we Thy servants, and also Tliy holy people, offer to Thine illustrious Majesty of Thine own gifts which Thou hast given, a pu-}-re offering, an ho-fly offering, an uude-}- tiled offering, even the holy bre-J-ad of eternal life, and the c+up of everlasting salvation. Upon whicli vouchsafe to look with favourable and propi- tious countenance, and to accept, as Thou vouchsafedst to accept the gifts of Thy righteous servant Abel, and the Sacri- fice of our Patriarch Abraham, and that which Thy High Priest Melchisedech offered unto Thee, a holy sacrifice, an offering undefiled. We humbly beseech Thee, Almighty God, comm.iud these to be carrieil by the hands of Thy holy angel to Thine altar on high, in the sight of Thy Divine Majesty, that as many of us as by partaking of this Altar have received the holy Body and Blood of Thy Son, may be fulfilled with Thy grace and heavenly benediction. Through the same Christ our Lord. Amen. Remember also, Lord, the souls of Thy servants and handmaids N. and N. who have gone before us with the sign of faith, and now do sleep in the sleep of peace ; to them, Lord, and to all that are at rest in Christ, grant, we beseech Thee, a place of refreshment, of light and peace. Through the same Christ our Lord. Amen. To us sinners also Thy servants, who trust in the multi- tude of Thy mercies, vouchsafe to give some portion and fellowship with Thy holy Apostles and Martyrs, with John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcel- linus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and with all Thy Saints, into whose company do Thou, we beseech Thee, admit us, not weighing our merits, but pardoning our offences. Through Christ our Lord. Through Whom, O Lord, Thou evermore Greatest all these good things, sancti -ffiest, quicken-fest, bless-fest them, and givest them to us. Through Hi-}-m, and with Hi■^m, and in Hi-J-m, in the unity of the Holy-I-Cihost, all honour and glory be unto Thee, God, the Father Al-^raighty, world without end. Amen. Let us pray. Taught by His wholesome precepts, and guided by His Divine instruction, we are bold to say : [Here the Deacon took the Paten, and, standing on the right of the Priest, raised it up on high uncovered, and held it so, to ■the words. Grant, of Thy mercy, peace in our days. The Priest meantime raising his hands, said,] Our Father, etc. Choir. But deliver us from evil. Priest, secretly. Amen. Deliver us, we beseech Thee, O Lord, from all evils, past, present, and future : and, the blessed and glorious and Ever- Virgin Mary, the Mother of God, and Thy blessed Apostles, Peter and Paul and Andrew, and all Thy Saints, interceding for us, 9n 3lntroDuction to tU liturgp. 363 [Here the Deacon gave the Paten to the Priest, who, first vuxking the sign of the Cross u'ith it in front of himself, placed il on the Altar, saying,] Grant of Thy mercy peace in our days, that we being aided by the help of Thy mercy, may evermore be both free from sin, and also secure from all disturbance. [Here the Priest uncovered the Chalice, and, howing reverently, took the Host, and, holding it vnth his thumbs and forefingers over the Chalice, broke it into thi-ee parts; saying, at the first breaking, ] Through the same Thy Son, Jesus Christ our Lord. At the second. Who liveth and reigneth with Thee, in the unity of the Holy Ghost, ever one God. And then, holding tivo 2>ortions in his left hand, and the third in his right hand over the top of the Chalice, aloud. World without end. Choir. Amen. Priest. The peace of the Lord-1-be with-f you ever-1-more. Choir. And with thy spirit. [I'hcn the Priest, with the Deacon and Sub-deacon, said,] O Lamb of God, That takest away the sins of the world : Have mercy upon us. O Lamb of God, That takest away the sins of the world : Have mercy upon us. Lamb of God, That takest away the sins of the world : Grant us Thy peace. Or, in Masses for the departed, O Lamb of God, That takest away the sins of the world : Grant them rest. Adding eternal at the third repetition. [Then the Priest dipped the third portion of the Host into the sacrament of the blood, making the sign of the Cross, and saying,] May this ho-{-ly commingling of the Body and Blood of our Lord Jesus Christ be to me and to all who receive it health of mind and body, and a healthful preparation towards the attainment of everlasting life. Tlirough the same Christ our Lord. Amen. [Before giving the Peace, the Priest said,] O Lord, holy Father, Almighty everlasting God, Grant me so worthily to receive this holy Body and Blood of Thy Sou Jesus Christ our Lord, that I may thereby receive the remis- sion of all my sins, and be filled with Thy Holy Ghost, and have Thy peace ; for Thou art God alone, aud beside Thee there is none else. Whose glorious kingdom and dominion endureth evermore, world without end. Amen. Priest, to the Deacon. Peace be to thee, and to the Church of God. Answer. And with thy spirit. [Before communicating, the Priest, holding the Host with both haruls, said these jirivale prayers:] God the Father, the source and origin of all goodness. Who moved by pity didst will that Thine Only-begotten should descend to the lower parts of the earth and take flesh, which I unworthy hold here in my hands, [howing to the Host,] I adore Thee, I glorify Thee, I praise Thee with the whole intention of my mind and heart, and pray that Thou wouldeat not forsake us Tliy servants, but wouldest forgive our sins, tliat wo may be able to serve Thee, the only living aud true God, with pure heart and chaste body. Through the same Christ our Lord. Amen. O Lord Jesu Christ, Son of the living God, Who by the will of the Father and the co-operation of the Holy Ghost, hast by Thy death given life unto the world : Deliver me, I beseech Thee, by this Thy holy Boily and Blood from all my iniquities and from all evils ; and make me to be always obeilient unto Thy commandments, .and suffer me not to be separated from Thee for ever, O Saviour of the world. Who witli the Father and the same Holy (ihost livest and reignest ever one God, world without end. Amen. May the sacrament of Thy Body and Blood, Lord Jesu Christ, which, although unworthy, I receive, be not unto me for judgement and comlemnation : but of Thy pity be profit- able unto me for salv.ation both of body and soul. Amen. [Then with an act of humble reverence he said, before receiv- ing-] Hail evennore, most holy Flesh of Christ, to me before and above all things the sum of delight. May the Body of our Lord Jesus Christ be unto me a sinner the way aud the life. In the Na-l-me of the Father, and of the Son, and of the Holy Ghost. Amen. [Here he took the Body, first making a Cross with it before his mouth. Then with humble reverence and devotion towards the Blood, he said:] Hail evermore, heavenly drink of Jesus' Blood, to me before and above all things the sum of delight. May the Body and Blood of our Lord Jesus Christ be profitable to me a sinner for an everlasting remedy unto eternal life. Amen. In the Na-i-me of the Father, aud of the Son, and of the Holy Ghost. Amen. [Here he took the Blood ; and then bending himself, said with devotion the following prayer:] I yield Thee thanks, Lord, holy Fatlier, Almighty ever- lasting God, Who hast refreshed me with the most holy Body and Blood of Tliy Son our Lord Jesus Christ; and I pray that this sacrament of our salvation, which I, an unworthy sinner, have received, may not come into judgement or condemnation against me according to my deserts, but may be for the advancement of my soul and body unto life eternal. Amen. [Then followed immediately the cleansing of the vessels, the Priest carrying the Chalice to the "dexter horn" of the Altar, and the Sub-deacon }>ouring in the wine and water. After this the folloioing prayers were said,] That which outwardly with our mouth we have taken, grant. Lord, we may with pure mind inwardly receive ; and may the gift vouchsafed in this Ufe be to us a healing remedy unto that which is to come. Lord, may this communion cleanse us from sin, and make us partakers of Thy heavenly blessings. [The Priest then washed his hands, the Deacon in the mean- time folding the Corporals. After which the Priest with his assistants said the " Commnnio," {usually a verse from a Psalm,) and after that the Post-communion Collect or Collects, followed by the "Ite, missa est " to mark the conclusion of the service. He then, standing btfore the midst of the Altar, with his body inclined and his hands joined, said secretly,] O Holy Trinity, may this my humble duty and service be pleasing unto Thee : and gi-ant that this sacrifice which I un- worthy have offered before the eyes of Thy Majesty, may of Tliy mercy be favourably accepted by Thee, for myself and for all those for whom I have offered it : Who livest and reignest, ever one God, world without end. Amen. [This done, he raised himself signed the Cross upon his fore- head, with the words. In the Name, etc., and left the Altar, saying, as he went, the first fourteen verses of the Gospel accord- ing to St. John. ] [IL] THE ORDER OF THE COMMUNION COMBINED WITH THE PRECEDING LITURGY IN A.D. 1547. This begins with an exhortation or warning to be given "by the Parson, Vicar, or Curate " to the Parishioners on "the next Sundaj' or Holyday, or at the least one day before he shall minister the Communion." This is nearly ideutical with the first Exhortation in the Prayer Book. There is then the following Rubric, which shews clearly the purpose for which the " Order of Communion " was intended : — IT The time of the Communion shall be immediately after that the Priest liimsclf hath received the Sacrament, \vithout the varying of any other rife or ceremony in the ^f(uss (until other order shall be jirovidcd), but as heretofore nstially the Priest hath done tvith the Sacrament of the Body, to prepare, bless, and consecrate so much as will serve the people ; so it shall con- tinue still after the same manner and form, save that he shall bless and con.iecrate the biggest chalice, or some fair and con- venient cup or cups full, of wine with some water put unto it ; and that day, not drink It up all himself, but taking one only sup or draught, leave the re.it upon the A Itar covered, and turn to them that are disposed to be partakers of the Commxinion, and shall thus exhort them as folloiveth. The Exhortation which follows is that beginning, "Dearly beloved in the Lord," which is ordered to be used in the Prayer Book, and this was succeeded by the shorter one beginning, "Ye that do truly and earnestly repent. " After this the "Order " proceeded in these words : — Then shall a gemral confession be made, in the name of all those that are minded to receive the holy Communion, by one of them, or else by one of the Ministers, or by the Priest himself; all knriiing humbly upon their knees. Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men ; AVe acknowledge and bewail our manifold sins aud wickeiluess, which wc from time to time most grievously have committed, by thought, word, aud deed, against Thy Divine Majesty, provoking most justly Thy 364 an IntcoQiiction to tbc liturgp. wrath and indignation against us. We do earnestly repent, and be heartily sorry for these our misdoings ; the remem- brance of them is grievous unto us ; tlie burtlien of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father ; for Thy Son our Lord Jesus Christ's sake, forgive us all that is past, and grant that we may ever hereafter serve and please Thee, in newness of Ufe, to the honour and glory of Thy Name ; through Jesus Christ our Lord. Ameu. II Thijii shall tlu I'riid stand up, and turnimj hint to the people, say th us : Our blessed Lord, Who hath left power to His Church to absolve penitent sinners from their sins, and to restore to the grace of the heavenly Father such as truly believe in Clu-ist ; Have mercy upon you ; pardon and deliver you from all sins ; confirm anil strength you in all goodness ; and bring you to everlasting life. IT Then shall the Priest stand up, and turning him to tlie people, say thus : Hear wliat comfortable words our Saviour Christ saith to all that truly turn to Him. Come uuto Jle all that travail and be heavy loadeu, and I shall refresh you. So God loved the \vorld, that He gave His ouly-begotten Son, to the end tliat all that believe in Hiui should not perish, but have life everlasting. Hear also what St. Paul saith. This is a true saying, and worthy of all men to be embraced and received, That Jesus Christ came into this world to save sinners. Hear also what St. John saith. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous : He it is that obtained grace for our sins. IT Then shall the Priest hneel down and say, in the name of all them that shall receive the Commtmion, this prayer folloioing : We do not presume to come to this Thy Table (0 merciful Lord) trusting in our own righteousness, but in Thy manifold and great mercies. We be not worthy so much as to gather up the crumbs under Thy Table. But Thou art the same Lord, Whose property is always to have mercy : Grant us therefore, gracious Lord, so to eat the Flesh of Thy dear Son Jesus Christ, and to driuk His Blood, in these holy JSIysteries, that we may continually dwell in Him, and He in us, that our sinful bodies may be made clean by His Body, and our souls washed through His most precious Blood. H Then shall the Priest rise, the ]>eople still reverently kneeling, and the Priest shall deliver the Comnmnion, first to the Minis- ters, if any be there present, that they may he ready to help the Priest, and after to the other. And ivhen he doth deliver the Sacrament of the Body of Christ he shall say to every one these words folio winrj. The Body of our Lord Jesus Christ, which was given for tliee, preserve thy body unto everlasting life. IT And the Priest delivering the Sacrament of the Blood, and giving every one to drink once and no more, shall say. The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy soul unto everlasting life. ^ If there be a Deacon or other Priest, then shall he follow with the chalice, and as the Priest ministereth the bread, so shall he for more expedition minister the tvine, in form before written. ^ Then shall the Priest, turning him to the jxople, let the jieopjle depart w'ith this blessing. The peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of His Son Jesus Christ our Lord. IT To the which the })eople shall answer. Amen. H Note, that the Bread that shall be consecrated shall be such as heretofore hath been accustomed. And every of the said con- secrated Breads shall be broken in tivo pieces, at the least, or more 6// the discretion of the Minister, and so distributed. And men must not think less to be received in part, than in the whole, but in each of them the ivholc Body of our Savioxir Jesus Christ. IT Note, that if it doth so chance, that the nnne halloiced and consecrate doth not suffice or be enough for them that do take the Communion, the Priest, after the first cup or chalice be emptied, may go again to the Altar, and reverently, and devoutly prepare, and consecrate another, and so the third, or more, likeivise beginning at these words, Simili modo post- quam cienatum est, and ending at these words, qui pro vobie et pro multis etfundetur in remissionem peccatorum, and without any levation or lifting up. [IIL] THK FIRST VEKNAGULAK LITURGY OF THE CHURCH OF ENGLAND. A.I). 1549. The Supper of the Lord, and the Holy Communion, com- monly called the Mass. The Priest standing humbly afore the midst of the Altar, shall say the Lord's Prayer, with this Collect. Almighty God, uuto Whom all hearts be open, and all desires known, and from Whom no secrets are hid : Cleanse •the thoughts of our hearts, by the inspiration of Thy Holy Spirit : that we may perfectly love Thee, and worthily magnify Thy holy Name : through Christ our Lord. Amen. Then shall he say a Psalm appointed for the Introit ; which Psalm ended, the Priest shall say, or else the Clerks shall sing, iii. Lord, have mercy upon us. iii. Christ, have mercy upon us. iii. Lord, have mercy upon us. Then the Priest standing at God's board shall begin. Glory be to God on high. The Clerks. And in earth peace, good will towards men, etc. Then the Priest shall turn him to the people, and say. The Lord be witli you. 7'he Ansioer. And with thy spirit. The Priest. Let us pray. I'hen shall follow the Collect of the day, with one of these tivo Collects folloicing for the King. [Collects the same as at present.] Tlie Collects ended, the Priest, or he that is appointed, shall read the Epistle, in a place assigned for the purpose, saying. The Epistle of St. Paul, written in the Chapter of to the The Minister then shall read the Epistle. Jmmediately after the Epistle ended, the Priest, or one appointed to read the Oospel, shall say. The holy Gospel, written in the Chapter of The Clerks and people shall answer. Glory be to Thee, O Lord. The Priest or Deacon then shall read the Gospel: After the Guspcl ended, the Priest shall begin, I believe in one God. TIic Clerks shall sing the rest. After tlie Creed ended, shall follow the Sermon or Homily, or same portion of one of tlie Homilies, as they sliall be licrcafter divided : ichcrein if the people be not exhorted to tfic worthy receiving of the holy Sacrament of the Body and Blood of our Saviour Christ, then shall the Curate give this exhortation, to those that be minded to receive tlic same. Dearly beloved in the Lord, ye that mind to come, etc. In Cathedral churches or other places, where there is daily Communion, it shall be sufficient to read this exhortation above written, once in a month. And in parish churches, upon the week-days it may be left unsaid. And if upon the Sunday or holyday the people be negligent to come to the Communion: Then shall the Priest earnestly exhort his parishioners, to disijose themselves to the receiving an 3lntrotiuction to tU liturgp. 365 0/ the Eohj Communion more dilUjcntly, saijinrj Ihesc or like words unto them. Dear friends, and you especially upon whose souls I have cure and charge, on next, I do intend, by God's grace, to offer to all such as shall be godly disposed, the most com- fortable Sacrament of the Body and Blood of Christ, etc. Then shall follow for the Offertory one or more of these Sen- tences of Holy Scripture, to be sunc/ ^chiles the people do offer, or else one of them to be said by the Minister, imme- diately afore the offering. Let your light so shine before men, that they may see your good works, and glorify your Father Which is in heaven. Malt. V. Lay not up for yourselves, etc. Where there be Clerks, they shall sing one, or many of the Sentences above written, according to llic length and shortness of the time, that the people be offering. In the mean time, xohilcs the Clerks do sing the Offertory, so many as arc dispiosed shrill offer to the poor men's box cvcrg one aecordinij to his ability and chaHtable mind. And at tlic offering days appointed, every man and imnmn shall pay to the Curate the due and aeeusto7ncd offerings. Then so man;/ as shall be partakers of the ffnh/ Com munioii shall tarry .'■till in the quire, or in some convenient pla^x nigh the quire, the men on the one side, and the v;omen on the other side. All other (that mind not to receive the said Holij Com- munion) shall depart ou,t of the quire, except the Ministers aiul Clerks. Then sMll the Minister take so much Bread and IVinc, as shall suffice for tlie jiersons appointed to receive the Holy Com- munion, laying the Bread upon tlie Corporas, or else in the Paten, or in some other comely thing prepared for that pur- pose ; And putting the Wine into the Chalice, or else in some fair or convenient cup, prepared for that use (if the Chalice will not serve), putting thereto a little pure and clean water: ^■Ind setting both the Bread and Wine U2'ion the Altar ; Then the Priest shall say. The Lord be with you. Ansu;er. And with thy spirit. Priest. Lift up your hearts. Answer. We lift them up unto the Lord. Priest. Let us give thanks to our Lord God. Answer. It is meet and right so to do. The Priest. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks to Thee, O Lord, holy Father, Almighty everlasting God. Here shall follovi the Proper Preface, according to tlu: time (if there be any specially appointed), or else immediately shall follow. Therefore with Angels, etc. PROPER PREFACE,S [as at present]. After which Preface shall follow immediately. Therefore with Angela and Archangels, and with all the holy company of heaven, we laud and magnify Thy glorious Name, evermore praising Thee, and saying. Holy, Holy, Holy, Lord God of Hosts : heaven and earth are full of Thy glory : Hosanna in the highest. Blessed is He tliat cometh in the Name of the Lord : Glory to Thee, Lord, in the highest. This the Clerks shall also .ting. When tlie Clerks have done singing, then slmll the Prie.it, or Deacon, turn him to the people, and say. Let U3 pray for the whole state of Christ's Church. Then the Priest, turning him to tlie Altar, sltall say or sing, plainly and distinctly, this prayer following : Almighty and overliving God, which by Thy holy Apostle hast taught us to make prayers and .supplications, and to give thanks for all men : We humbly beseech Thee most mercifully to receive these our prayers, which we olVer unto Thy Divine Majesty, beseeching Thee to inspire continually the universal Church with the spirit of truth, unity, and concord ; And grant that all they that do confess Thy holy Name, may agree in the truth of Thy holy Word, and live in unity and godly love. Specially we beseech Thee to save and defend Thy servant Edward our King, that under him we may be godly and quietly governed. And grant unto his whole Council, and to all that be put in authority under him, that they may truly and indifferently minister justice, to the punishment of wickedness and vice, and to the maintenance of God's true religion and virtue. Give grace {0 heavenly Father) to all Bishops, Pastors, and Curates, that they may both by their life and doctrine set forth Tliy true and lively AVord, and rightly and duly administer Tliy holy Sacraments ; and to all Thy people give Thy heavenly grace, that with meek heart and due reverence they may hear and receive Thy holy Word, truly serving Thee in holiness and righteousness all the days of their life. And we most humbly beseech Thee of Thy goodness (0 Lord) to comfort and succour all them, which in this transitory life be in trouble, sorrow, need, sickness, or any other adversity. And especially we commend unto Thy merciful goodness this congregation which is here assembled in Thy Name, to celebrate the commemoration of the most glorious death of Thy Son : And here we do give unto Thee most high praise, and hearty thanks, for the wonderful grace and virtue, declared in all Thy Saints, from the beginning of the world : And chiefly in the glorious and most blessed A'ir- gin Mary, mother of Thy Son Jesu Christ our Lord and God, and in tlie holy Patriarchs, Prophets, Apostles, and Martyrs, whose examples (0 Lord) and stedfastness in Thy faith, and keeping Thy holy commandments, grant us to follow. We commend unto Thy mercy (0 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 be- seech Thee, Thy mercy, and everlasting peace, and that, at the day of tlie 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 joyfid voice : Come unto Me, ye that be blessed of My Fatlier, and possess the kingdom, which is prepared for you from the beginning of the world : Grant this, Father, for Jesus Christ's sake, our only Mediator and Advocate. God, heavenly Father, which of Thy tender mercy didst give Thine only Son Jesu Christ, to suffer death upon the cross for our redemption. Who made there (by His one olila- tion, once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction, ior the sins of the whole ^orld, and dill institute, and in His holy Gospel command us to celebrate, a perpetual memory of that His precious death, until His coming again : Hear us (0 merciful Father) we beseech Thee ; and with Thy Holy Spirit and Word vouch- safe to bl-{-es3 and sanc-ftify these Thy gifts, and creatures of bread and wine, that they may be unto us the Body and Blood of Thy most dearly beloved Son Jesus Christ : Who, in the same night that He was betrayed, took jjtre the bread, and when He had blessed, and given Priest mvst thanks. He brake it, and gave it to His dis- {"'•e the iread ciples, saying: Take, eat; this is My Body ""'>'"'»'«"«'«• which is given for you : do this in remembrance of Me. Likewise after supper He took the cup, and when He had given thanks. He gave it to them, s.aying : Drink }icre the ye all of this, for this is My Blood of the New Priest shall Testament, which is shed for you and for many, taJ^e the mi> for remission of sins : do this, as oft as you shall '"'" " '""«'■'• drink it, in remembrance of lie. These words before rehearsed arc to be said, turning still to the Altar, without any elevation, or shelving the Sacrament to the 2>coplc. Wherefore, Lord and heavenly Father, according to the institution of Thy dearly beloved Son, our Saviour Jesu Christ, we Tliy humble servants do celebrate, and make here before Thy Divine Majesty, with tliese Thy holy gifts, the memorial which Thy Son hath willed us to make ; having in rcmeinhrance His blessed Passion, mighty Resurrection, and glorious Ascension, rendering unto Thee most hearty thanks, for the innumeralde benefits procured unto us by the same, entirely desiring Tliy fatherly goodness mercifully to accept this our Sacrifice of praise .and thanksgiving : most humbly beseeching Thee to grant, th.at liy 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 Passion. And here we offer and present unto Thee (0 Lord) ourself, our souls, and bodiss^ to 366 3n IntroDuction to tU liturgp. be a reasonable, holy,'ancl lively sacrifice unto Thee : humbly beseeching Thee, that whosoever shall be partakers of this Holy Communion, may worthily receive the most precious Body and Blood of Thy Son Jesus Christ, and be fulfilled with Thy grace and heavenly benediction, and made one body with Tliy Son Jesus Christ, that He may dwell in them, and they in Him. And although we be unworthy (through our manifold sins) to oft'er unto Thee any sacrifice : yet we beseech Thee to accept this our bounden duty aud service, and command these our prayers and supplications, by the ministry of Thy holy Angels, to be brought up into Thy holy Tabernacle before the sight of Thy Divine Majesty ; not weighing our merits, but pardoning our offences, through Christ our Lord ; by Whom, and vith Wliom, in the unity of the Holy Ghost, all honour and glory be unto Thee, Father Almighty, world without end. Amen. Let us pray. As our Saviour Christ hath commanded and taught us, we are bold to sa}-, Our Father, Which art in heaven, hallowed be Thy Name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that tres- pass against us. And lead us not into temptation. The Answer. But deliver us from evil. Amen. Then shall the Priest sail, The peace of the Lord be alway with you. The Clerks. And witli thj' spirit. The Priest. Christ our Paschal Lamb is ofFered up fur us, once for all, when He bare our sins on His Body upon the cross ; for He is the very Lamb of God, that taketh away the sins of the world : wherefore let us keep a joyful and holy feast with the Lord. Here the Priest shall turn him toward those that come to the Holy Communion, and shall say, You that do truly aud earnestly repent you of your sins to Almighty God, and be in love and charity with your neigh- bours, and intend to lead a new life, following the command- ments of God, and walking from henceforth in His lioly ways : draw near and take this Holy Sacrament to your comfort, make your humble confession to Almighty God, and to His holy Church here gathered together in His Name, meekly kneeling upon your knees. Then shall this general Confession he made, in the name of all those that are minded to receive the Holy Communion, either by one of them, or else hy one of the Ministers, or by the Priest himself, all kneeling humbly upon tluir knees. [Here follow the Confession, the Absolution, the Comfort- able Words, and the Prayer of Humble Access.] Then shall the Priest first receive the Communion in both kinds himself, and next delirer it to other Ministers, if any be there present (that they may he ready to help the chief Minister), ami after to the people. And when he delirereth the Sacrament of the Body of Christ he shall say to every one these trords : The Body of our Lord Jesus Clirist, which was given for thee, preserve thy body [and soul] unto everlasting Hfe. A nd the Minister delivering the Sacrament of the Blood, and giving every one to drink, once and no more, shedl say. The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy [body aud] soul unto everlasting life. If there be a Deacon or other Priest, then .'iJiall he follow with the Chalice : and as the Priest ministerelh the Sacrament of the Body, so shall he [for more expedition) minister the Sacra- 7nent of the Blood, inform before written. In the Communion time the Clerks shall sing, ii. Lamb of God, that takest away the sins of the worM ; have mercy upon us. Lamb of God, that takest away the sins of the world : grant us Thy peace. Beginning so soon as the Priest doth receive the Holy Com- munion, and when the Communion is ended, then shall the Clerks sing the Post-Communion. Sentences of Holy Scripture, to be said or sung every day one after the Holy Comviunion, called the Posl-Communion. If any man will follow Me, let him forsake himself, and take up his cross, and follow Me. Matt. xvi. Whosoever shall endure unto the end, he shall be saved. Mark xiii. Praised be the Lord God of Israel, for He hath visited and redeemed His people : therefore let us serve Him all the days of our life, in holiness and righteousness accepted before Him. Luke i. Happy are those servants, whom the Lord (when He cometh) shall find waking. Luke xii. Be ye ready, for the Son of Man will come at an hour when ye think not. Luke xii. The servant that knoweth his master's will, and hath not prepared himself, neither hath done according to his will, shall be beaten with many stri]ies. Luke xii. The hour cometh, and now it is, when true worshippers shall worship the Father in spirit and truth. John iv. Behold, thou art made \\ hole, sin no more, lest any worse tiling happen unto thee. John v. If ye shall continue in My word, then are ye My very dis- ciples, and j'e shall know the truth, and the truth shall make you free. Joh7i viii. While ye have light believe' on the light, that ye may be the children of light. John xii. He that hath My commandments, and keepeth them, the same is he that loveth iVIc. John xiv. If any mau love Me, he will keep My word, and My Father will love him, and We will come unto him, and dwell with him. John xiv. If ye shall bide in Me, and Jly word shall abide in you, ye shall ask what ye will, aud it shall be done to you. John xv. Herein is My Father glorified, that ye bear much fruit, and become My disciples. John xv. This is My commandment, That you love together, as I have loved you. John xv. If God be on our side, who can be against us? which did not spare His own Son, but gave Him for us all. Pom. viii. Who shall lay any thing t" the charge of God's chosen ? it is God that justiiieth ; who is he that can condemn ? Pom. viii. Tlie night is past, aud the day is at hand ; let us therefore cast away the deeds of darkness, and put on the armour of light. Pom. xiii. Christ Jesus is made of God, unto us, wisdom, and right- eousness, and sanctifying, and redemption, tliat (according as it is written) He which rejoiceth, should rejoice in the Lord. 1 Cor. i. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you ? If any man defile the temple of God, him shall God destroy. 1 Cor. iii. Ye are dearly bought ; therefore glorify God in your bodies, and in your spirits, for they belong to God. 1 Cor. vi. Be you followers of God as dear children, and walk in love, even as Christ loved us, and gave Himself for us an offering and a Sacrifice of a sweet savour to God. Ljjh. v. Then the Priest shall give thanks to Ood, in the name of all them that have communicated, turning him first to the people and saying. The Lord be with you. The Answer. And with thy spirit. 7'/(e Priest. Let us pray. Almighty and everliving God, we most heartily thank Thee, etc. Then the Priest turning him to the people, shall let them depart with this blessing : The peace of God (which passeth all understanding) keep your hearts and minds in the knowledge and love of God, and of His Son .Tesus Christ our Lord : And the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you and remain with you alway. Then the people shall anstver. Amen. Where there are no Clerks, there the Priest shall say all things appointed here for them to sing. WJien the Holy Communion is celebrate on the work-day, or in private houses : Then may be omitted the Gloria in Excelsis, the Creed, the Homily, and the Exhortation, beginning. Dearly beloved, etc. an Slntrotiuction to tfjc ILiturgg. 367 [IV.] THE SCOTTISH LITURGY. [A.D. 1764.] In the Communion Office of the Church of Scotland, the Offertory is followed immediately by the Sursum Corda, Preface, and Sanctus. It then proceeds as follows : — Then the Frfshtjler, standing at such a part of (he Holy Table, as he may, v;ith the most ease and decency, use both his hands, shall say the Prayer 0/ Consecration, as foHovieth : All glory be to Thee, Alniightj' God, our heaveuly Father, for that Thou, of Thy tender mercy, didst give Thy only Son, Jesua Christ, to suffer death upon the cross for our redemp- tion ; Who (by His own oblation of Himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world, and did institute, and in His holy Gospel command us to continue, a perpetual memorial of that, His precious death and sacrifice, until His coming again. For, in the night that He was betrayed (here the Presbyter is to take the paten into his hnnds) Ho took bread, and when He had given thanks [and here to breal; the bread), He brake it, and gave it to His disciples, saying. Take, eat [and here to lay his hands upon all the bread), Tliis is My Body, which is given for you : do this in remembrance of Me. Likewise, after supper {here he is to take the cup into his hand), He took the cup ; and when He had given thanks. He gave it to them, saying. Drink ye all of this {and here to lay his hands upon every vessel [be it chalice orflayon] in which there is any ivine to be consecrated), for this is lly Blood, of the New Testament, which is shed for you, and for many, for the remis- sion of sins : do this, as oft as ye shall drink it, in remem- brance of Me. Wherefore, Lord, and heavenly Father, according to the institution of Thy dearly beloved Son, our le a wn. gaviour, Jesus Christ, we. Thy humble servants, do celebrate and make here, before Thy Divine Majesty, with these Thy holy gifts, which we now offer unto Tliee, the memorial Tliy Son hath commanded us to make ; having in remembrance His blessed Passion and precious Death, His mighty Resurrection and glorious Ascension ; rendering unto Thee most hearty thanks for the innumerable benefits pro- cured unto us by the same. And we most liumbly beseech Thee, merciful Father, to hear us, and, of Thy almiglity goodness, rhelnvocation. .^.o^,(.lJsafe to bless and sanctify, witli Tliy Word and Holy Spirit, these Thy gifts and creatures of Bread and Wine, tliat they may become the Body and Blood of Thy most dearly beloved Son. And we earnestly desire Thy fatherly goodness, mercifully to accept this our Sacrifice of praise and thanksgiving, most humbly beseeching Thee to grant, that by tl>e merits and deatli of Thy Son, Jesus Christ, and tlirough faith in His Blooil, we and all Tliy wliole Church may obtain remission of our sins, and all other benefits of His Passion. And here we humbly offer and present unto Thee, Lord, ourselves, our souls and bodies, to be a reasonable, he ly, and lively sacrifice unto Thee, beseeching Thee, that whosoever shall be partakers of tliis Holy Communion, may worthily receive tlie most precious Body and Bloo<l of Thy Son, Jesus Christ, and be filled witli Thy gi'ace and heavenly benedic- tion, and made one body with Him, that He may dwell in them, and' they in Him. And although we are unworthy, through our manifold sins, to offer unto Thee any sacrifice ; yet we beseech Thee to accept tliis our bounden duty and service, not weighing our merits, but pardoning our offences, through Jesus Christ our Lord ; 15y Whom, and with Whom, in the unity of the Holy Ghost, all honour and glory be unto Thee, Father Almighty, world without end. Amen. Let us pray for the whole state of Christ's Church. Almighty and everliving God, Who by Thy holy Apostle hast taught us to make prayers and siipiilicatiuns, and to give thanks for all men ; We humbly beseech Thee, most merci- fully to accejit our alms and oljlatious, and to receive these our prayers, which we ofi'er unto Thy Divine Majesty : be- seeching Thee to inspire continually the universal Church with the spirit of truth, unity, and concord : and grant that all they that Jo confess Thy holy Name, may agree in the truth of Thy holy Word, and live in unity and godly love. We beseech 'I^hee to save and defend all Christian Kings, Princes, and Governors, and especially Tliy servant Victoria our Queen, that under her we may be godly and quietly governed ; and grant unto her whole Council, and to all who are put in authority under her, that they may truly and in- differently minister justice, to the punishment of wickedness and vice, and to the maintenance of Thy true religion and virtue. Give grace, heavenly Father, to all Bishops, Priests, and Deacons, that they may, both by their life and doctrine, set forth Thy true and lively Word, and rightly and duly ad- minister Thy Holy Sacraments. And to all Thy people give Thy heavenly grace, that with meek heart and due reverence they may hear and receive Thy holy Word, truly serving Thee in holiness and righteousness, all the days of their life. And we commend especially to Thy merciful goodness the congreg.ation which is here assembled in Thy Name to cele- brate the commemoration of the most precious death and sacrifice of Thy Son, and our Saviour, Jesus Christ. And we most humbly beseech Thee, of Thy goodness, O Lord, to comfort and succour all those, who in this transitory life are in trouble, sorrow, need, sickness, or any other adver- sity. And we also bless Thy holy Name, for all Thy servants, who having finished their course in faith, do now I'est from their labours. And we yield unto Thee most high praise, and hearty thanks, for the wonderful grace and virtue declared in aU Thy .Saints, who have been the choice vessels of Thy grace, ami the lights of the world in their several generations : most humbly beseeching Thee, to give us grace to follow the example of their stedfastness in Thy faith, and obedience to Thy holy commandments ; that at the day of the general resurrection, we, and all they who are of the mystical Body of Thy Son, may be set on His right hand, and hear His most joyful voice. Come, ye blessed of Sly Father, inherit the king- dom prepared for you from the foundation of the world. Grant this, Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen. Then shall the Presbyter say, As our Saviour Christ hath commanded and taught us, we are bold to say. Our Father, etc. Then the Presbyter shall say to them that come to receive the Holy Communion, this invitation : Ye that do truly and earnestly, etc. [Then follow the Confession, the Absolution, the Comfort- able Words, and the Collect of Humble Access, as in the English Office, with verbal alterations in the two latter.] Then shall the Bishop, \f lie be present, or else the Presbyter that celebrateth, Jirst receive the Communion in both kinds himself, and next deliver it to other Bishops, Prenbyters, and Deacons {if there be any present), and after to the people in due order, all humbly knecliny. And when he recciveth him- self, or delivereth the Sacrament of the Body of Christ to others, he shall say. The Body of our Lord Jesus Christ, which was given for thee, preserve thy body aud soul unto everlasting life. Here the jierson receiving shall say. Amen. And the Presbyter or Minister that receireth the Cup himself, or delivereth it to others, shall say this Benediction, The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life. Here the person receiving shall lay, Amen. If the consecrated bread or wine be all spent before all have communicated, the Presbyter is to consecrate more, according to the form before prescribed, brginninr/ at the words, AU glory be to Thee, etc., and endimi ivilh the words, that they may become the Body and Blood of Thy most dearly beloved Son. When all hare communicated, he that celebrates shall go to the Lord's Table, and cover with a fair linen cloth that wliich remaineth of the consecrated elements, and then say. Having now received the precious Body and Blood of Christ, let us give thanks to our Lord God, Who hath ?68 9n 3Introrjuction to tfje ILiturgp. graciously vouchsafed to admit us to the participation of His holy Mysteries ; and let us beg of Him grace to perform our vows, and to persevere in our good resolutions ; and that, being made holy, we may obtain everlasting life, through the merits of the all-sufficient Sacrifice of our Lord and Saviour Jesus Christ. Then the Presbyter shall sivj this Collect of Thanksgivhig, as /olloiveth. Almighty and everliving God, we most heartily thank Thee, etc. [And the Office closes with the "Gloria in E.xcel- sis," the Peace, and the Blessing, as in the Engli.sh Use, with alterations in the " Gloria."] [V.] THE AMERICAN LITURGY. The order and arrangement of the Communion Office of the American Churcli is the same as our own, with this one important difierence, viz. that the Prayer of Oblation and the Invocation have been restored to tlieir place in immediate connection with tlie Prayer of Consecration, whicli now closely resembles tliat of the Scottish Liturgy, and is as follows : — All glory be to Thee, Almighty God, our heavenly Father, for that Tliou of Thy tender mercy didst give • Here the xiijue only Son Jesus Christ to sufl'er death upon the'paten into the cross for our redemption; Who made there his liands. (by His one oblation of Himself once offered) n b Andherelo fyj]^ perfect, and sufficient sacrifice, oblation, ircaktlebrcad. ^^^^ satisfaction for the sins of the whole world ; and did institute, and in His holy Gospel com- mand us to continue, a perpetual memory of that His precious death and sacrifice until His coming again : For in tlie night in which He was betrayed, (rr) He took bread ; and when He had given thanks, (i) He brake it, and gave it to His disciples, saying. Take, eat ; (c) this is My Body, which is given for you ; do this in remembrance of Me. Likewise, after supper, (rf) He took the cup ; and when He had given thanks. He gave it to them, saying, Drink ye all of this ; for (c) this is My Blood, of the New Testament, And here to lay his hand upoti all the Bread. d Here he is to take the Citp into his hand. e And here he is to la 'I his hand upon every Vessel in which 'there is any Wine to be consecrated. which is shed for you, and for many, for the remission of sin : do this, as oft as ye shall drink it, in remembrance of Me. Wherefore, Lord and heavenly Fatlier, according to the institution of Thy dearly beloved Son our Saviour j.^^^ oblation Jesus Christ, we. Thy humble servants, do cele- brate and make here before Tliy Divine Majesty, with these Tliy holy gifts, which we now ofl'er unto Thee, the memorial Tliy Son liath commanded us to make ; liaving in remembrance His blessed Passion and precious Death, His mighty Resur- rection and glorious Ascension ; rendering unto Tliee most hearty thanks, for the innumerable benefits procured unto us by the same. And we most humbly beseech Thee, O merciful Father, to hear us; and, of Thy al- _., , ■ ,, , ' ifi-111 it The Invocation. mighty goodness, vouelisaie to bless and sanctity, with Thy Word and Holy Spirit, tliese Thy gifts and creatures of bread and wine ; that we, receiving them according to Thy Son our Saviour Jesus Christ's holy institution, in renicni- brauce of His Death and Passion, may be partakers of His most blessed Body and Blood. And we earnestly desire Thy fatherly goodness, mercifully to accept this our Sacrifice of jjraise and thanksgiving ; most humbly beseeching Thee to grant, that by the merits and death of Thy Son Jesus Clirist, and through faith in His Blood, ve, and all Thy whole Church, ni.iy obtain remission of our sins, and all other benefits of His Passion. And here we ofl'er and present unto Thee, Lord, ourselves, our souls, and bodies, to be a reasonable, holy, and living sacrifice unto Thee ; humbly beseeching Thee, that we, and all others W'ho shall be partakers of this Holy Com- munion, may worthily receive the most precious Body and Blood of Thy Son Jesus Christ, be filled with Thy grace and heavenly benediction, and made one body with Him, that He may dwell in them, and they in Him. And although we are unworthy, through our manifold sins, to offer unto Thee any sacrifice ; yet we beseech Thee to accept this our bounden duty and service, not weighing our merits, but pardoning our offences ; through Jesus Christ our Lord ; by Whom, and with Whom, in the unity of the Holy Ghost, all honour and glory be unto Thee, O Father Almighty, world without end. Here shnll be sung a Hymn, or Fnrt of a Htimn,/rom the Selection/or the Feasts and Fasts, etc. THE OEDEE FOE THE ADMINISTRATION OF THE LORD'S SUPPER, OR HOLY COMMUNION. IT So many as intend to be partakers of the holy Com- munion shall signify their Names to the " Curate, at least some time the day before. a i.e. The Priest who has the Cure of souls. IT And if any of those be an open and notorious evil liver, or have done any wrong to his neighbours by word or deed, so that the congregation be THE TITLE. The Order for the Administration] The Title of this Office in the Prayer Book of 15-19 was, "The Supper of the Lord, and the Holy Communion, commonly called the Mass. " It is evident that the Reformers did not see any reason why this Sacrament should not still be commonly called "The Mass ;" but the name soon dropped out of use after the introduction of the vernacular into Divine Service, and it was not printed as a third title in 1.552, or in any subsequent Prayer Books. the Lord's Supper] The use of this name for the Eucharist is almost entirely modern. It is occasionally, but very rarely, found in the writings of the Fathers as a designation of the Sacrament in its aspect of a Communion [Aug. Ep. liv. 7, cxviii. 5] ; but it was used in the Primitive Church as the name of the Love Feast [see Aiiiiot. Bible, iii. 435], and in later ages, when the Love Feasts had become obsolete, as that of the Last .Supper, and especially with reference to our Lord's act of love in washing the feet of His disciples. Hence Maundy Thursday is always called " Caena Domini" in the Liturgical books of the Western Cliurch. The name was adopted by the early Lutherans in tlie Confession of Augs- burg [.4. D. 1.530] as that of the Holy Eucharist, and also by Calvin in his .Institutes. [Calvi.n's /«.-■<. iv. 22,] Its first use in that sense in England was in an Act of Parliament of A D. 1547, which speaks of the Holy Eucharist as being "com- monly called the .Sacrament of the Altar, and in Scripture the Supper and Table of the Lonl, the Comnumion, and par- taking of the Body anil Bhiod of Christ." [1 Edw. VI. cap 1.] The name thus given to the holy Sacrament has led many to confuse the Lord's Last Supper' with the institution of the Sacrament itself, which it is expressly said took place "after supper " [Luke xxii. 20], and " when He had supped." [1 Cor. xi. 25.] or Holy Communion] Among other names given to the Eucharist, Cardin.al Buna mentions this as an ancient one ; and says of the term that it is applied not only to the use of the Sacrament, but also to the surrijire of it, because without the communioii of the Celebrant there is no sacrifice. His words are, ". . . sed quia in ea sit consecratio, et participatio corporis ct sanguinis Christi, et ideo sine communione esse nou potest. " The name is Scriptural in the strictest sense, St. Paul saying, "Tlie Cup of blessing which we bless, is it not tlic Communion of the Blood of Christ ? The Bread which we break, is it not the Communion of the Body of Christ?" [1 Cor. X. If!.] St. Paul uses the term not primarily of the fellowship which Christians thus maintain with each other by means of the .S.icranicut, but of the fellowship wliich is thus originated through the coiimiunion established between the Head and His members by communication to tluni of His Body and His Blood in that Sacrament. As our Church has 1 Pictures are still tlie books uf the imlearnetl, and many persons derive their impressions of the Institution of the Km-harist from Leonardo da Vinci's picture of the Last Supper. This picture was painted for the refec- tory of the Dominican convent of ISt. Maria delle Grazie at Milan, and was intended to represent, as an appropriate subject for such a place, our Lord's parting meal with Ilis disciples. It is sometimes copied in sculpture, or in paintings or painted glass, and placed over the altar, and thus the error is propagated. happily consecrated the term Bible by calling the book of the Scriptures the " Holy Bible," so by the prefix " Holy " to the word "Communion" a sacred distinctive title is given to the Sacrament which it designates, expressive of its relation both to God and man. The name of highest dignity and of greatest antiquity is that of "The Eucharist," or Sacrifice of Thanksgiving, which is derived from our Lord's own act of giving thanks or " Eucharistizing " at its Institution, an act always com- memorated in its celebration. [Luke xxii. 19 ; 1 Cor. xi. 24] This is the term used by St. Ignatius, the contemporary of St. Jolin [Ign. Philati. iv. , Stni/rn. 6] ; and a few years after [a.d. 1-10] Justin Martyr writes of the Sacrament, "And this taking of food is called among us the Eucharist. " [Just. Mart. Ajiol. i. 66.] THE INTRODUCTORY RUBRICS. at least some time the day before] In the Liturgy of 1549 and 1552 the direction was "overnight, or else in the morning, afore the beginning of Matins, or immediately after." This implies, as Cosin remarks, "a certain distance of time between Morning Prayer and High Service. A rule which is at this time duly observed in York and Chichester, but by negligence of ministers, and carelessness of people, -ii holly omitted in other places." [Co.sin'.s Work.i, v. 83,] It also shevs the intention of the Church, that Mattins should be said before the Celebration of Hoi}- Communion, which is to be inferred likewise from the fact that on Palm Sunday the Proper Second Lesson at Mattins is Matt, xxvi. and the Gospel is Matt, xxvii,, and on Good Friday the Proper Sepond Lesson is John xviii, and the Gospel is John xix. This is a very ancient rule of the Cliurcli of England ; as. e.y., in some con- stitutions of the Province of Canterbury, A.D. 1322, it is ordered, "Let no parish priest celebrate mass till he hath finished matins, prime, and undern - [tierce]." Grindal, in his Injuuciions as Archbisliop of York, in 1571, ordered the Morning Prayer, Litany, and Communion to be said together "without any intermission;" there being, doubtless, some local or temporary reason for his so doing. And if any] These disciplinary Rubrics formed part of the First Reformeil Liturgy of 1549. The Englisli, like the Scottish and Continental Reformers, laid great stress on dis- cipline. The definition of the Church in the Homily for Whitsund.ay includes among its marks, "The right use of Ecclesiastical Discipline ; " and that in the Catechism of 1553, " Brotherly correction and excommunication, or banishing those out of the Church that will not amend their lives." Comp. also Art. .S3, and Canon 26. The disuse of it in modern times is due partly to the sturdy individualism and indisposition to submit to authority which is part of our national chariicter, and partly to the fact that no sufficient method w.is devised of sujiporting the Curate in the exercise of this part of his duty. It is perhaps, to some extent, prac- tically compensated for by the voluntary abstinence from the Lord's Table of almost all " open and notorious evil livers. " 3 Johnson's Canons, ii. 338. 370 Cf)C Communion. thereby offended ; the Curate, having knowledge thereof, shall call him and advertise him, that in any wise he presume not to come to the Lord's Table, "until he have openly declared himself to have truly repented, and amended liis former naughty life, that the congregation may thereby be satis- fied wliich before were offended ; and that liewhave recompensed the parties to whom he liath done wrong ; or at least declare himself to be in full } purpose so to do, as soon as he conveniently may. IT The same order shall the Curate use with those betwixt wliom he perceiveth malice and hatred to reign ; not suffering them to be partakers of the Lord's Table, until lie know them to be reconciled. And if one of the parties so at variance be content to forgive from the bottom of liis heart all that .1 uittit (166.]. If From here to the end of the Rubric was inserted in 1661. c Usually the Arch- deacon. d See Canon 26. tlie other hath trespassed against him, and to make Amends for that he himself hath offended ; and the other party will not be persuaded to a godly unity, but remain still in his frowardness and malice : the Minister in that case ought to admit the penitent person to the holy Communion, and not him that is obstinate. * Provided that every Minister so repelling any, as is specified in this, or the next ])recedeut Paragrapli of this Eubrick, shall be obliged to give an account of the same to the '^Ordinary within fourteen days after at the farthest. And the Ordinary shall pro- ceed against the offending person according to the '' Canon. IT The Table, at the Communion time having a fair white linen cloth upon it, shall stand in the body of the Church, or in the Chancel, where Morning the Lord's Table] The word Altar, retained in the Liturgy of 1549, was entirely dropped in the Revision of 1552. The motive was the necessity [1] of disabusing the minds of the people of the gross and superstitious notions with reference to the Eucharistic Sacrifice (amounting to a belief in an actual reiteration of the sacrifice of the Cross) wliich had gradually grown up during the latter centuries of the mediteval period ; and [2] of bringing back into its due prominence the truth (which the denial of the Cup, and the usually exclusive com- munion of the Celebrant, had most grievously obscured) tliat this holy ordinance is intended to be a means of heavenly communion with Christ by the spiritual feeding on His most precious Body and Blood. The consequence of this, and of some other changes made at tlie same time in the same direc- tion (such, for instance, as the removal of the Prayer of Obla- tion from its place immediately after the Consecration, the placing of the Altar — during the century which immediately followed the Reformation — in most instances '"table-wise," in the middle of the chancel or of the nave, so that the Celebrant standing, as usual, at tlie middle of the long side, faced south instead of east), has been the partial obscuration of the sacrificial aspect of the Holy Kucharist, and the almost exclusive concentration of popular belief on its communion aspect. Only those ignorant of theology can maintain that there is any contradiction between the two. They are in truth correlative and mutually complementary. The Holy Communion is, [1] A solemn presentation and pleading before Almighty God of the one, only, unique, and absolutely suffi- cient Sacrifice once and for ever finished upon the Cross, and the earthly counterpart of that perpetual presentation of it, and of Himself, which is made in Heaven by the one and only true Priest, Who "ever liveth to make intercession for us" in His "unchangeable Priesthood," as our " High Priest forever." [Heb. vii — x.] And in this aspect that whereon it is celebrated is rightly called, and in ordinary speaking we do call it, an "Altar." [Heb. xiii. 10.] It is [2] A Feast, after an lieavenly and sjiiritual manner, upon that one Sacrifice so pleaded and presented, i.e. upon the Body and Blood of Christ, andin this aspect the Altar is rightly called a "Table" [1 Cor. X. 10 21], though the word " Altar " is twice used by St. Paul [1 Cor. ix. 13; Heb. xiii. 10] in counectiou with the "partaking" of it. In Scriptural usage the words are synonymous, i.e. different names for the same thing in dif- ferent aspects, or as respects different uses of it. [See Isa. Ixv. 11; Ezek. xxiii. 41, xxxix. 17-20, xli. 22, xliv. 15, 16; Mai. i. 7, 12; 1 Cor. x. 10 21.] The word " Altar " is still retained throughout in the Form for the Coi'onation of the Kings and Queens of England in Westminster Abbey [Mas- kell's Mon. Bit. ii. 92, ed. 1882], and is used throughout the ' ' Office of Institution of Ministers into Parishes or Churches, " set forth in the General Convention of the American Branch of the English Church in 1804 and 1808. In the Apostolic Fathers the word "Table " is never used for " Altar," and in the Ecclesiastical writers of the first three centuries after Christ only once. [See also the Introduction to this Office, p. 357.] It may be added that the term " Communion Table " is not to be found in the Praj'er Book, the Table being invariably viewetl as the Table of the Lord, and not that of the Com- municants. a fair white linen cloth] To understand the force of a law, we must understand the meaning which was given to its words at tlie time when it was imposed. The application of this rule to these words of the Rubric will shew us that they mean a beautiful linen cloth, not one that is simply clean. So "fayre" is translated "pulcher, venustus, decerns, bellus, " in the Promptorium Parvulorum ; and of the seventeen mean- ings given to this adjective by Johnson, that of pulcher only is to be found in the English Bible. Thus the Bible speaks of "fair colours" [Isa. liv. 11], and "fair jewels" [Ezek. xvi. 17 et sf/</.], and of One Who is "fairer than the children of men. " [Ps. xlv. 3.] Linen which is simply ctein and white is called in the Bible "pure and white" [Rev. xv. 6], or "clean and white" [Rev, xix. 14], or "fine liuen," the two former adjectives being both renderings of the same word, which is KaffapSf, in the original. Hence a "fair white linen cloth" does not mean merely a "plain, clean linen cloth," but a white liuen cloth which has been made beautiful for its specific purpose by the addition of fitting ornamentation. Since the invention of "damask " linen, the ornament thus wrought in the course of manufacturing the fabric has been very generally adopted ; but plain, undamasked, linen may be made much more "fair" by means of embroidery; and common-sense will shew that the word "white" limits the colour of the "linen cloth," not of its ornamentation. In recent times a custom has been introduced of spreading a large white cloth over the Lord's Table, in the same manner as an orilinary table is prepared for a meal. This is, however, an innovation introduced into the Church at a time when all such arrangements were left to pew-openers and sextons. The "fair white linen cloth" here ordered, and that with which the Celebrant is directed to cover " what remaineth of the consecrated elements," are the corporalia of the ancient Rubrics, otherwise called palla linen ; a third being used by custom to cover the middle part of the Altar during the cele- bration: this being spread by the Celebrant or one of hia Ministers. The object of using such a cloth is not to give the idea of a meal, l>ut to carry out the symbolism of the "linen clothes," in which our Lord's body was wound before it was placed in the sepulchre, and which were found there, laid in exact order, after the Resurrection. [John xx. 7.] It is a memorial also of that shining raiment, " exceeding white as snow " [Mark ix. 3], in which His transfigured Body appeared to the three disciples; and it is further observable that fine or white linen is ever represented as the clothing of those who dwell in Heaven. The custom of the Church is to have the linen cloth two or three inches wider than the ritual mensa, i.e. the slab of the table, and sufficiently long to hang down nearly to its base at the north and south ends. in the hodi) of the Church, or in the Chancel] The explana- tion of these words is that it was the custom for the com- municants to kneel all at once in the chancel, the clergy carrying the consecrated elements to them as they knelt.' But the number of communicants was sometimes too large for the chancel to hold all at once, and when moveable altars were substituted for fixed ones, it was permitted under such circumstances to transfer them to the nave, and celebrate there instead of in the chancel. Thus the Archbishops and Bishops, in their "Interpretations" of Queen Elizabeth's Injunctions, direct, "Item. That the table be removed out of the choir into the body of the church, before the chancel door, where either the choir seemeth to be too little, or at great feasts of receivings. And at the end of the Communion to be I Chancel rails were first ordered by Archbishop Laud, chiefly for the purpose of keeping do^'S away from the Holy Table. They were forbidden by Parliament in 1641. Where there are Chancel screens, Altar rails are hardly necessary. Cfje Communion. 371 and Evening Prayer are appointed to be said. And the Priest standing at tlie "" north side of the a " tii?rthffjri"was\ rrt 1.1 1 11 it h t-. originally written lable Shall Say the Lord s Prayer, with the Collect '■■/»« ■■wS^cVoss'SJ following, the people kneeling. through with the pen, and " sUe" inserted in Sancroft's hand. Coinf. Liturgy of St. Chrysostom, Sji TOy jioptiei/ f^ifiovi. "/^UR Father, Which art in heaven, W be Thy Name. Hallowed Thy Kingdom come. Thy ■will be done in 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 us not into temptation ; But deliver us from evil. Amen. H The Collect. AL^IIGHTY God, unto Whom aU hearts ■* » be open, all desires known, and from Whom no secrets are hid ; Cleanse the thoughts of our hearts by the inspiration of Thy Holy Spirit, that we may perfectly love Thee, and worthily magnify Thy holy Name ; through Christ our Lord. Amen. h For det.iils of changes made in 1552, see the notes below. ' s. a. ffi. "■S. ». '"DATER noster, Qui es in coelis ; sanctificetur -L nomen Tuum : adveniat regnum Tuum : fiat voluntas Tua, sicut in coelo, et in terra. Panem nostrum quotidianum da nobis hodie : et dimitte nobis debita nostra, sicut et nos dimittimus debi- toribus nostris : et ne nos inducas in tentationem : sed libera nos a malo. Amen. ''TT^EUS Cui omne cor patet, et omnis voluntas -L^ loquitur, et Quern nullum latet secretum ; purifiea per infusionem Sancti Spiritu.s cogita- tiones cordis nostri ; ut Te perfecte diligere, et digne laudare mereamur. Per Christum Domi- NUM nostrum. Amen. set up again" [on the high footpace, that is] "according to the Injunctions."' [Cardw. Do<-\ Arm. i. 205 ; see also Canon 82.] This practice of removing the Lord's Table from its place led to great irreverence, and to a perverted notion of the holy Sacrament ; but it continued in many, perhaps in most churches, until the time of Charles I. Neale writes : " When the sacrament was administered in parish churches, the com- munion table was usually placed in the middle of the chancel, and the people received round it in their several places there- about. " This was, of course, a very different thing from what the Rubric allowed, and the reforming Bishops of Charles I. 's days ordered the Table to be placed at blie east end of the chancel only. Neale continues, " It is almost incredible what a ferment the making this alteration at once raised among the common people all over England. " [Neale's Hist, of Puritans, ii. 221, ed. 1822.] In Cosin's Durham Book the whole of this Rubric of 1552 is altered into the following form, which is similar to that in the Scottish Prayer Book of 1637 : — Tlie TABLE alwayrs stand in// in the midst at the tipper end of the ChanctU {or of the Church tohere a Chancell is wanlimj), and beini) at all times corered vilh a carpet of sill;, shall also have at the Communion-time a faire while linncn cloth vpon it, with patin, chalice, and other decent ftirniture, meet for the hiyh mysteries there to be celebrated. In the MS. the Rubric was originally written in the most convenient place (» the upper end of the Chancel (or of the Body of the Church wliere there is no Chancel). This form of it was inserted in the margin of the printed copy which was corrected for the perusal of the King and Council [see p. .^S], but being crossed through with tlie pun the Rubric itself is altered into its present form by interlinear corrections. the Priest slandimj at the north side] This means at the north side of the T.able's front, ni> otlier boundary line of the rectangular mensa than that in front being taken account of in directing the ministrations of tlie ('eleljraut. 'I'liis seems always to have been the rule of the English Church, except in such unsettled d.ays as those referred to in the last note. Curtains (sometimes calleil altar-veils) at the north and south ends appear to have been always used in I'^nglaiul, instead of the baldachin or canopy which surmounts the altars of foreign churches ; but solid jiillars were substituted for these in tin; elaborate classical "altar screens" of the seventeenth and eighteenth century. The disuse of tlic latter seems to require a more general return to the curtains than has yet been made, for the ))iirpose of aililing dignity to the Lord's Table. In Durham Catliedral those which were anciently in daily use were of white silk. [.SVc also p. 359.] THE LORD'S PRAYER. In the ancient Use of Salisbury the Lord's Prayer formed 1 "They ttiiit shnll bo admitted to the Holy Communion, as soon as they have made tln-ir .,bl,-iti..ii, must go togetlier to tliat place tlial shall be up- pointed unto Iliem.iiiKh to tliealtar. . . . They then which shall be admitted to the Commuiiiou of the Lord's board shall stand in that place, the men in part of the Introductory Service which was said by the Cele- I3raut before he went up to the Altar, and ]nobably in the Vestry where there was one. This seems to liave been the practice of the Primitive Church, the third Council of Car- thage [a.d. 397] decreeing, " Ut . . . cum altari adsistitur semper ad Patrem dirigatur oratio : fuit hoc e.xeniplo Christi, Qui discipulos docens orare, exordium precationis ad Patrem direxit. " The first Prayer Book [a.d. 1549] ordered that "the Priest, standimj huhibly afore the midst of the Altar, shall say the Lord's Prayer, tcilh this Collect," before the Introit was sung ; and probably the custom soon arose of saying it aloud. It is, however, still to be said, like "the Collect following, " by the Priest alone, as the history of the Service shews ; and as is also indicated by the manner of printing the "Amen," which is not to be repeated by the people, but said, like the rest of the Prayer, by the Priest. The Lord's Prayer is not indicated at all in this place in Merbecke's book, and was not printed at length until much biter. As in all other parts of Divine Service, the Prayer of our Lord is here used with a special object. It is a royal Anti- phon of Prayer wliicli supplies the keynote of that which is to follow ; and tlie Celebrant uses it as a prevailing interces- sion with tlie Father that lie may be found not unworthy in the execution of liis special office. With the same intention it sliould be lieard by the people, since the offering to be made in the Holy Eucharist is theirs as much as it is that of their leader who stands at their head in front of God's Altar. I THE COLLECT. ' This Prayer, which is commonly called the " Collect for ' Purity," also formed part of the Introductory Prayers of the Celelirant in the Sarum rite, and is not found in any other of the Englisli Liturgies or in the Roman. It appears again in a " Missa ,ad invocandum gratiam Spiritns Sancti " at tlie end of the Saruni Missal, a Mass which is attributed by Miuatori [ii. 383] to St. Gregory, Abbot of Canterbury about A.ii. 780. It is found too in the Sacramcntary of Alcuin, and it also occurs among the prayers after Mass in the Hereford Missal, and at the end of the York Lit.any : so that it is prob.ibly a Pr.ayer of the early Church, but preserved almost solely by the Churcli of England. It occurs, however,.in the Roman " Missa votiva de Spiritu Sancto. " The Prayer for Purity now forms, naturally, a part of the public Service ; and in making it so, it was doubtless the intention of those who reconstructed our I>iturgy to make it a Prayer of the jieople with the Celebrant, for themselves, as well as his own prayer with reference to liis special work of cclebr.ation. Standing at the head of his flock, the Priest offers up this preliminary Prayer to God for himself .and them, that all may be prepared by His mercy for the solonm rite in which they arc about to take their respective parts as Priest and Christian haJty. tlieir proper place, and tlie women in their place, and there they shall give thanks, and pray reliRiously with the pastor." [Daye's transl. of Hermann's Consult, f. 220, ed. l.'jJT.] 572 Cbe Communion. IT "Then shall the Priest, turning to the ''People, rehearse distinctly all the Ten Commandments ; and the People still kneeling shall, after every Commandment, ask God mercy for their trans- gression thereof for the time past, and grace to keep the same for the time to come, as foUoweth. IT Minister. GOD spake these words, and said ; I am the Lord thy God : Thou shalt have none other gods but Me. IT People. LoKD, have mercy upon us, and incline our hearts to keep this Law. IT Minister. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor worship them : for I the Lord thy God am a jealous God, and visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate jNIe, and shew mercy unto thousands in them that love Me, and keep My commandments. IT People. Lord, have mercy upon us, and incline our hearts to keep this Law. IT Minister. Thou shalt not take the Name of the Lord thy God in vain : for the Lord will not hold him guiltless, that taketh His Name in vain. IT People. Lord, have mercy upon us, and incline our hearts to keep this Law. a This Rubric an<l tlie Ten Commaiul- meiits were in- serted in IS5-. ^ Comp. St. Mark's Liturjjy, vipifiTOLI !rfiis TOv Aoeoy. IT Minister. Remember that thou keep holy the Sabbath- day. Six days shalt thou labour, and do all that thou hast to do ; but the seventh day is the Sab- bath of the Lord thy God. In it thou shalt do no manner of work, thou, and thy son, and thy daughter, thy man-servant, and thy maid-servant, thy cattle, and the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day : wherefore the Lord blessed the seventh day, and hallowed it. H People. Lord, have mercy upon us, and incline our hearts to keep this Law. IT Minister. Honour thy father and thy mother ; that thy days may be long in the land, which the Lord thy God giveth thee. IT People. Lord, have mercy upon us, and incline our hearts to keep this Law. IT Minister. Thou shalt do no murder. IT People. Lord, have mercy upon us, and incline our hearts to keep this Law. IT Minister. Thou shalt not commit adultery. THE TEN COMMANDMENTS. turning to the I'eojAe] Turning from the position in which he stands to pray, when he faces the Altar, to that in whicli he exhorts, when he faces the people. In the Scottish Liturgy of 1637 this Rubric ended as follows : " The people all the widle kneeling, and asking God's inerey for the trans- gression of every duty therein; either aeeordiny to the letter, or to the mystieal importance of the said Commandment." The use of the Ten Commandments in the Communion Ser- vice is quite peculiar to the English Church. It is indirectly derived from the custom of reciting and expounding them at certain intervals, which is so frequently enjoined by the ancient Synods and by the Bishops of the Church of England. The immediate origin of the usage is, however, to be traced to an Order of Council appended as a Preface to tlie Homilies set forth in the year 1547. This directed that one of the Homilies should be read during High Mass on Sundays when there was no .Sermon, and that on Holydays "falling in the week time " the Clergy were to "recite the Pater Noster, the articles of our faith, and tlie Ten Commandments in English, openly before all the people." In the Injunctions of the same date a similar direction is contained for "every Holy- day throughout the year " and the time of High JIass at which it was to be carried out is defined as "immediately after the Gospel." They were inserted in the place where they now stand in 1552.' Lord, have mercy iipon us] The respond after each Com- mandment was suggested by the nine times repetition of the Kyrie Eleison which followed the Introit, the Introit follow- ing the Collect for Purity, in the opening of the Communion Service as it stood in the First Book of Edward VI. and in the Missals. It is in reality a Christian application of the Law in the words of Jer. xxxi. .SS and Ps. cxix. .36, and as already made by St. Paul in Heb. viii. 10. It may be clearly traced in the Vulgate: " Inclinavi cor meum ad faciendas 1 The translation of the Decalogue used here, and in the Catechism, is not that of our present version, and seems to have been made for the Prayer Book. justificationes Tuas ..." [Ps. cxix. 111.] " Inclina cor meum in testimonia Tua . . ." [Ilnd. 36.] "... etcustodiam illam in toto corde meo. " [find. 34.] The Kyrie thus said appears to represent the ancient Litany element [the Greek ectene] of the Eucharistic Office, and especially when it was sung in an expanded form, or " farsed," as it was on all the higlier class of festiv.nls. At the end of some Missals there are several pages, "De cantu Kyrie Eleison," and these contain nine such expanded forms, Kyrie generally beginning the first three lines, Christe the second three, and Kyrie the third three ; all the nine lines ending with "Eleison." Twenty-nine of these expanded Kyries are printed in Henderson's edition of the York Missal [ii. 243-252]. Translations of two are also here given from a Missal of 1514 as specimens : — "Lord, Almighty, Father unbegotten, on ua wretched ones have mercy. Lord, Who hast redeemed Thine handiwork, by Thine own Son have mercy. Lord, Adonai, blot out our sins, and on Thy people have mercy. Christ, the splendour of the Fiither's glory and the image of His substance, have mercy. Christ, Who didst save the world at the Father's bidding, have mercy. Christ, Salvation of men and eternal life of angels, have mercy. Lord the Spirit, the Paraclete, Bestower of pardon, have mercy. Lord, Fountain of mercy, sevenfold in grace, have mercy. Lord, most gracious Pardoner, proceeding from Both, most bounteous Bestower of Spiritual gifts, have mercy." " Lord, the Maker of all creatures, have mercy upon us. Thou Who blottest out our sins, have mercy upon us with- out ceasing. Let not Thy handiwork perish ; but graciously have mercy upon it. Christ, the only Son of the Father, born of the Virgin, have mercy upon us. Ct)e Communion. 373 IT People. Lord, have mercy upon us, and incline our hearts to keep this Law. ^ Minister. Thou shalt not steal. ir People. Lord, have mercy upon us, and incline our hearts to keep this Law. IT Minister. Thou shalt not bear false witness against thy neighbour. IT People. Lord, have mercy upon us, and incline our hearts to keep this Law. IT Minister. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his. 1[ People. Lord, have mercy upon us, and write all these Thy Laws in our hearts, we beseech Thee. If Then shall foUow one of these two Collects for the Queen, the Priest standing as "before, and saying, H Let US pray. ALMIGHTY God, Whose kingdom is everlast- -^^ ing, and power infinite ; Have mercy upon a Comf. St. Chry- sostom's Liturgy, Tfpov lOTCil. b or /If that js nfi- /<>i>i/<'rf[i549|, for thcit pitr/ose '[■S49]. the whole Church ; and so rule the heart of Thy chosen servant VICTORIA, our Queen and Governour, that she (knowing Whose minister she is) may above all things seek Thy honour and glory : and that we, and all her subjects (duly considering Whose authority she hath) may faith- fullj"- serve, honour, and humbly obey her, in Thee, and for Thee, according to Thy blessed Word and ordinance, through Jesus Christ our Lord, Who with Thee and the Holy Ghost liveth and reigneth, ever one God, world without end. Amen. IT Or, ALMIGHTY and everlasting God, we are -I^^ taught by Thy holy Word, that the hearts of kings are in Thy rule and governance, and that Thou dost dispose and turn them as it seemeth best to Thy godly wisdom : AVe humbly beseech Thee so to dispose and govern the heart of VICTORIA Thy Servant, our Queen and Gover- nour, that, in all her thoughts, words, and works, she may ever seek Thy honour and glory, and study to preserve Thy people committed to her charge, in wealth, peace, and godliness. Grant this, O merciful Father, for Thy dear Son's sake, Jesus Christ our Lord. Amen. IT Then shall be said the Collect of the day. And immediately after the Collect the * Priest shall read the 'Epistle, saying, TIu Epistle [or, 'I7ie 2>ortion of Scripture appointed Jor the Epistle] is loritten in the Chapter of beginning at the Verse. And the Epistle ended, he shall say, Here endeth Thou that by Thy Blood savedst a ruined world from death, have mercy. Hear the Prayer of those who now cry unto Thee, and in tenderness have mercy. Gracious Spirit, fill us with Thy grace, have mercy. Thou who ilowest from the Father and the Son continually, have mercy upon us. Holy Trinity, trinal Unity, together to be worshipped. Loosen the bonds of our sins, redeeming us from death. Let us all now cry aloud with sweetly-flowing voice, God, have mercy." An interesting feature of these expanded forms of the Kyrie is the retention of Greek words, which indicates their Eastern origin, and that the associations connected with them were precious to tlie Cliurch of England. In the American Prayer Book the Commandments are fol- lowed by our Lord's Summary of the Decalogue from Matt. xxii. 37-40 ; the use of which is also allowed instead of that of the Decalogue by the Scottish Liturgy. COLLECT FOR THE SOVEREIGN. the Priest standing as before] That is, at the northern part of the front of the Altar, looking towards the east, as he had stood before he turned to the people to read the Ten Com- mandments. Both these Collects appear to liave been composed in 1549, but the second is very similar in its phraseology to the first Collect or the Missa pro Rege given at p. 203, of which the first words are, " Deus in cujus manu sunt corda regum." There seems to have been considerable variety in the Missas Ero Kcge et Regina : and it is possible that these Collects are oth of them taken from some ancient sources not yet recog- ni.icd. The insertion of this Prayer for the Sovereign may be thus accounted for. The Sovereign was mentioned in the ancient Canon, in that of the tirst Prayer Book, and in the Prayer for the Church Militant, when that Canon was afterwards broken up into tliree portions as we now have it. But in the first Prayer Book one of the final Rubrics directed that on Wed- nesilays and Fridays, if there was no celebration, the Com- munion Service should yet be said .as far .as the end of the Offertory. When so used, the memorial of the Sovereign in the Canon would not be said, and this Collect was probably inserted to supply the deficiency. It would also be said con- stantly that those who did not remain to receive (and there- fore did not hear the Canon), might still liear, and take part in, a Prayer for the Sovereign and the Church. When the Canon was broken up, and that part of it which now forms the Prayer for the Church Militant was removed to an earlier part of the Office, it was directed to form part of the Offer- tory even when there is no Celebration : and thus the second memorial forms not only part of the Canon, as in ancient days, but of the Service used when there are no communi- cants. Temporary reasons connected with the disloyalty of tlie times had probably some influence in fi.\ing this CoUeot upon the Church. t Viewing the Ten Kyries preceding as a represent.ative, in some degree, of the primitive Ectene, or Great Collect, the I'oUeot for tlie Sovereign is not without a certain propriety .as to its Liturgical position. One of the petitions in that Eucharistic Litany is, "For our most religious and God- protected Sovereigns, for all the Palace and their Army, let us beseech the Lord. l^"'. Lord, have mercy upon us." It should also be added that " Memoriie " were s.aid with the Collect for the day under the old system of the Church of England, and that the use of tlie present memorial Collect for the Sovereign may represent an ancient custom. The Rubric was as follows ; " JJtinde dicitur oratio, sic determin- undo. Per omnia sa^cula s.tculorum. Anion. Et si aliqna Memoria habeiida est itervm dicat Sacerdos Orenius jit supra. Et quando sunt plures colle.cta: dicendce, tunc omnes Orationes (juce sequentur sub vno, Per Dominum, et nno Oremus dicun- tur. Ita tamen quod septenari^minumerum excedere 7wn debent secundum vsum Eeclesia; Saruni." the Collect of the day] Some notes on the history of the Col- lects de Tempore will be found at p. '24'2 ; some special rules connected with their use at pp. 201, 244. If Memorial Collects, on account of national or diocesan afllictions or necessities, should ever be issued by the author- ities of our Church, the proper place to use them is after the Collect or Collects of the day, both here, and at Mattins and Evensong. shall read the Epistle] For notes on the history of the 374 Cf3C Communion. the Epistle. Then shall be read the Gospel (the People all standing up), saying, The holy Gospel is loritten in (he Chapter of beginning at a Slalifit Sacerdos in medio Alcaris symboltifTtJiiiet in- cipuit excelsa zoce. W. In S- and 19- there is a similar direction. the Verse. And the Gospel ended, shall be sung or said the Creed following, the People still standing as before. ** I BELIEVE in one God* the Father Almighty, Maker of heaven and earth, And of all things visible and invisible. And in one Lord Jesus Christ, 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: ''By Whom all things were made : Who for us men and for our salvation came down from heaven, And was incarnate by the Holy Ghost of the Virgin I\Iary, And was made Man ; And was crucitied also for us under Pontius Pilate. He suffered and was buried. And the third day He rose again according to the Scriptures, And ascended into heaven, And sitteth on the right hand of the Father. And He shall come again with glory to judge both the quick and the dead : Whose kingdom shall have no end. And I believe in the Holy Ghost; 'The Lord, and Giver of life ; Who proceedeth from the Father ^and the Son ; Who with the Father and the Son together is worshipped and glorified ; Who spake by the Prophets. And I believe one Catholick and Apostolick Church. ''I acknow- ledge one Baptism for the remission of sins. And I look for the Resurrection of the dead, And the life of the world to come. Amen.' /> After these words followed a Rubric in 1549, The clerks shall sing the test. <■' UiO-Tiuu in the Greek Liturgies. d i.e. By GOD the Sun. e i.e. [i[ The Lord God. and [2] tlie Giver of hfe, or more strictly, the I.ife-Giver. / Filioque. No cor- responding word is found in the origi- nal Greek. S kyiccv not iii the Lituryy of St. Mark. So the word "sanclanr'is wanl- inj; in some early Latin versions. h So in Mozarabic. Conftteor, though the rest is said m the plural. i The punctuation of the English has been rc-arranged for the present work. : 'niSTEYOMEN d^ h-a. Geor, narepa Trai'TOKpa- ; Topa, iroajT^jv ovpavov Kal yyi, opdroiv re TravTtor Kal dopaTiov. Kat et's era Ki'pLov 'li^aovv Xpicrroi', tuv Yiov Tov 6eoC Tov /ioroyfi'ij, tov (k toT IlaTpos yev- \n]6€i'Ta TTph Trcu'TOJi' tS>v altovinv [Geui' Ik ©foij] $ws «K '{'cuTos, 0€oi' ak-qdivov Ik Qtov dXijdii'ov' yevvrjdevTa, ov TroiriOevTa, 6p.oov(7iov T(j> IlaTpr Si' ov TO. irdvTa eyevcro" toi' Bi' I'lpas Tovs dvBpd- TTOvs, Kal Sia T^v ij/ierepav aomipiav, KaTcXdovra €K rwv ovpavdv, Kal aapKuOevTa €k IIi'£i'/xaTOS 'Ayiov, Kal Mapi'as tjjs TrapOevov, Kal €vart:)punr-q- travra" (TTavpitidivra re xnrkp i)piov sttI IIoi'tiov TltXarov, Kal iraOovTa, Kal TO<^£i'Ta, Kal aiaaravTa TQ Tpiry I'lp^py- Kara ras ypa<f>d'S' Kal dveXdovra €is Toi'S oi'pai'oi'S, Kal Kad((6p.(voi' eK ?e^i(3v ToC IlaTpos" Kal TraXiv ep^opei'oy pcTa So^rj's Kpivai ^(avTas Kal ve/cpoi's' or' t/}s fSaatXtias ovk kcrrai ' reAos. Kai its TO ni'ei'/xa to "Ayioi', to Kvptov, Kal to ZlOOTTOlOV, TO €K TOV UaTpUS iKTroptVOIXiVOV, TO crw IlaTpi Kal "YiiS avpirpoaKwov/xevov Kal crvv- 5o^a^op.evov, to XaXrjaav Sid toiv ■irpo<f>J}TiJJv Ei's /xiav "dyiav KaOoXiK'ijVKal dTroaToXtKijv iKKXi^alav. ojxoXoyovpiV ei' pdimap-a els a</>ccru' dpapTiuJv. TTpoacoKiapev dvairrao'iv vtKpwv, Kal {wv/i' ToC /xtAAoi'TOS ai'wi'os. 'A.p-qv. Epistle and Gospel as used in the Communion Office, see p. 243. Tile Epistle was anciently read from a lectern near tlie Altar, from whicli sometimes both it and the Gospel also were read. At Durham Cathedral, before its iniquitous spoliation, "at tlie North End of the High Altar there was a very tine Lettern of Brass, wliere tliey sang the Epistle and Gospel, with a great Pelican on tlie heiglit of it finely gilt, billing the blood out of her brejist to feed lier young ones, and her wings spread abroad, wliereon lay the Book, in which tliey sung the Epistle and Gospel : it was tliought to be the finest Lettern of Brass in this country."' But this lectern doulitless stood on the north of the Altar because it was used for tiie Gospel. The proper side from which to say tlie Epistle is tlie south, or that which is on the right hand, when looking towards tlie Altar. The following is Cosin's alteration of this Rubric : — Immediately after the Collect.^, the Priest, or the Epistler appointed, shall turn to the people and read the Epistle in the place assigned for it, beyinnin;/ thus : The Epistle is written in the Chapter of , and ending thus ; Here eudetli the Epistle. And the Epistle ended, the Priest or the Gospeller appointed shall read the Gospel, saying first: The Holy Gospel is written in the Chapter of . .ind the people all standing up shall say : Glory be to Thee, Lord. And at the end of the Gospel he that readeth it shall say : Here endeth the holy Gospel. A7ul the people shall answer: Thanks be to Thee, Lord. Although no gesture is prescribed for the people during the reading of the Epistle, the custom of sitting is in strict accoi-d.ance with the ancient practice of the Church. Thus Amalarius wrote in tlie niutli century that while the Lesson, or Epistle, is "licing read we are accustomed to sit after the ni.anner of the ancients." [Ajial. de Eccl. Of. iii. 11] Rupert of Deutz also wrote to the same effect in the twelfth century. [RvP. de Dir. Off. i. 32.] A Rubric per- mitting those in the Choir to sit while the Epistle was beiii" I The R'dis of Durham, written by an eye-witness of tlie spoliation. There was another brass Lectei-n in the jnidst of the Quire for the music- book, and a wooden one for tlie Lessons lower down, near the Quire door. The "great pelican" has been revived recently in the niagniliceut lectern used for the Lessons, " the finest Lettern ... in this country." read, and the Gradual and Tract sung, is found in some Sarum Missals. 'Then shall he read the Gospel] The highest reverence has always been given by the Church to the Eucharistic dispensa- tion of the Gospel : doubtless from a recognition of the solemn association between such an use of it and the Personal WoRU of God, Whose message it is. In the Eastern Church the Book of the Gospels is carried in procession to the Altar, this rite being called the Little Entrance, as the procession of the Elements to the Altar is called tlie Great Entrance.- In the Church of England lighted tapers used to be held on either side of the Gospeller while he was reading, and Incense burned, to signify that the Gospel is from Him Who is the Liglit of the World, and tliat the reading of it is a memorial ofl'ered before God. The versicle, "Glory be to Thee, O Lord," is also handed down to us from the ancient Church [Rup. de Dir. Off. i. 3G], was printed in tlie earlier Prayer Books, and has been retained with a firmer hold than most ritual traditions by subsequent generations. The Gos- pel is always said at the nortli side of the Altar, or that side vihicli is on tlie left liand wlien looking towards it. Standing at tlie Gospel is a custom significant of this reverent instinct of the Cliurch. Tlie historian Sozomen, who wrote in the fifth century, knew of only one exception to this custom, which was that of the Bishop of Alexandria. St. Chrysostom bids the people "stand with soul and ear erect" when the Gospel is read, and in the Apostolical Constitutions of tlie third century is the direction, "When the Gospels are in reading, let all tlie Priests and Deacons, and all tlie people, stand up in great quietness ; for it is written, ' Be still, and hearken, Israel :' and again, ' But do thou stand here and listen!'" Upon this custom Hooker writes, "It sheweth a reverend regard to the Son of (iod above all other messengers, although speaking as from God also. And against Infidels, Jews, Arians, who derogate from the lionour of Jesus Christ, such ceremonies are most profitable. ' At tlie end of the Gospel the Celebrant moves to the centre 3 The " Evangelisteria," or Books of the Gospels, were anciently decor- ated in the most costly manner. One used in Salisbury Cathedral, for example, was adorned with twenty sapphires, six emeralds, eight topazes, twelve pearls, eighteen alemandines, and eight garnets. Ct)C Communion. 375 The Latin version of the Nicene Creed ia as fol- lows : — " " Credo in unum Deum, Patrem omnipotentem, Factorem coeli et terrre, visibilium omnium et invisi- bilium. Et in unum Dominum Jesum Christum, Filium Dei unigenitum, Et ex Patre natum ante omnia aaecula : Deum de Deo, Lumen de Lumine, Deum verum de Deo vero, Genitum non factum, consubstantialem Patri, per Quern omnia facta sunt. Qui propter nos homines et propter nostvam salutem doscendit de coelis, Et inoarnatus est de Spiritu Sancto ex Maria virgine, Et homo factus est. Crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est. Et resurrexit tertia die secundum Scripturas, et ascendit in ccelum, sedet ad dexteram Patris, Et iterum veuturus est cum gloria judicare vivos et mortuos, Cujus regni non erit tinis. Et in Spiritum Sanctum, Dominum et Vivifican- tem. Qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et conglorificatur, Qui locutus est per proplietas. Et unam sauctam Catholicam et Apos- tolicam Ecolesiam. Confiteor unum baptisma in re- missionem peccatorum, et exspecto resurrectionem mortuoruni, Et vitam venturi sseculi. Amen." The following is an interesting English version of the " Mass " Creed, taken from Our Ladifs Mirror, [ilir- ror of our Lady, pp. 312-321, Blunt's ed. ] Although this translation was made about a.d. 1430, it is yet almost exactly identical with that adopted in 1549. There are much older English versions : — " I byleue in one god y<^ father almyghty, maker of heuen and of erthe, and of al thinges vysyble and in- uisyble, and in one lorde iesu cryste, tlie only begotten aone of god : borne of tlie father before al worldes. god of god. lyghte of lyghte. very god of very god. by- gotten and not made, and of one substaunce wyth the father. By whome all thyuges are made, whiche for US men and women, and for oure helthe cam downe from heuens. And he was incarnate of the holy gooste of the vyrgyn marye, and he is made man. He was crucyfyed also for us under ponce pylate, suffered passyon, and was buryed. And he arose the tliyrde daye after scrj'ptures. And he ascfded in lieuen and sytteth on the fathers ryghte hande. And he shall come agayne with glory to deme the quycke and the deade. Of whose kyngdome shall be none ende. And I byleue in the holy goste, lord and quykner. which proceedeth of the father and of the soune. which is worshiped, and glorifyed togyther wyth the father and wytli the Sonne, wh3xh hathe spoke by tlie prophetes. And I byleue on holy comon and apostly chirche. I knowlege one baptym in remyssyo of sj'nnes. And I abyde the resurreccyon of the deade. And I abyde the lyfe of the worlde to come. Amen." of the Altar to say the Creed, remaining there for the rest of the Service except when communicating the people. In Merbecke, and in all other Services, the first words of the Creed, "I believe in one God," are assigned to the Priest alone, the Choir and people joining in at the words "the Father Almighty." THE NICENE CREED. The recitation of the Creed in the public ministration of the Holy Eucliarist was first introduced by Peter the Fuller, Bishop of Antioch in 471, and adopted by Timotheus, Bishop of Constantinople in 511. In the West it was adopted first in Spain, by the Third Council of Toledo in 589, as an anti- dote to tlie Ariau heresy, witli which the Spanish Church had been infected ; then in France in the time of Charles the Great, and lastly in the Roman Cliurch under Pope Benedict VIII. in 1014. Originally the Creed seems to liave been used only ill the instruction of catechumens, and as their profession of faith when baptized ; and also aa that of Bishops at their consecration.' One of the most interesting of the early creeds is that of Csesarea, because it was adopted by the Council which assembled at Nioa^a in 325, to condemn the errors of Arius, as the basis of that profession of the Faith wliich — with the additiftn made at the .Second General Council of Constantinople in 381 (from '■ the Lord, and Giver of life " to the end), to meet the heresy of .Macedonius — was contirnied and finally adopted by the Tliird General Council of Ephesus in 431, and by the Fourth, that of Chalcedon, in 451. [See H.4mmond's Defini- tions of Faith and Canons of the Unirersal Church.] The Nicene, or, more correctly, the Niceno-Constantino- politan Creed, from the solemn sanction thus given to it by the great (Ecumenical Councils, stands in a position of greater authority than any other ; and amid their long-standing divisions is a blessed bond of union between the three great branches .of the One Catholic Church — the Eastern, the Roman, and tlie Anglican, of all whose Communion Offices it forms a part. It is very seriously to be regretted that the American portion of tlie Anglican Communion has made its use in the Communiun Otiice optional, giving the Apostles' Creed as an alternative. Tlie shorter draught of the Creed as it came from the Nicene Council cont.iined the words 0(6i> iK GtoO, which the Council of Constantinople omitted aa unnecessary, and the words Deum de Deo do not occur in the Creed as given in the Gelasian Sacramentary. [Ml'iiATORi, lAl. Bom. i. 540.] But they have since been universally restored throughout the AVestern Church. The words " et Filio" or "Filioque "of the Procession of the Holy (ihost have, as is well known, never been admitted into the Creed by the Eastern Church. They were first 1 Some of the earlier creeds may be seen in Harvey's History and Thtoloijy of the three Creeds, Heurtlev's ffarmonia Symbolica, WAi.cmrs' BMiotluca Si/mMico, and Uinuiiah's Anliquitia, X. iii. 4. (Sec also pp. 196-198 and 211-213 of this work,] ■ introduced, probably, as an additional protest against the Arian denial of the full Godhead of the Son, by the Spanish Church, at the great Council of Toledo in 589 ; or, according to Bitigham, at the still earlier Council of Bracara in 411. Some, however, think that they cannot be traced with certainty higher than the Toledan Council of 633. [Guett^, Fapauti Scliismatique, p. 335.] The addition first became of impor- tance towards the end of the eighth century, when the doctrine of the procession of the Holy Ghost from the Son was wielded as a theological weapon against the adoptionist heresy of the Spanish Bishops, Felix and Elipandus. It was then generally adopted through Gaul and Germany, chiefly through the influence of Charlemagne, who is said to have written the hymn ]'eni, Creator: and, — although Pope Leo III., on the subject being referred to him by a Council held at Aix-la-Chajielle in 809, declined to sanction it, and caused a copy of the Creed without the "Filioque" to be engraved on silver plates and set uj) in St. Peter's, — Pope Nicholas I., the great rival of the patriarch Photius, half a century later, insisted, in spite of the protests of the Greeks, on its insertion throughout the cliurches of the West. The dispute waa embittered by the growing assumptions of the Roman See, which liave always been stedfastly resisted by the Eastern Church ; and the rupture was unhappily com- pleted on July 16, 1054, when the legates of Pope Leo IX. laid on the altar of St. Sophia at Constantinople a writ of Excommunication against Michael Cerularius the I'atriarch, which was answered by an anathema on the part of the Patri- arch and his clergy. The resistance of the Easterns to the insertion of the "Filioque" seems to have been influenced principally by these considerations : — 1. An objection to the doctrine, if it was intended to assert that the Holy Spirit proceeds from the Son in the same sense, that, namely, of eternal derivation, in which He proceeds from the Father. This they thought was to trench on the great fundamental verity of one sole 'Apxri, or Originating Principle, in the Godhead. The being tlie sole fount of Deity was, they argued, not one of the Substantial attributes of Godhead as such, since llicn it would belong equally to each of the Three Blessed Persons ; but the dis- tinctive Personal attribute of the Father only, as it is the distinctive Personal attribute of the Son tliat His Godhead is eternally derived from the Father by way of Generation, and of the Holy Spirit that His (Jodhead is eternally derived from the Father by way of Procession. And lliey maintained that the passages of Holy Scripture urged in defence of the eternal Processiim of the Holy Ghost from the Son, referred only to His temporal mission by the Son ; and that on so mysterious a subject it was safer to keep strictly, as the I Oecumenical Councils had done, to the plain letter of Holy Scripture, which afiirms expressly that the Holy Ghost pro- ceedeth from the Father, but does not affirm expressly that He proceedeth from the Son. 2. An objection to any unauthorized interpolation in the i7^ Cbe Communion. IF Then the Curate sliall declare unto the people what holydays, or fasting-days, are in the week follow- ing to be observed. And then also (if occasion be) shall notice be given of the Communion ; and the Banns of Matrimony published ; and Briefs, Citations, and Excommunications read. And nothing shall be proclaimed or pulilished in the Church during the time of Divine Service, but by the Minister ; nor by him any thing, but what is prescribed in the Rules of this Book, or enjoined by the Queen, or by the Ordinary of tlie place. IF Then shall follow the Sermon, or one of the Homilies already set forth, or hereafter to be set forth, by Authority. IF Then shall the Priest return to the Lord's Table, and begin the Offertory, saying one or more of these Sentences following, as he thinketh most convenient in his discretion. IET your light so shine before men, that they -^ may see your good works, and glorify your Father Which is in heaven. s. Matt. v. i6. Lay not up for yourselves treasure upon the earth ; where the rust and moth doth corrupt, and where thieves break through and steal : but lay up for yourselves treasures in heaven ; where neither rust nor moth doth corrupt, and where thieves do not break through and .steal. S. Matt. vi. 19, 20. Whatsoever ye would that men should do unto you, even so do unto them ; for this is the Law and the Prophets. s. Matt. vK. 12. Not every one that saith unto Mo, Lokd, Lord, shall enter into the Kingdom of Heaven ; but he that doeth the will of My Father Which is in heaven. s. Mait. vii. 21. Zacchasus stood forth, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor ; and if I have done any wrong to any man, I restore four-fold. s. Luke xix. s. Who goeth a warfare at any time of his own universally accepted Creed of Christendom, resting on the universally admitted authority of the Second and Fourth General Couucils, especially when it originated in a local Church of tlie then unsettled and unlettered extreme West, and afterwards enforced by the Papal See very much by way of asserting and establishing its extravagant claims of supre- macy, and of dominion over the Faitli of the Church. At the English Reformation the question was not raised, and the Creed in this respect continued as before.^ Then the Curate shall declare unto the people] We happen to have two very ancient notices that were given out to the people during Divine Service in the early Church. The one is the notification of Easter, which was given on the Feast of the Epiphany, according to the Ambrosian Eite, and which will be found in a note at ji. 290. This is placed after the Collect "Super Populum " in the Missal of St. Ambrose, and was probably, therefore, read at an analogous part of the Service to that directed above. The other is a notice by St. Augustine in the following words: "I suggest to you. Beloved, what ye know already. To-morrow dawns the anniversary day of the Ordination of the venerable Lord Aurelius. He asks and admonishes you by my humble ministry that you will, of your charity, grant him a meeting with all devotion at tlie basilica of FiUistus. Thanks be to God." [Serm. cxi. Ben. ed., Ixi. Oxford transl ] In medieval times it was the custom (according to Cardinal Bona) to give out notices of feasts and fasts after the Benediction, which occurred in the part of the Service that comes between the Consecration and the Communion, and he gives some examples of these and other notices (including one of Baptism) from a Roman Sacrameutary written before the ninth century. [Rcr. LitU7-g. ii. IG.] The practice of interpolating such notices in the Communion Office is therefore one of great and apparently Primitive antiquity. In the Church of England it ajipears to have been the medijeval custom to associate the bidding of Holydays with the bidding of Prayers, a list of Festivals having been found written on the same parchment from which the former was evidently read, in a fourteenth century MS. printed by L'Estrange.- The Sixty-fourth Canon directs as follows : — "Canon 64. Ministers solemnly to hid Holydays. Every Parson, Vicar, or Curate shall, in his several charge, declare to the people, every Sunday, at the time appointed in the Communion-book, whether there be any Holydays or Fasting-days the week following. And if any do, hereafter, wittingly otfend herein, and being once admonished thereof by his Ordinary, shall again omit that duty, let liim be censured according to law, until he submit himself to the due performance of it." And then . . . 0/ the Communion'] The notice here directed does not refer to either of the Exhortations subsequently printed, as they are ordered by the Rubric preceding them 1 The standard English works on the Nicene Creed .ire those of Bishop Bull and Bishop Forbes of Brechin. There is :in admirable old English exposition of it, with the above translation, in the Mirror of our Lady. ^ Alliance Div. OJices, p. 262. Ang. Cath. Lib. ed. to be used after the Sermon, this notice being before it. There is some confusion in the Rubrics, both of which belong to an uuhappy time of rare celebrations and communions ; and neither of them come into operation where the Holy Com- munion is regularly celebrated, as it undoubtedly should be, every Sunday. In the one Rubric the parenthesis " (if occa- sion be) " indicates that such notice is left to the discretion of the minister ; and in the other the meaning plainly is, that the exhortations are to be used on the Sunday or Holyday preceding the Communion, if the celebration of it is not a regular part of the Sunday Service, and "warning " is therefore necessary. the Banns of Matrimony pid/lished] This portion of the Rubric has been altered by the Delegates of the Press at Oxford, and the Syndics at Cambridge, without any authority whatever, in all Prayer Books printed during the last sixty years. The authoritative Rubric is as above, and could only be altered bv the .same constitutional authority which imposed it.3 By Lord Hardwicke's Act, 'JO Geo. 11. c. 33 (1753), it was enacted that "all Banns of Matrimony shall be pulilished in an audible manner in tlie Parish Church according to the form of words prescribed by the Rubric affixed to the Office of Matrimony in the Book of Common Prayer, upon three Sundays preceding the Solemnization of Marriage, during the time of Morning Service, or of Evening Service (if there be no Morning Service in such church upon any of those Sundays) immediately after the Second Lesson, and all other the rules prescribed by the said Rubric concerning the publication of Banns, and the solemnization of Matrimony, and not hereby altered, shall be duly observed."'' It will be seen that this clause does not define anything with respect to the time of publication at the "Morning Service," leaving it still to take place after the Nicene Creed, or (which is the same thing when there is no Sermon) " imme- diately before the sentences for the Offertory." A judicial decision on this subject, and some further particulars, will be found in the notes to the Marriage Office. Brir/s] These were letters patent issued by the Sovereign, directing the collection of alms for special oJjjects named in them. They were granted for building and repairing churches, and for many benevolent purposes (such as the compensation of losses by fire), which are now jjrovided for by societies or public subscriptions. Great abuses arose out of Briefs, and a statute was passed to regulate them in Queen Anne's reign. [4 Anne, c. 14.] The abuses still continued, however, as will be seen by the following particulars of ninety- seven briefs for repairing or rebuilding churches or chapels, and forty-seven briefs for accidents by fire, inundations, etc., issued between Michaelmas 1803, and Michaelmas 1818 : — JIi("ll,^elmas ISOo, to Michaelmas 1818. Estimates of money required. £ s. d. 97 briefs for churches, etc. 125, 240 19 4} 47 „ accidents, etc. 34,884 15 3} 31.656 12 couL"ed. Net proceeds, £. s. d. £. s. d. ,857 6 7} 14,297 14 4J 8} 14,606 IS 7 144 160,125 14 8i 67,513 19 4i 2S,i)04 12 llj An attempt was again made to reform the system in 1821, but with so little success that Briefs were at last abolished, in 1828, by 9 Geo. IV. c. 28. "King's Letters," which were > See pp. 32-37, I See also 4 Geo. IV. c. 76, 1823. Ct)C Communion. m cost *i Who planteth a vineyard, and eateth not of the fruit thereof ? Or who feedeth a flock, and eateth not of the milk of the flock % 1 Cor. ix. 7. If we have sown unto you spiritual things, is it a great matter if we shall reaj) your worldly things ? 1 Cor. ix. 11. Do ye not know, that they who minister about holy things live of the sacrifice ; and they who wait at the Altar are partakers with the Altar? Even so hath the Lord also ordained, that they who preach the Gospel should live of the Gospel. 1 Cor. ix. 13, 14. He that soweth little shall reap little ; and he that soweth plenteously shall reap plenteously. Let every man do according as he is disposed in his heart, not grudgingly, or of necessity ; for God loveth a cheerful giver. 2 cor. ix. 6, 7. Let him that is taught in the Word minister unto him that teacheth, in all good things. Be not deceived, God is not mocked : for whatsoever a man soweth that shall he reap. Gal. vi. 6, 7. While we have time, let us do good unto all men ; and specially unto them that are of the household of faith. Gal. vi. lo. Godliness is great riches, if a man be content with that he hath : for we brought nothing into the world, neither may we carry any thing out. 1 Tim. vi. 6, 7. Charge them who are rich in this world, that they be ready to give, and glad to distribute ; laying up in store for themselves a good founda- tion against the time to come, that they may attain eternal life. i Tim. vi. 17-19. God is not unrighteous that He will forget your works and labour that proceedeth of love ; which only discontinued about 1S60, were documents of a similar character, and one granted by Charles II., for Chelsea Hospital (but never used), is among Archbishop Saucroft's papers in the Bodleian. These were granted, in recent times, to the Incorporated Societies for Church Building, Missions, and Education. Cilation!(\ "A citation is a judicial act, whereby the de- fendant, by authority of the judge (the plaintiff requesting it), is commanded to appear, in order to enter into suit, at a certain day, in a place wliere justice is administered." [BnRjj's Ecc. Law.] They were read after the Oflfertory in the Mediajval Church. The only kind of Citation ever heard in church at the present day is the "Si quis " of candidates for Holy Orders, calling upon any persons wlio know reasons why they should not be ordained to declare those reasons to the Bishop. JExcommmikations] These are sentences of ecclesiastical censure passed by competent authority, that is, by some ecclesiastical judge or ordinary. Canon 65 fully explains this part of the Rubric. [See also Palmer's Orig. Liturr/. ii. 384.] And nothing >ili(ill he proclaimed] Many Acts of Parliament required that parochial notices respecting purely secular matters should be publicly read in cluircli ; and the example had been followed in respect to numberless matters of the same kind without tlie same authority. All such enactments were repealed by 7 W ill. IV, and 1 Vict. c. 45, which thus practically enforced the authority of the Rubric. 7'hen shall follow the Sermon] It has been the constant custom of the Church from tlie earliest ages for a sermon to be preached during the celebration of the Holy Eucharist, and many Mediceval Sermons in English have come down to modern times. The Sermon was usually preached from the Altar steps, or from the gallery, or "rood loft," over the Chancel screen; which w,as then called "the pulpit." But pulpits in the modern sense were introduced into English Churches at least as early as tlie fourteentli century. When the Celebrant is the preacher, and preaches from the pulpit, he ought to lay aside his Vestment, placing it upon the Altar,' If he preaches from the Alt.ar it should bo retained, ■ The ancient custom was to preach from the Altar steps, and pulpits were far from being universal in churches when this Rubric was first inserted. The only form of prayer before sermon which has any authority whatever is that enjoined in the Fifty-fifth Canon, "Caxon55. The form of a Prayer to be naed by all Preachers before their Sermons. Before .all Sermons, Lectures, and Homilies, the Preachers and Ministers shall move the people to join with tliem in Prayer in tliis form, or to this effect, as briefly as conveniently they may ; Ye shall pray for Christ's holy Catholic Churcli, that is, for the whole congregation of Christi,an jieople dis- persed throughout the whole world, and especially for the Churches of England, Scotland, and Ireland : and herein I 1 In most Cliurclies it was the custom for tlie CeU-bnuit to ]t«t on liis vestment in the sight of the people, tniting it fi*om tlie Altar, Vestries were rare before the fourteenth century. require you most especially to pray for the King's most excel- lent Majesty, our Sovereign Lord James, King of England, Scotland, France, and Ireland, Defender of the Faith, and Supreme Governor in these his realms, and all other his dominions and countries, over all persons in all causes, as well Ecclesiastical as Temporal : ye shall also pray for our gracious Queen Anne, the noble Prince Henry, and the rest of the King and Queen's royal issue : ye shall also pray for the Ministers of God's holy Word and Sacraments, as well Archbishops and Bishops, as other Pastors and Curates : ye shall also pray for the King's most honourable Council, and for all the Nobility and Magistrates of this realm ; that all and every of these, in their several callings, may serve truly and painfully to the glory of God, and the edifying and well-governing of His people, remembering the account that they must make : also ye shall pray for the whole Commons of this realm, tliat they may live in the true faith and fear of God, in humble obedience to the King, and brotherly charity one to another. Finally, let us praise God for all those which are departed out of this life in the faith of Christ, and pray unto God that we may have grace to direct our lives after their good example ; tliat tliis life ended, we may be made partakers with them of the glorious resurrection in the life everlasting; always concluding with the Lord's Prayer," This is a modernized form of the ancient " Bidding of the Bedes, " but is seldom used except in Cathedrals and CoUeges,- It was enjoined on preachers in the sixteenth and seven- teenth centuries, on account of the iniquitous use which was made of their so-called prayers before the sermon by the Puritans ; some of whom made it a weekly vehicle for teach- ing sedition and schism,^ It may be doubted whether the Bidding Pniyer was ever intended to be used for Sermons preached during tlie Communion Service, \\'1ien it was inserted in the Canons, Sermons were often preached apart from prayers, as at Paul's Cross, and as the University Sermons are still jireached at Oxford and Cambridge. In similar cases it would still be very appropriate, THE OFFERTORY. The solemn Oblation of the Elements to be consecrated for the Holy Communion has always fornieil a prominent feature of the Liturgy,'' In the Eastern Church the elements are prepared in the chapel of the Protliesis, the northern of two which stand on either side of the Altar, with a special service, called "The Office of the Prothesis," and are taken to the Altar with much ceremony in a procession called "The Great Entrance." Then they are offered to God with a Prayer of Oblation, the following Ijcing tliat appointed in the Liturgy of St. Chrysostom, which is now generally used in the East and in Russia : — "Lord, (iod Almighty, Only Holy, Who receivest the 2 For ancient forms of this, sec Libtr Festivulis ; L'Estbanok's .1 lliance of nil'. Offices; Maskixl's Mon. Kit. iii. 400; Coxe'b Fonns 0/ Bidding Prayer, with Iiitro(lueti(Hl and Notes, 1S40. * See a single instance, extending from p. 1*7 to p. 109 of Coxe's volume. * The writer eommonly called Dionysius the Arcojiagitc tells us that after the cxrlusion of the Catechumens and persons under penance, the ministers and priests " then place upon the altar of God the holy bread and the cup of blessing." [tic Ecchs. Hierarchia, cap. '.i. Op. torn. i. p. 187 D.J 378 Cbe Communion. love ye have shewed for His Name's sake, who have ministered unto the saints, and yet do minister. Heb. vi. lO, To do good, and to distribute, forget not ; for with such sacrifices God is "well pleased. Heb. xiii. 16. Whoso hath this world's good, and seeth his brother have need, and shutteth up his compas- sion from him, how dwelleth the love of God in ]llia ] 18. John iii. 17. Give alms of thy goods, and never turn thy face from any poor man ; and then the face of the Lord shall not bo turned away from thee. ToB. iv. 7. Be merciful after thy power. If thou hast a " wetl ■" is crossed out in tlie MS. 19 sacrifice of praise from them that call upon Thee with their whole heart, receive also the supplication of us sinners, and cause it to approach to Thy holy Altar, and enable us to pre- sent gifts to Thee, and spiritual sacrifices for our sins, and for the errors of tlie people ; and cause us to find grace in Thy sight, tliat this our sacrifice may be acceptable unto Thee, and that the good .Spirit of Thy grace may tabernacle upon us. and upon these gifts presented unto Thee, and upon all Thy people. Througli tlie mercies of Thine only-begotten Son, with Whom Thou art to be blessed, and with the all- holy, and good, and quickening Spirit, now and ever, and to ages of ages." In the unreformeil Liturgy of the Church of England a short anthem, called " Otfertorium," was sung at this part of the service, and then the Celebrant said the following prayer : "Accept, holy Trinity, this Oblation which 1 otfei; to Tliine honour [in honour of the Blessed Mary and of all Tliy Saints,]' for my .sins .and offences, for the wealth of the living, and for the rest of all the faithful departed. May this new sacrifice be acceptable to Alniiglity God, in the Xame of the Father, and of the .Son, and of the Holy Ghost." In the Communion Office of 1.549 there was no special prayer connected with the Oblation of the Elemeuts ; but there was the following Kubric : '* l'/t''n shall the Minister take so 7)iuch bread and icine ks shall suj^ce for the persons appointed to receive the Hoi// Communion, laying tlie bread upon the corporas, or else in the jmten, or in some other comely thine/ - prepared for that purpose : ami jmtting the wine into the chalice, or else in some/air or con,i'enienl cup prepared for that use (if the chalice will vot serve), putting thereto a little pure and clean water, and setting both the bread and wine upon the altar. " This mixture of water with the wine is a practice handed down from Apostolic times, and, there is good reason to think, from our Lord's own example in the original institution of the Holy Eucharist. Wlieatley remarks respecting this usage : " It must be confessed that the mixture h.as, in all .ages, been the general practice, and for that reason was enjoined to be continued in our own Church by the first Reformers. And though in the next Review the order for it was omitted, yet tbe practice of it was continued in the King's Chapel all the time that Bishop Andrewes was de.an of it." " We ought by no means to censure others, who put water into the Cup, for they have the consent of the Church Catholic of all ages with them in this particular. This practice remained universalforthe firstfifteenhundredyearsafter Christ in.all Churches, excepting that of Armenia. Pf aflius shews that the cup of blessing among the Jews did for the most p.art consist of wine mixed with water, and from thence concludes that the Primitive Church took this practice from them, as it is certain they did several others." [.Juhn.son, Unbl. Sacrif. Part ii. ch. i. § iv. vol. ii. p. 84.] "It seems to me to have been an Apostolical use, and verj' probably practised by Jesus Christ Himself ; there- fore I cannot but wish that it might be restored." [Ibid. p. 203. See also Palmeu, Orig. Liturg. ch. iv. § 9 ; and Littledale's The Mixed Chalice.] Symbolically the mixture of water with the wine represents the union of the human with the Divine nature in the Incarnation. It is also a lively memorial of Him Who for our redemption did shed out of His most precious side both Water and Blood. 1 No doubt this is a laty insertion. 2 Probably a " ciborium " was meant. much, give plenteously : if thou hast little, do thy diligence gladly to give of that little : for so gatherest thou thyself a good reward in the day of necessity. Tob. iv. s, s. He that hath pity upon the poor lendeth unto the LoED : and look, what he layeth out, it shall be paid him again. Trov. xix. i". Blessed be the man that provideth for the sick and needy : the Lokd shall deliver him in the time of trouble. Ps. xii. i. IT Whilst these Sentences are in reading, the Dea- cons, Churchwardens, or other fit person ap- jjointed for that purpose, shall receive the Alms for the Poor, and other devotions of the People, in a decent Basin, to he provided by the parish The suljstance of the Rubric last quoted is retained in that which immediately precedes the Prayer for the Church Militant, and its significance was heightened in the revision of 1661 by the introduction of the word " oblations " into that prayer. The Rubric and the words of the prayer together now give to our Liturgy as complete an "Oblation of the Elements " as is found in the ancient Offices. This should be distinctly shewn by the reverent method of "placing" the bread and wine upon the Lord's Table ; so that it may l)e seen they are placed there as a devout ofl'ering to God of His creatures of bread and wine that He may accept them at our hands (as the Lord accepted the five loaves from His dis- ciples), to be by Him eucharistized to the higher sphere and purpose of the new creation. A separate Prayer of Oblation is still used in the Office for the Holy Communion when cele- brated at Coronations. It is as follows : "Bless, Lord, we beseech Thee, these Thy gifts, and sanctify them unto this holy use, that by them we may be made partakers of the Body and Blood of Thine only-begotten Son Jesus Christ, and fed unto everlasting life of soul and bodj'. "^ A secondary part of the Oiiertory is the collection and ofl'ering of " alms for the poor, and other devotions of the people." The words "accept our alms" were inserted where they now stand in 1552; but the Rubric directing the church- wardens to put them into the " poor men's box," it is doubt- fid whether they were ofl'ered upon the Altar. Perhaps it was this doubtful character of the Rubric whicli led to such a distinct direction as that which we now have, and which was inserted in 1661. other devotions of the People] This expression is explained by the use of it in the Injunctions of Edward VI. [a.d. 1547], "declaring unto them whereas heretofore they have been diligent to bestow much substance otherwise than God com- manded upon pardons, pilgrimages, trentalles, decking of images, ofl'ering of candles, giving to friars, and upon other like blind delations, they ought at this time to be much more ready to help the poor and needy ..." It is clearly used for "sub- stance" devoted by an offering of it on God's Altar, to other religious uses than that of alms. "The which alms and devotion of the people," it is added, "the Keepers of the Keys shall at times convenient t.ake out of the chest," and devote to the relief of the poor, the reparation of highways next adjoining, and the reparation of the church, if great need require, and the parish is too poor to provide for its repair otherwise. The idea of an Offering of Alms at the Holy Communion arises out of the idea of the Oblation of the Elements. The elements are the materials of the sacrifice about to be offered to God and partaken of by the communicants ; and (as under the Jewish system) such materials are provided by those who are to benefit by the sacrifice. But since so small a quantity of material is not recognizable as an offering from many indi- viduals, each supplements it according to his ability with an offering of money to be applied as alms for the poor, whom "always ye have with you," or for some sacred object con- nected with the work of Christ and of the Church. Such an offering at such a time is very significant ; for, first, "we thereby acknowledge God's sovereignty over all, and His great bounty to us in particular, " that "all things come of Him, " and of His own do we give Him ; fulfilling His com- mand of not "appearing before Him empty ; " and, secondly, the people acknowledge and fulfil their duty of providing for the maintenance of God's Priests, of God's Poor, of God's Church, His consecrated fabrics and His holy services. C!)C Communion. 379 for that purpose, and reverently bring it to the Priest ; who shall humbly present, and place it upon the Holy Table. IT And when there is a Communion, the Priest shall then place upon the Table so much Bread and Wine, as he shall think sufficient. After which done, the Priest shall say, IT Let us pray for the whole state of Christ's Church," militant here in earth. ALMIGHTY and everliving God, Who by -^^J^ Thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks. I Sif footnote i. for all men ; We humbly beseech Thee most mercifully [to accept our alms and jjthmbeno oblations, ano[\ to receive these our aiins or oUa- prayers, which we offer unto Thy '^r^t'l^ Divine Majesty; beseeching Thee accepting our . . . 11.1 • 1 Oilllb flllQ OU- to inspire continually the universal lationsj u left Church with the spirit of truth, <""'"'«"''■ unity, and concord : And grant, that all they that do confess Thy holy Kanie may agree in the truth of Thy huly Word, and live in unity, and godly love. We beseech Thee also to save and defend all Christian Kings, Princes, and In the old Latin service the alms and devotions of the people were usually taken up to the Altar steps by them after the Oblation of the Elements ; "primo masculi,deindefa;miuje. " [Bona, &»•. i/i<H)Y/. II. ix. 1.] The alms given were called, with- out any reference to the actual amount, tlie "ma.sspenny, " and were regarded as a freewill-offering. Thus in the Lwi Folks' Mass Book, after the writer has expounded theCreed, he says; — " After that, fast at hande. Comes the tyme of ottrande. Offer or leeve, whetlier the lyst, How thou shulde praye 1 wold thou wyst." In his Durham Book, Cosin made a rearrangement of, and some additions to, the Offertory Sentences, which are worth notice. He annexed tlie following direction to the printer : " <*■ Print the first thirteen of these sentences at a distance from the six following : and those six at a distance from the four next after : and the last (being the "26) at a distance by itself." This classification may be understood by comparing the following numbers and additions with the numbers affixed to the Sentences in the margins above. I. 1, 2, 3, 4. 12, 13, U, 15. Gen. iv. 3 ; Exod. xxv. 2 ; Deut. 3cvi. 16 ; Ps. xcvi. 7, 8 ; Mark xii. 41 ; and Luke xxi. 3, 4. 6, 7, 8, 9, 10, 11. n. III. 5. 16. 20. 19 [17, 18, these two, from Tobit, erased by S.an- croft]. IV. Blessed be Tlion, God, for ever. Thine, Lord, is the greatness ami the glory. For all that is in tlie heaven and in the eartli is Thine. Both riches and honour come of Thee ; and of Thine own do we give unto Thee. As for me, in the uprightness of my heart I have willingly offered all these things. And now have 1 seen with joy Thy people who are here present to offer willingly unto Thee. [1 Chron. xxix. 11-1.3. 17.] Another classification may be suggested, as follows : — For general use, 1, 2, .3, 4. 9. 12, 13. 15. 18. „ the poor, 5. 17. H), 20. ,, the supjxirt of Churches, Clergy, and Missions, 6, 7, 8. 10. ,, special Church charities, 11. 14. 16. „ Hospitals, 20. § Pi-ai/crfor the Church. Let us praij for tlie whole slate.] The "Oremus" of this prayer is formed from the title of an ancient pr.ayer for the living mill the ileparlexl, which was in use before tlie Reforma- tion, and which is printed (from a volume of Hours dated 1.531) in tlie Direc/oriimi Aiii/liciiiiiim. [P. 53, 2nd cd.] It is also found at fol. 192 of the /JOer Fesliralis of 1515, first printed in 1483 by Caxtoii. This prayer is entitled, " 1[ A generall and devout prayre for the goode state of oure moder the Churche milit;uit here in erth." The general character of the prayer is similar to that of the present Clmrcli .Militant Pr.iyer, but it ends with the following words : "ct omnibus fidclibus vivis ct defunctis, in terra viventium vitam a'ternara pariter et regimen concodas." Prefaces of a similar kind to that here ordered were affixed to e.ach of the nine Collects for Good Friday in the Salisbury Missal ; and the first of them began, "Oremus, dilectissimi, nobis in primis pro ecclesia sancta Dei ..." the preceding Rubric ending, "Et prima jiro unii-ersali statu ecclesia:." It was adopted before the Consecration Prayer of the Liturgy of 1549, in the form, " Let us pray for the whole state of Christ's Church," and the ancient phrase "militant here on eai'th " was added in 1552.' Bishop Cosin altered it in his Durham Book to "Let us offer up our prayers and praises for the good estate of Christ's Catholick Church," making the same change in the title of the prayer in the first Rubric at the end of the Communion Office. In the original MS. it was first written "for the good estate of tlie Catholick Church of Christ militant liere in earth," and was then altered into its present form by the hand of Sancroft. Almiglily and^ eicrliviiig God] The Prayer for the Church Militant is the first portion of the Canon as it was re-formed in 1549. [See the Appendix to this Office.] It was separated from that part of the Canon more immediately associated with the Act of Consecration in 1552, and thrown back into this early part of the Service. At the same time, the com- mendation of the congregation present was put in its present short form, instead of in one which specified that they were met to commemorate the death of Clirist. Bishop Cosin wished to restore the passage in a bracket, with a marginal Rubric, as follows : — ["And we commend especially unto Thy „,, merciful goodness this Congregation which is „„ cYmmuiIfon here assembled in 1'hy Name, to celebrate the these words Commemoration of the most precious death and "'»>' inclosed Sacrifice of Thy Son and our Saviour Jesus 1 1 »«'" l-e left Christ."] *• He also desired to insert after the words "their life," a full and definite commemoration of the departed, after the pattern of the older Liturgy, and as it had been adopted in the Scot- tish Office of 1637. His MS. insertion in the margin of the Durliam Book is as follows : — " And w^e also bless Thy holy Name for all these Thy servants, who having finished their course in faith do now rest from their labours. And we yield unto Thee most high praise and hearty thanks for the wonderful grace and virtue declared in all Thy iSaints, who have been the choice vessels of Thy grace, and the Liglits of the world in their several generations : most humbly beseeching Thee that we may have grace to follow the example of their stedfastness in Thy faith, and obedience to Thy holy commandments : that at the day of the general Resurrection, we and all they wliicli are of the mystical Body of Thy Son may be set on His riglit hand, and to hear that Hi.s most joyful voice, 'Come, ye lilessed of My Father, inlicrit the kingdom prepared for you from the foun- dation of the world.' Grant," etc. A prayer similar in character to the Prayer for the Church Militant is found in all Liturgies, although placed in closer connection with the Consecration Prayer.' The object of the 1 In a Form of Prayer for August 5, 1603, it is ).uiictuated "Chri.st's Church, iiiilit.int here on earth," and so it was always read by Bishop Phillpotts of Kxctor. This is obviously the true pune'tuation and sense, for it would be mere verbiage to say of the Churrh MililaiU that it is " licre on earth," while it is a quite proper form of cxjiression to say that the portion of Christ's Church wliich is on earth is llilitant. 2 In the Scotch Communion Office this Prayer (which in its commemora- tion of the departed is fuller than ours, and keeps more closely to the Liturgy of I.IW) follows immediately after the Prayers of Consecration and Oblation. This is its jiosition in tlie Liturgies of 'st. James. St. Basil, St. Chrysostom, and the Clementine : but in the Alex.andriiie Liturgy of St. Mark, and in the Mozarabic and ancient Gallican Liturgies, the great In- tercessory Prayer for Living and Dead preceded the Consecration. In the Ijltin forma, Roman, Aml.rosian, and Anglican, the Commemoration of the Living preceded Consecration : that of the Departed followed it. For the general similarity between this pv.aver and similar ones in the Primitive Church, romp. Tertcll. /Ijw;. 39, and St. Cyril's Fifth Catecheti- cut Lecture on the Mysteries. 38o Cbc Communion. Goveniours ; and specially Thy servant VIC- TORIA our Queen, that under her we may be godly and quietly governed : and grant unto her whole Council, and to all that are put in Autho- rity under her, that they may truly and indiffer- ently minister justice, to the punishment of wickedness and vice, and to the maintenance of Thy true religion, and virtue. Give grace, O heavenly Father, to all Bishops and Curates, that they may both by their life and doctrine set forth Thy true and lively Word, and rightly and duly administer Thy holy Sacraments : And to all Thy people give Thy heavenly grace ; and especially to this congregation here present ; that, with meek heart and due reverence, they may hear, and receive Thy holy AVord ; truly serving Thee in holiness and righteousness all the days of their life. And we most humbly beseech Thee of Thy goodness, O Lord, to comfort and succour all them who in this transitory life are in trouble, sorrow, need, sickness, or any other adversity. *And we also bless Thy holy Name for all Thy servants departed this life in Thy faith and fear ; beseeching Thee to give us grace so to follow their good examples, that with them we may be partakers of Thy heavenly kingdom : Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen. a i.e. The person ministering in the pulpit. IT When the " Minister giveth warning for the celebra- tion of the holy Communion (which he shall always do upon the Sunday, or some holyday, immedi- ately preceding), after the Sermon or Homily ended, he shall read this exhortation following. DEAELY beloved, on day next I purpose, through God's assistance, to administer to aU such as shaU be religiously and devoutly dis- posed the most comfortable Sacrament of the Body and Blood of Christ, to be by them received in remembrance of His meritorious Cross and Passion, whereby alone we obtain remission of our sins, and are made partakers of the Kingdom of Heaven. Wherefore it is our duty to render most humble and hearty thanks to Almighty God our heavenly Father, for that He hath given His Son our Saviour Jesus Christ, not only to die for us, but also to be our spiritual food and sustenance in that holy Sacrament. Which being so divine and comfortable a thing to them who receive it worthily, and so dangerous to them that will presume to receive it unworthily; my duty is to exhort you in the mean season to con- sider the dignity of that holy mystery, and the great peril of the unworthy receiving thereof ; and so to search and examine your own con- sciences, (and that not lightly, and after the manner of dissemblers with God ; but so) that prayer, whatever its position, is to present a supplication for all members of the Church at the time when the ofl'ering up the Eucharist makes intercession a special duty of love, and gives to it a special hope of prevailing power. Condensed as our present form of this prayer is, yet its comprehensiveness is very observable ; and, though it is brief, it is as all-inclusive as the Litany. Having made the verbal offering of the Alms and of the Oblations, it proceeds to pray for the living under five principal divisions, which it would be well to mark in the typographical arrangement of tlie prayer by beginning a fresh paragraph fur e.ach. 1. For the Catholic Church. 2. For Christian Princes. 3. For the Bishops and Clergy. 4. For the People. 5. For the Afflicted. This prayer is, indeed, so exhaustive as to render it unnecessary to use the Litany im- mediately before the Communion Office, as part of the same continuous Service. In Churches where Mattins, Litany, and Holy Communion are thought to make too long a Service at once, as indeed they do, it would be better to let the Com- munion follow immediately after Mattins, using the Litany as a separate Service in the afternoon. This would obviate the sameness of repeated prayers for the same persons and objects, which, more than the actual time taken, is the cause of the common complaints of the length of the Morning Ser- vice. Particular intercession should be privately made after the word "adversity" and "fear," and the Priest should make a short pause, to allow those present thus silently to commend to God any for whom they are specially bound to pray. If it be thought by any to be an omissi<m that in this prayer we do not pray for " all sorts and conditions of men," Heathen as well as Christian, but only for Christ's Church, it should be remembered that our Lord Himself in His Euchar- istic Intercession expressly says, " I pray not for the world, but for them which Thou hast given Me." [.John xvii. 9.] Very observable also is it that the earnest prayer for unity, which is found in the great intercessory prayer that forms part of every known Christian Liturgy, is a close following of our Blessed Lord's own example at the first Institution of the Eucharist. [John xvii. 20-23.] In commemorating the departed at the time of celebrating the Holy Eucharist, tlie Church of England simply does as every known Church has done from the earliest age in which its Liturgical customs can be traced. The following are some Primitive examples : — Liturgy of St. James. See Introduction to this Office, p. 354. The first words of commemoration, "... that they may find mercy and grace with all Thy Saints ..." will be found exactly similar in character to those of the Church Militant prayer. Liturgy of St. Marie. " Give rest to the souls of our fathers and brethren that have heretofore slept in the faith of Christ, Lord our God, remembering our ancestors, fathers, patriarchs, prophets, apostles, martyrs, confessors, bishops, holy and just persons, every spirit that has departed in the faith of Clxrist, and those whom to-day we keep in memory." Liturgy of St. Clement. "Let us commemorate the holy martyrs, that we may be deemed worthy to be partakers of their trial. Let us pray for all those who have fallen asleep in the Faith. " Liturgy of St. Chrysostom. " Further, we pray for the blessed and ever-memorable founders of this holy abode, and for all our fathers and brethren that have fallen asleep before us, and lie here, and the orthodox that lie every where." [From the Ectene.] "And, farther, we offer to Thee this reasonable Service on behalf of those who have departed in the Faith, our ancestors, fathers, . . . and every just spirit made perfect in the Faith." [From the Prayer of Oblation.] "And remember all those that are departed in the hope of the resurrection to eternal life, and give them rest where the light of Thy countenance shines upon them." [From the commemoration of the diptychs of the departed.] It will thus be seen how great a deviation it would be from Primitive Christianity to omit all mention of the deceased members of Christ, at the time when celebrating the great Sacrament of Love by which all the whole Church is bonded together. And it must be considered as great matter for thankfulness, that in all the assaults made upon the Liturgy of the Church of England by persons holding a more meagre belief in things unseen, the Providence of God has preserved the prayer for tlie whole Church, departed as well as living, in the prayer which is too often regarded as being for the Church Militant alone. THE EXHORTATIONS. When the Minister giveth warnitig] That is, when he gives notice that the Holy Communion is to be celebrated. This "warning "or notice is distinct from the "exhortation fol- lowing," and the words in which it is to be given are not enjoined. When the Holy Communion is celebrated on every Sunday and holyday no such warniug is needed. after the Sei-nwn or Homily ended] Not after the Nicene Creed, as has often been tlie custom. The Exhortation is intended to be read from the pulpit as an appendix to the Sermon or Homily which has just been preached or read there. Ct)C Communion. 381 ye may come holy and clean to such a heavenly feast, in the marriage-garment required by God in holy Scripture, and be received as worthy par- takers of that holy Table. The way and means thereto is ; First, to examine your lives and conversations by the rule of God's commandments ; and whereinsoever 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. And if ye shall perceive your oflfences to be such as are not only against God, but also against your neighbours ; then ye shall reconcile yourselves unto them ; being ready to make restitution and satisfaction, according to the uttermost of your powers, for all injuries and wrongs done by you to any other ; and being likewise ready to forgive others that have offended you, as ye would have forgiveness of your offences at God's hand : for otherwise the receiving of the holy Communion doth nothing else but increase your "damnation. 'Therefore if any of you be a blasphemer of God, an hinderer or slanderer of His Word, an adul- terer, or be in malice, or envy, or in any other grievous crime. Repent you of your sins, or else come not to that holy Table ; lest, after the a i.e. "Condemna- tion" or "judge- ment'"=Gr. xpifJ-K. [See Attn. Eibte, note on i Cor. ix, 291 * -Therefore . . . body and soul." This passage was not in the original MS., bnt was in- serted in the mar- pill. It is written in the m.irginof llie 1636 Prayer Eooit in tile same hand as the other inser- tions. taking of that holy Sacrament, the Devil enter into you, as he entered into Judas, and fill you full of all iniquities, and bring you to destruction both of body and soul. And because it is requisite, that no man should come to the holy Communion, but with a fuU trust in God's mercy, and with a quiet Conscience ; therefore if there be any of you, who by this means cannot quiet his own Con- science herein, but requireth further Comfort, or Counsel, let him come to me, or to some other discreet and learned Minister of God's Word, and open his grief ; that by the Ministry of God's holy Word he may receive the benefit of Absolution, together with ghostly counsel and advice, to the quieting of his conscience, and avoiding of all scruijle and doubtfulness. IT Or iu case he diall see the people negligent to come to the holy Communion, instead of the former, he shall use this exhortation. DEARLY beloved brethren, on I intend, by God's grace, to celebrate the Lord's Supper : unto which, in God's behalf, I bid you all that are here present, and beseech you, for the Lord Jesus Christ's sake, that ye will not refuse to come thereto, being so lovingly called These short homilies were introduced into the Communion Office at a time when the Church of England Laity were in danger of two extremes. The first was that almost total neglect of Communion which had sprung up during the Middle Ages : the second was that irreverence towards the Holy Communion which arose from the dreadful principles held respecting it by the Puritan scliool : an irreverence so great as to call out even an Act of Parliament for its sup- pression. [1 Edw. VI. c. 1, 154'7.] In tlie face of these dangers, and when Sermons were but rarely preached in comparison with later times, these Exhor- tations were placed where tliey are for instruction of the people, as well as for a hortatory purpose. Although extremely valuable as statements of doctrine, they are not so necessary in times wlien .Sermons respecting the Holy Communion are so common as they now are ; and they are out of character with the habits of a Church in which there is a regular cele- bration of the Holy Communion on all Sundays and Holydays. The tone of the Rubric and of the Exhortations is plainly fitted to a time of infrequent Communions. § The first Exhortation. This is intended to be said from the pulpit "after the Ser- mon or Homily " which has been preaclicd there is " ended." So in the First Prayer Book the Rubric says that "if the people be not exhorted" in the Homily or Sermon "to the worthy receiving of the holy Sacrament of the Body antl Blood of our Saviour Christ, then shall the Curate give this exhortation," the third of these now printed. The original of the first Exhortation formed part of the "Order of Communion "set forth in 15-18, when a great endea- vour was being made to revive the practice of actu.al Communion among the Laity. \Vho was its author is unknown. It under- went some alterations in 1552, the most imjjortant of which was the omission <jf the following admirable jias.sage respect- ing Confession and Charity, with which it ended in 1549, "requiring such as shall be satisfied with a general Confes- sion not to bo ofl'endcd with them that doth use, to their further satisfying, the auricul.ar and secret Confes.sion to the Priest ; nor those also which think needful or convenient for the quietness of their own consciences partictdarly to open their sins to the Priest, to bo offended with them which arc satisfied with their humble confession to God, and tlic general confession to the Church ; but in all these things to follow and keep the rule of charity ; and every man to ue satisfied with his own conscience, not judging other men's minils or .acts, whereas ho hath no warrant of God's Word for the same." In 1661 some changes were made by Bishop Cosin. The concluding paragraph of this Exhortation is very important as indicating that, while the Church of England advises auricular confession in the cases specified [see notes on Visitation of the Sick], it is yet not considered to be of absolute necessity before the receiving of the Holy Communion, as in the Roman and Eastern Churches, whose Laity, as a rule, communicate much less frequently than do those of the Church of England. It is permitted, and perhaps even enjoined to such as find it necessary for their own comfort ; for in the English of 1548 the phrase "let him come "was more probably imperative than merely permissive. It can hardly be questioned that the Church of England regards pri- vate Confession as occasional and remedial, not as habitually desirable ; as medicine, not regular food. In estimating the teaching of the Prayer Book on this subject, it must alwaj's be remembered that an authoritative jiriestly absolution is provided, both in the Communion Office and in the daily Mattins and Evensong, wliich only differs from a private absolution in being addressed to individuals as included in a congregation and not separately. [See note at p. 385.] The prominence given in the Revision of 1552 to the Confession and Absolution in the Daily Office, and the inte*ntiou of the Church, m.ade clearer still in that of 1661, that they should be taken for an effectual Absolutitm of all them that truly repent and unfeignedly believe, seem to indicate a wish to discourage frequent private Confession, by rendering it less necessary. [.SVc p. 183.] lest, after . . . Juda.'i] A passage the insertion of wliich is much to be regretted: since it is not historically provcable that Judas received the Eucharist, nor is it theologically pro- bable that "the Devil" should "enter into" a communicant immediately "after the taking of tliat holy Sacrament." open hin yrief] That is, confess the sins which cause his grief, that, after penitent Confession of them, he may receive the "further Ccmifort " of Absolution. Ministry of 11 0'l'n Itohi Word} This does not mean that the priest is to read some part of the Holy Bible to the penitent, but to give him the Absolution. In the langu.age of the period, "God's Word " was a term applied to a form of words pronounced in the Name and by the authority of God, as well as to the Holy ISible. It was just coming into use for the latter, but the former was its more established sense. § Tlie second Exhortation. This Exhortation, which is also intended to be saiil from the ])iilpit, w.as inserted in 1552, as Cosin thinks at the instance of Bucer, and was then placed lietween the Church Militant Prayer and the Ordinary Exhortation on giving 382 Cbe Communion. and bidden by God Himself. Ye know how grievous and unkind a thing it is, when a man hath prepared a rich feast, decked his table with all kind of provision, so that there laoketli nothing but the guests to sit down ; and yet they who are called (without any cause) most unthankfully refuse to come. Which of j'ou in such a case would not be moved ? Who would not think a great injury and wrong done unto him ^ Where- fore, most dearly beloved in Christ, take ye good heed, lest ye, withdrawing yourselves from this holy Supper, provoke God's indignation against you. It is an easy matter for a man to say, I will not communicate, because I am other- wise hindered with worldly business. But such excuses are not so easily accepted and allowed before God. If any man say, I am a grievous sinner, and therefore am afraid to come : where- fore then do ye not repent and amend 1 When God calleth j-ou, are ye not ashamed to say ye will not come '? When ye .should return to God, will ye excuse yourselves, and say ye are not ready ? Consider earnestly with yourselves how little such feigned excuses wiU avail before Gon. They that refused the feast in the Gospel, because they had bought a farm, or would try their yokes of oxen, or because they were married, were not so excused, but counted unworthy of the heavenly feast. I, for my part, shall be ready ; and, ac- cording to mine Office, I bid you in the Name of God, I call you in Christ's behalf, I exhort you, as you love your own salvation, that ye will be partakers of this holy Communion. And as the Son of God did vouchsafe to yield up His soul by death upon the Cross for your salvation ; so it is your duty to receive the Communion in remembrance of the sacrifice of His death, as He Himself hath commanded : which if ye shall neglect to do, consider with yourselves how great injury ye do unto God, and how sore punishment hangeth over your heads for the same ; when ye wilfully abstain from the Lord's Table, and separate from your brethren, who come to feed on the banquet of that most heavenly food. These things if ye earnestly consider, ye will by God's grace return to a better mind : for the obtaining whereof we shall not cease to make our humble petitions untoAlmightyGoDour heavenly Father. 1 At the time of the Celebration of the Communion, the Communicants being conveniently placed for the receiving of the holy Sacrament, "the Priest shall say this exhortation. DEARLY beloved in the Lord, ye that mind to come to the holy Communion of the Body and Blood of our Saviour Christ, must consider how Saint Paul exhorteth all persons diligently to try and examine themselves, before they presume to eat of that Bread, and drink of that Cup. For as the benefit is great, if with a true penitent heart and lively faith we receive that holy Sacrament ; (for then we .spiritually eat the Fle.sh of Christ, and drnik His Blood ; then we dwell in Chrlst, and Christ in us ; we are one with Christ, and Christ with us ;) so is the danger great, if we receive the same un- i.f. The Celebrant. » [Harlei.nn MS. iii. 4o3.] P (~~\ OOD men and women, y charge yow by L VJT the Auctoryte of holy churche, that no man nother woman that this day proposyth here to be comenyd [coimnunicated^ that he go note to Godds bord, lase than he byleue stedfastlych, that the sacrament that he ys avysyd here to reseue, that yt ys Godds body flesche and blode, yn the forme of bred ; & that {whick) he receyvythe afterward, ys no thyng ells but wj-ne & water, for to dense yowr mowtbys of the holj' sacra- ment. Furthermor, y charge yow that no man nother woman go to Godds borde lase than he be of ys synnys clen confessyd, & for hem contryte ; warning of Communion. Bucer, in the following passage [Cfiiaiim, c. 27], pleads earnestly for frequent Communion : " Modis omnibus instandum, ut qui prsesentes sunt communi- cent. Sed sunt qui in eo nobiscum sentiunt, quo autem id obtineant non veris utuntur rationibus. Alii enim eo rarius .S. C'wnani celebrant, ut iu anno vix plures quam ter aut quater. Alii populum qui ad priedicationem Evangelii et preces conlluxit omneni dimittunt, ut Ccenam celebrent cum iia tantum qui volunt ea communicare. Nam ex eo quod Dominus usum hujus Sacramenti commendavit discipulis suis, ut coeremoniam pertinentem ad solennem sui inter iios cele- brandani uiemoriam, quae sane a nobis celebrari debet omni die Dominico. Item, ex eo quod Apostolus, 1 Cor. xi. eandem ccenam omni frequentiori ca^tui deputat, et quod Ecclesia Apostolica legitur ita fractione panis perseverasse, ut in doc- trina Apostolurum, Act. II. ; apparet ergo Eoclesias priscas Illud ex certa Apostolorum traditione accepisse, ut Sacram Coenam singulis diebus Dominicis et Festis, immo quoties tota oouveniebat Ecclesia, exhiberent. " As this Exhortation originally stood, it contained a strong p,as.sage about the ill effects of habitually remaining to "gaze " without receiving the Communion, which shews that the habit was an extremely common one at that time. This paragraph, wdiich followed the words "hangeth over your heads for the same," was crossed out in Cosin's book, apparently by Bancroft, as Secretary to the Committee, the ink being of the colour used by him, and not of that used by Cosin. § The thh-d Exlwrtation. conrenientlji p?ncerf] Arfter the OfTertory Sentences the Liturgy of 1549 has this Rubric : "Then so many as shall be partakers of the Holy Comnumion shall tarry still in the quire, or in some convenient place nigh the quire, the men on the one side and the women on the other side. All other (tliat mind not to receive the said Holy Communion) shall depart out of the quire, except the Ministers and Clerks." This implies that "the Ministers, " i.e. the Deacon and Sub- deacon, and the "Clerks," i.e. the Choristers, might remain in the quire, and others in the body of the church, during the celebration, even if not intending then to communicate. This Exhortation was therefore intended for the whole con- gregation : as is also shewn liy the next Kubric, in w'hich "them that come to receive the Holy Communion " are dis- tinguished from the body of tlie congregation. If all but communicants have left the Church, this Exhorta- tion ouglit not to be used. It appears to be handed down in principle, and partly iu words, from the habit of the un- reformed Church of England. The old English form placed parallel to it was evidently known, perhaps familiar, to those who wrote it ; and tlie position of the Confession and Absolu- tion at the end of it appears to indicate tliat the Reformers adopted no new system when they introduced these into our Office in their present form, but simply remoulded what they found already in use. Whether this was the general habit of the Church of Cbe Communion. 383 worthily. For then we are guilty of the Body and Blood of Chkist our Saviour ; we eat and drink ouv own "damnation, not considering the Lord's Body ; we kindle God's wrath against us; we provoke Him to plague us with 'divers diseases, and sundry kinds of death. Judge therefore yourselves, brethren, that ye be not judged of the Lord. Repent you truly for your sins past ; have a lively and stedfast faith in Christ our Saviour. Ameud your lives, and be in perfect Charity with all men ; so shall ye be meet partakers of those holy mysteries. And 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, both God and ilan. Who did humble Himself, even to the death upon the Cross, for us, miser- able sinners ;'' Who lay in 'darkness and the shadow of death, that He might make us the children of God, and exalt us to everlasting life. And to the end that we should alway remember the exceeding great love of our Master, and only Saviour, Jesus Christ, thus dying for us, and the innumerable benefits which by His precious blood-shedding He hath obtained to us ; He hath instituted and ordained holy mysteries, as pledges of HLs love, and for a continual remembrance of His death, to our great aud endless comfort. To Him therefore, with the Father aud the Holy Ghost, let us give (as we are most bounden) continual thanks ; submitting ourselves wholly to His holy will and pleasure, and studying to serve Him in true holiness and righteousness all the days of our life. Ameti. If Tlien shall •''the Priest say to them that come to receive the holy Communion, ~V7"E that do truly and earnestly repent you of -L your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the Commandments of God, and walk- ti See note a. p, 381, and the right- hand column oppO' site tliis note, b See Hamlet, v. i. Mirror of Our Lady. pp. 25, 73, 74. etc. c See CVPR. tie Lttps. itix some remarkable in- stances. rfThis ";" is in tile MS. e The reference is to the "darlciiess" in which our Lord uttered His fourth saying upon the Cross. He became a Son forsaicen. We as children to be taken. /i.if. The Celebrant that ys to sey hauyng sorow yn yowr herts, for yowre synnys. Furthermore, I charge yow yf ther be eny man or woman, that beryth yn his herte eny wrothe or rancor to eny of his *even- cristen \_fdlvio-Christian'\ that he be not ther howselyd, ther to the tyme that he be with hyni yn perfyte love k, cheryte, fur ho so [«7(oso] beryth wrethe or evyll wyll yn herte, to eny of hys evencristen, he ys note worthy hys God to receyue ; and yf he do, he reseyvythe his "damp- nacyon, where he schuld receyue his saluacion. Furthermore, y charge yow that none of yow go to Godds borde to day, lasse than he be yn fuU wyll (fe purpose for to sese and to withstond the deds of syn. For who proposyth now to con- tynue yn syii a^ene after hys holy tyme he is note worthy to receyue his God ; & yf he do hyt ys to hym grete perell. Furthermore I charge all strangers bothe men and women, that none of yow go to godds borde, yn to tyme that je haue spoke with me, other [or] with myn asynys. Furthermore, y charge yow bothe men and women that havythe servants, that ys, takythe hede that they be well y gouernyd yn takyng of mets & drynks, for the perell that may be fall, thorow forfeytyng of mets & drynks. . . . Also y& shall knell adown apon yowr kneys, seyyng after me, y cry God mercy, and our lady seynt mary, <fe all the holy company of hevyn, k my gostelyche fadyr, of all the trespasse of sj'n that y have don, in thowte, word, other [o?-] yn dede, fro the tyme that y was bore, yn to this tyme ; that ys to say in Pryde, Envy, Wrethe, Slowthe, Covetyse, Gloteny, & Lechery. The v. Commawndements, dyuerse tymys y broke. The werks of mercy note y fulfyllyd. Jly v. wytts mysse spend, etc. Misereatur vestri omnipotens Deus, etc. A hsolutioiiis forma. Deus noster Jj;sus Chrlstus, pro Sua magna misericordia, etc.'\ England before the Reformation or not, certainly now one of the most remarkable of the peculiar features of the Anglican Communion Offices is the anxious carefulness shewn by the Churcli to ensure that communicants shall approach the Lord's Table after liue preparation and with right dispositions. Not only in the previous notice, but in the course of tlie Service itself, they are warned of the danger of unworthy Communion, and the necc'ssity of self-examination is insisteil upon. The words of the Invitation are also very emphatic : " Ve tliat ilo truly ami earnesiltj repent you of your sins." The lowly self- abasement of tlie general confession ; the reminder th.it turn- ing to Him "with AraWy repentance and true f.aith " is the condition of Goil's forgiveness, and that our Saviour's "com- fortable words" are addressed only to tliose who "truly turn to llirii," are all of the same character. The admixture of grave warning and tender encouragement in tliis Service is indeed truly wonderful. There is nothing like it in the Offices of any other t'ommunion, as {however others may be, in some features, grander anil more .striking) there is no Service more touchingly beautiful th.an the Communion Ser- vice of the Church of Englantl, when jicrformeil aa it ought to be. This peculiarity has probably conduced largely to the growth amongst us of a feeling, with respect to iloly Com- munion, which goes far to compensate for the almost universal neglect of the Church's direction that intending communi- cants should signify their names to the Curate beforehand, and to obviate the necessity of the Minister " repelling " any. t''or there is more risk of persons refraining who ought to com- municate, tlian of persons communicating who ought to refrain. It should be observed that the last paragraph forms a doxology, such as that with which sermons are concluded, and ought to be said as such. § The Iiiritatioii. The germ of this Invitation is to be observed in the above Exhortation of the JIedi;eval Church. It is first ftnind, as it now stands, in the "Order of Communion " of 1548. It was no doubt originally intended as an actual invitation, to tliosc who were about to communicate, to leave the body of the congregation and p.ass into the chancel. The "Order of Comnuinion " was an English appendix to the Latin Office; aud tlie latter having been already comjileted, .as far as the Communion of the Priest, the Invitation of course (with the Confession, Al)solution, and Conifortalile Words) followed the Consecration, insteail of preceding it as now. It may be taken as a verbal substitute for tip' kiss of peace. Cosin suggested the words, "Draw near in full assur.anco of f.aith, " probably with the view of indicating that the Invitation is now for an approach of the heart, not of the boily. It .should be read by the Celebrant. 384 CI)C Communion. ing from henceforth in His holy ways ; Draw near with faith, and take this holy Sacrament to your comfort ; and make your humble confession to Almighty God, meekly kneeling upon your knees. IT Then shall this general Confession be made, in the name of all those that are minded to receive the holy Communion, by one of the Ministers ; both he and all the jjeople kneeling humbly upon their knees, and saying, ALMIGHTY God, Father of our Lord Jesus -LJl. Christ, Maker of all things, Judge of all men ; We acknowledge and bewail our manifold sins and wickedness. Which we from time to time most grievously have committed. By thought, word, and deed, Against Thy Divine Majesty, Provoking most justly Thy wrath and indignation against us. We do earnestly repent, And are heartily sorry for these our misdoings ; The re- membrance of them is grievous unto us ; The burden of them is intolerable. Have mercy upon us. Have mercy upon us, most merciful Father ; For Thy Son our Lord Jesus Christ's sake, Forgive us all that is past, And grant that we may ever hereafter Serve and please Thee, In newness of life, To the honour and glory of Thj' Name; Through Jesus Christ our Lord. Amen. IT Then shall the Priest (or the Bishop being present) stand up, and turning himself to the people, pro- nounce this Absolution. ALillGHTY God, our heavenly Father, Who -^^J- of His great mercy hath promised forgive- ness of sins to all them that witli hearty repent- ance and true faith turn unto Him ; Have mercy upon you, pardon and deliver you from all your sins, confirm and strengthen you in all goodness, and bring you to everlasting life ; through Jesus Christ our Lord. A7)ien. U Then shall the Priest say, H Hear what comfortable words our Saviour Christ saith unto all that truly turn to llim COilE unto Me all that travail and are heavy laden, and I will refresh you. s. Matt. xi. as. So God loved the world, that He gave His 17 Liturgies of SS. James and Cliry- sostom. i Daye's transl. of Hfrmaitn's Con- Sidt., A.D. 1547. S. 13. d Daye's transl. of Hermann s Con- sult,, A.U. 1547. / Daye's transl. of Hermann's Con- sult., A.D. 1547. i- 5. a- ©• /( D.iye's transl. of Hermann's Con- sult., A.D. 1547. "MeTci </)o/?ov Qiov, Koi TricmiDi, Kal dyairiji Trpo- IF His finitis, . . . accedat sacerdos cum suis ministris ad gradum altaris, et dicat ipse confessionem, diacono assistente a dextris et subdiacono a sinis- tris. Hoc modo incipiendo. 'ALMIGHTY everlasting God, the Father of -^-J- our Lord Jesus Christ, the Maker of all things, the Judge of all men, we acknow- ledge, and wo lament that we were conceived and born in sins, and that therefore we be prone to all evils . . . X'onfiteor Deo, . . . quia peccavi nimis cogi- tatione, locutione, et opere : mea culpa . . . ''And we are sorry for it with aU our hearts . . . Have mercy upon us, most gentle Father. through Thy Son our Lord Jesus Christ . . . IT 'Et sciendum est, quod quicunque sacerdos OflBcium exsequatur, semper episcopus si prsesens fuerit, ad gradum altaris dicat Conjiteor, Muereatur, et .46- solutioiii^in. ■^"DECAUSE our blessed Lord hath left this -I—' power to His congregation, that it may ab- solve them from sins, and restore them in to the favour of the heavenly Father, which being repentant for their sins, do truly believe in Christ the Lord . . . ■''^Misereatur vestri Omnipotens Deus et dimittat vobis omnia peccata vestra, liberet vos ab omni malo, conservet et confirmet in bono, et ad vitam perducat seternam. Amen. Hear ye the Gospel, so loved the world John iii. that He His ''/^ OD so loved the world ttiat hie gave vT" only-begotten Son, that all which believe in Him, should have life everlasting. THE CONFESSION AND ABSOLUTION. From the ancient form of Exhortation given above, it will be seeu that public confession and absolution before Com- munion were not a novelty when introduced into the Order of Communion of 1548, and subsequently into the full Com- munion Office of 1.549. There ■« as indeetl a form of Confession in the ancient Ofiice (which will be found in the Appendix to the Liturgy, and at p. 184), yet tliis cannot be considered as the Confession of the people, but rather as tliat of the Cele- brant and his Ministers. One was therefore used by the people before their too rare reception of the one element in ante-Reformation times, and this was methodized into its present form in 1.548. It originally stood a/ler the Consecra- tion, and referred therefore to Communion only ; but in 1552 it was placed in its present position, probably with the very reasonable and pious view that as " we are unworthy to offer .any sacrifice" to God, so before we otler th.it sacrifice, the offering of which is our bounden duty, it is fit that we should make open confession of our unworthiness, and receive the benefit of Absolution. There is, indeed, an analogy between this and the washing of the disciples' feet by our Lord before the Institution. " Ye are clean," said He, when He had done this to them: or, as St. John records "Now ye are clean through the word which I have spoken unto you." [John xvi. 3.] So by the absolving word of God, even of "our Lord Jesus Christ," Who hath power on earth to forgive sins, and "Who hath left power to His Church to absolve all sinners who truly repent and believe in Him," all such may approach the solemn moment of Consecration, cleansed and prepared by the act of the Church crowning their own penitence and confession. The present position of the Confession and Absolution may thus be regarded as another recognition of the Priesthood of the Laity, and of the share which they have in the subsequent offering of the Eucharistic Sacrifice by their leader and repre- sentative who stands at the Altar. Both the Confession and Absolution owe some expressions to Hermann's Consultation, but there is no ground for sup- posing that the idea of them was taken from thence. Her- mann's Confession is a long and homiletic kind of form, of which the only words at all similar to that of our Office are those given above. What slight association is traceable be- tween the two may be further seen by a reference to the note on the Absolution in the "Order for the Visitation of the Sick." Until 1661 the Rubric directed the Confession to be said "in the name of those that are minded to receive the Holy Cbe Communion. 585 only-begotten Son, to the end that all that be- lieve in Him should not perish, but have ever- lasting life. S. John iii. 16, H Hear also what Saint Paul saith. This is a true saying, and worthy of all men to be received, That Jesus Christ came into the world to save sinners. 1 Tim. i. 15. H Hear also what Saint John saith. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous ; and He is the propitiation for our sins. 1 s. John ii. 1. IT After which the Priest shall proceed, saying, Lift up your hearts. Answer. We lift them up unto the Lord. Priest. Let us give thanks unto our Lord God. Answer. It is meet and right so to do. If Then shall the Priest turn to the Lord's Table, and say, IT is very meet, right, and our bounden duty, 'Thesewords that we should at aU times, and in l^iy i,/*™S all places give thanks unto Thee, on. THnity Sun- O LoRD, *Holy FATHER, Almighty, ''"I- Everlasting God. IT Here shall follow the proper Preface, according to the time, if there be any specially appointed : or else immediately shall follow, THEREFOKE with Angels and Archangels, and with all the company of heaven, we laud and magnify Thy glorious Name ; evermore praising Thee, and saying, Holy, holy, holy. Lord God of Hosts, Heaven and Earth are full of Thy <■ S. B. fi. AU ancient Liturgies. J Mozamb. irtr- c Ccmp. Trisagioii, in notes to Authcin in Burial Service. IT Or 1 Tim. i. This is a sure sajdng, and worthy of all em- bracing, that Jesus Christ came into this world to save sinners. If Or John iii. The Father loveth the Son, and hath given all things into His hands ; he that believeth in the Son hath life everlasting. If Or Acts X. All the prophets bear witness unto Christ, that all that believe in Him receive remission of their sins through Him. If Or 1 John ii. My little children, if any have sinned, we have a just Advocate with the Father, Jesus Christ, and He is an atonement for our sins. "Sursum corda. *Habemus ad Domiitom. Gratias agamus Domino Deo nostro. Dignum et justum est. VEEE dignum et justum est, sequum et salu- tare, nos Tibi semper et ubique gratias agere, Domine Sancte, Pater Omnipotens, a^terne Deus.' If Sequuutur Prsefationes. ET ideo cum Angelis et Archangelis, cum thronis et dominationibus, cumque omni militia ccelestis exercitus, hymnum gloria? Tuas canimus, sine fine dicentes : Sanctus, Sanctus, Sanctus, Dominus Deus Communion, either by one of them, or else one of the Ministers, or by the Priest himself. " The Puritans objected to this, saying, "We desire it m.ay be made by the Minister only," and that "it is a private opinion, and not generally received in the Catholic Church, that one of the people may make the Public Confession at the Sacrament, in the name of all those that are minded to receive the Holy Communion." Cosin altered the Rubric to, " hij one of the Mw!.'<lrr:<. or the Priest himself, both he ami nil the people hieclimj hmnlihj upon their knees, and saijimj " The Puritans apparently wislied to prevent the people from saying it at all. THE COMFORTABLE WORDS. The use of these texts of Scripture is peculiar to the English Liturgy, and seems to have been derived from the Consultation of Archbishop Hermann. Before Com- munion and after Consecration the Liturgy of St. Marl; directs the 4'2nd Psalm to be said, and tliat of St. James has the S.Srd, 34th, U.lth, and IHitli in the .same place. There is some an.alogy between this custom and our own, but it can scarcely bo considered the precedent which led to the present usage. 2b Perhaps the object of their introduction was the obvious one suggested in the title of "comfortable words," that of confirming the words of Alisolution with those of Christ and His Apostles ; .and of holding forth our Lord and Saviour before the communicants in the words of Holy Scripture to prejjare them for "discerning" His Body in the Sacrament. The title was not a new one, being used in one of the author- ized volumes issued in Henry the Eighth's reign under the editorship of Cranmer. "Whereupon . . . the penitent may desire to hear of the Minister the comfortable words of remission of sins. And the Minister thereupon, accord- ing to Christ's Gospel, shall pronounce the sentence of Absolution." [A Keeessary Doctrine, etc., 1543.] The words "Christ's flospel " illustrate the expression "believe His holy (iospel " in the Absolution used at Mattins and Evensong. These texts appear to be translated for the Prayer Book, and not taken from any of the English versions of the Bible. THE PREFACE. This portion of the Communion Office is so called, as being an introduction to the most solemn part of tlie Service, that 386 Cl)C Communion. Glory. Amen. Glory be to Thee, O Lord most High. IT PROPER PREFACES. H Upon Christmas day, and seven daya after. BECAUSE Thou didst give Jesus Christ Thine only Son to be born as at this time for us ; Who by the operation of the Holy Ghost was made very Man of the substance of the Virgin Mary His Mother, and that without spot of sin, to make us clean from all sin. Therefore with Angels, etc. H Upon Easier day, and seven days after. BUT chiefly are we bound to praise Thee for the glorious Kesurrection of Thy Son Jesus Christ our Lord : for He is the very Paschal Lamb, Which was offered for us, and hath taken away the sin of the world ; Who by His death hath destroyed death, and by His rising to life again hath restored to us everlasting life. There- fore with Angels, etc. H Upon Ascension day, and seven days after. TiHROUGH Thy most dearly beloved Son Jesus Christ our Lord ; Who after His most glorious Eesurrection manifestly appeared to all His Apostles, and in their sight ascended up into heaven to prepare a place for us ; that where He is, thither we might also ascend, and reign with Him in Glory. Therefore with Angels, etc. " S. simibr in ; Greg. ^. similar in ^■ rfS. g.f^. Greg. Gelas. Sabaoth. Pleni sunt cceli et terra gloria Tua : Osanna in excelsis. Benedictus Qui venit in nomine Domini : Osanna in excelsis. PR.EFATIONES. "Haec prsefatio dicitur in die Nativitatis Domini . . . et quotidie per hebdomadam, et in die Circumcisionis. Sequens Prsefatio dicitur in die Pascha; et per totani hebdomadam . . . * Tj^ T Te c^uidem omni tempore, sed in hac potis- J— ^ simum die gloriosius priedicare, cum Pascha nostrum immolatus est Christus. Ipse enim verus est agnus Qui abstulit peccata mundi. Qui mortem nostram moriendo destrusit, et vitam resurgendo reparavit. Et ideo cum angelis, etc. 'Sequens Prsefatio dicitur in die Ascensionis Domini, et per octavas, et in octavis, et in Dominica infra octavas . , . PER Christum Dominum nostrum, Qui post resurrectionem Suam omnibus discipulis Suis manifestus apparuit, et ipsis cernentibus est elevatus in ccehim, ut nos divinitatis Suae tribu- eret esse participes. Et ideo cum angelis, etc. immediately connected witli the Consecration, or " the Canon." It is found almost word for word in every known Liturgy, in every part of tlie Catholic Church, from the earliest times ; and there can be no doubt that it is a correct tradition which assigns it to the Apostolic age. The originals are here given from the Ancient Greek Liturgies. "Ai'u ax^l'-f^" ''"is Kapoias. 'Exoixeu Trpos toi' Ki'pioP. Evxapi-<TTri(Xu^ev Ti^ Kvpiu). "A^lop Kal dlKaiov. 'AXj)ff(is d^idv icm Kal OiKaLOV, Trpinov re Kal otpeiMiuvov, ai alvui', <ri ip-vfiv, ak (iiKoyeh, ffi irpoaKwetP, ce 00^0X07(11', o-ol ei)x''/)iffrei»'. [St. James.] hiairora Kupie Qd, IlaTip iravTOKparop. [St. Mark.] 6f v^vovatv oi ovpavol tQv ovpavCiv, Kal TTOKTa 7) ovvap-is avTuv . . . i!i77eXoi, dpxdyye\oL [St. .lames], etc., at much greater length tlian in tlie Western Prefaces . . . ''A7tos, a7ios, a7ios Kupie 2a/3auj5, 7r\i)pr]s 6 ovpafbi, Kal i] yi) T^s o6^7;s ffov. 'fio'ai'i'd iv ro'is v\pi(7Toi^. euXoyrj/j.^vos b {pxttfJ-iPos iv 6v6fiaTL KvpioV waafva iv rois vifiarois. [St. James. ] It seems more than probable that this long thanksgiv- ing prayer (the evxaptaria iirl iroXi) of Ji'sTiN Martyr, Apol. i. ch. 86), wliich, beginning with the Sursuni Corda, included also tlie Invocation of the Holy Spirit, the recit.ation of the Words of Institution, and the Prayer of Oblation, and closed with the Lord's Prayer, is alluded to by .St. Paul in "Else when thou shalt bless with the spirit, how shall he that occupieth the room of the un- learned say Amen at thy giving of thanks [eiri tj cry ci'xa- pitrrlg.], seeing he understandeth not what thou sayest ? " [1 Cor. xiv. 16.] The " Sursum Corda" is referred to by St. Cyprian in his treatise on the Lord's Prayer [a.d. 252], where he says, "It is for this cause that the Priest before worship uses words of introduction, and puts the minds of the brethren in prepara- tion, by saying, ' Lift up your hearts ; ' that while the people answer, 'We lift them up imto the Lord,' they may be reminded that there is nothing for them to think of except the Lord." [Ctp. de Oral. 20.] St. Cyril of Jerusalem, a century later, also comments upon them in these terms : "After this the Priest cries aloud, 'Lift up your hearts.' For truly ought we in that most awful hour to have our heart on higli with God, and not below, thinking of 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. Tlien ye answer, ' We lift them up unto the Lord ; ' assenting to him by your .avowal. . . . Then the Priest says, 'Let us give thanks to the Lord.' For in good sooth are we bound to give thanks, that He has called us, unworthy as we are, to so great grace ; that He has reconciled lis who were His foes ; that He has vouchsafed to us the spirit of adoption. Then ye say, 'It is meet and right : ' for in giving thanks we do a meet thing and a right ; but He did, not a right thing, but what was more than right, when He did us good, and counted us meet for such great benefits." [Ctril, Catech. Lect. xxiii. 3, 4.] These versicles are also referred to by St. C'hrysostom [de Euch., de Posnitentia], by St. Augustine [de Dono Ferseverant. xiii.], and by Csesarius of Aries. [Horn. xii. xvi.] The use of the Sanctus is of equally ancient date. St. Cyril speaks of its long Preface in a pass.ige following that just quoted, and then goes on to s.ay : " We make mention also of the Seraphim, whom Is<T.iah, by the Holy Ghost, beheld encircling the throne of God, and 'with two of their wings veiling their counten.ances, and with two their feet, and with two flying, who cried, ' Holy, Holy, Holy, Lord God of Sabaoth.' [Isa. vi. 1; Rev. iv. S. ] For this cause, there- fore, M'e rehearse this confession of Gi)d, delivered down to us from the Seraphim, that we may join in hymns with the hosts of the world above." It is very remarkable that in all the ancient Liturgies, both of East and West, the saying of the .Sanctus is given to the choir and people. The Celebrant having recited the Preface, or Introductory part of this great act of Eucharistic Thanks- Cfje Communion. 387 IT Upon Whitsunday, and six days after. THROUGH Jesus Christ our Lord , accord- ing to Whose most true promise, the Holy Ghost came down, as at this time, from heaven with a sudden great sound, as it had been a mighty wind, in the likeness of fiery Tongues, lighting upon the Apostles, to teach them, and to lead them to all truth ; giving them both the gift of divers languages, and also boldness with fervent zeal, constantly to preach the Gospel unto all nations ; whereby we have been brought out of darkness and error into the clear light and true knowledge of Thee, and of Thy Son Jesus Cheist. Therefore with Angels, etc. IT Upon the Feast of Trinil;/ only. WHO art one God, one Lord ; not one only Person, but three Persons in one Sub- stance. For that which we believe of the glory of the Father, the same we believe of the Son, and of the Holy Ghost, without any difference or inequality. Therefore with Angels, etc. H After eacli of which Prefaces shall inimediat<'lj' be sung or said, THEREFORE with Angels and Archangels, and with all the company of heaven, we laud and magnify Thy glorious Name ; evermore praising Thee, and saying, Holy, holy, holy. Lord God of Hosts, Heaven and Earth are full of Thy Glory : Glory be to Thee, O Lord most High. Amen. ' ^. similar in ; it- 6 Inst, ef Christian M.TU. Paraph, of Creed. A.D. 1537. . 15. Greg. "Sequens Prsefatio dicitur in die Pentecostes et per liebdomadam . . . 'The same Holy Spirit did once descend down from Heaven in the similitude and likeness of fiery Tongues, and did light down upon all the Apostles and disciples of Christ, and inspired them also with the knowledge of all truth, and replenished them with all heavenly gifts and graces. ■^Sequena Prsefatio dicitur in die Sanctaa Trinitatis et in omnibus Dominicis usque ad Adveutum Domini . . . ■'/^UI cum uuigenito Filio Tuo et Spiritu m:^ Sancto unus es Deus, unus es Dominus, non in unius singularitate Persons, sed in unius Trinitate Substantia. Quod enim de Tua gloria revelante Te credimus, hoc de Filio Tuo, hoc de Spiritu Sancto, sine differentia discretionis sentimus . . . una voce dicentes. IT 'Item in aliis Prsefatiouibus concUisio. ET ideo cum Augelis et Archangelis, cum thronis et dominationibus cumque omni militia coelestis exercitus, hymnum gloriaj Tuse canimus, sine fine dicentes : Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth, pleni sunt cceli et terra gloria Tua ; Osanna in excelsis ; benedictus Qui venit in nomine Domini ; Osanna in excelsis. giving, the "Triumphal Hymn" itself, as the Liturgies of St. Basil and St. Chrysostom call it, is taken up by tlie wliole body of tlie worshippers who, as kings and priests unto God, join in that solemn act of adoration of the ever-blessed Trinity. To mark tliis Catholic custom the Sanctus itself ought to be printed as a separate jjaragraph, and so it was printed in 1549 and 1552. In choirs, and places where they sing, both it and the Gloria in Excelsis ought always to be sung in the same manner as the Creed. In this our liighest, most glorious, and most joyous Service our highest efforts ought to be used to make it as worthy as we can of Him to Whom it is offered, and to bring out as fully as we can its character of adoring thanks- giving. In "the Primitive and Mcdi;eval Liturgies the Sanctus con- cluded with the words, " Hosanna in the Highest, blessed is He that cometh in the Name of the Lord, Hosanna in the highest." In translating it for the Office of our Prayer Book, the four latter words were changed to "Glory to Thee, Lord, in the higliost ; " and the present termination was substituted in 1552, thus displacing the Hosanna alto- gether. No reason can be assigned for this deviation from ancient custom.' But there was, perliaps, some popular superstition, now lost sight of, which made it seem desiraljle to drop tlie words in question. The Mirror of Our Ladij comments upon the Sanctus as then used in tlie following words ; "This song Sanctus is the song of Angels, and it is said to the Blessed Trinity, as is said Ijelore in the liymn Te Deum at Mattiiis. T)ie second part thereof, that is, P.enedictus, is taken from tlio Gospel, where the people on Palm Sunday came against luir Lord Jesus Christ, and said to llim tlie same words in praising and joying of His coming. And so they are sung liere in the Mass, in worsliip of our Lord's coming in the 1 In the Clementine Liturgy, however, the Sanctus and tiie Ho.sanna are placed separate, and at a considemble diHtance from each other. Sacrament of the Altar. And therefore at the beginning of Benedictus ye turn to the Altar and make the token of the Cross upon you in mind of our Lord's Passion, which is specially represented in the Mass. " [Mirror, p. 329. ] It is not unlikely tliat the last period of tliis comment gives an indication of the reason why the change was made. A more satisfactory explanation that may be given, however, is that the Benedictus is not part of the song of the angels, and is therefore inconsistent, strictly speaking, with the words of the Preface. , The presence of angels at the celebration of the Holy Com- munion has been believed in by the Church from Primitive times, and in all parts of the Christian world. § Proper Prefaces. Besides these five Proper Prefaces, the Sarum Missal had one for Epiphany and seven days after, one for AshWednes- day and Ferial daj's in Lent, one for Festivals of Apostles or Evangcbsts, and one for the Fe.«ti\als of the Blessed Virgin. The Trinity Preface «as used on all the Sundays after Trinity, and at every wedding celebration. The Liturgies of the Eastern Cluirch have but one invariable Preface, much longer and fuller than tliose of the West, throughout the year. In the Latin Churcli the variety of Prefaces was anciently much greater than it is now. The Sacramentarics of SS. Leo, Gelasius, and Gregory, « liicli have been the great sources of Liturgical forms for all the Churches of the West, contain a Preface for nearly every Sunday and Festival throughout the year. The same is true of the Mozarabic Missal, in which the Preface is called " Illatio," and of the ancient Gallican Liturgies, whose name for it is "Contes- tatio." The nundier w.as reduei'il to ton about tlie end of the twelfth century, in the Eiiglisli, and in all other Western Missals bnt the Aiobrosian and the Mozarabic. The ancient Missals always contained the musical notation of the various Prefaces as well as of the Creed, and the Lord's Prayer ; and the Intonation of the Gloria in Excelsis. 388 Cbc Communion. IT Then shall the Priest, kneeling down at the Lord's Table, say in the name of all them that shall receive the Communion this Prayer following. \ 1 7"E do not presume to come to this Thy V V Table, O merciful Lord, trusting in our own righteousness, but in Thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under Thy Table. But Thou art the same Lord, Whose property is always to have mercy : Grant us therefore, gracious Lord, so to eat the Flesh of Thy dear Son Jesus Christ, and to drink His Blood, that our sinful bodies may be made clean by His Body, and our souls washed through His most precious Blood, ''and that we may evermore dwell in Him, and He in us. Amen. a Order of Com. muiiion. A.D. 154ft. * S. e. "U- Grct'. ap. Menard, p 265. Mozarab. Lit. c Syrlac Lihir^ of St. James. Prayer before Communion. rf and ... us [1552]. Oremus. *"r^OMINE, sancte Patee, omnipotens, seterne J-^ Deus, da nobis hoc corpus et sanguinem FiLii Tui Domini Dei nostri Jesu Christ: ita sumere, ut mereamur per hoc remissionem pecca- torum nostrorum acoipere et Tuo Sancto Spiritu repleri : quia Tu es Deus, et prteter Te uon est alius nisi Tu solus. Qui vivis et regnas Deus. '(~^ EANT, O Lord, that our bodies may be ^^ sanctified by Thy holy Body, and that our souLs may be cleansed by Thy propitiatory Blood : and that they may be for the pardon of our faults, and the remission of our sins. O Lord God, glory be to Thee for ever. § The Prayer of Humble Access. This Prayer, together with the Invitation, "Ye that do truly," the Confession, Absolution, and Comfortable Words, which it then immediately followed, was placed in the Liturgies of 1548 and 1549 between the Consecration and the Communion. It is similarly placed in the Scottish Liturgy of 1637 ; and in the present Scottish Office. Archbishop Laud says: "If a comparison must be made, I do think the order of the Prayers as they now stand in the Scottish Liturgy to be the better and more agreeable to use in the Primitive Church ; and I believe they which are learned will acknowledge it." The change was made in 1552, and like some others made at the same time is difficult to account for, except on the ground of some temporary influence and danger. In the Order of Communion of 1548 and in the Liturgy of 1549, after "drink His blood" was added "in these holy mysteries," which words were omitted in 1552, and proposed for restoration by Cosin. In the Eastern Liturgies the Prayer which answers to this is called the Prayer of Inclination, and is said immediately before the Communion of the People. Bishop Cosin proposed to place this Prayer immediately before the Communion : the reasons already given for the place of the Confession aud Absolution seem, however, to justify its retention here. In the Salisbury and Hereford Missals it was said in the singular number ; but the York Missal had it in the plural as given above. so to eat] The emphatic sense of these words must not be overlooked in the use of this Prayer. Tlieir sense may be best seen by a paraphrase : "We are not worthy to gather up the crumbs under Thy Table, but of Thy mercy Thou dost grant us the flesh and blood of Thy dear Son : Grant us so to eat aud drink that precious Gift that His promise may be altogether fulfilled, that we may eat and drink of these after the manner of those to wliom He is Life uuto Life ; and not after the manner of those to whom the WORD of Life Itself is Death unto Death." that otir sinful bodies . , . hij His Body] These words, as far as "Blood, and," were not in the Prayer as it appeared in the Order of Communion, but were added in 1549. The separate application of the Body and Blood to the body and soul was, however, made iu the words of administration in the Order of Communion. [See Appendix to Introduction, p. 364.] THE PRAYEK OP CONSECRATION, i This is the central portion of the "Canon of the Mass " as it was rendered in the English Liturgy of 1549. The original form of the whole will be found in the Appendix to the Com- munion Office. When the Priest, .itnnding before the Table] In the Prayer Book of 1552 the Rubric merely directs the Priest, after saying the Prayer of Humble Access ' ' kneeling down at God's Board," to say the Prayer of Consecration standing up. In 1 Tlie manner in which Bishop Cosin desired to restore the ancient mode of Consecration and Ohlation may be best seen by printing his mar^nal alterations in their proper order. A comparison of these with the Offices of 15-19 and 1637, as printed iu the Appendts, will give a complete view of this Prayer. "Here foUoweth the Prayer of Consecration. '* JVhen the Priest, standing before the Talle, hath so ordered the Bread and the Scottish Book of 1637 the Rubric is : "Then the Pres- byter, standing up, shall say the Prayer of Consecration as followeth ; but then during the time of consecration he shall stand at such a part of the holy table, where he may with the more ease and decency use both his hands." The natural meaning of the present Rubric is that the Celebrant, who, during the Prayer of Humble Access, has been "kneeling down at tlie Lord's Table," shall now "stand," and stand ' ' before " it, i. e. at the middle of its front, facing east, and liaving "so ordered the Bread and Wine," etc., shall, uithout changing his j>osition (for which there is no direction), "say the Prayer of Consecration." The phrase "before the people" means, not turning towards them, but [1] In front of, at the head of them, as their representative and spokes- man. [2] In fuU view of them, in the one place where he can best be seen by all present. shall say the Prayer of Consecration] This is not to be said iu an inaudible voice. Ritual directions to say the Canon "secreto" or "submissa voce" receive a striking illustration from a Canon passed in a.d. 1200 at a Council held under Archbishop Fitzwalter : "Verba Canonis rotunde dicantur, et distincte, nee ex festinatione nee ex diuturnitate nimis pro- tracta." [Johnson's C'«M. ii. 84.] The saying of the Canon in such a manner as that it shall not be heard by the congrega- tion is a ritual affectation which sprung up in the later Middle Ages among other abuses thrust upon the ancient Liturgy. Here the Priest] The marginal Rubrics for the manual rites were omitted in the Revision of 1552. The two directing the Priest to take the Bread, and then the Wine, into his hands, Wine that he may with the more readiness and decency break the Bread before the people, and take the Cup into his hands, he shall say as foUoiceth, "Almighty God, our heavenly Father, Who ... » ., ., ., His precious deatli and sacrifice . . . we most humbly j..^^,. ■r,.„o-ii *j, beseech Thee, and by the power of Thy holy Word ^°?^, -7 j„^ ,'?.' and Spirit, vouchsafe so to bless and sanctifv these .. p„..„ ,-„,^ j,. Thy gifts and creatures of Bread and Wine, that we l„,,i . ' rbrake it! receiving them according to Thy Son . . . in remcm- J„ ,-, ',„ i„„,. A, brance of Him, and to shew forth His death and r,.',,!",7^,,tlit passion, may be partakers of His most blessed Body ,^ j/vBodvl (0 to and Blood. j,;/j„^»,; ^.ii,. .v " Wlio iu the same night that He was betrayed "took -,?fc' ;„'?J! rtlVi- Bread, aud when He had blessed, and given thanks, He *v,f r" ', ,1. pw,., brake it aud gave it to His disciples sayiug, T.ake, eat, V™ , ",PU" 'cMice this is My Body which is given for you, doe this m j^j^Sla,'* a,,J remembrance of Me. „, r(hi<ii« MvT^inf.rii "Likewise, after supper, He took the Cup, and f„f"'\f,?,\„J?l?i'i' .vhen He had blessed and 'given thanks He gave it ?J?,^t,M ff^ to them, saying, Drink ye all of this : for this is cSrror fKohI My Blood of the New Testament, which is shed Jl ''^^.^^^il^f^^i for you, and for many for the remission of sins, do '^;''t?' 7,, "^II * this as oft as ye shall drink it in remembrance of Me. ^^.'^^^^ '° ^^ ^°^^^' Anw.ii. *' Lnmediatehj after shall folloio this Memorial, or Prayer of Ohlation, "Wherefore, O Lord and heavenly Father, according to the Institution of Thy dearly beloved Son, our ya\iour Jesus Christ, we Thy humble ser- vants do celebrate, and make here before Thy Divine Majesty, with these Thy holy gifts, the memorial which Thy Son hath willed and commanded us to make : having in remembrance His most blessed passion and sacri- fice. His mighty resurrection, and His glorious ascension into heaven, rendering unto Thee most hearty thanks, for the innumerable benefits procured unto us by the same, and we entirely desire Tliy Fatherly good- ness, mercifully to accept this our Sacrifice of praise and thanksgiving: most humbly beseeching Thee to grant, that by the merits and death of Thy Son Jesus Christ, now represented unto Thee, and through faith in Ilis Blood Who maketh intercession for us at Thy right hand, we and all Thy whole Church may obtain remission of our sins, and be made par- takers of all other benefits of His Passion. And here we offer and present unto Thee, O Lord, ourselves, our souls and bodies." [As in 1549. See Appendix.! ^\)Z Communion. 589 IT When the Priest, standing before the Table, hath so ordered the Bread aud Wine, that lie may with the more readiness and decency break the Bread before the people, and take the Cup into his hands, he shall say the Prayer of Consecration as fol- loweth. ALMIGHTY God, our heavenly Father, -lA_ Who of Thy tender mercy didst give Thine only Son Jesus Christ to suffer death upon the Cross for our redemption ; 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 ; and did institute, and in His holy Gospel command us to continue, a perpetual memory of that His precious death, until His coming again ; Hear us, O merciful Father, we most humbly beseech Thee ; and grant that we receiving these Thy ''Creatures of Bread and Wine, according to Thy Son our Saviour Jesus Christ's holy Institution, in remembrance of His death and passion, may be partakers of His ,„ J most blessed Body and Blood: Who, in Priest is to lake the Same night that He was betrayed, 'idshaZ's:"'"' («) took Bread ; and, when He had ''And here given thanks, (i) He brake it, and gave Bread: it to His disciples, saying. Take, eat. a Book of Common Prayer, A.D. 1549. d " Christ and His death be the sii/- Ji^itnt ol'latiott, siHnJICi, Sdtis/ac- tion, attd reconi- poue, for the which God the Father for- givetli and reniit- teth . . ." \Comp. third of Ten Arti- cles of A.D. 1536.] c This Invocation in ■549 only. (f That is, the "crea- tures " of God's natural creation. s. s- n f .il. Hie /till siff- >ium /racliOKis. iSee footnote i.J OGOD heavenly Father, Which of Thy ten- der mercy didst give Thine only Son Jesu Christ, to suffer death upon the Cross for our redemption ; Who made there (by His one Obla- tion once offered) a full, perfect, and 'sufficient Sacrifice, Oblation, and Satisfaction, for the sins of the whole world ; aud did institute, and in His holy Gospel command us to celebrate a per- petual memory of that His precious death, until His coming again : Hear us, (O merciful Father,) we beseech Thee ; 'and with Thy Holy Spirit and Word vouchsafe to bl»^ess and sanc>J<tify these Thy gifts and creatures of bread and wine. . . . 'ut nobis coi>J<pus et san>J<guis fiat dilectis- simi FiLii Tui Domini nostri Jesu Christi. Qui pridie quam pateretur, accepit panem in sanctas ac venerabiles manus Suas, et elevatis oculis in coelum ad Te Deum Patrem Suum Om- nipotentem, Tibi gratias agens bene>J<dixit, fregit, \fHic tangat hosdam dicens] deditque discipulis were restored in 1661, and the other three directing the Breaking of the Bread, and the laying of the hand on the Bread, and on the Wine, were then first inserted. In the case of the first marginal Rubric there is a needless and awk- ward change from that of 1549. It is the Bread, not the Paten, the Priest should take into his hands. If he takes the Paten, he must certainly put it down again before he can con- veniently comply with the next direction. And here to break the Bread] The breaking the Bread before Consecration, though apparently "most agreeable with the institution of Christ," is peculiar to the English Pdte. ^ In all other Liturgies it occurs after the Consecration, usually after the Lord's Prayer, with which the long Consecration Prayer invariably closes, and shortly before the dipping of a portion into the cup before actual communion, a rite which is found in all the gi'eat Liturgies of East aud West. The laying of the right hand on each element during the utterance of the words of consecration is also peculiar to the English Rite. It seems to come most nearly in the place of the act of making the sign of the Cross, which in the unreformed Use the Celebrant did as he said the word betie-i'dixit over each Element. that we reeeiriivj these Thy Creatures of Bread and Wine] In this place the Invocation of the Holy Ghost was inserted in 1549. Thi.s occurs iu every ancient Catholic Liturgy of both East and West, excepting only the Roman, anil those derived from it (if indeed the Roman or Petrine family of Liturgies did not itself also originally contain it), and the Holy orthodox Church of the East has alwaj'S thought it essential to the act of consecration. It was omitted in 1552, probably in defer- ence to the scruples of Bucer. It was inserted in the Scottish Book of 1637, aud forms part of the existing Scottish and .\merican Communion Ollices, where it follows the Words of Institution aiul the Prayer of Oblation, as iu the Eastern Liturgies. The clause in our present Olfice contains an implied or oblique invocation of the Holy Ghost, since it U only through His Divine operation tliat we, by receiving God's "Creiitures of Broad and Wine," can "be made par- takers of Christ's most blessed Body and Blood." But wo may be allowed to wish, with Bishops Horslcy and Wilson, 1 There is some reason to think that this pectiliarity is of very nncieut existence in the Cliufch of Engljind. A Maimal of about a.d. 1320, pur- chasctl in Holtiemes-se many years ago, was once for some time in tlic hands of the writer, and afterwards came into the possession of the Rev. W. J. Blew, contains many pecnliaritics in the Rubrics, and some in the prayers ; the former including the Rubric "beiie+dixit hie Jiat signum fractionis fregit." This looks like the survival in form of an actual fraction. That the usage enjoined was not uncommon is shewn by the Sarum Missal of 1554, in which are the words, "iiic tioji debet tangi hostia modo fractionis siciit alii fatui tanfjunt et male /aciinit," an argument following to shew why this ought not to be douo. and the best informed English Divines, that the direct Invo- cation had been left untouched.'' § The Words of Institution. Most theologians of the Western Church have aluays held that the Consecration of the Holy Eucharist is effected and completed by the recitation of our Lord's words of Institu- tion.^ They are of such solemn importance, as bringing our Lord Himself in to be the Consecrator of the Holy Sacra- ment, that they should be uttered with deliberation and distinctness, the Celebrant taking ample time for the manual gestures. Bishop Cosiu marked off as separate paragraphs the words beginning, "Who, in the same night," and "Like- wise after supper : " and it is much to be wished that this mode of i^rintiug the pi-ayer was adopted. The Sarum Rubric for the pronunciation of the words "Hoc est enira corpus meum " is as follows : " Et detent ista verba proferri eum uno spirltu et sub tma, prolaiione, nulla pausatione inter- 2wsita. " Previously to the words "blessed and brake," the Liturgies of St. Mark, St. James, St. Clement, aud that of Malabar, and all the great Western Liturgies, except the Mozarabic, insert that "our Lord looked up to Heaven," aud the Sarum and Roman Liturgies direct the Celebrant to lift up his eyes to Heaven. This is not mentioned in the Gospel accounts of the Institution, though our Lord may well have done so, as it is mentioned He did in blessing the bread at the Feeding of the Five Thousand, and tradition may have preserved it. The Liturgies of St, Basil and St. Chrysostom do not notice it. After "given thanks" all the ancient English Liturgies, the Roman, Ambrosian, aud Mozarabic, the Liturgies of St. Mark, and St. Basil, and of Malabar, insert "He blessed," both for the Bread and the Cup ; the Liturgy of St. James and the Clementine for the Cup only ; aud the Liturgy of St. Chrysostom for the Bread only. JJe brake it] There cannot be too great exactness and reverent formality on the part of the Celebrant in consecrat- ing the Elements by means of which, when consecrated, an acceptable sacrifice is to be carried up to the Father, and the Body and Blood of the Lord Jesus Christ received by the communicants. The Priest having, therefore, taken the 2 On this subject, see Neale's Introd. to Hist, of the TTohj Eastern Church, i. 4112-501; ; and Fri:i:man's I'rim:. lliv. Serv. II. ii. pp. 190-1U'.». ^ There is room for doubt whether the Consecration was always con- sidered to be complete without the Invocation of the Holy (ih(]st. Tho Gallican and Mozarabic Liturgies seem to witness otherwise by such prayers as the following : " Deseend.at, Domiue, plenitudo Majcstatis. divi- liitatis, pietatis, virtutis, bencdictionis et glorias tuffi super lunie panem, et super hunc caliceiu : et tiat nobis h-gitima Eueharistia in traiisfurmationc corporis et sanguinis Domini." [Ne^vlk aud Foliuiis' Gallican Liturgies, p. n ; eomp, p. 4.] 390 Cfjc Communion. •> And here to lay his hand upon all the Bread. ^ Here Tie is to take the Cup into his '^ hands : » A7id here to lay his hand upon every ves- sel (be it ciudice or Flagon) in which there is any wine to be consecrated. (c) this is My Body which is given for you : Do this iu remembrance of Me. Likewise after supper He (d) took the Cup ; and, when He had given thanks, He gave it to them, saying, Drink ye all of this ; for this (e) is My Blood of the New Testa- ment, which is shed for you and for many for the remission of sins : Do this, as oft as ye shall drink it, iu remembrance of Me. Amen. a The MS. has " hands : " the black-letter book of 1636 has these Manual Rubrics written in the mar- gin, and the word IS "hand." But the plural is the more correct, re- presenting the an- cient Sarum and York Rubric, "fin- eat inter tnanits sittu." Suis, dicens, Accipite et manducate ex hoc omnes. Hoc est enim corpus ileum. Simili modo posteaquam ccenatum est, acci- piens et hunc prKclarum calicem in sanctas ac venerabiles manus Suas, item Tibi gratias agens, bene^dixit, deditque discipuhs Suis, dicens Accipite et bibite ex eo omnes. [Ilic elevet par- umper calicem, ita dicens,^ Hie est enim calix sanguinis Mei novi et seterni testauienti, mysterium fidei, qui pro vobis et pro multis effundetur in remissionem peccatorum. Bread into his hands at the words "took bread," should raise his hands in front of his breast, break the Bread by separating it into two portions, and then hold the separated portions one in each hand in such a manner that they may be visible to the communicants. He should then replace the fragments on the Paten, take the Paten in his left hand, and hold his right hand over it whilst saying the words, "This is My Body which is given for you." He should then raise the Paten in both hands, and, bowing his head, hold it raised upward in front of him whilst saying the words, " Do this in remembrance of Me," and then replace it on the Altar and cover it. Similarly at the Consecration of the Wine he should raise the Chalice in both hands, and when he has said the words, "This is My Blood of the New Testament . . . remission of sins," while laying one hand upon the Chalice, he should hold it raised upward iu both hands while he says, "Do this, as oft as ye shall drink it, in remembrance of Me ; " then replacing the Chalice and covering it.' Eeverence suggests that at the words, "When He had given thanks," in each case, the sign of the Cross should be made over the Element then in the hands. This is the most solemn part of the whole ministration of the Liturgy. Standing before the flock of Christ in the Pre- sence of Almighty God, the Priest stands there as the vicarious earthly representative of the invisible but one true and only Priest of the Heavenly Sanctuary : acting "in His Name," and "by His commission and authority" [Article xxvi.], he brings into remembrance before the Eternal Father the one only and everlasting Sacrifice which was once for all made and "finished upon the Cross" [Article xxxi.], but is perpetually pleaded, offered, and presented, by the One Everlasting Priest and Intercessor in Heaven. For Christ as our Great High Priest, Who " ever liveth to make interces- sion for us," and Who in the ever-acceptable Victim and Propitiation for our sins, doeth indeed no more that which He pronounced to be "finished" on Calvary, but evermore pleadeth for our sake that which then He tbd. And this He does in two ways. [1] In Heaven, openly, as one may say, and by His own immediate action. [2] On Earth, mystically, but as really, acting mediately by the earthly Priest as His visible instrument. The Action is the same in both cases, and the real Agent is the same ; for Christ, since Pentecost, is as really (though supernaturally and spiritually) present on earth, iu and by the ordinances of His own Institution, as He is since the Ascension in Heaven naturally and corporally. "Where two or three are gathered together in His Name," (and where so truly are we so gathered as when we meet to celebrate the great ilemorial Sacrifice specially appointed by Himself ?) ' ' there is He in the midst of us ;" not so much as the accepter (for such is sometimes mistaken to be the only meaning of this text) as the leader and offerer of our worship, mvisibly acting through His visible instrument and represen- tative. The great and only Sacrifice once made can never be repeated. But it is continually offered, i.e. brought iuto remembrance and pleaded, before God. They who are called "Priests" because, and only because, they visibly represent to the successive generations of mankind the one immortal but invisible Priest, are through God's unspeakable mercy privileged to bring it into remembrance before Him, by His order, Who said, " Do this for a Memorial, a Commemoration of Me." Thus the Priest's action in oft'ering our Christian Sacrifice may be described [1] as the earthly counterpart of that which Christ continually does in Heaven ; [2] as the commemoration of that which, once for all, He did on Cal- vary. The Priest makes the Oblation actually and verbally when he says the words, "Do this," etc., and afterwards 1 Covers were provided for Cbalics during the seven teentli aud eighteenth centuries, but Chalice veils of linen are now generally used. verbally, and with greater fulness, in the " Prayer of Obla- tion" which follows the actual communion.^ Amcn'\ But although the celebrating Priest stands thus before God offering up to Him this holy Oblation, he does it in company with all the faithful, at whose head he stands. And to signify their co-operation with him in his great act, they say "Amen" to his Eucharistic words and acts, adopt- ing them as their own. On this point a venerated writer of oiu- own day has written as follows : — "It is the unquestionable doctrine both of the Old and New Testament, that, without prejudice to the special official Priesthood of the sous of Aaron in the one dispensa- tion, and the successors of the Apostles in the other, all the people of God, with the true Melchizedec at their head, are 'a kingdom of Priests, a royal priesthood,' and every one is a ' king and priest unto the Father, to offer up spiritual sacrifices acceptable to God by Jesus Christ.' None may doubt that the chief of those spiritual sacrifices is that which causes all the rest to be acceptable, — Christ Himself offered up to the Father by the offering of His Body and Blood in the Holy Communion. Accordingly, the Christian people have been instructed from the beginning to take their part in that offering, by the solemn Amen especiallj-, wherewith they have always responded to the Prayer of Consecration. There is hardly any point of our ritual which can be traced more certainly than this to the very Apostolic times. Every one will remember St. Paul's saying, 'When thou shalt bless with the Spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he under- standeth not what thou sayest?' [1 Cor. xiv. 16] — words which, ill a singular way, bear witness both to the share [xiTTos] which all Christians have in the priesthood of Mel- cliizedec, and to the distinction which nevertheless exists between those who might bless, and laymen [BiCirai] who were not permitted to do so. . . . Justin Martyr mentions the ' Amen ' uttered by the people at the end of the Conse- cration as a special circumstance of the Christian Eucharist." Tertullian, St. Chrysostom, and St. Ambrose also all expressly allude to the emphatic response of "Amen" at the close of the Consecration Prayer. THE COMMUNION.^ Tlien shall the Minister first receive} There is no express - On the Eucharistic Sacrifice, see Hickes' Christian Priesthood^ John- son's Unbloody Sacrifice, the Bishop of Brechin's Theological Defence, pp. 10-80, 104; Keble's Eucharistical Adoration, II. 3(5, etc. Many more works might be named, but these are comparatively accessible to the theological student. See also the Introduction to the Communion Office, p. 350 of this work. ^ The alterations proposed by Bishop Cosin after the Prayer of Conse- cration are here given as they stand in his Durham Book : — Then shall the Priest, that celebrateth, receive the Holy Commttnioji in both lands upon his knees, and when he taketh the Sacrament of the Body of Christ, he shall say, Tlie Body of our Lord Jesus Christ, which was given for me, preserve my body and soul unto everlasting life. Amen. I take and eat this for the remembrance of Christ Who died for me, and I feed on Him in my heart by faith with tbanksgi\iug. And utlun he tflcetli the Sacrament of Christ's Blood, he shall say. The Blood of our Lord, which was shed for me. preserve my body and soul into everlasting life. Amen. I drink this for the remembrance of Christ Who shed His Blood for me, .ind am thankful. Then shall he stand up and proceed to deliver the Holy Connnunion, first to the Bishops. Priests, and Deacons, (if any be present,) in both kinds: and after to the people in due order, into the hands of all humbly kneeling and so continuing, as is most rneet, at their devotions and prayers unto the end of the xidiole Communion. And when he dellvereth the Sacrament of the Body of Christ to any one he shall say. The Body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul into everlasting life. [And here each person receiving shall say. Amen. Then shall the Priest add]. Take and eat this for the remembrance of Christ Who died for thee, and feed on Him in thine heart by faith, with thanksgiving. And when he delivereth the Cup to any one he shall say, Cfjc Communion. 391 IT Theu shall " the Minister first receive the Com- munion in both kinds himself, antl theu proceed to deliver the same to the Bishops, Priests, and ''Deacons, in like manner, (if any be present,) and after that to the people also in order, into their hands, all meekly kneeling. And, when he delivereth the 'bread to any one, he shall say, (I i.e. The conse- crating Bishop or I'nest. ^ &. Similar in ^. c S. 13. 5!. rf^^^'Nicene Canons, xviii. e Originally in MS. " c o 'I s f c rated bread," but the first word crossed tlirough with a pen. * Ad corpus dicat cum humiliatione autequam percipiat. "AVE in setemum sanctissima caro Cheisti : inibi ante omnia et super omnia summa dulcedo. Corpus Domini nostri Jesu Cheisti sit miii peccatori via et vita. In No>J<mine Pateis et FiLii et Spieitus Sancti. Amen. Hie su7nat direction as to the posture of the Celebrant himself in receiv- ing, unless (which seems hardly likely) the words "all meekly kneeling " are intended to apply to him as well as to those to whom he delivers the Communion. The usage of the Catho- lic Church generally, both East and West, is for the Celebrant after kneeling in adoration to receive standing, because his receiving is part of his official action as Priest. The Eastern Church, following, no doubt, herein the earliest custom (for we know from TertuUian that even to kneel in prayer on a Sunrlay was thought unbecoming the Christian joyfulness and triumph of the day), does not even require her communi- cants generally to kneel, but to reverently bow the head. As will be seen by the note below, Bishop Cosin proposed to introduce a Rubric on the suljject, enjoining the Celebrant to kneel while receiving, and to use the words he uses to others. The Celebrant's Communion is part of the act of the Eucharistic Sacrifice : he must therefore communicate every time that he celebrates. to the Bishops, Priests, and Deacons] i.e. actually taking part in the Service, not when merely present unofficially among the congregation. Comp. tlie Rubric of 1552, "And next deliver it to other Ministers, if any be there present, that they may help the chief Minister." So also the Scotch Liturgy of 1637, " that they may help him that celebrateth. " ako in order] As the preceding part of the Rubric directs the administration to the Clergy in order of their ecclesiastical rank, so this may be taken as referring [1] to the observance of some order in respect to secular rank, and ['2] as pointing to the com- mon custom of administering to the men before the women. into their hands] It is reverent and convenient for communi- cants to receive the consecrated Bread in the palm of the right hand, according to St. Cyril's direction in his fifth Catechetical Lecture, "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 thereafter the Amen." And, when he delivereth] The most ancient form in the The Blond of our l.ord .Te.siis Chiist, wliich was shed for thee, preserve thy body and soul into everlasting life. [And Imre. each pcrnon. receiving shall say, Amen. Then the, priest shall add], Drink this for the remem- brance of Christ Wlio shed His Blood for thee, and be thankfnl. // there be another Priest or a Deacon to assist the chief minister, then shall h£ follow with the. Cup ; and as the chief minister giveth the Sacrament oftlie Body, so shall he give.the Sacrament of the Blood, in form, before pre- scrihed. If any Bread or Wine he wanting, the Priest is to consecrate viore. as is before appointed, beginning with fOur Saviour Christ in the same niglit]/or the blessing of tlie Bread, and at [Likewise after supper, etc.] for the bless- ing of the Cup. In the Communion time shall he snng (where there is a Quire), O Lamb of God that takest away the sins of the world, have mercy upon U8 : and, O Lamb of God that takest away the sins of the world, grant us Thy peace,; together rvith some or all of these senteiices of Holy Scripture following: Rom. xi. 33; Ps. ciii. 1-5; Luke i. 68, 74, 75; 1 Cor. i. 30, 31; John v. 13; John viii. 31, 32; Matt. x.xiv. 13; Luke xii. 37, 40; John xii. 35, 36; Rom. xiii. 12-14; 1 Cor. iii. 16, 17; 1 Cor. vi. 20; John xv. 8, 12; Eph. v. 1, 2 ; Rom. viii. 23 ; Apoc. v. 12, 13. And where there is no Quire, let the Communicants make use of tlie same at their own privette and devout meditatioyis. When all have commicnicated, he that celebrateth shall return to the Lord's Table, and reverently place upon it wliat remaineth of the consecrated ele- ments, covering the same iliith a fair I.inen cloth, and then say. The Lord be with you. Answer. And with tliy spirit. Priest. Let us pray. Almighty and cverli\nng God . . . world without end. Amen. Then shidl be said or sung. Glory be to God on high . . - the Father. Amen. [Divided by Co.sin into four jMiragraplis.) Then the Priest . . . blessing. [Benediclion as now.) Underneath these alterations of Cosin's, on the page which contains the Prayer of Consecration, there is written the following note in bancroffs hand : — *' My LL. yo BB. at Elie house ordcrd all in yo old method, thus ; First yo prayer of Address, We do not presume, etc. Aft yo Kubrick When ye priest stands, etc., yo prayer of Consccron unalterd (only one for own, and Amen at last), wth the marginal Uuiirirs. Then (yo memorial or prayer of Oblation omitted, and ye Lds prayer) follow ye liiibrics and Forms of Par- ticipation and Distribution to yo end of ye Kubrick, when all have coicatcd, etc. Altogether as in this book ; only yo Ruljrick, In ye Colon time shall btsung, etc., wth yo sentences following, wholly omitted. And yn yo Lords Piayor and Collect, O Ld and Heav. F., etc. etc. to yo end." delivery of the Elements was "The Body of Christ," and "The Blood of Christ," to each of which the people answered "Amen." [Ameros. de My-if. iv. 5; Aug. i^erm. 272.] In the time of Gregory the Great it was "The Body of our Lord Jesus Christ preserve thy soul," to wliich by the time of Alcuin and Micrologus [x.Niii. ] was added "unto everlasting life." The usual form in England appears to have been "The Body of our Lord .lesus Christ preserve thy body and thy soul unto everlasting life. Amen. " After the restoration of the Cup the forms provided in 1548 were, "The Body of our Lord Jesus Christ, which was given for thee, preserve thy body," etc., and "The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy soul," etc., with which compare, "that our sinful bodies may be made clean by His Body, and our souls washed through His most precious Blood," in the Prayer of Humble Access. In 1549, "Pre- serve thy body and soul " was said in each case, as now, pro- bably after the above ancient form. The ancient worils with which the Celebrant received, as directed in the Salisbury Missal, are given in the text. They were the same in that of Bangor. The other two great Uses of the Church of England had as follows : — York, — "Corpus D. N. J. C. sitniihi remedium sempiternum in vitam seternam. Amen : " and, " Sanguis D. N. J. C. con- servet me in vitam seternam. Amen. Corjius et Sanguis D. N. J. C. custodial corpus meum et animam meam in vitam ajternam. Amen." Hereford, — "Corpus D. N. J. C. sit animte meje remedium in vitam reternam. Amen : " and, "Sanguis D. N. J. C. conservet animam meam in vitam a;ternam. Amen." In the modern Roman use it is only "custodiat animam meam in vitam a>ternam. Amen," at the Celebrant's reception both of the Bread and of the Cup, and at the delivery of the Bread to the communicants. The clauses now subjoined in each case, "Take and eat," etc., and "Drink this," etc., were substituted in 1552 in ])lace of the first, which were then dropped altogether. The reason of this change is made pretty clear from the controversy between Cranmer and Gardiner. In the "Expli- cation and assertion of the true Catholick faith touching the most blessed Sacrament of the Altar," which Gardiner pre- sented to the Privy Council as his defence on January 26, 1551, he says ; " The author of this book " [Cranmer's Defence of tlie . . . Sacrament] ' ' reporteth an untruth wit- tingly against his conscience to say they teach (calling them Papists) that Christ is in the Bread and \\'ine ; but they agree in form of teaching with th.it the Cliurch of England teacheth at this day in the distribution of the Holy Communion, in tliat it is there said the Body and Blood of Christ to be under the form of bread and wine." [Fol. 16.] To this Cranmer had the astonishing disingenuousness to answer, " As concerning the form of doctrine used in this Church of England in the Holy Communion, that the Body and Blood of Christ be under the forms of bread and wine, when you shall shew the place where this form of words is expressed, then shall you purge yourself of that which in the meantime I take to be a plain untruth." [Jenkvns' liemains of Cranmer, iii, 96.] On the restoration of the Prayer Book under Queen Eliza- beth in 1559, the old and the new forms of administration were combined as they now stand. "Excellently well done was it of Q. Elizabeth's Reformers to link them both together ; for between the Body and Blood of Christ in the Eucharist, and the S,acrament.al Commemoration of His Passion, there is so inseparable a league, as sii!tsi.^t they cannot unless they consist. A Sacramental verity of Christ's Body and Blood there cannot l)e, without the commemoration of His Death and Passion, because Christ never promised His mysterious (yet real) presence, but in reference to such commemoration ; nor can there be a true commemoration without the Body and Blood exhibited and participated ; because Christ gave not those visible elements, but His Body and Blood to make that Spiritual Representation. " [E'Estranoe's Alliance of Divine Offices.] This view gives to the latter clause the character of an obl.ation in the case of each communicant. he shall say] 1548 and 1549 have, " And when he delivereth 392 Cf)C Communion. THE Body of our Lokd Jescs Christ, whicli was given for thee, preserve thy body and soul unto everlasting life : " take and eat this in remembrance that Cheist died for thee, and feed on Him in thy heart by faith with thanks- giving.* IT And "^the iliiiistei- that Jelivereth the Cup to any one shall say, THE Blood of our Loed Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life : ' drink this in remem- brance that Christ's Blood was shed for thee, and be thankful/ IT If the consecrated Bread or Wine be all spent before all have commnnicated, the Priest is to consecrate more according to the form before prescribed : Beginning at [Uur Saiiour Clirist in the same night, etc.] for the blessing of the Bread ; and at [Like- wise after Supper, etc.] for the blessing of the Cnp. 3 To here 1549— IS5= oiUy. 6 To here 1532 — 1359 only. t t.f. Whether Bi- shop. Priest, or Deacon. The words stood origin- ally in the MS., •■v/wt^ Ac tJtat de- liztrelh," but were altered as the text now stands. ''S-S- RitusBaf- tizandi. De ex. tre*na Unctiane. e To here 1549 — 1552 only. / To here 1553 — IS59 only. IT Deinde ad sanguinem cum magna devotione, dicens, AVE in seternum ccslestis potus mihi ante omnia et super omnia summa dulcedo. Corpus et Sanguis Domini nostri Jesu Cheisti prosint mihi peccatori ad remedium sempiternum in vitam ajternam. Amen. In No>J<mine Pateis, et FiLii, et Spieitus Sancti. Amen. Ric sumat sanguinem . . . ''Corpus Domini nostri Jesu Cheisti custodiat corpus tuum et animam tuam in vitam reternam. Amen. the Sacrament of the Body of Christ he shall say to every one these words." The practice of saying the words only once for each group of communicants as they kneel before the Altar is contrary to the plain direction of the Prayer Book and of Canon 21, and inconsistent with the individuaUziug love of Christ and of His Church for souls. The large number of communicants is no excuse for it. The remedy for that difficulty is to divide the number by more fretjuent celebra- tions. The question was raised at the last Revision, and the Bishops answered those who desired that it nught " suffice to speak the words to divers jointly," in these words : "It is most requisite that the minister deliver the Bread and Wine into every particular communicant's hand, and repeat the words in the singular number ; for so much as it is the pro- priety of Sacraments to make particular obsignation to each believer, and it is our visible profession that by the grace of God Christ tasted death for every man." [Cakdwell, Con/. p. 354.] It is a very ancient and primitive custom for the communi- cant to say "Amen" on recei\ing the consecrated Elements. The Apostolical Constitutions and St. Cyril [Catech. Myst. 5, IS] attest its use in the East ; Tertullian, Saints Ambrose, Augustine, Jerome, and Leo in the West. Bishops Andrewes, Cosin, Sparrow, and Wilson recommend it. The Scotch Liturgy of 1637 directs it. During the actual delivery of the Elements the Antiochene Liturgy of St. James, and the ilozarabic Liturgy, direct the 34th Psalm to be sung, a custom alluded to both by St. Jerome and by St. Cyril of Jerusalem. The Engbsh Liturgy of 1549 directed the clerks "in the Communion time " to sing the Af/niis Dei, " Lamb of God," etc. The American Liturgy orders ' ' a Hymn, or part of a Hymn, from the Selection for the Feasts and Fasts," etc. The form of Communion Service in the "Simplex ac pia deUberatio " of Archbishop Hermann of Cologne directs that where there are Clerks the Agnus Dei should be sung both in German and in Latin, and if there be time the German hymns, "Gott sey gelobet," and "Jesus Christus onser heylandt," Among his suggestions submitted to Convocation, Bishop Cosin made one to a similar eiJect, as she«-n in a preceding note ; and a rebc of the custom still remains at Durham Cathedral, where a soft voluntary is played during the Com- mnnion. This custom of singing during Communion was probably very common before the dry days of the last century. L'Estrange speaks of "the general fashion used in our Church, in employing the congregation in singing during the time of communicating." [L'Estuange's Alliance of JJiinne Offices, p. 210.] At an earlier date, 1625, Lily writes respect- ing a Communion at which he was present : "During the dis- tribution thereof I do very well remember we sang thirteen parts of the 119th Psalm." [Lives of Antiq. p. 26.] Still earlier Whitgift replies to Cartwright the Puritan, "As for piping, it is not prescribed to be used at the Communion by any rule. Singing, I am sure, you do not disallow, being used in all reformed Churches." [Whitgift's Defence, p. 606. See also p. 62.] If the consecrated bread or unne he all spenti The Com- munion Office of 1548 makes provision for the consecration of a second or third Chalice, "or more likewise," in case of need arising from the small size of the Chalices in use before the Reformation, when only the Celebrant partook of the Cup ; but makes no such provision in case of the failure of the con- secrated Bread. The Liturgies of 1549 and 1552 make no provision for either case. The present Rubric was added at the last Revision. It follows the principle laid down in one of the Sarum Cantels : "Cum reliquis debet Sanguis tabs cui venenum est immissum in vasculo mundo reservari. Et ne Sacramentum maneat imperfectum debet calicem denuo rite pr«parare, et resumere consecratiouem sanguinis ab iUo loco, Siniili modo/' [Maskell's Ancient Liturgu, 244.] covering the same icith a fair linen cloth] The name for this fair linen cloth in the Western Church has always been the Corporal : in the Eastern Church it is called the Veil. It is mentioned in the Liturgy of St. Chrysostom, and in the Sacramentary of St. Gregory there is a praj'er for its benedic- tion. It was originally the linen cloth which was spread on the top of the other Altar cloths of silk and linen, and it was made of such a size that one end would be folded over the chalice and paten. About the twelfth centuiy a second Corporal began to be used, St. Anselm saying that "whilst consecrating some cover the Cup with the Corporal, others with a folded cloth " [Akselm, 0pp. 138, c. iv. ], and Durandus that "the cloth which is called the Corj^oral is twofold, one that which the deacon spreads upon the Altar, tlie other that which he spreads folded upon the Chalice. " Two Coi-porals, or pairs of Corporals, are also constantly mentioned in medieval documents and inventories : but in later times the smaUer one was called the Veil or Chalice Veil. It has been already mentioned that the idea of the Corporal is associated with the linen clothes in which the Body of our Lord was wrapped when laid in the Sepulchre. Its use is a witness to the doctrine of the Church respecting the effect of Consecration upon the Elements. Were the Elements sacred only so far as they were partaken of, there could be no reason for specially directing the Priest to place what remaineth reverently upon the Lord's Table, for no more reverence towards them would be needed than that respect which is she%vn for everj'thing used at the Holy Communion. Still less would there be reason for so strikingly symbolical a custom as that of covering the Elements that remain with a white linen cloth : a custom which had alwaj'S been ritually associated with the reverence paid to our Lord's natural Body ; and with nothing else. In retaining such a custom as this, and defining it by a Rubric at a time [.i.D. 1661] when all Rubrics were cut down to such an absolute minimum as must be insisted on, we have a clear proof that they who did so bebeved a special sanctity to belong to the elements by virtue of their consecration, and also believed that this sanctity Cf)C Communion. 393 IT VVheu all have communicated, the Minister shall return to the Lord's Table, and reverently place upon it what remaineth of the consecrated Ele- ments, covering the same with a fair linen cloth. II Then shall the Priest say the Lord's Prayer, the people repeating after him every Petition. OUH Father, Which art in heaven, Hallowed be Thy Name. Thy kingdom come. Thy will be done in 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 us not into temptation ; But deliver us from evil : ' For Thine is the king- dom, The power, and the glory, For ever and ever. Amen. IT After shall be said as followeth. OLOKD and heavenly Father, we Thy humble servants entirely desire Thy fatherly goodness mercifully to accept this our Sacrifice of praise and thanksgiving ; most humbly beseeching Thee to grant, that by the a Litur^ ot St. Clirysostom. » S. S. S- after Consecration and before Communion. c The doxolopy was not origin.illy in llie MS., but was added by another hand. ■'S.i.lM.C.: ' Then the Deacon, taking the sacred paten, and hold- ing it over the sacred chalice, . . . with care and reverence covers it with the veil. In like manner he covers the paten with the asterisk, and that with its veil. *~pATER noster. Qui es in ccelis ; sanctificetur -L Nomen Tuum : adveniat regnum Tuum : fiat voluntas Tua, sicut in coelo, et in terra. Panem nostrum quotidianum da nobis hodie : et dimitte nobis debita nostra, sicut et nos dimit- timus debitoribus nostris : et ne nos inducas in tentationem : sed libera nos a malo. Amen. "''■ 1 1E igitur, clementissime Pater, per Jesum -L Cheistdm FiLiUM Tuum Dominum nos- trum, supplices rogamus ac petimus uti accepta habeas et benedicas hsec do>J<na, hsec mu>^nera, hsec san^cta sacrificia illibata, . . . pro quibus belonged to those Elements whether or not they were received by the communicants. Evidence to the same effect is afforded by the sixth Rubric at the end of tlie Office. The tone of thought on this subject in the Primitive Church is also indicated by a Rubric in the Liturgy of St. Chrysos- tom: " Then the Deacon . . . gathers tor/ether the Holi/ Thinr/s roith fear and all safety; so that not the very smallest particle shouUlfall out, or be left." St. Cyril also writes, " Give heed lest thou lose any of it. . . . If any one gave thee gold-dust, wouldest thou not with all precaution keep it fast, being on thy guard against losing any ot it, and suti'ering loss ? How mucli more cautiously then wilt thou observe that not a crumb falls from thee, of what is more precious than gold and precious stones." [Cte. Catcch. Lect. xxiii. 21.] THE PRAYERS OF OBLATION AND THANKSGIVING. § The Lord's Prayer. The repetition of the Lord's Prayer as the keynote of obla- tion and thanksgiving is a custom handed down to us from the Primitive Liturgies. After tlie Consecration, and before the Communion, says St. Cyril, "we say that Prayer wliich the Saviour delivered to His own disciples, with a pure conscience styling God our Father."' [Cyr. Catech. Lect. xxiii. II.] It is accordingly found here in every ancient Liturgy except tliat of St. Clement. In the Gallican Liturgy (as now in the Mozarabic form of it) the Lord's Prayer was here preceded by a Proper Preface, in tlie same manner as tlie Tersanctus ; and in all it was followed by the Embolismus, a prayer which was an expansion of the petition, "Deliver us from evil." The words of St. Cyril plainly shew that the Lord's Prayer was repeated, in this place, by the people as well as by the Celebrant. St. Gregory of 'Tours also refers to the same practice, in describing the miracle of a dumb woman who received speech at this moment to say the Lord's Prayer with the rest. St. Gregory the Great [Ep. Ixiv.] says, "Among the Greeks it is the custom for the Lord's Prayer to be said by all the people, but among us by the Priest only : " and his words are found in the Mirror of our Lady [p. 330, Blunt's ed.], shewing that the custom of liis day was also that of the Mediaeval Church ot England. It is, however, certain that the Gallican Liturgy required it to be said by all the people as well as by the Priest ; and as the customs of the ancient English Church were analogous to those of tliat Liturgy, we may conclude that our present liabit is a return to the usage of the Primitive Church in England as well as in the East. In the Sarum Missal the Lord's Prayer was included in the Office to be said by tlie Clergy in the vestry after the Service at the Altar was ended. It is probable, therefore, that this custom influenced its present position — after Communion as well as after Consecration, — the public and the private reci- tation of it being thus combined. 1 St. Cyril goes oa to give the Exposition of the Lord's Prayer whicli is printed at p. 208. § The Memorial, or Prayer of Ol/lation. It nas been already remarked, iu the Introduction to this Office, that if there is any room for doubt as to the complete- ness of the Oblation as made by the acts and words of Conse- cration, that doubt may be dispelled by the consideration that this definite Prayer of Oblation is used while "what remaineth of the consecrated Elements " is standing upon the Lord's Table. While that which has just been called many times the Body and Blood of our Lord Jesus Christ, and as such "reverently" placed on the Lord's Table, and covered "with a fair linen cloth," still remains thei'e, the Celebrant solemnly beseeches our Lord and lieavenly Father to accept "this our Sacritiee of praise and thanksgiving," that is, our Eucharistic Sacrifice ; and he further says, that though we are unworthy to offer any sacrijice whatever, yet this parti- ciclar Sacrifice it is our bouuden duty to offer to God, Whom we pray to pardon our uuworthiness, and accept us and our work through Christ. The words may well be understood as referring to the whole Act of the Service, to the Consecrated Elements still remaining ou the Altar, and to those who have received the Communion. Yet there is reason to regret that this Oblation is not made — as it was in the Liturgy of 1549, and as it is now in the Scottish and the American Liturgies [see p. 367] — before instead of after the administration. Bishop Cosin has this remarkable note on the subject: " Certainly it " (the above arrangement) " was the better and more natural order of the two ; neither do I know whether it were the printer's negli- gence or no thus to displace it. ... I have always observed my lord and master. Dr. Overall, to use this Oblation in its right place, when he had consecrated the Sacrament, to make an oft'ering of it (as being tlie true public Sacrifice of the Church) unto God; that 'by the merits of Christ's death,' which was now commemorated, ' all the Church ' of God might receive mercy, etc., as in this prayer ; and that when that was done he did communicate the people, and so end with the thanksgiving following hereafter. If men would consider the nature of this Sacrament, how it is the Christian's Sacrifice also, they coulil not choose but use it so too. For as it stands here, it is out of its place. We ought first to send up Christ unto God, and then He will send Him down to us." [Cosin's Works, v. 114.] Dr. Overall, it shoulil l)e remembered, was Bishop of Nor- wich, and was the author of the latter portion of the Cate- chism relating to the Sacraments. Thorndike also [Just Weiijhts, ch. 2-] says, " That Memorial or Prayer of Oblation is certainly more proper there (immediately after the Prayer of Consecration) than after the Comniuniou. " The suggestions submitted to the Revisers of 1661 included the proposal of a "Memorial or Prayer of Oblation," much resembling that of 1549, to follow immediately the words of Consecration. Its displacement was, we cannot doubt (if not, as Cosin suggests, accidental), one of those alterations which Bishop Horsley, in his well-known letter to the Rev. J. Skinner, on the subject of the Scotch Liturgy, condemns as made "to 394 C&e Communion. 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 Passion. And here we offer and present unto Thee, O Loed, our-Selves, our Souls and Bodies, to be a reasonable, holy, and lively sacrifice unto Thee ; humbly beseech- ing Thee, that all we, who are partakers of this holy Communion, may be " fuUfilled with Thy Grace and heavenly Benediction. And although we be unworthy, through our manifold sins, to offer unto Thee any sacrifice, yet we beseech Thee to accept this our bounden duty and ser- vice ; not weighing our merits, but pardoning our offences, through Jesus Christ our Lord ; by Whom, and with Whom, in the unity of the Holy Ghost, all honour and glory be unto Thee, O Father Almighty, world without end. Amen. IT Or this. ALMIGHTY and everliving God, we most -^TA- heartily thank Thee, for that Thou dost vouchsafe to feed us, who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of Thy Son our Saviour Jesus Christ ; and dost assure us thereby of Thy favour and goodness towards us ; and that we are very members incorporate in the a So spelt in the MS. b fDa ve's transi of Her»ia>ins Con- | sulc. A.D. 547 J Tibi offerimus vel qui Tibi offerunt hoc sacri- ficium laudis . . . Supplices Te rogamus . . . ut quotquot ex hac Altaris participation e sacrosanctum FiLii Tui corpus et sanguinem sumpserimus, omni bene- dictione ccelesti et gratia repleamur . . . . . . non sestimator meriti, sed veniae, quaisumus, largitor admitte. Per Christum Dominum nos- trum. . . . Per Ipsum et cum Ipso et in Ipso est Tibi Deo Patei Omuipotenti in unitate Spiritus Sancti omnis honor et gloria. Per omnia sascula sseculorum. Amen. r* ALMIGHTY and everlasting God, we give L-ilA. thanks to Thy exceeding goodness, because Thou hast fed us with the Body of Thy only- begotten Son, and given to lis His Blood to drink. We humbly beseech Thee, work in us with Thy Spirit, that as we have received this divine Sacrament with our mouths, so we may also receive and ever hold fast with true faith humour the Calvinists," and, "in his opinion, much for the worse." thai . . . we and all Thy tohole Chiiirh] The double supplication is here to be noticed. The prayer is that [1] "tee " and [2] "all Thi/ whole Church," and it is also that "we may obtain remission of our sins, " and that ' ' all Thy whole Cliurch " may receive "all other benefits oi His Passion." The latter phrase looks towards the ancient theory of the Church that the blessed Sacrament was of use to the departed as well as to the living. It is a general term used by men who were fearful of losing all such commemoration, if inserted broadly and openly, but who yet feared lest no gate should be left open by which the intention of such commemoration could enter. One is reminded of tlie ancient Litany supplication, " By Thine unknown sufferings." This view is coulirmed by the words of Andrewes and Cosin. " Where," says the latter, " by all the whole Church is to be understood, as well those that have been heretofore, and those that shall be hereafter, as those that are now the present members of it. . . . The virtue of this Sacrifice (which is here in this Prayer of Oblation commemorated and represented) doth not only extend itself to the living, and those that are present, but likewise to them that are absent, and them that be already departed, or shall in time to come live and die in the faith of Christ." [Cosin's Works, v. 351, 517.] So too Bishop Andrewes, to whom Cosin [rbkl.'\ refers, in his answer to Cardinal Perron : — "The Eucharist ever was, and by us is considered, both as a Sacrament and as a Sacrifice. A sacrifice is proper and applicable only to Divine worship. The sacrifice of Christ's death did succeed to the sacrifices of the Old Testament. The sacrifice of Christ's death is available for present, absent, living, dead (yea, for them that are yet unborn). When we say the dead, we mean it is available for the ajiostles, martyrs, and confessors, and all (because we are aU members of one body) : these no man will deny. "In a word, we hold with St. Augustine, in tlie very same chapter which the Cardinal citeth : ' Quod hujus sacrificii caro et sanguis, ante adventum Christi, per victimas simili- tudinum promittebatur ; in passione Christi, per ipsam veritatem reddebatur ; post adventum [? ascensum] Christi, per Sacramentum memoriaj celebratur. ' " [Andrewes' Minor Works, Ang. Cath. Lib. p. 19.] may be, fuUfilled with Thy Grace] The meaning of this expres- sion may be illustrated by its use in Chaucer : — " Th.it lord is now of Thebes the citee FuUfilled of ire and of inlquitee." [Chaucer's Knights' Tale, v. 941.] § The Thanksgiving. A Prayer of Thanksgiving formed a conspicuous feature in all the Primitive Liturgies, but it had dropped out of the mediajval Service, except in the form of a private prayer of the Celebrant. That which was introduced into our Liturgy was partly taken from Herm.ajv'n's Consultation : but there is much resemblance between it and the corresponding part of the Liturgy of St. James, which is as follows : "We give Thee thanks, Christ our God, that Thou hast vouchsafed to make us partakers of Thy Body and Blood, for the remission of sins, and eternal life. Keep us, we beseech Thee, without condemnation, because Thou art good, and the lover of men. We thank Thee, God and Saviour of all, for all the good things whicli Thou hast bestowed on us ; and for the partici- pation of Tliy holy and spotless mysteries. . . . Glory to Thee, Glory to Thee, Glory to Thee, Christ the King, Only- begotten Word of the Father, for that Thou hast vouchsafed us sinners and Thy unworthy servants to enjoy Thy spotless mysteries, for the forgiveness of sins, and for eternal life : Glory to Thee." It should be remembered that the words " who have duly " apply to all who have received ; " duly " being the English word for "rite," i.e. according to proper form and ordin- ance. § The Gloria in Excelsis. The use of a Hymn of Thanksgiving after the Conjmunion may be reasonably associated with what is recorded of our Lord and His Apostles at the first Institution of the Holy Eucharist ; that, "when they had sung an hymn," they left the upper chamber as having thus concluded the sacred service. [Jlatt. xxvi. 30.] The hymn or psalm then sung was probably jiart of the great H.allel, i.e. of Psalms cxiii — cvviii. , of ^\hich an account will be found in the Notes on those Psalms. Or it might be, as Archdeacon Freeman considers [Princip. Dir. <S'err. II. ii. 377], the "Praise-song" still in use among the Jews, and in which he traces some remarkable coincidences of expression with our Lord's great Eucharistio Prayer. In the Armenian Liturgy the 34th Psalm, and in the Constantinopolitan the 23rd Psalm, are sung after the Communion. The ordinary position of the Gloria in Excelsis in ancient Liturgies was, however, at the beginning, not at the end of the Office. It occupied such a position in our own Liturgy until 1552, when among the other changes made was that of turning the Gloria in Excelsis into a Post-Communion Thanks- giving. At the same time was added a third "Thou that Cf)e Communion. 395 m3'stical body of Tliy Son, which is the blessed company of all faithful people ; and are also heirs through hope of Thy everlasting kingdom, by the merits of the most precious Death and Passion of Thy dear Son. And we most humbly beseech Thee, O heavenly Father, so to assist us with Thy grace, that we may continue in that holy fellowship, and do all such good works as Thou hast prepared for us to walk in, through Jesus Christ our Lord, to Whom, with Thee and the Holy Ghost, be all honour and glory world without end. Amen. IT Then shall be said or sung," GLORY be to God on high, and in earth peace, good will towards men. We praise Thee, we bless Thee, we worship Thee, we glorify Thee, we give thanks to Thee for Thy great glory, O Lord God, heavenly King, God the Father Almighty. O Lord, the only-begotten Son Jesu Christ ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, have mercy upon ns. Thou that takest away the sins of the world, receive our prayer. Thou that sittest at the right hand of God the Father, have mercy upon us. For Thou only art holy. Thou only art the Lord, Thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father. Amen. a " , . , tjiwd Old', fialitr semper in rneiiia attaris quatidccuttqtie tit. citur." (Sar.) " In medio altaris erec- Us niatiibus ina- piat Gloria in Ex- celsis Deo," [Ebor) " i)iti} dieto eat sncerdos ad tne- diiim altaris : et eievando manits snas dicat, Gloria in Excelsis Deo." [Herford.)_ CodexAlexajtdriit. Mu5. Brit. For Latin version of S. i. |g., see below. t^ ll^oxua., in MS. d [An addition in a later hand.] Thy grace, remission of sins, and communion with Christ Thy Son. All which things, Thou hast exhibited unto us in these sacraments, through our Lord Jesus Christ Thy Son, Which liveth and reigneth with Thee, in unity of the Holy Ghost, very God, and very Man for ever. Amen.] *AOSA Iv v\j/-i'aTOi'S Qc^, Kol Itti ■y»]s dpijvrj, €v di'dpiLwoi.'S 'ivSoKia. Alvoijxkv <TC, tvAoyoP/xev ere, ■iTpoaKvvovjj.ev ae, So^okoyovfiev at, iv^apia-Tovjiiv (rot, Sta T7)v pcydXijv <tov So^av, Kvpu /JacrtAe?, tTTOvpavie, ©t£ Uarijp UavTOKpd.Tiiip. Ki'pte Yi€ juoi'oyci'i), 'Irjdov Xpicrre, Kal "Ayiov Jln'(vpa, Kvpie o 0eos, o 'A/j.i'os toi) Qeov, 6 Yios rov IlaTpos, o al'pwv rots apapTia^ tov Koupov, eXdjaov i)jJ.a<;, 6 a't'pai' ras apapTias tov kocjUOV ["'cAev^croi' 5//-ias,] TrpoaSi^at rip' Sa-jcnv -tjpMiv, 6 Kad'fjpivoi tv Se^K^ TOV TlaTpos, eXtrjcrov i^/uas. 'On (TV (T /idi'os ayios, av u povoi Ki'pios, hjaov'S X/Dtards, eis oo^av Qtov TlaTpos. 'Apyv. takebt away the sins of the world, " having in view probably the threefold Aguus Dei which was until then used as a Post- Communion. The only other Liturgy in which it has such a position is, according to Palmer [Oriijin. Lilurg. iv. § 23], that iu use among the Irish monks of Lexovium [Lisieux] in (jaul in the seventh century. Bold as was the change thus made by the Revisers of 1552, there is so striking an appropriateness iu tlie present position of the Gloria in Excelsis as an Act of Euchiiristic Adoration that there is reason to rejoice at the alteration rather than to regret it : and it may be truly said tliat there is no Liturgy in the world which has so solemn and yet so magnificent a conclusion as our own. The Gloria in Excelsis, — or, as it is called in the Oriental Church, "The Angelical Hymn," or "Great Doxology," — is of great antiquity, liaving been used from very early times as a daily morning hymn {TrpQdevxq ktiidivy]] in combination with what is evidently the germ of the To Deum. [See p. 190.] This use of it is mentioned in the Apostolical Constitutions [vii. 47], where a text somewhat differing from the above is given [D.\niei.'s Tliesaur. Jiymiwlog. ii. 269] : and it is also quoted and directed to be used by St. Athanasius in his treatise on Virginity. [De Vinfm. toin. ii. p. 122, Bened.] St. Chrysostom frequently mentions it, especially as used by ascetics for a morning liynm : and tlie title of it in Atlielstan's Psalter is "Hymnus in die Dominica ad Matutinas. " Its introduction into the Liturgy appears to have been gradual. It does not seem to have been thus used in tlic East, except among tlie Nestorians, at any time ; but the first words of it are found in the Liturgy of St. James, and another portion of it in tliat of St. Chrysostom: "Thee we hymn, Thee we praise; to Thee wo give thanks, Lord, and pniy to Thee, our God." The germ of it was evidently used in Apostolic times, and perhaps the holy martyr Polycarp was quoting it, wlien among his last words he said. Aid tovto Kal TTipl Trai'TtDf tr^ atvu), ff^ cvXoyWj ffi So^d^w. [EuSEB. Ecd. Hist. iv. 15.] Ancient liturgical writers state that the Gloria in Excelsis as now used was composed by Telesplioriis, Bishop of Rome, A.D. 128 — 138, but it does not appear tliat he did anything mure than order the first words, the actual Angelic Hymn, to be sung in tlie Ma.ss. Alcuin attributes the latter part of it to St. Hilary of Poictiers [a.d. 350 — 307], whose name has also been associated with tlie Te Deum : but it is clear that it was in use in its complete form when Athanasius wrote his treatise on Virginity, and that it was tlien too familiar to the Church for a recent composition. Tlie truth may possibly be that St. Hilary separated tlie ancient Morning Hymn of the Church into two portions, the first of which we know as the Gloria in Excelsis, and the second as the Te Deum. Sym- machus, Bishop of Rome, a.d. 500, definitely appropriated the Angelical Hymn to its present use as an Eucharistic thanksgiving, placing it in the position before spoken of, at the beginning of the Communion Office. It appears to have been an ancient custom to expand the Gloria in Excelsis somewhat in the same manner as the Kyrie Eleison. [See p. 372.] The following is such an expanded form, arranged for the Festival of our Lord's Nativity : — "Gloria in excelsis Deo, et in terra pax hoininibus bonas voluntatis. Laudamus Te, Lmis Tun, Dcus, rcsomt coram I'e rex. Benedicimus Te, Qui venisti pro]>ler nos Rex avgelorum Deus. Adoramus Te, Oloriosuni rei;em Israel in llirono Palris Tiii. Glorificamus Te, veneranda Trinitas. Gratias agimus Tibi propter niagnam gloriam Tuam, Domine Deus Rex ccelestis, Deus Pater Omnipotens. Domine Fili unigenite Jesu Christe, Domine Deus, Agnus Dei, Eilius Patris, qui tollis peccata mundi, miserere nobis. Qui tollis peccata muudi suscipe deprecationem nostram. Qui scdcs ad dexteram Patris miserere nobis, In sale 7najestatis Tiiw. Quoniani Tu solus sanctus, Deu.i fortia el immortalis : Tu solus Dominus, Casks- Hum, terrestrium, et infernornm Hex : Tu solus altissimus, Hex reijum rcijnuin Tuuni solidum permanebit in aternvm, Jesu Christe. Cum sanoto Spiritu iu gloria Dei Patris. Amen." This is given by Pamelius [Liturgicon, ii. 611], and he also prints another which was used at the Dedication of a Church. Although there is much beauty in such an arrangement, the reverent remark of Cardinal Bona is very applicable. He says, after quoting these two forms: "Non desunt alia exempla, sed ista supcrflua sunt, ut quistjue agnoscat teiiicrario quorumdam ausu, seu potius simplicitate, ac zelo qui non crat secundum scientiam, inserta ha^c Angclico hymno fuisse, qua; Ecclesiasticam gravitatem miiiime redo- lent, cultumque diviuum non augent, sed diminuunt. " ■ [Bona, Her. Lilurg. II. iv. 6.] 1 The fuUowiug iutcrpulated version is taken from the Minor of our 396 Cf)e Communion. H Then the Priest (or Bishop if he be present) shall let them depart with this blessing. THE peace of God, T\'hicli passetli all under- standing, keep yowv hearts and minds in the knowledge and love of God, and of His Son Jesus Christ our Loed : And the blessing of God Almighty, the Fathee, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen. !> S. g. % after Consecration and before Communion. c Leofric's Kxeter Pontifical. d aL rfiaiteai. [ " Deinde si episcopus celebraverit, diaconus ad populum conversus baculum episcopi in dextera tenens, curvatura baculi ad se conversa dicat hoc modo. HumUlale vos ad bcnedklioncm. *TI)AX Domini ^ sit sem^per vobiscum.] 'Benedictio Dei Pateis et Filii et Spieitus Sancti, et pas Domini, "'sit semper vobiscum. T Collects to be said after the Offertory, when there is no Communion, every such day one, or more ; and the same may be said also, as often as occasion shall serve, after the Collects either of Morning or Evening Prayer, Communion, or Litany, by the discretion of the Minister. ASSIST us mercifully, Loed, in these our -^^^ supplications and prayers, and dispose the way of Thy servants towards the attainment of everlasting salvation ; tliat, among all the changes and chances of this mortal life, they may ever be defended by Thy most gracious and ready help; through Jesus Christ our Lokd. Amen. O ALMIGHTY Loed, and everlasting God, vouchsafe, we beseech Thee, to direct, sanctify, and govern, both our hearts and bodies in the ways of Thy laws, and in the works of Thy Commandments ; that througli Thy most mighty protection, both here and ever, we may be pre- served in body and soul, through our Loed and Saviouk Jesus Cheist. Ainen. a RANT, we beseech Thee, Almighty God, that the words which we have heard this ^ Sar. Missa pro iter age)ttibiis. Greg, ii'ia. Gelas. fid Pnm. Gelas. Mur. i. 703. L.atin Primer. 1516. " I-"or wayfaryng men." ^ Siir. an Prim. Greg, ibid, Men- ard, 125. £r A.D. r549. h Liturgy of St. James. 'ADESTO, Domine, supplicationibus nostris : -L\- et viam famulorum Tuorum in salutis Tu» prosperitate dispone : ut inter omnes vise et vitse hujus varietates, Tuo semper protegantur auxilio. Per DoMiNUM. -^T^IEIGERE et sanctificare et regere dignare, -L/ DoMiNE Deus, quassumus, corda et cor- pora nostra in lege Tua, et in operibus manda- torum Tuorum : ut hie et in sternum, Te auxi- liante, sani et salvi esse mereamur. Per. ^(~\ GOD, "Who hast sounded into our ears Thy v_/ divine and salutary oracles, enlighten the THE BLESSING. This beautiful Benediction is peculiar to the English Liturgy, both as to form and place. It is plainly intended to be a substitute for the Benediction anciently given after the Lord's Prayer and the Fi'action of the Bread, and before tlie Agnus Dei. The latter half of it is analogous to a Benedic- tion used in Anglo-Saxon times and given in the Appendix to HicKEs' Letters, as well as in the Exeter Pontifical [see also Confirmation Office] : the former half is a reversion from the old Liturgical form to one containing more of the actual words of Holy Scripture: "And the peace of God, which passeth all understanding, shall keep your hearts and minds through Clirist Jesus. " [Phil. iv. 7.] This former part alone was used in " The Order of Communion " of 1548. A comparison of the modern and ancient Rubrics (for the latter of which see the Burntisland edition of the Sarum Missal, 622 f. ) will shew that this Blessing is to be considered a special sacerdotal act, belonging of right to the episcopal office, and devolving from it to the Priest, in the absence of the Bishop. As Absolution conveys actual pardon of sins to the true penitent, so does Benediction convey a real benefit T/tdy, and sltews to what length sucli free handling of ancient furms has been carried by indiscreet persons : " Glory be to god, on hy. And peace in erthe to men of good wylle. we prayse the. we blysse the. we worship the. we glorify the. we thanke the. for thy grete glory Lorde god heuenly kynge. god father almyghty. Lorde oncly sone o/mary Jesu cryste. Lorde god. lambe of god. sone of the father that doest away the synnes of the worlde haue mercy on vs. hy the moste pyteful prayer of thy mother mary vyrgyn. Thou that doest away the synnes of the worlde. receyue oure prayer, that we mote cotyneivally please the and thy holy mother mary vyrgyn. Thou that syttest on the righte syde of the father, haue mercy on vs. hy ye suffrages of mary. that is mother and doughter of her sone. For thou only art holy, mary only is mother and vyrgyn. Thou only arte lorde. Nary oncly ysa lady. Thou only arte hyest. father and sone of mary. Jesu criste to the" holy goste in glory of god the father. Amen." Suchfurms are said by Daniel [Thesaur. Hymnol. ii. 273] to be in almost all German Missals of the middle ages ; and there was one of a similar kind ordered by the later Sarum Missals to be sung daily at the Mass in Lady Chapels. to the soul when received in faith at the mouth of God's minister. This Benediction is commonly used on other occasions in the full form in which it is here given ; but it seems better to use it thus only in connection with the Holy Conimimion, and at other times to begin with "The Blessing of God Al- mighty," as at the end of the Confirmation Service, and as was the ancient custom. Bishop Cosin inserted it thus at the end of the Burial Office, but the Commissioners substi- tuted 2 Cor. xiii. 1-1. THE OCCASIONAL COLLECTS. The Rubric which precedes these Collects originallj' extended only as far as "Every such day one:" all that follows was added in 1552. Bishop Cosin amended it thus : " Collects to be said one or more at the discretion of the Minister, before the final Collect of Morning and Evening Prayer, Litany, or Commnnion, as occasion shall serve: as also after the Offertory, or Prayer for the estate of Chri.iVs Church, when there is no Communion celebrated." But although this emendation was not erased, the Rubric was printed in the old form. By "before the fnal Collect," Cosin meant before what is headed the "third" Collect in Morning and Evening Prayer. He erased the words " second " and " third " before "Collect "in both headings, and introduced between them, at Evening Prayer, the ancient Prime Collect, " O Almighty Lord and everlasting God," under the title of "The Collect for grace and protection." From tliig correction, and from its being set aside, it is evident that these Occasional Collects, which Cosin wished to use before the third Collect, are in- tended to be used after it, and not after the Prayer of St. Chrysostom, which is nowhere called a "Collect" in the Book of Common Prayer. It seems as if the conclusion of the Service with the third Collect [see p. 201] was considered by some to be too abrupt ; and that, therefore, discretion was given to use one of these Collects in addition. Cljc Communion. 397 day with our outward ears, may through Thy grace be so grafted inwardly in our hearts, that they may bring forth in us the fruit of good liv- ing, to the honour and praise of Thy Name ; through Jesus Christ our Lokd. Amen. PEEVENT us, O Loed, in all our doings with Thy most gracious favour, and further us with Thy continual help ; that in all our works begun, continued, and ended in Thee, we may glorify Thy holy Name, and finally by Thy mercy obtain everlasting life, through Jesus Christ our Lord. Amen. 'ALMIGHTY God, the Fountain of all wisdom, -lA. Who knowest our necessities before we ask, and our ignorance in asking ; We beseech Thee to have compassion upon our Infirmities ; and those things, which for our unworthiness we dare not, and for our blindness we cannot ask, vouch- safe to give us for the worthiness of Thy Son Jesus Christ our Lord. Amen. 'ALMIGHTY GoD,Whohastpromisedto hearthe -L^ petitions of them that ask in Thy Son's Name ; We beseech Thee mercifully to incline Thine ears to us that have made now our prayers and supplications unto Thee; and grant, that those things which we have faithfully asked according to Thy will, may effectually be obtained, to the relief of our necessity, and to the setting forth of Thy glory ; through Jesus Christ our Lord. Amen. « Aar. after Mass. Greg. Sabi. in xii. tat. mensu f>rimi. Mur. ii. 34. t A,D. 1549. souls of US sinners to the receiving of that which hath been read, that we do not appear as hearers alone of spiritual things, but may also be doers of good works, following after faith unfeigned, and blameless life, and innocent conversation. " ACTIONES nostras, quaesumus, Domine, et -^^^ aspirando praeveni et adjuvando prose- quere : ut cuncta nostra operatio et a Te semper incipiat, et per Te coepta finiatur. Per. IT Upon the Sundays and otlier Holydays (if there be no Communion) shall be said all that is appointed at the Communion, until the end of the general Prayer [ ''For the whole state of Christ's Chm-ch ft at. For the good estate of the Ca- tholick Church of Christ. militant here in earth'] together with one or more of these Collects last before rehearsed, concluding with the Blessing. IT And there shall be no Celebration of the Lord's The first, second, and fourth of these Occasional Collects are translated from ancient forms, used for many ages in the Church of England. The third is a paraphrase of the prayer '0 ivijxviTas Tjf^ds 9e6s rd Oeid (7ov X67ta in the Liturgy of .St. James. [Neale's ed. p. 48.] The fifth and sixth appear to be compositions of the Reformers, the latter reading like a paraphrase of the prayer of St. Chrysostom. THE FINAL RUBRICS. These " Cauteh-e Missa) " were inserted in 1552, supersed- ing some longer Rubrics which had been placed here in the Prayer l?ook of 1549 : but some important alterations were made by Cosin, some of which were adopted by the Commis- sioners in 16R1. Upon the Stnula;/s and other Hob/days] The Liturgy of 1549 here ordered that when there were "none to communi- cate with the Priest" ho should still "say all things at the iltar, appointed to be said at the celebration of the Lord's Supper, until after the Offertory," concluiling with "one or two of the Collects atorewritten," and the ".accustomed bless- ing." The present panagraph was substituted in 1552, but without the words " Sundays and other " before " holydays," and without the direction to conclude with the IJlessing. Tiiese were added in IG61. The Scottish Liturgy of 1637 does not order the IJlcssing to be given. It is obscrv.able that our Communion Office contains ab- solutely no hint as to whether or wlien, on occasion of a celebration, persons present in the Church and not intending then to communicate are to withdr.aw. Still less is tliere any warrant for the practice of dismissing the non-comnumicants with one or two of the preceding Collects and "The grace of our Lord. " The Church clearly intends, however, that the .\l1n3 should .alw.ays be collected from the whole of the con- gregation, and that all should stay to tlie end of tlie Prayer for the Church Militant. Then, " if there be no Communion," the Priest is to dismiss the whole congregation with one or more of the Collects and the Blessing. The Service would .then be what Durandus [Div. Off. iv. 1. 23] calls a "Missa Sicca," i.e. when "the Priest, being unable to celebrate, because he has already done so, or for some other reason, puts on his stole, reads the Epistle and Gospel, and s.ays the Lord's Prayer, and gives the Benediction." The same sort of service is said by Socrates to have been in use in the Church of Alexandria. [Sockat. Hist. Eccl. v. 22. ] If, on the other hand, there is a celebration, non-pommuni- cants are permitted, not commanded, to witlidraw ; wliilst communicants, drawing nearer towards the Chancel and the Altar (tarrying ".still in the quire, or in some convenient place nigh the quire, the men on the one side, and the women on the other side," 1549), so as to be " conveniently placed for the receiving of the Holy Sacrament," are more specially addressed in the Exhortation, " Dearly beloved in the Lord, ye that mind to come," etc. With regard to the question of non-communicating attendance, it is best left open, as the wisdom of the Church has left it. The presence of persons, wlio, being regular communicants at certain inter- vals, may not feel prepared to receive at every celebration, but yet may scruple to leave the Church, and may wish devoutly to use the opportunity for pr.ayer and intercession, cannot fairly be called non-communicant attendance, and could not be forbidden witliout needless cruelty. The pro- bably rare occurrence of the presence of persons who have never communicated, and arc not ])rc]iaring to do so, ought to bo discouraged. But it would in most cases be wise to encourage young persons preparing for their first Connnunion to remain througliout the wliole Service. The fact of never Iiaving witnessed the actual Celebration and Communion, joined to the natural shyness of the English character, lias probably in numerous cases delayed the first Communion for years. tlie whole state 0/ Christ's Church militant here in earth] This phrase was altered in the MS. to "the good estate of the Catholick Church of Christ," and by Cosin into "the good 398 Cbe Communion. Supper, except there be a convenient number to communicate with the Priest, according to his dis- cretion. IT And if there be not above twenty persons in the parish of discretion to receive the Communion ; yet there shall be no Communion, except four (or three at the least) communicate with the Priest. IT And in Cathedral and Collegiate Churches, and CoUeges, where there are many Priests and Deacons, they shall all receive the Communion with the Priest "every Sunday at the least, except they have a reasonable cause to the contrary. IT And to take away all occasion of dissension and a The original words of the Sis. were, "once in every week," but tliey were erased and " every Sunday " substituted. superstition, which any person hath or might have concerning the Bread and Wine, it shall sulEce that the bread be such as is usual to be eaten ; but the best and purest wheat bread that conveniently may be gotten. IT And if any of the Bread and Wine remain uncon- secrated, the Curate shall have it to his own use : but if any remain of tliat wliich was consecrated, it shall not be carried out of the Church, but the Priest and such otlier of the Communicants as he shall then call unto him, shall, immediately after the Blessing, reverently eat and diink the same. II The Bread and Wine for the Communion shall be estate of Christ's Catholick Church : " but it was restored to its previous form. It was printed in the altered form in the Sealed Books, but altered with the pen in several of them. It stands as in the original MS., however, in many later Prayer Books, e.ij. one of 1668. a conrcnknt number'] This is defined, by the next Rubric, to be "four (or three at the least)" besides the Priest himself. The rule is in agreement with the directions given by several ancient Councils. Tlie forty-third Canon of the Council of Mentz [.\.D. 813] forbade priests to say Mass when there was no one else present. Tliat of Paris [a.d. 829] says in its forty-eighth Canon, that " a blamewortliy custom has in very many places crept in, partly from negligence, partly from avarice, \-iz. that some of the priests celebrate the solemn rites of masses without ministers." A Council at York [a.d. 1195] decrees that no priest shall celebrate, "sine ministro literato ; " and many others of a similar kind miglit be quoted. Yet there is no essential reason why this rule should be enforced. Should a celebration aud communion take place in the chamber of a sick person, "in time of plague . . . when none of the parish or neighbours can be gotten to communi- cate with the sick in their houses for fear of the infection," and only the priest and the one sick person are there, it is quite as valid as if "four, or three at the least," were present. The reason, moreover, assigned by Councils and by Liturgical writers against Solitary Masses is that tliere is an indecorum and absurdity in saying "The Lord be with you," and similar versicles, when there is no one present : a difficulty which has been supposed to be met by the suggestion that the priest addresses himself to the absent Cliurch "as present by faith and communicating in the Sacraments by charity." On tlie whole it must be considered tliat the rule is one of expediency, and not of principle. It arose out of two con- flicting causes : [1] The anxiety of the Clergy to ofler up th^ Holy Eucharist day by day for the benefit of the Church, and [2] the indifl'ei"ence of tlie Laity to frequent Communion. Bishop Cosin wrote, "Better were it to endure the absence of people, than for the minister to neglect the usual and daily sacrifice of the Church, by which all people, whether they be there or no, reap so much benefit. And this was the opinion of my lord and master. Dr. Overall." [Works, v. 127.] Yet the "four, or tliree at the least," was written in a slightly varied form of the Rubric which Cosin inserted in the Durham volume. Perliaps it is one of those rules to whicli exceptions may sometimes be made under the wise law, "Charity is above Rubrics." in Cathedral and Collegiate C/iurc?te$, and Colleges^ The word " Colleges " was inserted by Cosin, who also ei-ased the words "except they shall have a reasonable cau^e to the contrary," and inserted after "Sunday" " or once in the month." It is to be hoped that the next generation will be entirely without experience of " Catlicdrals, Collegiate Churches, or CoUeges " where this rule of a weekly celebration is transgressed. it shall suffice that the bread] This Rubric stood thus in the Prayer Book of 1549: " For avoiding of all matters and occa- sion of dissension, it is meet that the bread prejiared for the Communion be made, through all this realm, after one sort and fashion : that is to say, unleavened, and rotind, as it was afore, but witliout all manner of print, and something more larger and thicker than it luas, so that it may be aptly divided Ch divers pieces : and every one shall be divided in ttvo pieces, at the least, or more, by the discretion of the minister, and so distributed. And men must not think less to be received in part than i» the lohole, but in each of them the u-holc body of our Saviour Jesu Christ." It was altered to its present form in 1552. Bishop Cosin proposed to substitute the following : " Con- cerning the Bread and Wine, the Bread shall be such as is usual : yet the best and purest that conveniently may be gotten : though wafer Bread {pure and without any figure set upon it) shall not be forbidden, especially in such churches where it hath been accustomal. The Wine also shall be of the best and purest that may be had." This was scarcely in accordance with the interpretation put upon the existing Rubric by the Elizabethan Injunctions [a.d. 1559], and by Archbishop Parker. The former directs as follows : " Item, Where also it was in the time of K. Edward the Sixt used to have the Sacramental bread of com- mon fine bread, it is ordered for the more reverence to be given to these holy mysteries, being the Sacraments of the body and blood of our Saviour Jesus Christ, that the same Sacramental bread be made and formed plain, without any figure thereupon, of the same finenesse and fashion round, though somewhat bigger in compasse and thicknesse, as the usuall bread and wafer,' heretofore named singing cakes, which served for the use of the private Masse. " Archbishop Parker, when appealed to as to the meaning of the Rubric, wrote, "It sliaU suffice, I expound, where either there wanteth such fine usual bread, or superstition be feared in the wafer-bread, they may have the Communion in fine usual bread ; which is rather a toleration in these two necessities, than is in plain ordering, as it is in the Injunction." [Cor- respondence, p. 376.] He also wrote to Sir William Cecil, "As you desired, I send you here the form of the bread used, and was so appointed by order of my late Lord of London [Grindal] and myself, as we took it not disagreeable to the Injunction. And how so many churches have of late varied I cannot tell ; except it be the practice of the common adver- sary the devil, to make variance and dissension in the Sacra- ment of Unity." [/bid. .STS.] Parker was also consulted by Parkliurst, Bishop of Norwich, on tlie subject. He first referred him to the Ruliric and Injunction, and in a subse- quent letter wrote, "I trust that you mean not universally in your diocese to comniaud or wink at the loaf-bread, but, for peace and quietness, here and there to be contented there- with." [Ibid. 460.] In his Visitation Articles, Parker also inquired, "And whether they do use to minister the Holy Communion in wafer-bread, according to the Queen's Ma- jesty's Injunctions ? " This contemporary interpretation of the Rubric shews plainly that the Sacramental Bread was usually to be in the form of wafers, but that for peace and quietness' sake, where wafers were objected to, " the best and purest ■« heat bread that may conveniently be gotten " might be permitted. Thus on July 26, 1580, a letter was sent from the Privy Council to Chaderton, Bishop of Chester, containing the fol- lowing : "And where[as] youre Lordship desiereth to be resolved, from us touchinge two speciall Points worthy of Reformation ; thone, for the Lords Supper, with Wafers, or with common Bread . . . for the Appeasiuge of such Divi- sion and Bitternes as doth and maie aiyse of the Use of both tliese Kinds of Bread, we thinke yt meete. Tiiat in such Parishes as doe use the common Bread and in otliers that embrase the Wafer, they be severallie continued as they are at this present. Until which Time also your Lordship is to be careful, according to your good Discretion to persuade and procure a Quietness amongst such as sliall strive for the pub- lic maintaining either of the one or the other : whereof we hope your Lordship will take care as appertaineth. " [Peck's Desiderata Curiosa, i. 16.] Such an interpretation was also given to the Rubric by the practice of learned bishops like Andrewes, by the custom of Westminster Abbey, aud of the Royal Chapels, and by the practice of learned parochial Clergy, such as Burton, author of the Anatomy of Melancholy, who was Vicar of St. Thomas', Oxford. 1 Cardwell prints *' water," after Sparrow : but this seems to have been a printer's error. Cf)e Communion. 399 provided by the Curate and the Church-wardens at the charges of the parish. T And note, that every parishioner shall communicate at the least three times in the year, o£ which Easter to be one. And yearly at Easter every parishioner shall reckon with the Parson, Vicar, or Curate, or his or their Deputy or Deputies ; and pay to tliem or him all Ecclesiastical Duties accustomably due, then and at that time to be paid. IT After the Divine Service ended, the money given at the Offertory shall be disposed of to such pious and charitable uses, as the Minister and Church- wardens shall think fit. Wherein if they disagree, it shall be disposed of as the Ordinary shall appoint. H TTTHEREAS it is ordained in this Office for the VV Administration of the Lord's Supper, that the Communicants should receive the same kneeling ; (which Order is well meant, for a signification of our liunible and grateful acknowledgement of the benefits of Christ therein given to all worthy Receivers, and for tlie avoiding of such profanation and disorder in the holy Communion, as might otherwise ensue) yet lest the same kneeling should by any persons, either out of ignorance and infirmity, or out of malice and In the Oriental Church fermented or leavened bread is used : but the general practice of the Western Church has been to use bread jirepared without fermentation, as being purer. The Old Lutherans also use wafer-bread, and it was used even by Calvin. And if any of the Bread and Wine remain unconsecrated] This is a recognition of the right which the Christian Ministry has to "live by the Altar." [See 1 Cor. ix. 4-14; Gal. vi. 6.] but if any reynaiii of that which teas C07isec7-ated] These words were inserted by Bishop Cosin. They bear important testimony as to the opinion held by the Revisers of IGGl in respect to the effect of consecration. Some remarks on the Reservation of the Holy Eucharist will be found in the Notes to "the Order for the Communion of the Sick." shall be provided . . . at the charges of the parish] In the Primitive Church the Elements were offered by tlie people, probably in successive order, the bread being taken from that which was oifered for tlie love-feasts. In some churches of France this very ancient custom is still kept up, under the name of " I'offrandre." Large circular cakes of bread, sur- rounded by lighted tapers, are, during the OS'ertory, carried on a sort of bier by two deacons or sub-deacons from the west end of the Church up to the Altar, and after being blessed (hence called jmin bini) and cut up into small pieces are carried round in a basket and distributed among the con- gregation. A simil.ar relic of the Primitive Church is main- tained at Milan, where ten bedesmen and two aged women form a community for the purpose ; two of whom, vested in black and wliite mantles, carry tlie Oblations up to the choir, wliere they are received by the Deacon. In all the ancient Bidding Prayers of the Church of Eng- land there is a clause, "ye shall pray for him or her that this day gave the holy bread," or "the bread to be made holy bread of," " and for him that first began and longest holdeth on, that God reward it him at the day of doom," from which it -nay be seen (as from much otlier evidence) that this cus- tom of the blessed bread maintained its hold in England as late, at least, as the sixteenth century. It was discontinued because the bread so blessed was superstitiously regarded by many ignorant persons as equivalent to the Holy Sacrament itself. The present Rubric may be considered as an adaptation of this custom, but it is quite certain that the wafers for con- secration must always have been provided under the special direction of the Clergy, though certainly at the cost of the parish. The 20th Canon provides that the wine shall be brought to the Altar in a metal flagon or cruet, of pewter or silver, thus forbidding any domestic vessel such as a glass bottle. three times .ill the yiar'] This is a very ancient rule of the Church. Councils Iiehl at Agde [a.d. 506] and Autun [a.d. (>"0] decreed that "laymen who did not communicate at Christmas, Easter, and Pentecost, were not to be considered as CathoUcs [Labb. iv. 1.S86, xiv. 1887], and these decrees were often adopted by other Councils. The words of the modern Rubric reproduce also those of earlier English rules. The Council of Euuliam or Enshaiii under St. Alphrge [a.d. 1009] ordering, " Let every one wlio understands Iiis own need prepare himself to go to Housel at least thrice in the year, so as it is requisite for him " [.louN.so.v's Ere. Laws, i. 487] : and a Synod of I'.isliops under Archbishop Sudbury [a.d. 1378] ordering, "Let Confessions be heard three times in tlio year, and let men bo admonislied to communicate as often, namely, at Easter, Pentecost, and Christmas." [Jounson's Ecc. Latvs, ii. 444.] Easter to be one] In the Prayer Books from 1552 to 1CG2 these words were followed by "and shall also receive the Sacraments and other Rites, according to the order in tliis Book appointed." It lias often been said that these words were omitted from modern Prayer Books without authority ; but they do not .appear in the MS., and they are crossed through in the black-letter book of 1636 ; the assertion is therefore a mistaken one. the money . . . shall be disposed of] This Rubric was added in 1661. It is a modification of the following, which was the one proposed by Bishop Cosin ; — "If After the Divine Service ended, the money lehich was offered shall be divided, one half to the Priest " [erasure, " to providehim books of Divinity "], "the other half to he employed to some pious or charitable use far the decent furnisliing of the Church, or the relief of the poor, among whom it shall be dis- tributed if need require, or put into the poor man's box at the discretion of the Priest and dnirch-wardens, or other officers of the place that are for thcd purjwse appointed." This was substantially taken from the Scottish book of 1637 : and offers some guide as to the purposes to which it was intended that the Offertory money should be applied. THE DECLARATION ON KNEELING. This Note was first added to the Communion Office .at the last Revision in 1661 ; having been written into tire MS. after tlie latter had been completed, and in tlie same handwriting as that in which it is also written in tlie black-letter Prayer Book of 1636. It was framed, though with a most important difference in the wording, from the Declaration which, as a sort of afterthouglit, was inserted in the majority but not in all of the copies of the Prayer Book issued in 1552. [See p. 22. ] This affii'med that "no adoration was done or ought to be done, either unto the sacramental Bread or Wine there bodily received, or unto any real and essential presence there being of Christ's natural Flesli and iJlood." It was probably framed by Cranmer, and intended merely [see the Rev. T. W. Perry's exhaustive volume entitled I'he Declaration on Kneeling] as a protest against the doctrine of Transubstantiation, and the low notion of a carii.al presence which had come to be the interpret.ation too commonly put on the phrase "real and essential presence." The Declaration of 1.552 was "signed by tlie King " [Strype's Cranmer, bk. ii. ch, 33], but it was never r.atified by the Church, and is wanting in all editions of the Prayer Book from Elizabetli's Accession to the Restora- tion. At the Savoy Conference the Presbyterians desired its restoration. The IJishops replied, "This Rubric is not in the Liturgy of Queen Elizabeth, nor confirmed by law ; nor is there any great need of restoring it, the world being now in more danger of profanation than of idolatry. Besides, the sense of it is declared sufficiently in the 28th Article of the Church of Engliind." [Cakdw. Conferences, p. 354.] ^\'hilst partly adopting it, the lievisers of 1661 (under theinfiueuce, as it seems, of Bishop Gauden, probably .at the suggestion of the venerable Gunning) maile the important change of substitut- ing the word " corporal " for the words " real and essenti.al." Tlius they retained the protest against Transubstantiation, wliilst they removed .all risk of the Declaration, or "Black Rubric," as it was sometimes called, being misunderstood as even an apparent denial of the truth of the Real Presence. " Natural " is not here used in the sense of \j/vxiK6v, i.e. tlie Adamic body of 1 Cor. xv. 44, for the Lord's body ceased to be "natural" in that sense, and became iri/cvixaTiKov after the Resurrection change. It is used in the sense of "material " (as our Lord demonstrated to .St. Thomas it still continucil to be even after the Resurrection ch.ange), .and "having extension in space," and so occupying a definite position in space, i.e. localized, qualities not at .all contradictory to those implied by TvcvixaTmiv, which docs not mean ' ' merely spirituiil, " any moro th.an tpvx'Kdv means "merely consisting of ^I'x^," but r.ather means "fully indwelt by, and solely animated liy irfivfia," 400 Cf)e Communicii. obstinacy, be misconstrued and depraved ; It is liere declared : that thereby no adoration is intended, or ouglit to be done, either unto the Sacramental Bread or Wine there bodily received, or unto any Corporal Presence of Christ's natural Flesh and Blood. For the Sacramental Bread and Wine remain still in their very Natural Substances, and therefore may not be adored, (for that were Idolatry, to be abhorred of all faithful Christians) and the natural Body and Blood of our Saviour Christ are in Heaven, and not here ; it being against the truth of Christ's natural Body to be at one time in more places than one. and, as such, although material, possessing powers and capa- bilities which do not belong to the merely natural l)ody. Further, in thinking of the powers and capabilities of the Lord's Body, it must be always remembered that, whether before or after the Resurrection, it was, and is, the Body of the Everlasting Word, and so absolutely unique in God's Universe, in such wise that the powers and capabilities of the bodies, whether "natural" or "spiritual," of other beings can be no measure for It, nor their limitations predicable of It. AN INTEODUCTION OFFICES FOR HOLY BAPTISM. The ecclesiastical word Bawnafia, from which our familiar English word is derived, always associates itself with the idea of purification, although such an association of ideas was not necessarily connected with the classical /SaTrrifu, /SaTrTu, from which it is formed. On the other haud, although the original classical word has tlie primary sense of dipping (that is, of more or less immersion in some fluid), tliis sense is not necessarily comiected with the ecclesiastical word. It is used in the New Testament with several applications : as, for example, to the baptism of the Jews by St. John the Baptist [John i. 26] ; to ceremonial washings of the person and of vessels used for eating aud drinking [Mark vii. 4 ; Heb. ix. 10]; to the ministry of our Lord [Slatt. iii. 11]; to the Passiou of our Lord [Luke xii. 50 ; Mark x. 38] ; to the operation of the Holy Ghost upon the Apostles [Acts i. 5] ; and, lastly, in its most customary sense, to the rite of Holy Baptism, instituted by Christ. [Matt, xxviii. 19 ; Acts viii. 36 ; Eph. iv. 5 ; 1 Pet. iii. 21.] Li all these applications of the word the idea of purification is plainly latent, even when it is so metaphorically used as in the case of our Lord's words, "I have a baptism to be baptized with ;" for although He had no sin from which He could be purified, yet was He "made siu for us," and also "made perfect through suffer- ings. " [Heb. ii. 10.] It is moi'eover observable, that after the institution of the rite of Christian Baptism by our Lord, the word is not any longer used iu other senses in Holy Scripture (except historically), l)ut is restricted to the one which it has commonly held in all subsequent ages. § History of HoliJ Baptism. It appears from the Holy Gospels that the ovdiuauce of Christian Baptism was a sacramental climax which had been arrived at, and developed out of, other aud inferior ordinances. St. John the Baptist prepared the way for our Lord's ministra- tions among the Jews by leading them to confess their sins ; and this confession of their sins was followed up by a Baptism of which no further particulars are given to us than that those who received it went down into the water [Matt. iii. 1(>] ; and we are not told whether auy words were used at the time of the immersion.' Of this rite our Lord Himself was pleased to partake, and by doing so consecrated the element of water to its future and higher use. A Baptismal rite was also used in the ministrations of our I.ord, but not by Him- self [.John iii. 2(i ; iv. 2] ; and from the manner iu which this was spoken of by the disciples of St. .John the Baptist, it would appear tliat there ^^■as no outward distinction between tliia rite and that which he had used. In botli cases an ancient custom of the Jews - appears to have been adopted, signifying by a ceremony of ablution the cleansing away of an old life for the purpose of beginning a new one, as a prose- lyte to a new and a stricter faith. In the case of Jewish baptisms the cliange signified was from heathenism to Judaism ; in that l)y St. John and our Lord from a sinful life as Je«s to a good life as the disciples of the Baptist or of Christ. This significant use of water as the outward sign of admission to a new spiritual condition ought doubtless to bo regarded as a preparation, by tlie Providence of Ahnighty God, for the Sacrament which was to be instituted by our Lord. There were also certain verbal and typical preparations made for that institution by our Blessed Lord Himself. At tlio outset of His ministry occurred His interview with Nicodemua 1 *'John," says tho Vent-mble Bedc, "baptized wHli the baptism of repentance to confession of sins and anieudnient of HIV-; and lie prearlied tlie c<miing baptism of repentance in Christ for the remission of sins; in which latter baptism alone Is remission of sins given to us, as the Apostle testilles." (Homil, xlviii,] - .See Lightfoot on JIatt. iii. [Joliu iii. 1-15], in which He spoke of a result of Baptism which had evidently never been supposed to accompany it hitherto. Men were to be horn of water aud the Spirit that they might enter into tlie kingdom of Heaven : and although Nicodemus must have been familiar with the Baptism of prose- lytes, the idea of new birth by the use of Baptism was evidently novel to him.'' At the close of His ministry, our Lord washed the feet of His disciples, teaching them that the act, as performed by Him, was not only a sign of humility, but also a means of spiritual purification ; a truth the full meaning of which was not tlien revealed to them, but would be at a later period, when its revelation was to be a part of the instructions given for their appointed work. [John xiii. 4-10.] And in the midst of His ministry Jesus had taken little children in His arms and blessed them, that by His touch and word they might be admitted (even without other Sacrament) to the kingdom of God, and that the Church might learn for ever to suffer little children to come to Him, and forbid them not. Lastly, when blood aud water fiowed from the side of the Lord, the connection between His Death and the two Sacraments was unmistakeably symbolized. Thus, by the course of His Providence, our Lord had pre- pared the Jews, and the Apostles especially, for the institu. tiou of Christian Baptism. [1] They had become familiar with the use of water as an external sign of a spiritual change ; [2] they had been instructed (by words the meaning of which was to be developed to them by the Holy Ghost) that the use of water was to be not a siijii otili/, but also the 7iieanis of spiritual cleansing and new birtli into tlie kiugdom of Cod ; aud [3] it had been shewn them that even little children were capable of entering that kingdom. And, thus prepared by our Lord's words and acts, the Apostles received His last command aud commission, "Go ye therefore, and disciple [iiad-qrevaaTe, ,«te margin of English Bible] all nations, baptizing them iu the Name of the Father, and of the Son, and of the Holy Ghost. " Tlieir work was, as it had lieen hitherto, to " make djsciples; " as they had long been doing, they were to admit to disciple- ship by baptizing, i.e. by immersing their converts in water : Ijut the rite was now to be distinguished from all previous baptisms by being administered witii tlie most solemn words tliat man can use, an invocation of the One God in three Persons.^ [Matt, xxviii. 19.] The subsequent parts of the New Testament shew that the Apostles carried out this command of our Lord iu its most literal sense. When a multitude had been converted on the Day of Pentecost, and asked, " ilen and brethren, what shall wo do?" St. Peter's immediate answer was, " Kepent, and be baptized every one of you " [Acts ii. 38] ; and the same day there were added to the little ihick which then made up Christ's mystical Body about tliree thousand souls. When the people at Samaria " believed Philip preaching the tilings concerning the kingdom of (iod, and the Name of •Tesus Christ, they were baptized, both men and women." [Acts viii. 12] So it is recorded of the eunuch, S.aul, the household of Cornelius, the household of Lydia, the Philippiau » This seems beyond doubt, notwithstanding the alleged Jewish use o£ the expression " new birth" In connection with the baptism of iiroselytes. • The Institution of the Sacrament of Unptism is not to bo looked for in an excmidary action of our Lord, as in the case of the other Sacrament; for we arc expressly told that our Lord did not baptize. (John iv. 2.) The view taken above is snlistjuitially that of the ancient handbook of the Clergy, the I'ltpiUa Oculi, in which is the following passage : *' Unptismus Christi fuit institutus uiaterialiter et inchoative; quando Chrislus tactu sua: mundissinia' carnis vim regenerativam aquis contulit. Pifficeptive ; (piando dixit Nichodenio. nisi (inis renatns, etc. Klfective ; quando Christus passus est in cnice. Usus fuit inclioatus; quando mistt dis- cipulos suos ad priedicnndum et ba]>ti/.andum. Promulgatus ad omnes ; post passionem, Mattha-i ult." [I'lipH. Oi-uli, iii. '24.] 402 an 3lntroriuction to tbc ©flSccs for ii)oli? TBaptism. gaoler "aiul all his," the household of Stephanas, ami many others, that they were baptized aecording to our Lord's com- mands as soon as tliey had been converted to belief in Him : and the cases recorded furnish evidence sufficient to give us a moral certainty tliat the Apostles universally baptized, or caused to be baptized all, iu every place, who desired to be added to the Church. § Administration of Baptism in (he Primitive Church. Of the manner in which the Sacrament of Baptism was administered iu the Apostolic age we have no detailed record beyond tlie fact that it was ordinarily by immersion, and that the invocation of the Blessed Trinity accompanied the immersion. St. Paul twice speaks of' being " buried in bap- tism " [Rom. vi. 4 ; Col. ii. 12], and St. Chrysostom uses the expression "a certain burial in water " [Horn, in Johan. xxv.] with an evident reference of the Apostle's words to the act of immersion in baptism. Shortly after the time of the Apos- tles, TertuUian describes the rites of Baptism in general terms as follows: "To begin with Baptism . . .we do in the Church testify, under the hand of a chief minister, that we renounce the Devil, his pomps, and his angels. Then are we thrice dipped," or, as in another place, "we dip not once but thrice, at the naming of each Person of the Blessed Trinity . . . pledging ourselves to something more than the Lord hath prescribed in the Gospel. . . . After this, having come out from the bath, we are anointed thoroughly with a blessed unction . . . next to this the hand is laid upon us, calling upon and in\'iting the Holy Spirit through the Ijlessing . . . some undertaking the charge of us, wo first taste a mixture of honey and milk, aud from that day we abstain a whole week from our daily washing." [Tektull. dt Coron. v. 3, adv. Prax. xxvi. de Bapt. vii. and viii.] From St. Cyprian, in the following century, we learn that the water was "first cleansed and sanctified by the Priest" (or Bishop), "that it may be able, by Baptism therein, to wash away the sins of the baptized:" and that interrogatories were used, "Dost thou believe in eternal life, and remission of sins through the lioly Church?" [Cyp. Ep. xlix. 6, Ixx. 1, 2.] In the latter half of the fourth century St. Cyril of Jerusalem gave his lectures on the Mysteries to the recently baptized ; and the first three being on the rites before and after Baptism, we may gather in some detail what was the custom of the Clnirch in that day. "First ye entered into the outer hall of the Baptistery, and there facing towards the West ye heard the command to stretch forth your hand ; and as in the presence of Satan ye renounced him . . . with arm outstretched to say to him as though actually present, ' I renounce thee, Satan, and all thy works, and all thy pomp, and all thy service.' Then thou wert told to say, 'I believe in the Father, and in tlie Son, and in the Holy Ghost, and in one Baptism of repentance.' And these things were done in the outer chamber. As soon as ye entered into the inner chamber, ye put off your garment, and this was an image of putting off the old man with his deeds. Then wlieu ye were unclothed, ye were anointed with exorcised oil from the very hairs of your head to your feet, and were made partakei-s of the good olive-tree, Jesus C'iirist. After these things ye were led to the holy pool of Divine Baptism, as Christ was carried from the Cross to the Sepulchre, which is before our eyes.' And each of you was asked whether ye believed in the Name of the Father, and of the Son, and of the Holy Ghost, aud ye made that saving confession, and descended three times into the water, and ascended again ; here also covertly pointing by a figure to the three days' burial of Christ. . . . And at tlie selfsame moment ye died aud were born ; and that water of salvation was at once your grave and your mother. After you had come up from the pool of the sacred streams the unction was gr\'en, the emblem of that wherewith Christ was anointed. This holy ointment ... is symbolically applied to thy forehead and thy other senses ; and while thy body is anointed with visible ointment, thy soul is sanctified by the Holy and Life-giving Spirit. And ye were first anointed on your forehead . . . then on your ears . . . tlien on your nostrils . . . then on your breast. When ye are counted worthy of this holy Chrism ye are called Christians, verifying also the name by your new birth." [Cyr. C'atech. Lect. xix — xxi. ] To these early customs of the Church it may be added that white garments were worn by the newly baptized for eight days or more after tlieir Baptism- [Ibid. iii. 16, xxii. 8], and that a new name was given, as Peter and Paul received 1 This was said in Jerusalem. 2 See Notes to the First Sunday after Easter, p. 29S. new names on their conversion, whose names, with that of St. John, were " used by many among the faithful." [Euseb. vii. 25.] The earliest Baptismal Office that has been handed down to modern times is that contained in the Sacramentaries of Gelasius and St. Gregory ; of which the following summary (taken from the Easter- Eve Service of the latter) will give a sufficient view.^ § Administration of Bap)tism in tlie Sixth Cenlvry. [1] The clergy and people being assembled in the church at the eighth hour [2 p.m.], the clergy went within the sacrarium, having on the customary vestments ; and two tapers being lighted, and held at each corner of the altar by two notaries or readers, another reader went up to the ambon, and read eight Lessons concerning the creation of man, the temptation of Abraham, and other appropriate subjects from Exodus, Isaiah, and Jonah, — after each of which was said a Collect founded on the preceding lesson ; and before the last Collect was sung, "Like as the hart desireth the water- brooks," etc. [2] A procession was formed from the Altar " ad f ontes, " the "school" or quire singing the " Litania septena, " ■• the taper-bearers, and a minister carrying the ampulla of conse- crated oil, going before the Bishop, wlio was supported by a Deacon on either side. [3] The prayers for the Benediction of the font were said by the Bishop, -nho, at a particular part of them, divided the water with his hand in the form of a Cross ; at a second, held the taper in the water ; and, at a third, breathed on the water thrice, afterwards pouring in the clirism in the form of a Cross, and spreading it with his hands. ■'"' [4] When the benediction of the water was ended, the "infants" were baptized, first the boys and then the girls ; tlie Interrogatories being first made of those who brought them in the following foi-m : " Quis vocaris ? liesp. 111. Item interroijat Sacerdos : Credis in Deum Patrem Omnipotentem, Creatorem cadi et terr* ? Besp. Credo. Interroijat : Et in Jesum Christum Filium ejus unicum Dominum nostrum, uatum et passtim ? Besjy. Credo. Interroijat : Credis et in Spiritum Sanctum, Sanctam Ecclesiam Catholicam, Sanctorum f'ommunionem, remissionem peccatoram, carnis resurrec- tiouem, vitam a?ternam ? Besp. Credo. Jnterrorjat : Vis baptizari ? Besji. Volo : Ef dicit. Et ego baptize te in nomine Patris, et Filii, et Spiritus Sancti. " Then w hen the newly baptized was taken from the font he was given to one of the priests, who made the sign of the Cross upon the crown of his head with the chrism, saying, "Almighty God, the Father of our Lord Jesus Christ, Who hath regenerated thee by water and the Holy Ghost, and hath also given to thee remission of all thy sins, anoint thee Mith the chrism of salvation unto eternal life. Amen. " '' After this the baptized infants and adults were confirmed by the Bishop, the names being given by him during the act of Confirmation ; and the Service was ended with the Holy Communion. The mediaeval Offices for Baptism were founded on this ancient and perhaps primitive one ; but several ceremonies ^\ere added, and the offices were much increased iu length. They were divided into three distinct parts, the first of which was entitled "Ordo ad faciendum Cateclinmenum ; " the second, " Benedictio Fontis ; " and the third, "Ritns Bap- tizandi." Those of the Salisbury Use are partly represented in the right-hand column and in the footnotes of the following pages, but it may be useful to give a summary, shewing the exact order of their several parts, and the ceremonies with which the Sacrament was administered. g The Administration of Baptism in the Mediwval Chureh of Euijhmd. a] Admission of a Catechumen. [1] The child being held without the doors of the church, 3 The admission as Catechumens of those wlio were afterwards to be bap- tized toolc place as a separate ceremony some time jn-eviously. It has not been tiiouglit necessary to give any account of tliis service above, as, althou^li incorporated witli that for Baptism in later times and in our own oftice, it was really a separate rite. ■* Sm some notice of the Litania Septena, and the analogous Litauia >^eptiformis, at p. 222. Menard [Xotes 94) seems to consider that these were identical, but the Litania Septena was probably sung by those only who were in Holy or in Minor Orders. 5 St. AugTistine notices the custom of signing the water with the Cross in his llSth Homily on St. John, and in his ISlst Sermon de Tempore. « This prayer is found at an earlier date, in the fourth centuiy. [See St. Ambrose lie Myst. iii. 7.] an IntcoDiiction to the Dfficcs for Jt)oIp IBaptism. 403 the priest made the sign of the Cross upon its forehead and breast, saying, " I put the sign of our Lord and Saviour Jesus Christ on tliy forehead . . . and on thy breast." Then he placed his liand upon the head of tlie child, while he offered a prayer, beseeching God to open to it the door of His mercy, and grant it the grace of Baptism. [2] Salt, over which an e.xorcism had been said, was placed in the mouth of the child with the words, ' ' N. Receive the salt of wisdom, tliat God may be gracious to thee unto life everlasting. Amen." This was followed by a prayer that God would send His holy angel to take care of His servant M., and bring him to the grace of Bajitism. [3] An exorcism and adjuration of Satan to forsake the child was then said ; followed by another signing with the Cross, and a prayer that the child might be turned from dark- ness to light, and made fit to receive Baptism. [4] The Gospel was then read. [5] The ears and nostrils of the child were touched with saliva. [6] The Lord's Prayer, Hail Mary, and Creed, were said by the priest, sponsors, and congregation. [7] Tlie child was again signed with the Cross, the words " Trado tibi signaculum," etc., being said; and afterwards the priest, taking him by the riglit hand, led him within the church, saying, ''Enter thou into the house of God: that thou mayest have eternal life, and live for ever and ever. Amen. " |8] Benediction of the Font. [1] A Litany was said, similar to that in ordinary use, as far as the end of the Invocations. [2] The Benediction followed, with similar prayers and ceremonies to those of the Gregorian Sacramentary. 7] The Baptism. [I] The child being brought to the font, the priest placed his right hand upon him, asked his name, and made the interrogatories of abrenunciation. [2] Tlie priest anointed the child with chrism, in the form of a Cross, on the breast and between the sliouldcrs. [.3] Then followed the profession of faith, and the "Quid petis ? " and ' ' Vis baptizari ? " [4] Tlie act of Bajjtism followed, with trine immersion, as shewn further on in the Service itself. [')] This was followed by the signing with the Cross, as in the Gregorian Otiice. [0] The clirisom, or white vestment, was put upon the child with the words, " N. Receive a white, holy, and .spot- less vesture, which thou shalt bear before the judgement-seat of our Lord Jesus Christ, that thou mayest have eternal life, and live for ever and ever. Amen." [7] A lighted taper was placed iu tlie hand of the child, witli the word.s, ".V. Receive a burning light that cannot be taken out of tliy hand : guard thy baptism, keep the com- mandments, that when the Lord shall come to the wedding, thou mayest lie able to meet Him in company with His saints in the heavenly bridechamber ; that thou mayest have eternal life, and live for ever and ever. Amen."' The changes made in the above Oftice in 1549 were not very great, but considerable alterations were made in 1.'352, and all the ancient ceremonies have now disappeared from the English Service except the signing with the Cross. It is scarcely necessary to add that these ceremonies are no part of the essentials of Holy Baptism, and that so much ])opular super- stition had grown up around them as to make their abolition appear desirable to those who reconstructed the Offices of the Church of England. - The successive alterations which were ^ At the t'inl of the Onice a Gospel w.is inserteil [Mark \\. 17-29], which was to be used, if desired, for tlie prevention of the falling sickness, — "(juia seeunduni doetores inaxiine valet \>w niorlio caduco." '■' There is, however, a toncliiiig aneedotc on record which seems to indi- ejite that, like some other changes, these were forced upon llie Convocation by considerations of expedieiiey rather than jtrineiple. During the reign of Queen Mary, a Mrs. Hickman, whose husband had fled out of the country, '* was sent down to a gentleniali'.s house in Oxfordshire for her annroaching eoullueineut, as she was not able to bear the voyage to Germany. But when lier child was born she was in a dilemma about the baptism, not liking to have it baptized by a ' Uoinish priest' according to the ritual then of late restored. So she contrived to send a raes.sage to the Bishoi)s then iu jtrison at Oxford to know what she should do, and tlicir answer was. that she might safely emidoy the i>riest, for that ' the Service for Holy Baptism was of all the Scnices' that in which the Church of Rome had least dejiarted from the truth of the (iosjiel and the primilive practice.'" This anecdote is given iu Mahsinouhrd's I^clures on the Prayer Book, p 123, fr^im the leaves of a copy of Beza's New Testament, belonging to a descendant of llie family. The testimony is valuable, as two of tlie imprisoned Bishops, Cranmer nnrl Ridley, were connected with every step taken in the Reformation of the ancient Utlices. made will be found in the notes to the various parts of the Services for the Public ami Private Baptism of Infants. The OiEce for the Baptism of Adults was an addition of 1661. § The Jis/ientialx of Holy Baptism. The words of our Lord to the Apostles seem so clear as to place beyond a doubt what is essential to a true Christian Baptism: "Go ye therefore, and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the HolyGhost." [Matt, xxviii. 19.] Yet questions have arisen, from very early ages, as to the matter and foiyti with w hich the Sacrament is to be administered, and also as to the person by whom it is to be administered. Tertullian, in the opening of his treatise on Baptism, speaks of a sect which denied the necessity of water in Baptism [Teetull. de BajA. i.]; and St. Augustine refers to the rejection of water because created by the evil one, and therefore iu itself evil, as one of the heresies of the Manichajans. [Auo. de H ceres, xlvi.] In the twelfth century, the Cathari, or Puritans, denied the neces- sity of the Sacrament altogether, but adopted a ceremony which they called baptism with fire, as a substitute for that with water. The Waldenses also regarded water as unneces- sary to a spiritual baptism ; and the Flagellants of Germany, Poland, Hungary, and France, held that the only true bap- tism was one in blood, effected by scourging the body. With respect to the form of words in which the person is to be baptized, it is sufficiently evident tliat aU who have rejected the doctrine of the Blessed Trinity must necessarily have modified and adapted to their own principles the -words used by the Church, if they continued to administer a rite in imitation of Christian Baptism. The Arian form is given by St. Jerome [cont. Lnci/.], and the Eunomian by Epiphanius [Hccres. Ixxvi.] ; but botli are too irreverent towards the second and third Persons of the Holy Trinity to be set down here. Such practices gave rise to strict definitions on the part of the Clmrch, wliich are represented by the questions in our Office for Private Baptism of Children : "Because some things essential to this Sacrament may happen to be omitted through fear or haste, in such times of extremity; therefore I demand further of you, "With what matter was this child baptized?" " With what words w.as this child baptized ? " In the first Rubric of the Office for Public Baptism, also, the font is directed to be filled witli "pure water;" and in the Catechism " the outward visible sign or form of baptism" is clearly stated to be "water; wherein the person is bap- tized In the Name of the Father, and of the Son, and of the Hob] Ghost." Such distinct language being used by the Church of England, it may also be well to add that which was used by the Council of Trent: "If any one shall say, that true and natural water is not of necessity for Baptism, and, on that account, sliall wrest to some sort of metaphor those words of our Lord Jesus Christ, ' Except a man be born of water and of the Holy Ghost,' let him be anathema." [Sess. vii. Can. ii. de Bapt.] It may also be addcH that cases of necessity have occasionally arisen, in which pure water was not at hand for the purjiose of Baptism, when wine, or even sand, has been used as tlie element or material of Bap- tism : but sound theologians have always ruled that this ceremony could not be a true and valid administration of the Sacrament. Such cases of emergency may arise, even iu the present day, among missionaries ; and it is therefore well to point out this general consent of the Church to take our Lord's words in their literal sense, "liaptizing them with water," and to follow literally the practice of His Apostles as recorded several times in the New Testament. [Acts viii. 36, X. 46; I Pet. iii. '20. Comp. also Ezek. xxxvi. 25.] The form of words used by the Church of England is that which is used by the whole Western Church, and that which has been so used from time immemorial. In the Eastern Church a similar form is used, but in the third person, and with a passive verb: "The servant of God, iV., is baptized in the Name of the F.athcr, .and of the Son, .and of the Holy Ghost." The essential part of the form is the distinct men- tion of each Person of the I'llossod Trinity with reference to the act of Baptism ; and both East and ^Ve^t therefore agree in naming [1] the person, [2] the act of liajitism, and [3] the three sever.al Persons of the Holy Trinity. The most ancient records of the Church point to the \V estern form, as shewn in the citation m.ade above from the Sacramentary of St. Gregory, and this form differs from the Eastern in also naming the person baptizing, " / baptize thee : " but it may be considered that this is included in the Eastern form, since 404 3n Sintroouction to M ©flSces for ^olp TSaptism. the statement that the person "is baptized" comprehends .elliptically the words "by me, who am now performing the act, and speaking the words." Such an explanation of the Eastern form cannot, however, justify any, tlie slightest, departure from the other in the Church of England.^ The original mode of administering Holy Baptism was un- doubtedly by the descent of tlie person to be baptized into a stream or pool of water. It is probable that the person bap- tizing also stood in the water [Acts viii. 38], and pom-ed some of it with his hand upon the head of the other, as the latter bowed himself three times (at the naming of each Person of the Trinity by the baptizer) into the stream. St. Paul gave a beautiful symbolical meaning to this practice of immersion when he said, " We are buried with Him by baptism into death : that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in new- ness of life. " [Rom. vi. 4. ] \V'hen fonts were made in churches, they were made with a descent of seven steps, symbolizing the sevenfold gift bestowed by the Holy Ghost [Isidore de Ecc. Off. ii. 24] ; and this implies a considerable depth of water, reaching to about the waist of an ordinary-sized man. The practice of trine immersion also appears to be of primitive origin. It is mentioned by TertuUian, and other early Fathers, in passages already quoted ; and also by St. Ambrose, in his Treatise on the Sacraments ; St. Basil, in his work on the Holy Spirit ; and St. Leo, in his fourth Epistle : and all give substantially the same account of the practice with that given by St. Ambrose : "Thou wast asked, Dost thou believe in God the Father Almighty ? Thou didst answer, I believe, and didst dip into the water, tliat is, thou wast buried. Again wast thou asked. Dost thou believe in Jesus Christ our Lord, and in His Cross ? Thou didst answer, I believe, and didst dij5 into the water : therefore also thou wast buried with Christ : for whosoever is buried with Christ, shall rise again witli Christ. A third time wast thou asked. Dost thou be- lieve in the Holy Ghost ? Thou didst reply, I believe ; and a third time didst thou dip into the water." The Apostolical Constitutions of the fifth century even forbade tlie practice of single immersion, decreeing in their fiftieth Canon : " If any bishop or priest does not perform the one initiation with three immersions, but with giving one immersion only into the death of our Lord, let him be deposed. For the Lord said not, Baptize into My death ; but. Go — baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. " Yet there seems to have been an early necessity for guarding against error in the use of this trine immersion, and St. Gregiiry of Nyssa writes : "We immerse to the Father, that we may be sanctified : we immerse to the Son also to this same end : we immerse also to the Holy Ghost, that we may be that which He is and is called. There is no difl'erence in the sauctification. " The practice of immersion, whether trine or single, was not, however, regarded as an essential feature of Baptism. The Philippian gaoler "was baptized, he and all his, straightway," in prison, and in the middle of the niglit ; and immersion in such a case seems extremely imjirobable. It seems almost equally unlikely in the case of Cornelius and his household. In days of persecution, when Christian rites could only be administered in secret, immer- sion could not have been universal ; and there is abundant evidence that "clinic baptism " — that is, the baptism of those who were on their deathbeds — was very common in those primitive daj's. Respecting the usage in the latter case, St. Cyprian wrote to Magnus [.\.D. 255] in the following words : "You have inquired also, dearest son, what I think of those who in sickness and debility obtain the grace of God, whether they are to be accounted legitimate Christians, in that tliey are sprinkled, not washed, with the saving water. ... I, as far as my poor ability conceiveth, account that the Divine blessings can in no respect be mutilated and weakened, nor any less gift be imparted, where what is drawn fi'om the Divine bounty is accepted with the full and entire faith both of the giver and the receiver. . . . Nor should it disturb any one that the sick seem only to be sprinkled or affused with water, when they attain the grace of the Lord, since Holy Scripture speaks by the Prophet Ezekiel, and says, ' Then will I sprinkle clean water upon you, and ye shall be cleansed from all your filthiness, and from all your idols will I cleanse you ; a new heart will I give you, and a new spirit will I put within you.'" He then goes on to refer also to 1 It is supposed that the Eastern form w.is adopted ns a standing refuta- tion of the error that the virtue of Baiitisni was derived from the person ministering it : an error apparently referred to in the words of t)ie Apostle, " Every one of you saith, I am of Paul ; and I of ApoUos ; and I of Cephas ; and I of Christ." [1 Cor. i. 12.) Numbers xix. 7, 19, 20, viii. 5-7, xix. 9; and adds, " \Vlieuce it is apparent that the sprinkling also of water has like force with the saving washing, and that when this is done in the Church," not, i.e. by heretics, "where the faith both of the giver and receiver is entire, all holds good, and is con- summated and perfected by the power of the Lord and the truth of faith." [Cyp. Ep. L\ix. 11, 12.] The principle thus so plainly set forth by St. Cyprian has ever since been gene- rally accepted by the Church, and ablution, or the actual touch of water diirincj the invocation of tlie Blessed Trinity, has always been accounted the essential feature in the adminis- tration of Holy Baptism. Whether that ablution is effected by the more complete method of immersion, or by the less perfect one of affusion, the result is the same : care being always taken that the acttial contact of the water with the person is really efi'ected. And thus the Rubric of the English Office leaves it discretionary whether the infants or adults to be baptizeil shall be dipped in the water, or have water poured iijion them ; security being provided for the actual contact of the water by the exclusion of mere sprinMimj, which is not recognised at all in the Church of England, and can never be considered a safe method of apjjlying the water, or a reverent way of obeying the conmiand of our Blessed Lord, however much it may, as a minimum of obedience, fulfil the required conditions. § The Minister of Baptism. Having said so much about the matter and form of Holy Baptism, it remains to be considered who is the proper minister of the Sacrament. There can be no doubt that in the first instance our Blessed Lord gave to His Apostles a commission to ' ' baptize all nations," and that such a commission was to be handed on to those who were to take up their work after their deaths, those whom they ordained for that purpose according to the words of their Master, "As My Father hath sent Me, so send I you." Very early in the history of the Apostolic Church also, we find a deacon, Philip, baptizing at Samaria, and the Apostles, St. Peter and St. John, ratifying his act by con- firming those whom he had baptized. From this it may be concluded that as the Bishops are the one principal channel through which ministerial authority is conveyed from our Lord, the Fountain of all such authority, to others, so they undoubtedly commissioned inferior ministers to baptize in the very beginning of the Christian Church. But the question soon arose whether the nature of Holy Baptism was not such as to make a Bishop, Priest, or Deacon, absolutely essential to its right administration ; and upon this subject three theories have been held. [1] The first and strictest of these was that maintained by St. Cyprian, who esteemed that Baptism only to be true and effective which is administered by those who have been ordained by orthodox Bishops, and are in communion with the Church. [2] The second theory was much more generally held in the early Church, viz. that even schismatics and heretics could give true Baptism, provided they were in holy orders. [3] A third, and this was that held by St. Augustine, made the essence of the Sacrament to consist in the application of the water with the proper words of Invocation, by whomsoever this was done. The Council of Aries [a.d. 314] decided by their eighth Canon against the first theory, and in favour of the second ; a decision practically confirmed by the nineteenth Canon of the Council of Nica-a, which directed the re-baptism of those only who had been baptized by the followers of Paul of Samosata, and so not in the Name of the Blessed Trinity. No further decision on the subject was ever given by a General Council, and thus the question still remained open whether those who were not in Holy Orders could, by the proper use of water and the proper Invocation, administer a true Baptism. In ancient times this question was not one of very extensive bearing, as none but the Clergy ever baptized, except in cases where there was danger of death, and no clergyman could be found. But in modern times it has become a matter of primary importance, as a considerable portion of the people of England, and the majority of those born in Protestant countries, are baptized by persons who have never been ordained by Bishops, and who are not therefore either Priests or Deacons in the sense of the Church of England, of Churches of the Roman communion, or of the Eastern Church. The validity of sucli Lay Baptism was maintained by Ter- tuUian [de Bapt. xvii, ], who however adds that a woman is as much forbidden to liaptize as to teach in the Church. It was allowed by the Patriarch of Alexandria in the case of some boys baptized by Athanasius when he himself was a boy. an 3lntroDiiction to tbc ©fficcs for lt>olj) Xaptism. 405 [liiifn. I. 14.] St. Augustine maiutaiued it to be valid, not only in cases of necessity, but under other circumstances also. [Aro. f/e Bapt. \'ii. 102, conl. Parmen. ii. 13.] St. Jerome also allowed it in case of necessity ; and the Council of lUiberis or Elvira [a.d. 300] decided in its thirty-eightli Canon that no re-baptism was necessary for those who had been baptized in an emergency by laymen, but only that the persons so baptized sliould be brought to the Bishop for C'onfirmation, if they should survive. Without citing any further authorities, it may be sufficient to give the emphatic words of Hooker, "Yea, 'Baptism by any man in case of necessity,' was the voice of the whole world heretofore." [Ecc. Polit. V. Ixi. 3.] He also affirms in bis subsequent argument that even Baptism by women in case of extreme necessity was valid, and not to be reiterated. The principle thus laid down has been definitely stated from time to time by English synods from a very early age ; and the Pupilla Oindi, which was a standard book of instruc- tions for the Clergy in the mediaeval period, has some ex- haustive statements on the subject [ii. 2], which plainly shew that it was the practice to recognize Baptism as valid, by whomsoever administered, if given with the proper matter and form of words ; which practice undoubtedly continued up to the time of the Reformation. This is, at the same time, shewn most clearly aiul authoritatively by the Rubric placed at the end of the Ritus Baptizandi in the Salisbury Manual, which is as follows : "IT Notaiulum est quod quilibet sacerdos paroc/iialis dcltl parocJiianis suis formam baptizandi in aqua piira, nalurali, et recenti, et non in alio liquore, frequenter in diebus dominicin exjtonere, ul si necessitas emergat sciant parvulos in forma ecclesite baptizare, proferendo formam verboruni baptiami in liixjua materna, distincte et aperte et solum nruca voce, nulla niodo iterando verba ilia rite semel prolata, vel fimilia super eundem: sed sine aliqua additione, subtractione, interruptione, verbi pro verbo iiositiotie, mutatione, corruptione, sen transpositione sic dicendo ; I christene the N. in the name of the Fadir, and of the Sone, and of tlie Holy Gost. Amen. Vel in linijua latina, sic : Ego baptize te, N. in nomine Patris, et Filii, et Spiritus Sancti. Amen. Aquam sujjer parvulum sparyendo, vel in aquam vienjendo ter vel saltern semel." ' The substantial part of the above Rubric was retained in the Book of Common Prayer in the following words : — "IT The Pastors and Curates shall oft admonish the people that they defer not. . . .Ami also they shall ioar?i them that without great cause and necessity they baptize, not children at home in their houses. And wlien great need shall compel them so to do, that then they minitte.r it on this fashion. IT First, let them that be jyresent call tipon 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 roater, or pour water vpon him, saying these words : M N.I baptize thee in the Name of the Father, and of the Son, and of the Holy Ghost. Amen, And let them not doubt, hut that the chilil so baptized is laiofully and sufficiently baptized. . . ." After the Hampton Court Conference, in 1603, the above Rubric was altered to meet the prejudices of the Puritans, the words " lauful minister " taking the place of "one of them." In 1G61 this was further altered to "the Minister of the Parish," and at Bishop Cosin's sugges- tion was added " {or in his absence, any other lauful Minister that can be procured") : " and these successive alterations have been supposed to narrow the theoiy of the Cluirch of England respecting Baptism, and to restrict its valid administration to Bishops, Priests, and Deacons. But, although these additions and alterations were probably made with the object of check- } Another Rubric added this caution: "U Non licet l.iico vel mulieri nliquom baptizare, nisi in articulo necessitatis. Si vero vir et nuilier ad- essunt ubi inimineret necessitatis artioulus b.iptizandi pueruni, et non cs.set nlius minister ad hoc nuagis idoneus prjeaens, vir baptizet et non inulier, nisi forte mulier bene sciret verba saerainciitalia et non vir, vel aliud im- pcdiinentum subcsset." But midwives were constantly licensed by the Bishops to baptize in case of necessity [Bi'rn's Ecr. Law, Art. Midwives] (town to quite recent times. It may also be added that surgeons frequently baptize children indangerof death at the present day. [Uhvar'tt Dircctorium Posiortih'., p. 156.J In 10S4 the Puritans presented a memorial to Archbishop Whitgift, praying, amongst other things, " that all baptizing by midwives and women may from henceforth be nihibitcd and de(dared void." The Arehbislinp replied that the Bajitism of even women is lawful and good, "so that the institution of Christ touching the word and element is duly used ; " and he adds that no learned man ever doubted that such was the ease, though some of late by their singularity in some points of religion had given the adversary greater advantage th.an anj-thing else could do. ^ It must not be forgotten that "Tn/aJs/cr " in the Book of Common Pmyermeans "cx-'CH(or o/Wcii" [see p. liil], and that if it was used here in tliat sense, the adrlition of ''lawful" does not by any means of necessity restrict it to a clergyman. The "a/i»s minister ad hoc vuvjis iilottcus" of the Rubric given in the preceding note, shews that the word "minister" was used even of a lay person in the case of the ministration of Baptism long before the Reformation. ing Lay Baptisms, it cannot be said that they contain any decision against their validity ; nor, indeed, can it be supposed, for a moment, that the prudent men who superintended the various revisions of the Prayer Book would have reversed, merely by a Rubric, the long-established tenet of the Church of England that Lay Baptisms are in some cases necessarj-, and are not to be repeated. Moreover, in the questions to be asked by the Clergyman of those who bring a privately- baptized child to the Church to be received, it is expressly stated that the "things essential to this Sacrament " are the "matter" and the "words," no notice being given that the person who performed the ceremony was one of these "things essential " more than those who were present. Lastly, al- though there were supposed to be about 300,000 persons in England who had been baptized by laymen, at the time when the Clergy were restored to their duties in 1661, no public provision was made by the Church for rebaptizing them, nor does it appear that any doubt whatever was thrown upon the validity of their baptism by those who revised our Offices.' Lay Baptism being thus allowed to be valid in case of necessity, it is yet clear that its validity depends upon the manner of its administration, not upon the reality of the necessity ; and hence even if there is no such necessity, it must still be accounted valid, provided the proper matter and form are used. And liaptism by those who have not received Holy Orders (however they may lay claim to ministerial authority) being of this latter class, it must be granted that the question of its validity resolves itself into a question of the actual administration by water and the proper words of the Sacrament. No doubt there is much uncertainty respect- ing this ; for many Dissenters attaching little importance to Baptism, it is reasonably to be supposed that they would be sometimes iudift'erent about exactness in administering it. For cases of doubt the hypothetical form, "If thou art not already baptized," etc. , is provided ; and by its use an uncon- scious iteration of Baptism is avoided, while at the same time the certainty of its administration is secured. It is hardly necessary to add that Lay Baptism should be resorted to only in great extremity ; and that when the Sacrament is administered by one who is not ordained with- out such necessity, the person baptizing is guilty of a great sin, even though his act may bring a blessing to the person baptized. His act cannot be undone, but it ought not to have been done. § The Effect of Holy Baptism. It remains now to speak of the spiritual benefits which result from Holy Baptism to those who duly receive it accord- ing to the ordinance of our Lord and Saviour Jesus Christ. They are spoken of in the Offices as "a washing and sanctify- ing with the Holy Ghost, a deliverance from the wrath of God, a receiving into the ark of Christ's Church, a remission of sins by spiritual regeneration, an embracing with the arms of God's mercy, a gift of the blessing of eternal life, a participa- tion of God's everlasting kingdom, a bestowal of the Holy Spirit, a being born again and made heir of everlasting salva- tion, a release from sins, a gift of the Kingdom of Heaven and everlasting life, a burial of the old Adam, and raising up of the new man, an enduing with heavenly virtues, a mysti- cal washing away of sin, a regeneration and grafting into the body of Christ's Church, a death unto sin and a living unto righteousness, a iJutting on of Christ." In the Catechism the effect of Baptism is first stated in the familiar words in which every child replies, that "therein I was made a mem- ber of Christ, the child of God, and an inheritor of the king- dom of heaven : " and, secondly, in the delinitiou of the inward and spiritual grace of the Sacrament, where it is described as "a death unto sin, and a new birth unto righteousness : for being by nr.ture born in sin, .and the children of wrath, we are hereby made the cliildren of grace. " These blessings and benefits of Holy Baptism, thus Set forth with such an overflowing fulness of language, are all comprehensively included in the Scriptural term " Regenera- tion ; " the first use of which recorded in the New Testament is by our Blessed Lord when He said to Nicodemus, "Except a man be born again, Excejit a man be born of water and of the Spirit, he cannot see, he cannot enter into, the kingdom of God." [John iii. 3, 5.] This language of our Lord is also that of His Apostles, as of St. Paul : " According to His mercy He saved us by the washing of regeneration, and 2 The Judgement of Lord Brougham in Escott v. Martin goes very fully into the question of Lay Baptism, and decides in favour of the CatUoIiu principle. 400 an JntroQuction to tfje ©flftces for 10olp Teaptism. reiiewiug of tlie Holy Ghost ; which Ho shed ou us abundantly through Jesus Christ our Saviour ; that being justitied by His grace, we should be made heirs according to the liope of eternal life" [Titus iii. 5-7] : and of St. Peter, " Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abidetli for ever. " [1 Pet. i. 23.] The mode by which God efl'ects this regeneration is a mystery. "We know it," says Dr. Pusey, "in its author, God ; in its instrument. Baptism ; in its end, salvation, union with Christ, sonship to God, ' resurrection from the dead, and the life of tlie world to come.' We only know it not where it does not concern us to know it, in the mode of its operation."' But though we do not know the manner in which God effects regeneration by the rite of Baptism, we are able to follow up the language in whicli the Church has ever been accustomed to speak of Holy Baptism, and to trace out its efficacious operation under the two heads indicated by St. Cyril's words, "At the selfsame moment, ye died and were born " [C'atech. Led. xx. 4] ; and by our Eugli.sh Cate- chism in the expression, " A death unto sin, and a new birth unto righteousness." I. That which is comprehended under the first of these heads, "a death unto sin," is the breaking ofl' from that chain of spiritual relationship between the baptized and Adam, by wliich they are, first, inheritors of a nature prone to evil rather than good ; and, secondly, inheritors of the penalty due to sin. [1] Tlie inheritance of a fallen nature is nqt merely an his- torical circumstance, but a practical power exercising its influence upon those whose nature it is. The moral habitat of this fallen nature is among the lowest regions of moral intuition, or conscience, and of moral power. Good is natur- ally alien to it ; evil is naturally its choice. It is, normally, incapable of spiritual perception ; for " the natural man receivetli not the things of the Spirit of God : for they are foolishness unto him : neither can he know them, because they are spiritually discerned " [1 Cor. ii. 14] ; and hence belief in miracles or sacraments is scarcely possil)le for those who are wilfully rejecting Baptism, aiul must always be difficult to the unbaptized, even when their condition arises from no fault of their own. But these characteristics of a fallen nature are removed by Holy Baptism. The nature is new-born ; and with new birth come new faculties, such as a higher kind of conscience, faith, and moral strength. It has broken oft' its bondage to the Fall, has become dead to the strongest and primary influences of it ; and receives a ten- dency to rise towards good and the Author of good rather than to sink towards evil and the Evil One. [2] There is also conveyed in Baptism a "death unto sin" in respect to the penalty which is its due, — the wrath of God, and the punishment which is an inevitable consequence of that wi'ath. This is the "remission of sins " which is con- nected with the " One Baptism " in the Nicene Creed. It is solemnly named to God in the ancient prayer before Confir- mation, which was said immediately after Baptism in the Primitive Church, and which is still retained in our English Confirmation Service : " Almighty and ever-living God, Who hast vouchsafed to regenerate these Thy servants by water and the Holy Ghost, and hast given unto them for- giveness of all their sins. ..." This remission extends to all actual sin in adults who come with penitence to Holy Bap- tism, as well as to original sin in all, and is so complete that, although an "infection of original sin" remains even in the regenerate, yet an entirely new life is begun in the favour of God, Who no longer regards the sin of tlie unregenerate con- dition in which the baptized person previously was, nor visits him with the punishment which must otherwise have fallen upon him. Hooker speaks of this as "that act of grace which is dispensed to persons at their baptism, or at their entrance into the Church, when they openly professing their faitli, and undertaking their Christian duty, Ciod most solemnly and formally doth absolve them from all guilt, and 1 PcsEY's Scriptural Views of Holy Baptism, p. 23. accepteth them to a state of favour with Him." [Scrm. on Justijicalion.} In the same luauner Bishop Jewell declares in his Defence of the Apoloiji/ of the Church of Enejland : " We confess, and have evermore taught, that in the Sacra- ment of Baptism, by the death and blood of Christ, is given remission of all manner of sin, and that not in half, in part, or by way of imagination, or by fancy, but whole, full, and perfect, of all together ; so that now, as St. Paul saith, ' tliere is no condemnation to them that be in Christ Jesus.'" [Def. of Apol. II. xi. 3.] As when Naanian washed in Jor- dan "his flesh came again like unto the flesh of a little child," so the waters of Baptism efi'ect that cleansing of our fallen nature from the leprosy of sin of which our Lord spoke when He said, "Except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven." [Matt, xviii. 3.] II. A new birth unto righteousness includes, first, Adop- tion by God, and, secondly. Union with our Lord Jesus Christ. [1] In adopting as His children those who were previously alienated from Him, our merciful Father establishes a new relation between Himself and those whom He adopts, giving them a claim to paternal love and the privileges of sonship. This adoption is often called Justification in the New Testa- ment, as where St. Paul says, "According to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost ; which He shed on us abundantly through Jesus Clirist our Saviour ; that being justified by His grace, we should be made heirs according to the hope of eternal life." [Tit. iii. 5-7.] God is the efficient cause of this justifi- cation ; our Lord Jesus Christ is the nieritorimis cause of it ; and Holy Baptism is the instrvmental cause of it. And when God, for the sake of Christ's merits, and by the instrument of Baptism, has thus made them "heirs of eternal life," His children are entitled (through His free gift, and not by their descrvings) to assisting grace by which they may be enabled to do His will while they are in a state of probation, and to that everlasting life which He has pro- mised to those who are faithful and stedfast, w hen their state of probation is ended. [2] A mystical union is eftected in Baptism, by some unin- telligiljle and supernatural operation, between the baptized and our Lord Jesus Christ. Tliey are united to the Body and Soul of His human nature, and since that is insej)arable from the Godliead, they are also through it united to His Divine Nature. By means of the union thus effected with the Person of their Mediator, they receive through Him the Divine gift of grace to which the Father's mercy entitles them. That grace is an active ijrinciple working in them to mould thcni to the pattern of Him of ^^'llom they have become members. By it they are enabled both to know and to do the will of God ; and a moral perfection of which the nattiral life is not capable becomes easy in the Christian life through this co operating power of Christ. I'hroiigh the same grace is derived an illumination of the mind by which it is enabled to grasp the knowledge of Divine truth, and in faith to receive those mysteries wliich are at present beyond the power of even an illuminated C hristian understanding ; they who wash at the Divine command, " come again seeing. " And, lastly, this union with Christ through Baptism plants the germ of eternal life in the nature of the baptized person, restoring an immortality that was lost by the Fall ; and reopening the Vision of God to the eyes of men born blind. Thus, then, the ert'ect of Holy Baptism may be once more summed up in the words of the Apostle, " Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death : that like as Christ was raised up from the dead by the glory of tlie Father, even so we also should walk in newness of life. For if we have been planted together in tlie likeness of His death, we shall be also in the likeness of His resurrection. . . . Likewise reckon ye also yourselves to be dead indeed unto sin, but aUve unto God through Jesus Christ our Lord." [Rom. vi. 3-11.] THE MINISTRATION OF PUBLICK BAPTISM OF INFANTS, TO BE USED IN THE CHURCH. " Baplismiis Puerorum. [Onlo ail faciendum Catechumeimm. Benedklio FoiUin. Itittis Bapltzandi.] The people are to be admonished, that it is most convenient that Baptism should not be adminis- tered but upon .Sundays, and other Holj-days, when the most number of people come together ; * Dsyc's trAns). of Hfrinatni's Curt- siitt., A.u. 1547 . ''the Pastors shall warn the peopU that . . . they bring their children to be baptized at those hours when, after the custom, the people resort together to hear the Lord's Word. THE TITLE AND INTRODUCTORY RUBRICS. I'ldiliclc Bnptism . . . to be used i» the Church] The adminis- tration of Holy Baptism has always been, from the very be- ginning, a public ceremony, except in cases of urgency : not because publicity is in any way essential to the efficacy of the Sacrament, but that it might be given in the face of the Church. One of the Rubrics at the end of the ancient Office for Baptism in the Church of England is as follows : " ^ JS^on licet aliquem baptizare in aula, camera, vel ali'juo loco in-icato, sed duntaxat in ecclesiis in quibiis sunt Jontes ad hoc speeialiter ordinati, nisi fuerit filius regis rel principis, aut talis tiecessiias emerserit ]>!-opter quam ad eeclesiam aceessus absque periculo haberi non potest." In 15.52 the word "Publick" was ex- punged from the title of this Office, but it was restored in 1661. Inftints] Baptism has been given to Infants from the time of its first institution. No direct record of the custom of the Apostles is contained in Holy Scripture, but the fact that they baptized whole households is indirect evidence that the .Sacra- ment was not denied to children. Our Lord's act and words in blessing little children, and requiring the disciples to suffer them to come to Him and not to forbid them, is the strongest testimony that could be given, short of the connection of this command with the actual rite of Baptism, of His will on the subject. About .\. D. 14S, Justin Martyr writes, that there were in his time "many of both sexes, some sixty and some seventy yeare old, who had been made disciples to Christ from their infancy ; " and Irenfeus, not long after, speaks distinctly of " infants and little children, and boys and young men and old men,'' all being alike new born to God by Holy Baptism. [A<h: Hares, ii. '22, al. 38.] St. Cyprian, writing to Fidus [Ep. Ixiv.], says, " We all judge that the mercy and grace of God is to be denied to none born of man ; " and the Epistle is written to contr.adict the opinion of Fidus, that infants ought not to be baptized until they are eight days old, St. Cyijrian declaring that no infant can be too young to be baptized.' St. Augustine speaks of "infants baptized in Christ," ivnd says, " In babes born and not yet baptized, let Adam be acknowledged ; in babes born and baptized, and thereby born again, let Christ be acknowledged." "Infants, too," lie writes in another pl.ice, "are carried to the Church ; for if they cannot run thither on their feet, they run with the feet of others, that they may be healed. ... If when infants arc carried, they ,ire said to have no birth-sin at .all, .and they come to Christ ; why is it not said in the Church to tliose who bring them ? — 'Aw.ay with these innocents hence; they that are whole need not a physician, but they tliat are sick ; Christ came not to call the righteous, but sinners.' It was never so said ; nay, nor ever will it be so said." [Aro. Sirm. 174 and 176, lien., 124 and 126, Oxf. transl.] In the primitive Office for Baptism, which is noticed in the previous Introduction, "infants" are distinctly mentioned ; and the twenty-seventh Article of Religion testifies to the ancient practice of our own Church, when it says, "The B.aptism of young children is in any wise to be retained in'the Church, as most agreeable with the institution of Chri,5t." The necessity of Holy B.aptism to salvation is so urgent, and the blessings conferred by it so great, that Infants should be brought to the font as early as possible. Baptism is often delayed until the mother is able to be present with her child ; but however pleasing this may be to her feelings, such a delay is very undesirable, for the spirit in which children are brought to Baptism should be that in which our Lord vouch- safed to come to Circumcision, — "I made h.aste, and delayed not, to keep Thy commandments. " The Rubric at the com- mencement of the Office for Private Baptism plainly shews the mind of the Church on this subject: "The Curates of every Parish shall often admonish the people, that they defer not the B.aptism of their children longer than the first or second Sunday next after their birth, or other holyday fall- ing between, unless upon a great and i-easouable cause, to be ajjproved by the Curate." THE INTRODUCTORY RUBRICS. Sundays, and other Holydays'] In the Primitive Church the seasons of Epiphany, Easter, and Pentecost were those at which Baptism was administered, except urgent necessity required its administration at other times ; and the two latter were the times principally used in the Western Church. The third Canon of the Council of Mafon [a.d. 585] forbids Baptism at any other time than Easter, meaning probably the whole season between Easter Eve and Whitsuntide, and many mediaeval councils repeat the injunction. One o&the Rubrics i>f the .Salisbury Maiuial is as follows : " IT Solemnis baptismus eelebrari solet in fiabbato ."ianclo Paxchm et in rigilia Pente- cosies, et idea pueri nati infra oeto dies ante Pasch((, rel infra octo dies ante Penlecostcn, debent reservari ad bajilizandum in Sabbato saneto Pascha- rel in rigilia Pentecostes, si commode ct sine periculo raleant reservari." From 1549 to 1661 the fol- lowing Rubrical Introduction, taken from Hermann's Con- sultation, stood before the (.)fficcs for Baptism, but the present Rubric was substituted in the latter year ; " It appcareth by ancient writers, that the Sacrament of Baptism in the old time was not commonly ministered but at two times in the year, at Easter and Whitsuntide; at which times it was o])enly ministered in the presence of all the congregation : which custom (now Ijeing grown out of use), although it can- not for many considerations be well restored again, yet it is thought good to follow the same as near as conveniently m.ay be.' Wherefore the people are to l)c .admonished, th.at it is most convenient th.at Baptism should not be ministered, but upon Sundays and otlier holyd.ays, when the most number of people may come together : as well for that the congrega- tion there present may testify the receiving of them that be newly baptized into the nundjcr of Christ's Church ; as also ' The only one of the Fathers who cx]>rL'.ssc.s a dilTercnt opinion is Tertullian. IloUling strong views as to the nni.anl.inalile iialnre of sins conuiiilieil after liajitisin, lie advocated the postpoiienient I't ils adminis- tration until a person was in some degree assured of reinainin;,' stcdfast in the l-'aith. ITkktull. r.<i]it. xviii.J ^ In Cranmer's answer to the Devonshire rebels, he speaks of the conse- cration of the font at Kaster and Whitsuntide ns having become an nnniean- ing ceremony, f.^r 'V-xccjit it wore by eliance, none were baptized, but all were baptize.l liefovc." [Stiivi'k's Mcmoriuh of Cranmcr, ii. 53.'!, Keel. Hist. Soc.] The cnst<.in of blessing the fonts on Easter Eve spninp out of the primitive usage, which also restricted this benediction to the itishop. 4o8 Putilicfe leaptism of 3lnfants. as "well for that the Congregation there present may testify the receiving of them that be newly baptized into the number of Christ's Church ; as also because in the Baptism of Infants every Man present may be put in remembrance of his own profession made to God in his Baptism. For which cause also it is expedient that Baptism be minis- tered in the " vulgar tongue. Nevertheless (if necessity so require), Children may be baptized upon any other day. IT And note, that there shall be for every male child to be baptized two Godfathers and one Godmother; . and for every female, one Godfather and two Godmothers. ^ When there are Children to be baptized, the Parents shall give knowledge thereof over night, or in the morning before the beginning of Morning Prayer, to the Curate. And then the Godfathers and Godmothers, and the people with the Children, must be ready at the Font, either immediately after the last Lesson at Morning Prayer, or else immediately after the last Lesson at Evening rt Originally written "English ' in tlie MS., and altered to "vulgar." ' Sav. Ad/aciind. Caieclutm. ''In primodeferaturinfans ad valvas Ecclesiae, etinquirat Saeerdos ab obstetrice, utrum sit infaus masculus an femina. Deinde, si infans fuerit baptizatus domi : et quo nomine vocari debeat. . . , Masculus autem statuetur a dextris Sacerdotis : mulier vero a sinistris. because in the baptism of infants every man present may be put in remembrance of his own profession made to God in his baptism. For which cause also it is expedient that baptism be ministered in the English tongue. Nevertheless (if necessity so require), children ought at all times to be baptized either at the Church or else at home." But the tendency of the Rubrics, in later times, lias been that indicated in the last note : and additional facilities were offered to the people for the Public Baptism of their children in Church, with the intention, probably, of discouraging lay- baptisms at their own houses. It sliould be clearly understood also that the facilities offered for Public Baptism are extended to trery Sunday and Holy- day by an express Canon of the Church, and do not depend only on the construction to be put upon the Rubric. It is as follows : — "Canon 68. " Minislers not to refuse to Christen or Bury. "No Minister shall refuse or delay to christen any child according to the form of the Book of Common Prayer that is brought to the Church to him upon Sundays or Holydays, to be christened, or to bury any corpse that is brought to the Church or Churchyard, convenient warning being given him thereof before, in such manner and form as is prescribed in the said Book of Common Prayer. And if he shall refuse to christen the one, or burj' the other (except the party deceased were denotmced excommunicated majori cxcommunlcatloiic, for some grievous and notorious crime, and no man able to testify of his repentance), he shall be suspended by the Bishoj) of the diocese from his ministry by the space of three months. " In interpreting this Canon, due regard must be paid to the expression, "according to the form of the Book of Common Prayer," since this "form" limits the time of Baptism to "after the last Lesson" at Morning or Evening Prayer, and the clergyman would not be bound to baptize a child brought to the Church at a later time of the Service, or when there is neither Mattins nor Evensong. " Convenient warning " has also been defined as being " warning of the intention to bring, " and reasonably means at least the evening before, as in the Rubric. And note . . . two Godfathers and one Oodmotherl The Rubric on this subject, at the end of our ancient Baptismal Office, is as follows : " Non plures quam nnus vir et una mulier debent accedere ad suscipiendum parvulum de sacro fonte : unde plures ad hoc simul accedentes peccant faciendo contra prohibitionem canonis, nisi alia fuerit eonsuetudo approbata : tamen ultra tres amplius ad hoc null.atenus recipiantur." Yet in a Legatino Council, held at York by Hubert, Archbishop of C'antcrbury, in 1195, and in a Con- stitution of Ednmnd, Archljishop of Canterbury in 1236, there is a provision exactly similar to that in our present Rubric : " Ad levandum vero puerum de fonte, tres ad plus recipiantur ; videlicet in baptismo maris duo mares et ima fcemina ; in baptismo fcemin;e, du.x" fceminte, et unus masculus ; quod enim amplius est a malo est." [(iiusoN's Codex, 4,30.] The primitive practice of the Church appears to have been identical with that of the Eastern and the Latin Church at present, in which only one sponsor is required, although two are permitted. [Duty of Parish Priests, iii. 10 ; Cone. Trident. xxiv. 2.] In the ancient English exhortation, printed at the end of this Office, it will be seen that one Godfather and one Godmother are named : and it may be doubted whether three sponsors were ever actually required until 1661, when the pre- sent Rubric was inserted by Bisliop Cosin. The twenty-ninth Canon forbids parents to be sponsors for their own children, and in this foUows the old Rubric: "IT Similiter pater vet mater non debet proprium filium de sacro fonte lerare . . . ; " but this Canon was altered by the Convocation of Canterbniy in 1865 ; and although that Canon has never been received by the Northern Convocation, nor ratified by the Crown, yet its acceptance by the Bisliops and Clergy of the Southern Province offers some ground for relaxing the prohibition in practice. The change would practically reduce the number of sponsors to one again, since the father and mother are already responsible, in the hir/hest degree, as Christian parents : but it would be well for the spirit of the ancient rule to be carried out by some one who is not the parent taking the baptized child from the hands of the priest who has baptized it.^ immediately after the last Lesson"] In the Primitive Church it was the custom to confirm Infants as soon as they were baptized, and then to administer to them a small particle of the consecrated bread moistened with the consecrated wine. Hence Baptism was administered (as may be seen by the ancient Sacramentary of St. Gregory) immediately before the celebration of the Holy Eucharist. This was probably the custom also in the mediaeval C'hurch : and in Daj'e's transla- tion of Archbishop Hermann's book [a.d. 1547] are the words, "Our mind is that the handling of the Sacrament of Christ's body and blood, called Eucharistia, may be joined with Baptism, and that they which bring the Infants to Baptism may use the body and blood of our Lord Jesus Clirist after tlie manner and institution of the Primitive Church."- In the Prayer Book of 1549 the times appointed for Baptism were "either immediately afore the last Canticle at Mattins, or else immediately afore the last Canticle at Evensong," as by the present Rubric. And the Priest coming to the Font} In the Prayer Rook of 1549 the sponsors were directed to be ready at the church door, where the priest came to them, and said the first part of the Service as far as the Exhortation before the Interrogatories. This Rubric and benediction followed : " II Tlien let the Priest tahe one of the children by the right hand, the other being brought after him. And coming into the Church toutarcl the font, say. The Lord vouchsafe to receive you into His holy household, and to keep and govern you 1 TIio above Rubric ends: ^'nec haptizare, nisi in cxtremte neccsHtatis articttlo, tunc mm bene possitnt sine prmjvdicio copula coujvgalis ipsum haptizare, nisi fuerit atiti^iiii alius pra^scns qui hoc facere sciret ct vellet. As inrents arc the means of transmitting oiiginal .sin to tlieir oflsprinp [2 Pot. i. 4], the rea.soii of this rule is sulHciently evident. Innocent and holy as tlie married state is {and 'iTiBu/xiM does not imply sin ; comp. Gal. v. 17], yet this should not be overlooI;ed as a reverent reason against any baptism of a cliild by its father witliont extreme necessity, and a fortiori against the unseemliness of such a Baptism in tlie face of tiie Church. - This partly accounts for tlie strictness of the 29th Canon in requiring that sponsors shall be communicants. lput)lick baptism of Infants. 409 Prayer, as the Curate bj' his discretion sliall appoint. And the Priest coming to tlie Font (which is then to be filled with pure Water), and standing there shall say, Hath this Child been alreadi/ baptized, or no ? If they answer, Sfo : Then shall the Priest proceed as followeth. DEARLY beloved, forasmucli as all men are conceived and born in sin ; and that our Saviour Christ saith, None can enter into the kingdom of God, except he be regenerate and born anew of Water and of the Holy Ghost ; I beseech you to call upon God the Father, through our Lord Jesus Christ, that of His bounteous mercy He will grant to this Child that thing which by nature he cannot have ; that he may bo baptized with Water and the Holy Ghost, and received into Christ's holy Church, and be made a liveli/ member of the same. 'a Then shall the Priest say, " Sar. Btntd,Font. b Dayc's transl. of Hertnann's CoH- sttU., A.D. 1547. " Quando fuerit fons mandandus et de pura aqua reno- vandus, quod s;epe debet fieri propter aqu.'e cor- ruptionem . . . BELOVED in Christ Jesu, we hear daily out of the Word of God and learn by our own experience ; that all we, from the fall of Adam, are conceived and born in sins. . . . alway in the same, that you may have everlasting life. Amen." This usage was dropped in 1.552. In 1661 the Presbyterians wished the font to "be so placed as all the con- gregation may best see and hear the whole administration ;" but the Bishops replied, " The font usually stands, as it did in primitive times, at or near the Church door, to signify that Baptism was the entrance into the Church mystical : ' we are all baptized into one body' [1 Cor. xii. 12], and the people may hear well enough." A large stone font, actually filled with pure water, and having a drain by which the blessed water may be let off after the Baptism, is plainly contem- plated by the Rubric, and is directly enjoined by the eighty- first Canon. Some decorous vessel should be provided for bringing the water to the font, so as to avoid the use of an ordinary domestic pail or can. The ancient Salisbury Rubric is instructive: "IT Freshyter autem si poterit semper habcat fontem lapideum, integrum, et honestum, ail baptiziin- dum : si autem tiequiverit, habeat vas conveniens ad bajHismiim quod aliis nsibus nullatemis deputelur, nee extra ecclesiam deportetur." ^ THE INTRODUCTORY SERVICE. The ancient division of the Baptismal Oflice into three parts is still to be clearly traced, as will be seen from the subse- quent notes and marginal references in the central column. The Introductory portion answers to the Admission of a Catechumen, and extends as far as the end of the Collect which precedes the exhortation to the Godfathers and God- mothers. Hath this Child been already baptized, or no?] The actual words of this question were substituted for the rubrical direction, " The Priest shall ask whether the children be baptized or no," in 1661. In Bishop Cosin's Durham Book the MS. Rubric as amended by him stands, " Jnd the Priest, coming to the Font, which is then to be replenixlied with jmre water, and standing there, shall say, Hath this child been already baptized or no ? Or if there be more. Hath any one of these children? varying the Form only in those words which are requisite to expi'ess a difference of the sex or nmnhcr of the children. " Tlic question is one of importance, as, in the words of Hooker, "iteration of Baptism once given hath been always thought a manifest contemptof that ancientapostolic aphorism, 'One Lord, one Faith, one Baptism,' Baptism not only one inasmuch as it hath everywhere the same substance, and off'ereth uuto all men the same grace, but one also for that it ought not to be received by any one man above once. " [Ecc. Polit. V. Ixii. 4.] This is the unvarying doctrine of the Church, the only diversity of opinion on the subject being in respect to what constitutes true Baptism. Care should there- 1 The Puritins destroyed the fonts or removed them wherever they couM do so, botli in the reifiii of Queen Elizabeth and at a later date. On October 10, 1501, an Order of Council was issued enjoining " that the fonts be not removed from tlie accustomed jdace : and tiiat in Parish Cliurehes the Curates tal<e not upon thetn to confer IJai-tisin in basins, but in tlie font customably used." In 1G43 tlie House of Commons ordered that all "holy. water fonts" sliould be removed front the Churches, but so many ancient fonts have survived to modern times that the order could not liavo been very generally obeyed. fore be used on both sides to secure a distinct answer to this question with resjiect to every child brought to the font -. so as to avoid mistakes and accident through deafness or want of understanding. If they ansmer, No :] For the course to be followed in case the contrary answer " Yes " is given, see the notes at the be^nning of the Olhce for Private Baptism. Dearly beloved, forasmuch as all men] The address which follows, although partly suggested by that in Archbishop Hermann's Consultation, seems to have been adopted with a knowledge of that in the ancient Baptismal Otiice of the French Church, which is not unlikely to have been handed down from the time of Polycarp and St. John. The follow- ing is a translation : " Very dear Brethren, let us, in the venerable Office of the present mystery, humbly pray our Almighty Creator and Restorer, Who deigned to repair, through grace, the glories of our nature, lost through sin, that He will transfuse efficacy into these waters, and by the presence of the Majesty of the Trinity, give power to effect the most holy regeneration; that He will break in pieces the head of the dragon upon these waters ; and that the debtors being buried with Christ by Baptism, the likeness of death may so take place here, that the perishing may be saved, and death may only be felt in the destruction here on earth tlirongh Jesus Christ." Then shall tlie Priest say, Let us pray] There is no Rubric here directing the position of the Priest or the People, In the MSS. , however, there stood originally a Rubric after " Let us pray," which directed, ""i {And here all the congregation shall kneel. ) " This Rubric was erased, but it was retained in the Service for "Baptism of such as are of riper years," and it is found in Cosin's Durham Book. It does not appear in the black-letter Prayer Book of 1536, having evidently been overlooked by S.ancroft when copying in the "Alterations" and "Additions" for the use of the King and Privy Council. Although not now in the text of the Prayer Book in this place, its appearance in the later Service gives it authority, and defines the position of tlie people. That of the clergyman has already been defined by the Rubric. " The Priest coming to the Font . . . and standing there." Both are confirmed by the Rubric following these two prayers, " Then shall the people .':tand up, and tlie Priest shall .<:o;/." The clergyman sliould not kneel at all during the administration of the Sacrament of Baptism, unless at the Lord's Prayer, when the Rubric, " Theyi shall be said, all Imeling," may possibly include him as well as the people. His standing during the former parts of the Oflice is in token tliat he is the minister of God, commissioned authoritatively to give the outward sign by which inward grace is conveyed. The "all- kneeling " liubric was added by Bishop Cosin in 1061 ; and if it includes the Priest, must be taken as intended to shew that the autlioritativc act is over, and that the Minister of God is now the mouthpiece of the people in oiTering up a humble thanksgiving. It may be added that this thanks- giving does not, as in the case of the Holy Communion, fomi an essential part of the rite. In that case the Priest stands as still continuing the act of Sacrifice, but here the sacramental act is completed before the child leaves his arms. 4IO Publick TBaptism of Infants. Let us pray. ALMIGHTY and everlasting God, Who of Thy -^-^ great mercy didst save Noah and his family in the ark from perishing, by water ; and also didst safely lead the children of Israel Thy j)eople through the Eed Sea, figuring thereby Thy holy Baptism ; and by the Baptism of Thy well-beloved Son Jesus Cheist, in the river Jordan, didst sanctify Water to the mystical washing away of sin ; We beseech Thee, for Thine infinite mercies, that Thou wilt mercifully look upon this Child; wash him and sanctify him with the Holy Ghost ; that he, being delivered from Thy wrath, may be received into the ark of Christ's Church ; and lieing stedfast in faith, joyful through hope, and rooted in * charity, may so pass the waves of this trouble- some world, that finally he may come to the land of everlasting life, there to reign with Thee world without end ; through Jesus Christ our Lord. Amen, ALMIGHTY and immortal God, the Aid of aU -LX. that need, the Helper of all that flee to Thee for succour, the Life of them that believe, and the Eesurrection of the dead ; We call upon Thee for this Infant, that he, coming to Thy holy Baptism, may receive remission of his sins by spiritual regeneration. Eeceive him, Lord, as Thou hast promised by Thy well-beloved Son, saying. Ask, and ye shall have ; seek, and ye shall find ; knock, and it shall be opened unto you : So give now unto us that ask ; let us that seek find ; open the gate unto us that knock ; that this Infant may enjoy the everlasting bene- diction of Thy heavenly washing, and may come to the eternal kingdom which Thou hast promised by Christ our Lord. Amen. a D.lye's transl. of Hermann's Cotl- stilt., A.D. 1547. fr Iiivenit eos fortes in fide, longanimes in spe. fundatos in ditectione, patien- tissimus in paupcr- tate, [Fiit. A'.i//, in Chron. Foutt- iains, twelfth cen- tury.] c S.'G. Ad/Mimd. Cauchum. Greg. Mur. ii. 155. e itaqne, ^. / Per Cluistum Do- ininum, ^. •'Let US iiray. FUKTHER, Almighty God, Which in old time didst destroy the wicked world with the flood, according to Thy terrible judgement, and didst preserve oidy the family of godly Noah, eight souls, of Thy imspeakable mercy : and Which also didst drown in the Ked Sea obstinate Pharaoh the king of the Egyptians, with all his army and warlike power, and causedst Thy people of Israel to pass over with dry feet, and wouldest shadow in them holy Baptism the laver of regene- ration. Furthermore, Which didst consecrate Jordan with the Baptism of Thy Son Christ Jesu, and other waters to holy dipping, and washing of sins ; we pray Thee for Thy exceeding mercy look favourably upon this infant, give him true faith and Thy Holy Spirit, that what- soever filth he hath taken of Adam, it may be drowned, and be put away by this holy flood, that being separated from the number of the ungodly, he may be kept safe in the holy ark of the Church, and may confess and sanctify Thy Name with a lusty and fervent spirit, and serve Thy Kingdom with constant trust, and sure hope, that at length he may attain to the promises of eternal life with all the godly. Amen. ■^"P^EUS, immortale pra'sidium omnium postu- -L^ lantium, liberatio supplicum, pax rogan- tiiim, vita credentium, resurrectio mortuorum : Te invoco'' super hunc famulnm Tuum N. qui Baptism! Tni donum petens, seternam consequi gratiam spirituali regeneratione desiderat. Accipe eum, DoMiNE : et quia dignatus es dicere, petite ac accipietis, quierite et invenietis, pulsate et aperie- tur vobis, petenti' prremium porrige et januam pande pulsanti : ut reternam ccelestis lavacri benedictionem consecutus, promissa Tui muneris regna percipiat. ^Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti Deus, per omnia ssecula saeculorum. Amen. Almiijhty and everlastin'j God, WIio\ This ijrayer is not derived from the old Office of the P^nglisli Cliurch, \mt is pi-o- bably of great antiquity. Luther translated it into German from the ancient Latin in 152.3, and it appears ag;iin in his revised "Baptismal Book" of 1524. From thence it was transferred to the Nuremberg Office, and appears in the Oonsultation of Archbishop Hermann in 1545. The latter was translated into English in 1547, and the prayer as it stands iu the Prayer Book of 1549 is almost identical witli this translation, as given above. didst save, Noah . . . bi/ loater] The type of the deluge was used in two senses in the original, as will be seen above : first, indicating water as a means of destroying evil ; and, secondly, as a means of salvation. The first sense was eliminated from the prayer in 1552, as also was the similar passage which spoke of the destruction of Pharaoh : and iu its present form the idea of "saving by water" is more strongly expressed than it w:is previously by "whom. . . Thou didst save in tlie ark. " Yet the original twofold souse is to be found in the (ielasian Office for Baptism : " \Mio, wash- ing away the sins of the world by water, didst in the very out- pourings of the deluge stamp a figure of regeneration ; so that through the mystery of one and the same element, there was both an end put to sins, and a source of excellence." The Baptism of the world by tlie deluge to the cleansing away of its iniquity, and the regenerating it for a new life, is a favourite idea with the ancient f atliers. ' 1 PusEV's Scriptural VUws o/BajHism, y02, n. dkht sancti/;/ Water] Every ancient Baptismal Ofiice con- tains this reference to the etlect of our Lord's Baptism in sanctifying the element of water, and yet it is remarkable that no such doctrine is to be found in Holy Scripture. It is one of those venerable religious impressions which pervade tlie whole Church of Christ, and which, at the same time, cannot be traced up to their origin." The words were olijected to by the Presbyterians at the Savoy Conference, but happily the Bishops retained them, with the explanation that the Baptism of Christ was " dedicatio baptismi." Com- pare this Prayer witli tliat in the Baptism of Adults. The signing with the Cross which now follows the act of Baptism, took place here in the Prayer Book of 1549, the words used being, "A'" (the child having been named by the sponsors), "Receive the sign of the holy cross, both in thy forehead and in thy breast, in token that thou shalt not be ashamed ..." etc, Almhjlitij and immortal God, the Aid] This is from the ancient Offices, where, and in the Prayer Book of 1549, it was associated with the Exorcism. In the Salis1>ury ilauual the prayer is addressed to God the Son ; in that of York, as in the English Ser\'ice, to God the Father. It was followed in the first Prayer Book by the Exorcism, which stood in this form : — "IT Then let the Priest, loolcing vjionthe children, sny, "I command thee, unclean spirit, in the Name of the Father, - The BenediL-tioD of tlie Waters of the Neva in the Russian Church is connected with this tradition. ll^utJlicfe TBaptigm of :|nfants. 411 T Then shall the people stand up, and the Priest shall say, Hear the words of the Gospel, written by Saint Marl; in the tenth Chapter, at the thirteenth Verse. 'rpHEY brought young chiitlreu to Christ, that -L He should touch them : and His disciples rebuked those that brought them. But when Jesus saw it, He was much displeased, and said unto them, Suffer the little children to come unto Me, and forbid them not : for of such is the Kingdom of God. Verily I say unto you, Who- soever shall not receive the Kingdom of God as a little child, he shall not enter therein. And He took them up in His arms, put His hands upon them, and blessed them. ^ After the Gospel is read, the Minister shall make this brief exhortation upon the words of the Gospel. BELOVED, ye hear in this Go.spel the words of our Saviour Christ, that He com- manded the children to be brought unto Him ; how He blamed those that would have kept them from Him ; how He exhortcth all men to follow their innocency. Ye perceive how by His outward gesture and deed He declared His good will toward them ; for He embraced them in His arms, He laid His hands upon them, and blessed them. Doubt ye not therefore, but earnestly believe, that He will likewise favour- ably receive this present Infant ; that He will embrace him with the arms of His mercy ; that He will give unto him the blessing of eternal life, and make Itim partaker of His everlasting kingdom. Wherefore we being thus persuaded of the good will of our heavenly Father towards this Infant, declared by His Son .Jesus Christ ; and nothing doubting but that He favourably '' alloweth this charitable work of ours in bring- « Sav. Ad/acitnd. Cattchum. * S. ^. Roman. Matt. 19. 13-15. Eastern, Ep, Rom. 6. 3-11. Gosp. Matt. 28. i6-ro. r Dayc's traiisl. of Nermann's Con- sult., A.D. 1547. fi Orijjnally altered ill MS. to "accept, clh," but restored to its old form. His dictis, dieat sacerdos, "DoMiNUS vobiscum. liesp. Et cum spiritu tuo. Sequentia sancti Evangelii secundum Matthajum. Resp. Gloria Tibi, Domine. 'Believe these words and this deed of our LoKD Jesus Christ upon them, and doubt not but that He will so receive your children also, and embrace them with the arms of His mercy, and give them the blessing of eternal life, and the everlasting communion of the Kingdom of God. The same Lord and our Saviour Jesus Christ confirm and increase this your faith. Amen. of the Son, and of the Holy Ghost, that thou come out and depart from these infants, whom our Lord Jesus Christ hath vouchsafed to call to His holy Baptism, to be niade members of His body, and of His holy congregation. Therefore, thou cursed .spirit, remember thy sentence, remember thy judge- ment, remendjcr the ilay to be at hand wlicrcin thou shalt burn in fire everlasting, preparetl for thee and thy angels. Ami presume not hereafter to exercise any tyranny towards these infants, whom Glirist h.ath bought wiili His precious blood, anil by this His lioly Baptism calletli to be of His llork. ■• This was founded on the ancient Exorcism, but was not quite identical with it in the latter part. Both it, and the Uominus \'oljiscuni which followed it, were left out in the revision of ],">.")'2. Tiie Exorcism acenis to have been expunged in deference to the criticism of Biicer, who thonglit that it pointed to an actu.al possession of all luibaptizcd persons, similar to the cases of possession recorded in the Gospel. It was an usage derived from the Primitive C'luirdi, and shewed a more sensitive appreciation of tlie actual power and presence of tlie Evil One than tlie half-sceptical Germanism of Bucer could understand ; but it can hartUy be regretted that it is not in our present Ollicc. Hear the icords of (lie GoitpeJ] TIio practice of former days at the reading of the Gospel in the Baptismal Office appears to have been identical witli that used at the same rite in the Communion Service, for Bishop C'osin inserted the following in his Prayer Book prepared for tlic Revision of KiBl. Before the Gospel, "Here the juople sliiill stand up and saij. Glory be to Thee, Lord : " and after the Gospel, " So endeth tlio Holy Gospel. Answer. Th.anks be to Thee, Lord." In the ancient Oftices these versicles were sometimes inserted, and in some cases (as in our modern one) left out. Reverence and analogy both suggest their use. The parallel passage from St. Matthew's Gospel was used in some Baptismal Otiices (as in those of Beauvais and Kemire- mont) [Martene, de Anlii/. Eec. i. 43] as long as eight hundred years ago, and is probably of as ancient a tbate in our own Office, although not traceable in the Sacramentaries of the Primitive Clnirch. It was changed for the present tiospel from St. Mark in 1541), perhaps for the sake of the emphatic words of our Lord with which the passage concludes in that Evangelist, and which were a Divine witness against the Anabaptist heresy that infested the Churches of Europe at the time of the Reformation. It was also appointed in Hermann's Consultation. Beloved, ye hear in thlt Gospel] This address, or short homily, was first inserted in 1549, and was evidently founded on that in the Cologne book. In its original form [lo4!)] it ended, ".and s.ay the pnaycr which tlie Lord Himself taught. And in declaration of our faith, let us also recite the articles contained in our Creed. " The Lord's Prayer and the Creed were then said (according to the .ancient custom) by "the Minister, godfathers, godmothers, anil people present," before the prayer which now immediately follows the Exhortation. This recitation of the Lord's I'rayer anil Creed was made by all, on their own behalf, and was (juite independent of the intcrrog.atory Creed which is recited by the Priest and replied to by the sponsors on behalf of tlie child to be baptized. It is .singidar tli.-it, although the Lord's Priiyer h.os been removed from this place in this Office, it is rct.ained in the parallel one for publicly receiving a privately baptized child. alloineth] An old word for "approves and accepts," i.e. 412 PutJlicfe T5apti,5m of 31nfants. ing tills Infitnt to His holy Baptism ; let us faith- fully and devoutly give thauks uuto liim, and say, ALTkriGHTY and everlasting God, heavenly -L\. Father, we give Thee humble thanks, for that Thou hast vouchsafed to call us to the knowledge of Thy grace, aud faith in Thee : Increase this knowledge, and confirm this faith in us evermore. Give Thy Holy Spieit to this Infant, that he may be born again, and be made an heir of everlasting salvation ; through our Lord Jesus Christ, Who liveth and reigneth with Thee and the Holy Spirit, now and for ever. Amen. IT Theu shall the Priest speak unto the Godfathers and Godmothers on this wise. DEARLY beloved, ye have brought this Child here to be baptized, ye have prayed that our Lord Jesus Christ would vouchsafe to receive liim, to release liim of Ids sins, to sanctify him with the Holt Ghost, to give him the Kingdom of Heaven, and everlasting life. Ye have heard also that our Lord Jesus Christ hath promised in His Gospel to grant all these things that ye have prayed for : which promise He, for His part, will most surely keep and per- form. Wherefore, after this promise made by Christ, this Infant must also faithfully, for his part, promise by you that are his sureties, (until he come of age to take it upon Idmself,) that he will renounce the devil and all his works, and constantly believe God's holy Word, and obedi- ently keep His commandments. fr D.lye'; l:ermn, suU., A. i transl. of ■nt's Coll- u- 1547- 6 Daye's transl. nf Hermann's Cou- still,. A.D. 1547. "AL^IIGHTY and everlasting God, heavenly -lA- Father, we give Thee eternal thanks, that Thou hast vouchsafed to call us to this knowledge of Thy grace, and faith towards Thee. Encrease and confirm this faith in us evermore. Give Thy Holy Spirit to this infant, that he may be born again, and be made heir of everlasting salvation, which of Thy grace and mercy Thou hast promised to Thy holy Church, to old men and to children, through our Lord Jesus Christ, Which liveth and reigneth with Thee now and for ever. Amen. BELOVED in Christ, yesterday by the grace of God we heard how exceeding and un- speakable mercy is exhibited in Baptism. Ye have renounced Satan and the world, ye have confessed the faith of Christ, and ye have pro- mised obedience to Christ, and the congregation, and ye have required of God the Father that for His Son's sake our Lord Jesus Christ, He wiU deliver these infants from the kingdom of darkness, and settle them in the Kingdom of His beloved Son. You must remember these things, and doubt nothing but that we shall receive all these things that we require if we believe . . . "indorses." \Gomp. Luke xi. 48, where the original word (Ti'cei'OOKfire fixes the sense.] Almitjldij and everlastimj God] The Collect which follows the Exhortation is not from the ancient Offices of the English Church, but is taken from the Cologne Book of Archbishop Hermann. It may have been taken into that book, like the first prayer in the Office, from ancient German rituals. The first half of it is on behalf of the congregation, and is plainly inserted with reference to the Creed which originally preceded it : tlie latter is a prayer on behalf of the child to be baptized, in which the Church beseeches God that it may be made partaker by baptismal regeneration of the inheritance of "everlasting salvation." The words of the Latin in Her- mann's original are, "Da huic infanti Spiritum Sanctum Tuum quo regeneretur, et haeres fiat oeternse salutis." They must not be taken as referring to any expected indwelling of the non-incarnate God, the Holy Ghost, in the individual, but to the operation upon the individual of tliat Third Person in the Blessed Trinity, Who ever indwells in the Chux'ch as a corporate body, according to the promise of oxir Lord. The pi-ayer has some analogy with the Invocation of the Holy Ghost winch is found in ancient Euchai'istic Liturgies, the Person being, of course, substituted for the Elements. It is a common practice for the congregation to repeat this Collect after the Minister. Perhaps the custom has some connection with the recitation of the Creed, by which it was (as has been shewn) preceded until 1552. But a Rubric stood before it in the first book of Edward VI., " The Priest sihall add also this prayer," aud there is nothing in the present Rubric, or in the printing of the several clauses, to indicate that it should be said by any one except the Priest. Immediately after this Collect, according to the Office of 1549, the priest took the child (or one of the children) to be baptized by the hand, and went from the church door (where all the preceding parts of the Service had been performed) towards tlie font, saying, "The Lord vouchsafe to receive you into His holy household, and to keep and govern you alway in the same, that j'ou may have everlasting life. Amen. " This ancient custom seems originally to have been instituted with reference to adult catechumens, the leading of an infant by the hand which was being carried in its god- motlier's arms being clearly an adaptation, and not a very significant one, of an usage Ai'hich was highly significant in the case of a grown-up person. As the service for the admission of the catechumen ceased now to be separate from that for his Baptism, and as the Baptismal Office was now intended primarily for infants, though in primitive times intended primarily for adults who had been Jews or Heathens, the abolition of the practice appears to be not unreasonable : and the less so as it is substantiaUy continued in the Baptism of Adults. The introductory part of the Office, answering to the pi'imitive and medifeval ' ' Ordo ad faciendum Catechumenum," now ends with this Collect. THE BAPTISMAL VOWS. With the Exhortation to the Sponsors the actual "Eitus Baptizandi " begins, as it began in the ancient Offices ; but it is now intermingled with the Benediction of tlie Font ; the chrism [anointing] aud the chrisom [baptismal robe], with the lighted taper [symbol of the lamps of the ten virgins], are omitted, and a thanksgiving, -n-ith the Lord's Prayer, is added. Tlie earliest Christian writings, and even the Holy Scrip- tures, siicw that some form of interrogation alwaj's preceded Baptism. When the eunuch desired baptism from Philip the Deacon, the latter said, "It thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God." [Acts viii. 37.] It has also been believed by many sound interpreters that St. Paul's words to Tiraotliy, " Figlit tlie good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses " [1 Tim. vi. 12], refer to this custom. TertuUian speaks of the renun- ciation of Satan, and the declaration of belief, as part of the IPufilick IBaptism of Jnfants. 413 I demand therefore, DOST thou, .in the name of this Child, renounce the devil and aU his works, the vain pomp and glory of the world, with all covet- ous desires of the same, and the carnal desires of the flesh, so that thou wUt not follow, nor be led by them ' IT Answer. I renounce them all. IT Minister. DOST thou believe in God the Father Almighty, Maker of heaven and earth ? And in Jesus Christ His only-begotten Son our Lord ? And that He was conceived by the Holy Ghost ; born of the Virgin Mary ; that He suffered under Pontius Pilate, was crucified, dead, and buried ; that He went down into hell, and also did rise again the third day ; that He as- cended into heaven, and sittetli at the right hand of God the Father Almighty ; and from thence shall come again at the end of the world, to judge the quick and the dead l And dost thou believe in the Holy Ghost ; the holy Catholick Church ; the Communion of Saints ; the Remission of sins ; the Resurrection of the flesh ;■ and everlasting life after death ? II Answer. All this I stedfastly believe. IT Minister. "TTT'ILT thou be baptized in this faith 1 IT Answer. That is my desire. <* 5. S- RitusBaf- tizandi. * S.10. RitusBap- tisa}tdi. Grep. Gel.is. "&. Greg. "Item Sacerdos dicat. N. Abrenuncias Sathanse. Sespondeant compatrini et commatrincn, Abrenuncio. Ileni Sacerdos. Et omnibus operibus ejus. 'Sj. Abrenuncio. Item Sacerdos. Et omnibus pompis ejus. I^. Abre- nuncio. *Item Sacerdos. N. Credis in Dehm Patrem omnipotentem, Crea- torem c«li et terras 1 Respondeant : Credo. 'Item Sacerdos : Credis et in Jesum Christum FiLiUM Ejus unicum Domintjm nostrum, natum et passum ? Respondeant : Credo. Item Sacerdos: Credis et in Spiritum Sanc- tum, sanctam Ecclesiam Catholicam, Sanctorum communionem, remissionem peccatorum, carnis resurrectionem, et vitam Kternam post mortem i Respiondeanl : Credo. TUNG interrorjet Sacerdos nomen infantis dicens : Quid petis ? Respondeant : Baptismum. Item Sacerdos : Vis baptizari *? Resjiondeant : Volo. ceremony for making catechumens. [De Coron. iii.] St. Cyprian says [Eji. Ixx, 2], "The very interrogatory which is put ill Baptism is a witness of the truth ; '' aud from his time forward some form or other of interrogation and of Baptismal Vow is frequently alluded to by the Fathers. In the earliest extaut Baptismal Liturgy, that of Gelasius aud Gregory, the interrogatories are identical with those of the Salisbury Manual as printed above ; and as those now in use are sub- stantially the same, it may be reasonably considered that tlie modern form represents that which was in use in the Primi- tive, and perhaps in the Apostolic Church. § The Vow of Renunciation. The form of renunciation is ref en'ed to by TertuUian in these words : " We do in the Church testify, under the hand of a chief minister, that we renounce the devil and his pomp and his augels." St. Basil [de Sp. S. xxvii.] speaks of the same renunciation as one of the unwritten traditions and customs of the Church. St. Cyril of Jerusalem gives the form as, " I renounce thee, Satan, and all thy works, and all thy pomp,' and all thy service;" and he says that while the renunciation was being uttered the catechunieu stood facing the West, as "the region of sensible darkness," and stretched out the arm as though actually speaking to the Evil One. The ancient Roman form is that of Gelasius and Gregory. The form of the Eastern Chureli is, "Dost thou renounce Satan, and all his works, and all his angels, and all his service, and all his pomp? Answer. I renounce them:" the renunciation being made three times, which seems to 1 " Pomp " comes from rofAVh^ pompa, and iiiealis strictly a religious pro- cession. The ancient form of the renunciation carries us liack to the primitive days of Christianity, when all pnl'lie games and shows among the Greeks and Romans were connected witli idolatrous and Satanic cere- monies. In its later form the " jjomp" is connected with the world ; and Shakespeare seems to have had the Baptismal vow in \iew when lie put into Wolsey's mouth the words, "Vain ptmip and glory of this world, I hate ye." [Henry VIII. iii. 2.] The word was also used for masques. have been the ancient practice. The original English form also contained three renunciations, being as follows : — " N. Dost thou forsake the devil and all his works? "Answer. I forsake them all. ' ' Minister. Dost thou forsake the vain pomp . . . desires of the same ? " Ansioer. I forsake them all. "Minister. Dost thou forsake the carnal desires , . . nor be led by them ? , "Answer. I forsake them.' These were combined iuto one question and one answer in the revision of 1552, and continued in that form with the addition, "in the name of this Child," and the word " forsake " altered to "renounce " in IGGl, the changes being made by Bishop Cosin." § The Voxu of Belief. The profession of faith is founded on our Loixl's words in Matt, xxviii. 19 ; and from the case of the eunuch in Acts viii. 37, it appears to have been required from the very first. It seems also to be required by our Lord's words, " He that believeth and is baptized " [Mark xvi. IG]: for as belief must necessarily, in adults, precede Baptism, so some confession of what is believed seems necessary as an outward evidence of belief. The object, however, is not that each person should declare his own private belief, but that he should assent to that of the Church. TertuUian [de Coron. iii.] speaks of such a confession being made in his time, "pledgin" ourselves to something more tlian the Lord hath prescribed in the Gospel ; " that is, to a fuller Creed than the confession of belief in the Three Persons of the Blessed Trinity. Such a confession is extant in the case of Palmatius, who was bap- tized about A.D. 220, a few years after TertuUian wrote. It 2 See other forms of the renunciations, and of the Baptismal OIllco at large, in Asskmak. C<xi, Lilurg. i. 17^, ii. 211; aud iu Neale's Hist. Eastern, Church, ii. 915. 414 IpufaUck TBaptlsm of 3lnfants. IT Minister. "TTTILT thou then obediently keep God's holy VV will and commandments, and walk in the same all the days of thy life 1 1[ Answer. I will. If Then shall tlie Priest say, O MERCIFUL C4oD, grant that the old Adam in this Child may be so buried, that the new man may be raised up in him. Amen. Grant that all carnal afi'ectioiis may die in him. and that all things belonging to the Spirit may live and grow in him. Amen. Grant that he may have power and strength to have victory, and to triumph against the devil, the world, and the flesh. Amen. Grant tli:it whosoever is here dedicated to Thee by our office and ministry, may also be endued with heavenly virtues, and everlastingly re- ■1 Mozarabic. Bened. lant. "TTPIAT locus iste dignus, in quem Spikitus J- Sanctus influat : Amea Sep^iatur hie illic Adam vetus, resurgat novus : Amen. Moriatur hie omne quod carnis est ; resurgat omne quod est spiritus : Amen. Quicunque hie renunciant diabolo ; da eis triuuiphare de mundo : Amen. Quicunque in hoc loco confessus fuerit, Tu eum recognoscas in regno : Amen. Ut per ministerium nostrum Tibi consecratus, asternis ad Te virtutibus asternis pra;miis conse- is as follows: " Credis, ex toto cordc, in Deum Patrem Omniijotenteni, Factorem omnium visibilium et iuvisibilium? Respondit Palmatius. Credo. Et in Jesum Cliristum, Filium ejus ? M ail, Credo. Qui natus est de Spiritu Saucto ex Maria Virgine ? Palmatius respondit, Credo. Et in Spiritum Sanctum : Sanctain Ecclesiam Catliolicam : Kemissionem peccatorum : et carnis resurrectioiiem ? iY exdamavit cum laclirijmis Palmatius, dicens. Credo, Domine. " ^ St. Cyprian, in his seventieth and seventy-sixth Epistles, gives part of a similar creed, and otliers are extant which were used at the baptism of various persons in the tliird and fourtli century ; this being, in fact, the earliest use of the Apostles' Creed.'- St. Cyril ICatech. Lrrt. xix. 9] states that this profession of faith was made towards the East. In our first English Office the three divisions of the Creed formed three separate questions, to each of which the answer "I believe" was given. They were put together under one question and answer in 1552, and were retained in that form in 1661, although Bishop Cosin wished to restore the old custom, and noted it accordingly in his revised book. The <luestiou, " Wilt thou be baptized in this faith ?" represents the two questions, "What dost thou desire? "and, "Wilt thou l:ie baptized ? " of the old Office : which were altered to the present form in 1552. § The Voio of Obedience. This is not represented in tlie Primitive Offices of Baptism of the Sacramentaries, nor in tliat of the English Church before 1061. It first appears in Bishop Cosin's M.S. annota- tions, the question beginning, " Dost tliou promise that thou wilt obediently . . . ?" and the answer being, "I do pro- mise. " But it appears probable from Justin Martyr [Apol. i. Gl] tliat a declaration of a similar kind was used in very ancient times in the Eastern Church. All the interrogatories were formerly addressed to the child witliout any modifying expression, although they were, of course, intended to be answered by the sponsors, according to the Sarum Rubric, " Respondeant compatrini et eonima- trinio." Among the fine-drawn objections, however, of Bucer in 1549, this was the subject of one ; and t)ie Presbyterians of l(i61 objected to the answers being made in the name of tlie child at all. In Bishop Cosin's book there is written, " Dost thou, in the name of this child," and the alteration was adopted : but the Revisers refused to go further. Bishop Cosin also altered the Rubric which precedes the interroga- tories into this form : " H Tlien shall the Priest demand of the godfathers and goduiotliers of every several child to be bajitized, these questions following." Where many children are to be baptized, it would be almost impossible to repeat tlie questions in the case of every several child : and it may be considered sutficient, if care is taken, by tone, gesture (and repetition, wliere necessary), that the sponsors of every child really make the answers which are appointed. An answer for each child is that which is required, and this may be secured even when the interrogatories are put only once to the whole 1 Heurtley's Harmonia .Symholira, i'. "0 >. - The Eastern Church uses the Nicene Crceil at T^.iptisni. body of sponsors. It must at the same time be remarked, that in making these answers the sponsors are simply the mouthpiece of the child, and do not incur any responsibility on their own account in consequence, either as regards the child or themselves. Yet as each godfather and godmother makes them, they can hardly fail to have a keen conscious- ness of the fact that these very replies were once made ou tlieir own behalf ; and the thought may well arise. How have the vows thus made been kept in subsequent years ? "Baptism doth re-present unto us our own profession." THE BENEDICTION OF THE WATER. Although the element of water was sanctified to a sacra- meutal purpose by our Blessed Lord when He was baptized in it Himself, it has ever been the practice of tlie Church to use a form of benediction upon that portion of water which was to be set apart for the administration of Baptism. From the words of Tertullian it would even seem that such a form was used over running streams ; for after saying that there is no dilTerence wliether a man is baptized in the sea, in a pool, in a lake, in a river, or in a fountain, he adds that "all waters, from the ancient privilege of their origin, obtain, after prayer to God, the sacrament of sanctification." [Pic Baptism, iv.] St. Cyjirian writes to Januarius in the year 255, "The water must first be cleansed and sanctified by the priest,^ tliat it may be able, by Baptism therein, to wash away the sins of the baptized." [Ep. Ixx. ] St. Cyril of Jerusalem taught his candidates for Baptism in similar wcrds : "Regard not the sacred laver as simple water, reg.ird rather the spiritual grace given with the water . . . plain water, after the invocation of the Holy Ghost, and of Christ, and of the Father, gains a sanctifying power." [Catech. Leet. iii. 3.] In the treatise on the Sacraments, attributed to St. Ambrose, the author writes, "When the priest first comes to the baptisteiy, he exorcises the creature of water, and afterwards makes an invocation and oft'ers a prayer, that the font may be sanctified f<n- the presence of the Eternal Trinity. " In the Apostolical Constitutions, and in the Sacramentaries of Gelasius and St. Gregory, the actual form of benediction is given ; and the ceremonies by which it was accompanied are indicated in the previous Introduction to this Office. The ancient " Benedictio Fontis " of the Church of England was of a similar character to that of tlie CJregorian Sacramcntary. In all these cases the Benediction of the water was a cere- mony separate from, or at least not necessarily performed at the same time with, the administration of Baptism. The special times of its performance were Easter Eve and Whit- sun Eve : and in the early Churcli the Bishop -was the officiat- ing minister. The impurity of water which has been kept for a long time rendered a more frequent benediction necessary when Baptisms came to be administered on any Sunday or Holyday ; and as there was no essential neCLSsity for the presence of a bishop, the rite was eventually performed by the priest, from time to time, whenever the water was changed. 3 iSaccrdos, used in an inchisive sense, as we use " luinis'ter ; " the Bishop lieing then the minister of this rite. PutJiicfe ^Baptism of 31nfant.s. 415 warded, tlirough Thy mercy, O Blessed Lord God, Who dost live and govern all things, world without end. Ajnen. ALMIGHTY, everliving God, Whose most -^-J^ dearly beloved Son Jesus Cheist, for the forgiveness of our sins, did shed out of His most precious side both water and blood, and gave commandment to His disciples, that they should go teach all nations, and baptize them In the Name of the Father, and of the Son, and of the Holy Ghost ; Regard, we beseech Thee, the supplications of Thy congregation : sanctify 'THIS WATER to the mystical washing away of sin ; and grant that this Child, now to be bap- tized therein, may receive the fulness of Thy grace, and ever remain in the number of Thy faithful and elect children; through Jesus Christ our Lord. Amen. " S. g. BmtJ. Font. Greg. Gelas. b Mozarabic. Betted. Font, c So in MS. cretur : Amen. Per misericordiam ipsius Dei nostri Qui est benedictiis : et vivit et omnia regit iu saBcula sjeculorum. Amen. . . "Bene>J<dico te per Jesum Christum FiLiUM Ejus unicum Dominum nostrum : qui te in Ghana Galile;E . . . Qui te una cum san- guine de latere suo produxit : et discipulis jussit ut credentes baptizarentur in te dicens : Ite, docete omnes gentes, baptizantes eos in nomine Pa>J<tris, et Fi>J<Lii, et Spii^ritus Sancti *Sancti>J<ifica fontem huna Sanctii^ficator generis ' humani. Amen. This custom was continued in the reformed Prayer Book, the Office for tlie Benediction of the Font — taken from the Moz- arabic Office— being placed at the end of the two Offices for Baptism, as follows ; — " TT Tlie water in the font shall be chamjed every month once at the leaif, and afore any child be baptized in the water so changed, the Priest shall say at the font these prayers follow- ing. "0 Most Merciful God our Sa\nour Jesu Christ, Who hast ordained tlie 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 likeness 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 Tliy holy Name ; sanctify -I-this fountain of baptism. Thou that art the sanctifier of all things, tliat by the power of Tliy Word all those that shall be baptized therein may be spiritually re- generated, and made the children of everlasting adoption. Amen. " O Merciful God, grant that the old Adam, in them that shall be baptized iu this fountain, may be so buried, that the new man may be raised up again. Amen. " Grant that all carnal affections may die iu them ; and that all things belonging to the Spirit may live and grow in them. Amen. " (irant to all them which at this fountain forsake the devil and all his works, that they may have power and strength to have victory and to triumph against him, the world, and the flesh. Amen. "Whosoever shall confess Thee, Lord : recognize him also in Thy kingdom. Amen. " Grant that all sin and vice here may be so extinct : that they never have power to reign in Thy servants. Amen. " Grant that who.soever here shall begin to be of Thy Hock : may evermore Cdutinne in tlie same. Amen. "Grant that all they which for Tliy sake in this life do deny and forsake themselves : may win and purchase Thee, Lord, Which art everlasting treasure. Amen. "Grant that whosoever is hero dedicated to Thee by our office and ministry : may also be endued with heavenly virtues, and everlastingly rewarded through Thy mercy, () blessed Lord God, Who dost live and govern all things world without end. Amen. " The Lord be with you. ^'Ansv;er. And with thy spirit. "Almighty, Everliving (iod. Whoso most dearly beloved Son Jesus Christ, for the forgiveness of our sins, did shed out of His most preciiius side both w.atcr and IJood, and gave commandment to His disciples that they shoulil go teach all nations, and b.-iptize them In the Name of the Father, the Son, and the Holy (jhost ; Itegard, we beseech Thee, the supplica- tions of Thy congregation, and grant that all Thy servants which shall be baptized in this water, prepared for the ministration of Thy holy Sacrament, m.ay receive the fulness of Thy grace, anil ever remain in the number of Thy faithful and elect children, through .lesus Christ our Lord."' In MSTt'l this separate liencdictiou of the water m'.-ik abolished, through the interference of Bucer. He objected to any bene- diction, but a portion of the service was, notwithstanding, incorporated with that for Baptism, to be used whenever the Sacrament is administered. The last prayer was retained for the actual benediction instead of the first, the only alteration made being the omission of the words, "prepared for the ministration of Thy holy Sacrament. " It was changed into its present form in 1661 ; but in Bishop Cosiu's revised book the words are much less pointed than they were ultimately made, being, " . . . this water, which we here bless in Thy Name, and dedicate to this holy action." Although this benediction of the water of Baptism is not essential to the regeneration of the baptized person, like the affusion of the water upon him, it is a solemn recognition of the work of God in the Sacrament : a significant symbol of the Creator laying "the beams of His chambers" — the Temple of Christ's mystical body — "in the waters ;" of the Spirit of God moving upon the face of the waters, for the purpose of new creation ; of the Victor breaking in pieces the head of the dragon iii those waters by means of which the power of the evil one is counteracted and defeated. Being a rite of so solemn a kind, it should be performed with reverence and exactness, and it is well to use the old custom of making the sign of the Cross in the water at the word "sanctify," though it is not now the practice to print the cross in the Prayer Book, as formerly, in the places where it is proper to use it.' Care should also be taken not to repeat the benediction ; and to avoid this the water should be let off from the font immediately after the conclusion of the Baptismal Office. The four jjetitions with w-hich the benediction of the water begins now, as it began wlien it was a separate service, are substantially taken from the ancient Mozarabic Hitual of the Spanish Church. They have no place in the Roman ritual, nor were they in the Latin Office of the English Church : but they probably belong to that ancient Ephesine rite of St. John, which formed the original basis of the Spanish, French, and English national rites. The original form has a great resemblance to the Great Collect or Litany which begins the lOastern Baptismal Office. During the suppression of the Prayer Book some forms of prayer were printed by Jeremy Taylor, to be used by those who loved the ancient customs ; and his prayer for the bene- diction of the font olTers a beautiful devotional commentary upon the subject. It is as follows : — "Our blessed Lord and Saviour Jesus, Who was baptized of John in Jordan, A\'lio walked upon the waters, Who con- verted water into wine. Who out of His precious side shed furth blood and water, the two sacraments of life unto His belly Church, and commanded His disciples to teach all nations, baptizing them with water iu the Name of the Father, of the 1 St. Aupiistinc write.s, " In fine, wliat is, as all know, the sign of Clu'ist, s.ive the Cross of Christ? Which sign unless it be applied, whether to the Tpi-ows of tlie believing, or to the very water oMt ofwhieh they are rcticnerntcd, or to the oil wherewilli tlioy are anointed, or to the saerillcc wherewith they are fed, none of these is duly performed." [.-Vuo. in .Joami. cxviii. 6.] And in another place he also says, " For with this sign of the Cross the Body of the Lord is consecrated, and the water of Baptism sanctified." fSerin. exriil. de Temp.) The Rubric of the Salisbury Offlco (at least as old as the time of St. Gregory) is, " lUc dividat sacerdos aquam manu sua dextra in mvdnm crttcis." 4i6 PutiUck Odaptism of Infants. IT Then the Priest shall take the Child iuto his hands, and shall say to the Godfathers and Godmothers, Name fh is Child. And then naming it after them (if they shall certify him that the Cliild may well endure it) he shall dip it in the water discreetly and warily, saying, ""VT I baptize thee In the Name of the Father, -L> • and of the Son, and of the Holy Ghost. Amen. IT But if they certify that the Child is weak, it shall suffice to pour water upon it, saying the foresaid words, I baptize thee In the Name of the Father, ' and of the Son, and of the Holy Ghost. Amen. IT Then the Priest shall say, "TTTE receive this Child into the congregation VV of Christ's Hock, + and do sign him + Here the "itli the sign of the cross, in token Friest shall that hereafter he shall not be Z'l the^ChuTs ''ashamed to confess the faith of forehead. Cheist crucified, and manfully to tizattdi. Greg. Gelas. ^ ^.'^. RittisBaf. tinandi. Greg. Gelns. c " In token that lie is come to be pro- fessed and totally to be dedicated to Christ crucified. WlMm he ivill never be ashamed before men openly to confess and knowledge." [Ka- tionale of 1541 in Cot.l-IEK'S t/V. Hisi. V. 106.] " Deinde accipiat Sacerdos infantem per latera in mani- bus siiis, et iuterrogato nomine ejus, baptizet cum sub ti-ina mersione, tantum sanctam Xrinitatem iuvocando, ita dicens : jV. Et ego Baptizo te in Nomine Patris. Ut mergat eum semel versa facie ad aquilonem, et capiie versus orientem : Et FiLii : Et iterum mergat semel versa facie ad meri- diem : Et Spieitus Sancti : Amen. Et mergat tertio recta facie versus aquam. [■'' Oratio. DEUS Omnipotens, Pater Domini nostri Jesu Cheisti, Qui te regeneravit ex aqua et Spiritu Sancto, quique dedit tibi remis- sionem omnium peccatorum tuorum : Hie liniat infantem de ipso chrismaie cum j/oUice in vertice in modum cr\icis, dicens, Ipse te linit chrismate Son, and of the Holy Ghost ; He bless and sanctify by His Holy Spirit this water, that it may be instrumental and effective of grace, of pardon, and sanctification. Hear us, most gracious God, th.at whosoever shall be baptized in this water may be renewed by Thy grace, justified by Thy mercy, sanctified by Tliy Spirit, preserved by Thy Providence, and guided by Thy Word ; that in this water, sjiriuging from the Paradise of God, the soul [or, souls] presented uuto Thee may be cleansed and purified, and that there may lie added to Thy Church daily such as sh.all be saved in the d.ay of Thy glorious appearing, O blessed Lord and Saviour Jesus. Amen. " It must be remembered that the benediction of the water for Baptism is of a very differeut nature from the benediction of the Elements with our Lord's own words in the Holy Eucharist. In the former case the blessing simply sets it apart for a very holy use, and effects no sacramental change in the element. The rite is not (so far as we know) of our Lord's institution, nor did He ever use such words respecting water as He used respecting the Eucharistio Elements. THE BAPTISM. Tlie whole of what goes before is a preparation for the few words and the simple action by which the Baptism, and therefore the regeneration, of the child is effected, and all that follows looks back to these either in thanksgiving or in exhortation. Great exactness is, therefore, necessary in the use of this part of the OiBce ; [1] first, that the child may not lack any of the benefits of regeneration through any omission in the rite by which it is conveyed ; [2] and, secondly, tliat the priest may not have guilt upon his soul through depriving the child, by any such omission, of the means of salvation. The essential parts of the rite have been already spoken of in the previous Introduction ; but it may here be repeated that without actu.al contact of the water with the person of the child, while the words are being spoken, there cannot be a Baptism. When and where immersion was the common practice, tliis contact of the water was inevitable ; but now that immersion is not used, some precautions are desirable. 1. The w.ater should be poured upon the child according to the Rubric, not sprinkled. This may be done from the hollow of the hand, or from a small shell of silver or other m.aterial. 2. The water should be poured freely over the head of the child.' 3. To effect this properly, .and with a reverent regard to the nature of the rite, the cap of the child must be removed from its head ; and not the hair only, but the flesh well laved. 1 In Nonnandy fonts arc often found with a small subsidiary Ijasin and drain to receive the water as it flowed off from tlie cliild. Some ritu.tlists consider that it is \vrolig for the water to flow back into tlie font, and if there is no such provision as that spoken of, allow it to fall on the floor of the Clmrcb. i. The hand or shell should be deliberately filled with water before the words are spoken. 5. In reverent accordance with ancient and primitive practice, and also for the more certain contact of the water with the child, it should be poured on thrice, — at the naming of each Person of the Blessed Trinity. It is most necessary that the act of Baptism should habitually be thoroughly performed, primarily (of course) for the sake of the child, whose eternal interests are involved, but also that the essential nature of the e.xternal rite may be made quite evident to the Laity, and that full confidence may be estab- lished in the ministrations of the Clergy. There can be no question that affusion, if thoroughly performed, is amply sufficient for the due administration of the Sacrament of Baptism. In such a climate as ours, with such habits as those of modern times, and all its consequences considered, the dipping of infants could seldom be seemly, and would often be attended with danger. The ' ' weakness " of the Rubric may justly be assumed (without supposing actual sickness) as the norm.al condition o'T infants brought up under such conditions, and the vcrj' clothing of infants is in itself a certificate of such weakness. Although not recognized in the Rubric until 1549, there can be little doubt that affusion was practised instead of immersion (at the discretion of the priest), in ancient as well as in modern times. - SIGNING WITH THE CROSS. It has been already mentioned that in the Prayer Book of 1549 the sign of the Cross was made upon the forehead and breast of the child at an earlier part of the service. In the ancient Office tlfls signing took place at the very beginning of the Service for making a catechumen. The words used in the first Pr.ayer Book were these : " N. Receive the sign of the holy Cross, both in thy forehead, and in thy breast, in token that thou shalt not be ashamed to confess thy faith in Christ crucified, and manfully to fight under His banner against sin, the world, and the devil, and to continue His faithful soldier and servant unto thy life's end. Amen. " Thefirst part of these words came from the ancient Service, and the general idea of the remaining part is taken from those which accompanied two other consignations, one at the naming, and the other at the exorcism of the child, both also in the Office for making a catechumen. The anointing after the Baptism (and after the delivery of the Chi-isom) was continued in the first Prayer Book with the words of the ancient Office, " Then the Priest shall anoint the Infant upon the head, saying. Almighty God, the Father of our Lord Jesus Christ, Who h.ath regenerate thee by water and the Holy Ghost, and hath given uuto thee 2 See Lyndewood in Maskell's Mon. lilt. I. ceix., Itifuale Rom. De formd Baptismi, and Catech. Trident, ii. 17. The latter speaks of afi'usion as the "general practice" at that time, the middle of the sixteenth centuiy. [Comjy. St. Tliomas Aquinas, III. qtiwst. Ixvi. art. vii.] IPublicfe TPaptism of infants. 417 figlit under His banner, against sin, the world, and the devil ; and to continue Christ's faithful soldier and servant unto his life's end. Amen. 1[ Then shall the Priest say, SEEING now, dearly beloved brethren, that this Child is regenerate, and grafted into the body of Christ's Church, let us give thanks unto Almighty God for these benefits ; and with one accord make our prayers unto Him, that this Child may lead the rest of his life according to this beginning. IT Then sliall be said, all kneeling, OUR Father, Which art in heaven. Hallowed be Thy Name. Thy kingdom come. Thy will be done in 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 us not into temptation ; But deliver us from evil. Amen. ^ salutis in eodem Filio Suo Domino nostro Jesu Christo in vitam aetemam.] r''TAUDES et gratias Domino referamus, L J— ^ fratres dilectissimi, quod augere dignatus est ecclesias Suae congregationem per caros nostros, qui modo baptizati sunt. Petamus ergo de Domini misericordia ut baptismum sanctum, quod acceperunt, illibatum, inviolatum, et im- maculatum perferant ante tribunal Cheisti.] remission of all thy sins : He vouchsafe to anoint thee with the unction of His Holy Spirit, and bring thee to the inherit- ance of everlasting life. Amen." Thus it will be seen that the present action and words represent the ancient usage, but tliat the use of anointing oil being discontinued and only the signing with the Cross retained, the words formerly used in the earlier part of the Service were substituted liere for those wliich referred to the act of unction ; and "we receive this child into the congrega- tion of Christ's flock, and do sign liim with the sign of the Cross, " for the opening words which were previously addressed to the child itself. As the thirtieth Canon distinctly says, the signing with the Cross adds notliing to the virtue and perfection of the Baptism, so also we must remember that neither are the accompanying words, "We receive," etc., any essential part of tlie Baptism. They have sometimes been spoken of as if by them the child was "received into the Church :" but tlie act of Baptism is the true reception into the Church, and these words are a ceremonial declaration only of that fact. In tliis respect they are analogous to the words used by the Priest in tlie Marriage Service, after the essential part of the Office is completed by the solemn adjuration, "Those whom God hath joined together, let no man put asunder." As the Priest then "pronounces " that the married couple are "man and wife together," so liere he pronounces tliat the baptized cliild has become one of the congregation of Clirist's Hock. This is made still more evident by the Piubric and words of the Office for Private Baptism, "... llien sh(tll not he christen tlie child again, hut shall receive him as one of the flock of true Christian people, saying thus, I certify you ... is now by the laver of Regeneration in Baptism received into tlie miniber of tlie children of God, and heirs of ever- lasting life ..." Neitlier the words nor the act have any sacramental efficacy, but it is clear [1] that the latter (as a substitute for unction) is tlie emphatic part of this most sig- nificant, venerable, and even primitive rite ; and also tliat [2] any idea of an additional "reception into the Church" by the use of them tends to obscure the full completeness of that reception which is effected by the act of Baptism itself. The superstitious antipathy which the Puritans cntert.ained for tlie material iigure and for the sign of the Cross led the reforming Divines to try and conciliate them by not jiriiiting it in the places where it was customary to use it in the Ser- vices of the Church ; but no pressure could prevail on them, in any of the revisions, to remove its obligatory use from the Baptismal Otiice. It is not worth while to occujjy any space witli the always weak and often wicked arguments that were alleged against the use of this holy sign ; but, as the thirtieth Canon [a.d. 1G03] was framed to be a general reply to them, and is referred to in the Kubric at the end of tlie Service, it is inserted below as an illustration of the temperate yet firm line which the Reformers took on this subject.' Among 1 CANON 30. The Lawful Use of the Cross in llaiHism explained. We are sorry that his Majesty's most princely care and pains taken in Archbishop Sancroft's MSS. in the Bodleian Library there is an interesting memorandum respecting the authorship of this Canon. He writes, "The declaration concerning the Crosse the Conference at Hampton Court, amongst many other points, touching this one of the Cross in Baptism, hatli talien no better ettect with many, but tliat still the use of it in Baptism is so greatly stuck at and impugned. For the further declaration tlierefore of the true use of this ceremony, and for tlie removing all such scruple as might any ways trouble the consciences of them who are indeed rightly religious, following the royal steps of our most worthy King, because he therein followeth the rules of the Scriptures, and the practice of the Primitive Church : we do commend to all the true members of the Church of England these our directions and observations ensuing. First, it is to be observed, that although the Jews and Ethnicks derided both tlie Apostles and the rest of the Christians for preaching and believing in Him Who was crucified upon the Cross ; yet all, both Apostles and Christians, were so far from being discouraged from their profession by I the ignominy of the Cross, as they ratlier rejoiced and triumphed in it. ! Yea, the Holy Ghost by the mouths of the Apostles did honour the name 1 of the Cross (being hateful among the Jew.s) so far, that under it He comprehended not only Christ crucihed, but the force, effects, and merits of His Death and Passion, with all the comforts, fruits, and promises, I which we receive or exiiect thereby. Secondly, the honour and dignity of the name of the Cross begat a reverend estimation even in the Apostles' times (for aught that is known 1 to the contrary) of the sign of the Cross which the Chiiotians shortly after I used in all their actions : tlierel'y making an outward sliow .and profession, even to the astonishment of the Jews, that they were not ashamed to j acknowledge Him for their Lord and Saviour, Who died for them upon the Cross. And this sign they did not only use themselves with a kind of glory, when tliey met with any Jews, but signed therewith their children ] when they were christened, to dedicate them by that b;idge to His service, whose benehts bestowed upon them in Baptisii'i the name of the Cross did represent. And this use of the sign of the Cross in Baptism was held in the Primitive Church, as well by the Greeks as the Lntins, with one consent and great applause. At what time, if any had opposed themselves against it, they would certainly have been censured as enemies of the name of the Cross, and consequently of Christ's merits, the sign whereof they could no better endure. This continual and general use of the sign of the Cross is evident by many testimonies of the ancient Fathers. Thirdly, it must be confessed, that in process of time the sign of the Cross was greatly abused in the Church of Rome, especially after that cor- rupticiu of Pojiery had once ]iossessed it. But the abuse'of a thing doth not talie away the lawful use of it. Nay, so far was it flom the purpose of the Church of England to forsake and reject the Churches of Italy, France, Spain, Germany, or any such like Churches, in all tilings which they held and practised, that, as the Ajiology of the Church of Kiiglami confesscth, it doth with reverence retain those ceremonies, wliieh do neither endamage the Church of God, nor oll'end the minds of sober men ; and only departed from them in those jiarticular points, wherein tliey were fallen both from themselves in their ancient integrity, and from tlio Apostolical Churches, which were their first founders. In which respect, amongst some other very ancient ceremonies, the Sign of the Cross in Bapt ism hath been retained in this Church, both by the judgement and pia.lin- of those reverend Fathers and great Divines in the days of King Kdw.ird the sixth, of whom some constantly siillCred for tin- profession of the truth : and others being exiled in the time i.f Queen Jlary, ilid alter their return, in the liigiiiningof the reign of our hite dread Sovereign, continually defend and u.se the same. This resolution and practice of uur Church hath been allowed and apjiroved by the censure upon the Conimunion Book in King Edward the Sixth his days, and by tlie harmony of Confessions of later years : because indeed the use of this Sign in Baptism was ever aeeomitnnied here with such sufficient cautions and exceptions against all Popish superstition and error, as in the like cases are either fit or convenient. First, the Cliureh of Kngland, since the abolishing of Popery, hath ever held and taught, and so doth hold and teach still, that the Sign of the Cross used in Baptism is no part of the substance of that Sacrament ; for when the minister, dijiping the infant in water, or laying water upon the face of it, (as the manner also is,) hath pronounced these words, / baptize thee in the Name of the Fattier, and of the ^on, and of the Holy Ghost, the infant is 2o 4i8 Publick Tgaptism of 3lnfants. IT Then shall the Priest say, \ XTE yield Thee hearty thanks, most merciful VV Father, that it hath pleased Thee to regenerate this Infant with Tliy Holy Spirit, to receive liini for Thine own Child by adoption, and to incorporate him into Thy holy Church. And humbly we beseech Thee to grant, that he, being dead unto sin, and living unto righteous- ness, and being buried with Cueist in His death, may crucify the old man, and utterly abolish the whole body of sin ; and that, as he is made par- taker of the death of Thy Son, he may also be partaker of His resurrection ; so that finally, with the residue of Thy holy Church, he may be an inheritor of Thine everlasting kingdom ; through Christ our Lord. Amen. IT Then, all standing up, the Priest shall say to the Goilfathers and Godmothers this exhortation fol- lowing. FORASMUCH as this Child hath promised by you his sureties to renounce the devil and all his works, to believe in God, and to serve Him ; ye must remember, that it is your parts and duties to see that this Infant be taught, so soon as he shall be able to learn, what a solemn vow, promise, and profession, he hath here made by you. And that he may know these things the better, ye shall call upon him to hear Ser- mons, and chiefly ye shall provide, that he may learn the Creed, the Lord's Prayer, and the Ten Commandments, in the vulgar tongue, and all n fMi«. nobiense. Mur. ii. 852.J * S. g. Also in form of Latin Rub- ric. Tliis exhorta- tion varies in its phraseology, but is always the same in substance. r""r^OMINE Deus Omnipotens, famulos Tuos, L -L>' quos jussisti renasci ex aqua et Spieitu Sancto ; conserva in eis baptismum sanctum quod aceeperunt, et in nominis Tui sanctifica- tionem perficere dignare, ut proficiat in illos gratia Tua semper, et quod Te ante donante sus- ceperunt, vitK suob integritate custodiant.] *~r COMAUNDE ow godfadre and godmodre, -L on holy cliirche bihalue, that ye chargeu the fadur and the modur of this child, that they kepe this child in to the age of seuen jere, that hit beo from fier and water, and from alle other mischeues and periles that my3ten to him bj'falle, throu3 miskepinge, and also that ye or they techen his ryjte bileue, hure pater noster, and hure Ave Maria, and hure Credo, or do him to beo tau3te : and also that ye wasthe youre hondes or ye gon out of Chirche : and also that hit beo confermed the next tyme that the byssop cometh iu the Canons of 1603 was not made by Bishop Overall, but by Bishop Bilson." [Sancroft's MSS. vol. cxxxvi. fol. 177.] THE THANKSGIVING. The old OfBce of Baptism, and that of 1549, concluded with the ceremonies which supplemented the Baptism itself, and which were discontinued in 1.552 ; except that it was always the practice of the Church of England for the Priest to give a cliarge to the godfatliors and godmothers respecting the future life of the cliild. But from the above address and prayer taken out of an ancient Italian Missal, written before A.D. 1100, it would appe.ir that the revisionists of 1552 had a precedent for tlieir innovation, though not perhaps exactly that here printed. The use of tlie Lord's Prayer in this place is, at least, analogous with tlie custom of the Primitive Church, in wliich the newly baptized were permitted and enjoined to say it for the first time immediately they had become Christians by Baptism.' The address which is placed as a preface to the Lord's Prayer fully arid perfectly baptized. So as the Sign of the Cross being afterwards used, doth neither add any thing to the virtue and perfection of Baptism, nor being omitted, doth detract any thing from the eB'ect and substance of it. Secondly, it is apparent in the Communion Book, that the infant baptized is, by virtue of Baptism, before it be signed with the Sign of the Cross, received into the congregation of Clirist's flock, as a perfect member thereof, and not by any power ascribed unto the Sign of the Cross. So that for the very remembrance of the Cross, which is very precious to all them that rightly believe in Jesus Christ, and in the other respects mentioned, the Church of England hath retained still the Sign of it in Baptism ; following therein the primitive and apostolical Churches, and accounting it a lawful outward ceremony and honourable badge, whereby the infant is dcdicateil to the Service of Him that died upon the Cross, as by the words used in the Book of Common Prayer it may appear. Lastly, the use of the Sign of the Cross in Baptism being thus purged from all Popish superstition and error, and reduced iu the Cliufch of England to the primary institution of it, upon those true rules of doctrine concern- ing things iudiBerent, which are consonant to the Word of God, and the judgement of all the ancient Fatliers, we hold it the part of every private man, both minister and other, reverently to retain the true use of it pre- scribed by public authority : considering that things of themselves indif- ferent do in some sort alter their natures, when they are either commanded or forbidden by a lawful magistrate ; and may not be omitted at every man's pleasure, contrary to the law, when they be commanded, nor used when they are prohibited. 1 Apost. Const, vii. 44, 45. shews that it and the Collect which follows are to be used [1] as an act of thanksgiving for the regeneration of tlie child by Baptism, and [2] as a prayer for the child's final perseverance in the way of salvation in which it has now been placed ; and thus these few words give a key to the doctrine of tlie Churcli respecting the condition of the baptized. It is also to be observed tliat the use of the Lord's Prayer immediately after Baptism is an act of thanksgiving similar to that compre- hended in its use immediately after Communion ; and when the Church bids us "with one accord to make our praj'ers" to God in the very words of our Blessed Lord, it is with the obvious intention of making that prayer the central point of devotional expression and devotional unity ; a prayer as capable of expressing with one accord the highest praise and thanksgiving, as it is of expressing the deepest penitence and humiliation. '- Of the Collect which follows it need only be remarked that it shews an unhesitating faith in the effects of Holy Baptism; and also an unhesitating conviction that without final per- severance on the part of those who have been baptized, and have afterwards come to years of discrimination between good and evil, there is no hope of the attainment of that everlasting kingdom of which their regeneration has made them heirs. At the Savoy Conference of 1661 the Presbyterians objected to this Act of Thanksgiving after Bajitism, — "We cannot in faith say that every child that is b.-iptized is ' regenerated by God's Holy Spirit;' at least, it is a disputable point, and therefore we desire it to be otherwise expressed." To this the Bishops replied as follows, — having previously referred to John iii. and Acts ii. 38, for proof th.at "Baptism is our spiritual regeneration," and that by it "is received remission of sins," — " Seeing that God's Sacraments have their effects, where the receiver doth not 'ponere obicem,' put any bar against them (which children cannot do) ; we may say in faith of every child that is baptized, that it is regenerated by God's Holy Spirit ; and the denial of it tends to anabaptisni, and the contempt of this holy Sacrament, as nothing worthy, nor material whether it be administered to children or no."' Although this objection and its answer are contained in few words, "they represent the substance of a long controversy, 2 See note on the Lord's Prayer, p. 185. 3 Cardwell's COJlf. p. 35t). IPublick 15aptism of 3Infantjff. 419 other things which a Christian ought to know and believe to his soul's health ; and that this Child may be virtuously brought up to lead a godly and a Christian life ; remembering always, that baptism doth represent unto us our profes- sion, which is, to follow the example of our Saviour Cheist, and to be made like unto Him ; that, as He died, and rose again for us, so should we, who are baptized, die from sin, and rise again uuto righteousness ; continually mortifying all our evil and corrupt affections, and daily pro- ceeding in all virtue and godliness of living. * IT Then shall he add and say, YE are to take care that this Child be brought to the Bishop to be confirmed by him, so soon as he can say the Creed, the Lord's Prayer, and the Ten Commandments, in the vulgar tongue, and be further instructed in the Church- Catechism set forth for that purpose. IF It is certain, by God's word, tliat ^Cliildren which are baptized, dying l)efore they commit actual sin, are undoubtedly saved. To take away all scruple concerning the use of the sign of the Cross in Baptism ; the true explication thereof, and the just reasons for the retaining of it, may be seen in the xxxtli Canon, first published in the year •'MDCIV. S. g. Rubric. /• Originally WTitten " Persons ' in the MS., but altered to "Children" in inlt of the same colour .IS that used in the body of the MS., and in a very simi- lar hand. In the black-letter Prayer Book of r636 it is similarly altered in the hand of Bishop Cosin. [5« p. 40.] r Articles to stablish Christian quietness. 1536. [WIt.KINS' Cone. ill. 818.] rf See p. 417. to contre : and al this doeth in peyne of cor- synge. "QIMILITER compatri et r.ommatri injungatur ^^ docere infantem Paier noster et Ave Maria. et Credo in Deum^ vel doceri facere ; quod chris- male deferatur ad Ecclesiam ; similiter quod con- firmetur, c|uando citius Episcopus advenerit cir- cum partes per septem milliaria. 'TNFANTS, Innocents, and CbUdren ... by -L the sacrament of baptism do also obtain remission of their sins, and be made thereby the very sons and children of God. Insomuch as infants, dying in their infancy, shall undoubtedly be saved thereby, and else not. and tlie decision of the Church of England ; a decision deliberately expressed, and in the most solemn way, by words spoken to Almighty God, in this prayer. Forasmuch as this Child hath lyromised] Some form of Ex- hortation to the Sponsors is directed in all the ancient Bap- tismal Offices of the Church of England, sometimes in a Latin Puubric stating the substance of wliat the Priest was to say, and at others in the vernacular of the day. The above is found in a York Manual belonging to York Minster Library, and is also in a M.S. Manual bought a.d. 1404-14, for the long- vanished Chapel of Soutli Charford, Breamorc, near Salisbury. [MuK. Brit. BM. Reij. MS. 2 A. xxi.] The present Exhorta- tion restricts the responsibility of Sponsors to the spiritual oversight of their godchildren ; but even this responsibility is practically in abeyance while the parents are living, since to them is assigned, in the first place, the duty of bringing up in a Cliristian manner the children whom God's Providence has given them. Bishop Cosin erased from this Exhortation the words, "call upon them to hear Sermons, and chiefly ye shall," and substi- tuted in a later part, "ye sh.all call upon them at duo time hereafter to frefiuent the Divine Service, and to he.ar Sermons in the Church, putting them in rcmenibranco that" Baptism doth represent, etc. The charge respecting Confirmation was also formed by him out of the former Rubric, by which the same thing was enjoined. It i.i certain, by Ood's icord] Tliis Ruliric is, in part, a reproduction of words which appeared first in " Articles to establish (Miristian ([uietness," put forth by the authority of Henry VIIL in l.^Hfi ; afterwards in tlie "Institution of a Christian Man," which was printed in the following year; and, thirilly, in the Rubric before the Confirmation Service. When introduced into the Latter Rubric, the words "and else not" were dropped, and the object of their introduction there was to shew tliat Confirmation was not essential to the sal- vation of baptized Infauts. Neither in this Rubric, nor in any other formulary of the Church of England, is any decision given as to the state of infants dying without Baptism. Bishop Bethell says [Re- generation in Baptism, p. xiv] that the common opinion of the ancient Christians was, that tliey are not saved : and as our Lord lias given us such plain words in John iii. 5, this seems a reasonable opinion. But this ojiinion does not involve any cruel idea of pain or suffering for little ones so deprived of the Sacrament of new birth by no fault of their own. It rather supposes them to be as if they had i^ever received the gift of an immortal spirit [1 Thess. v. 23] for spiritual existence, when they might, tlirough the care and love of their parents, have been reckoned among the number of those "in whom is no guile," and " who follow the Lamb whitlijCrsoever He goeth. " Most persons would, liowever, prefer to think with the wise and good Bishop Sanderson. "Into some men it maybe," he writes, "and extraordinarily (especially in the want of ordinary means) God may infuse faith and other graces accompanying salvation, as also (niodo nobis incoynito) make supply unto Infants unbaptized some other way, by the immediate work of His Holy and Almighty Spirit, without tlie use of the outwanl means of the Word and Sacrameuts. Of which extraordinary work we cannot pronounce too spar- ingly ; the special use whereto it serveth us being the sus- pending of our censures, not rashly to pass the sentence of damnation upon those Infants or Men that want tlie ordinary outward means, since we are not able to say how God in His infinite power can, and how in His rich mercy He hath, doth, or will deal with them." [Sanderson's Pax Ecclesia;, p. 71.] 1 On a font at Bradley in Lincolnshire there is the inscriptiou— " 5Palrr noster nljc ranria nnli crirte Icvtu Et cljnlti Et tij nctit," a curious perpetual reminder of the admonition given nt the font. THE MINISTRATION OF PRIVATE BAPTISM OF CHILDEEN IN HOUSES. ^ The Curates of every parish shall often adnionish the people, that they defer not the Baptism of their Children longer than the first or second Sunday next after their birth, or other Holyday falling between, unless upon a great and reasonable cause, to be approved by the Curate. IT And also they shall warn them, that without like <. g. g. great cause, and necessity, they procure not their Children to be baptized at home in their houses. But when need shall compel them so to do, then Baptism shall be administered on this fashion. ^ First, let the Minister of the Parish (or in his * g. g, absence, any other lawful Minister that can be procured) with them that are present call upon God, and say the Lord's Prayer, and so many of the Collects appointed to be said before in the Form of Publick Baptism, as the time and present exigence will suffer. And then, the Child being named by some one that is present, the Minister shall pour Water upon it, saying these words ; ~VT I baptize thee lu the Is'ame of the J-N . Fathee, and of the Son, and of the Holy Ghost. Amen. H Then, all kneeling down, the Minister shall give thanks unto God, and say, WE yield Thee hearty thanks, most merciful Father, that it hath pleased Thee to regenerate this Infant with Thy Holy Spirit, to receive him for Thine own Child by adoption, and to incorporate him into Thy holy Church. And we Immbly be.seech Thee to grant, that as he is now made jMrtxiker of the death of Thy Son, so he may be also of His resurrection ; And that finally, with the residue of Thy Saints, he may inherit Thine everlasting kingdom ; through the same Thy Son Jesus Christ our Lord. Amen. PRIVATE BAPTISM OF INFANTS. The Baptism of Infants who were in extreme danger was provided for by certain Rubrics at the end of the Office in the ancient Manuals of the Church of England, and these Rubrics made no mention of any prayer being used, or any other words than those essential to Baptism. These Rubrics form the foundation of our present Office for Private Baptism. In the first Prayer Book, that of 1549, the person baptizing was directed to ^'call upon God for His grace, and sat/ the Lord's Prayer, if the time suffice :" the use of the Lord's Prayer with that special intention being doubtless what was meant, and not any extempore prayer. But in 16B1, Bishop Cosin suggested the substitution of the words "call upon God, and say the Lord's Prayer, and so many of the Collects appointed," etc. Probably great latitude had been introduced under a misinterpretation of the former Rubric, and the alteration was intended to suppress the use of extempore prayer in Private Baptisms by giving an authorized form to be used. At the same time the spirit of the old Rubrics was retained in the words, "as the time and present exigence will sufiFer," shewing that the prayers were not to be considered as an IT " Non licet aliquem baptizare in aula vel in camera vel in aliquo loco private, sed duntaxat in Ecclesiis in quibus sunt foutes ad hoc specialiter ordinati, nisi fuerit tilius regis vel principis, vel saltern necessitas emerserit propter quani ad Ecclesiam accessus absque periculo haberi non potest. IT *Notandum est quod quilibet sacerdos parochialis debet parochianis suis formam baptizandi in aqua pura . . . frequenter in diebus dominicis exponere, ut si necessitas emergat sciant parvulos in forma ecclesia; baptizare, proferendo formam verborum baptismi in lingua materna ... sic dicendo : ICRISTENE thee A. in the name of the Fadir, and of the Sone, and of the Holy Cost. Amen. essential part of Baptism, and that if the child is supposed to be dying rapidly, it is to be baptized at once. The Collect of Thanksgiving was also introduced from the public Service. Various attempts had been made to alter the rules of the Church, so as entirely to exclude Baptism by lay persons, even in case of extreme emergency, but these attempts were so contrary to the spirit of the ancient Church tliat they were never allowed to prevail,' beyond the extent of so modifying the Rubric as eflectually to discourage lay Baptism when there was no necessity for it. In addition to the Rubrics of this Office, there is also a special law of the Church on the subject of Private Baptism, the definite words of which make it a good guide both for Clergy and Laity. It is as follows : — "C.vxoN 69. " Miin.ite7's not to defer Christenimj, if the Child be in danger. " If any Minister, being duly, without any manner of collu- sion, informed of tlie weakness and danger of death of any 1 See Cardwell's Synodalia, i. 135, for a proposed Canon oe the subject, ,<ind the lutroiUiction to the Baiitismal Offices. Iprioatc T5aptism of infants. 421 II Ami 1ft tliem^ not doubt, but tliat the Child so baptized is lawful!}' and sufficiently baptized, and ouglit not to be baptized again. Yet nevertheless, if the Child, which is after this sort liaptized, do afterward live, it is expedient that it be brought into the Church, to tlie intent that, if the " Minister of the same Parish did himself baptize that Child, the Congregation may be certified of the true Form of Baptism, by him privately before used ; In winch case he shall say thus, I CERTIFY you, that according to the due and prescribed Order of the Church, at such a time, and at such a p!ace, before divers wit- nesses I baptized this Child. II But if the Child were baptized by any other lawful ■^Minister, then the Minister of the Parish where the Child was born or christened, shall examine and try whetlier the Child bo lawfully baptized, or no. In which case, if those that bring any Child to t!ie Church do answer, tli.at the same Child is already baptized, then shall the Minister examine them further, saying, BY whom was this Child baptized 1 Who was present when this Child was baptized ? Because some things essential to this Sacrament may happen to be omitted through fear or haste, in such times of extremity ; therefore I demand further of you, With what matter was this Child baptized 1 With what words was this Child baptized ? IT And if the Minister shall find by the answers of such as bring the Cliild, that all things were done as they ought to be ; then shall not he christen the Child again, but shall receive him as one of the flock of true Christian people, saying thus, a Until 1661, "Priest or Minister." c Non licet taico vet ttt'tlieri atiqtietn haptizart nisi in articitlo tiecessitn- tis. Si vera vir el miilier adessent ulii itnmifteret He- cfssilatis arliailxis baftitandi piier- um, et tiott essel iiltus minister ad hoc nia^is idonens frcesens, vir ctlins baptisaret et non mutter: tlisi /arte innlier melius sci- ret r'ertitt sacra- tnentatia qnain vir, vet alind itn- pedintenttitn sHlyes- set. S. g. \See also p. 404.] H Et si puer fuerit baptizatus secundum iUam formani, caveat sibi nnusquisque ne iterum eundem bap- tizet : sed si hujusmodi parvuli couvalescant, deferantur ad ecclesiam et dicantur super eos exorcism! et cathechismi cum nnctionibus et omnibus aliis supradictis proeter immersionem aqu;e et formam baptismi, quje oninino sunt omittenda, videlicet : Quid pelis : et ab hinc usque ad ilium locum quo Sacerdos debeat parvulum chrismate linire. II *Et ideo si laicus baptizaverit puerum, antequam deferatur ad ecclesiam, interroget Sacerdos dili- genter quid dixerit, et quid fecerit : et si invenerit laicum discrete ct debito modo baptizasse, et formam verborum baptismi ut supra in suo idiomate integre protulisse, approbet factum, et non rebaptizet eum. I CERTIFY you, that in this case all is well done, and according unto due order, con- cerning the baptizing of this Child ; who being born in original sin, and in the wrath of God, is now, by the laver of Regeneration in Baptism, received into the number of the children of God, and heirs of everlasting life : for our Lord Jesus Christ doth not deny His grace and mercy unto such Infants, but most lovingly doth call them unto Him, as the holy Gospel doth witness to our comfort on this wise. S. Mark x. 13-10. THEY brought young children to Christ, that He should touch them ; and His disciples rebuked those that brought them. But when Jesus saw it. He was much displeased, and said unto them, Suffer the little children to come unto Me, and forbid them not ; for of such is the Kingdom of QoD. Verily I say unt9 you. Who- soever shall not receive the Kingdom of God as a little child, he shall not enter therein. And infant unbaptized in bis parish, and thereupon desired to go or come to the place where the said infant remaineth, to baptize the same, shall either wilfully refuse so to do, or of purpose, or of gross negligence, shall so defer the time, as, when he might conveniently have resorted to the place, and liave baptized the said infant, it diuth, tlirough such his default, unbaptized ; tlie saiil Minister shall be suspended for three montlis ; and before his restitution sli.all acknowledge his fault, and promise before his Ordinary, that he will not wittingly incur tlie like again. I'rovided, that where there is a Curate, or a .Substitute, this ('onstitution shall not extend to the Parson or Vicar himself, but to the Curate or .Substi- tute present."' It cannot be said that tliere is never any "collusion "in this matter, and the clergyman is therefore bound to make .strict inquiry as to the condition of tlie child whose Baptism in private is required. Objection to the rite being admin- istered during time of Divine Service, the expense of a " cliristening feast," desire to make sure of "burial money" (which is lost when children die unbaptized), are all reasons 1 The last words, of course, refer to a non-resident Parson or Viear, " Curate " being used in the comprelicnsivo sense of the clergyman in actual charge of the jxirish. that have come within the writer's experience : and, except in cases where there is manifest danger of death, it is best both for tlie Clergy and the Laity that a medical certificate should be provided, stating that there is weakness or disease which renders the infant incapable of being brought to Church for public Baptism without risk. The remaining part of what is piiiitcd under tlie heading, "Tlie Ministration of Private Baptism of Children in Houses," is an adaptation to the case of such cliiUlren of that part of the Olfice for Baptism which is not used in private. The object of bringing a convalescent child who has been clinically baptized to Church is twofold. [1] First, that a solemn public recognition may be made of the child's regen- erated condition by the Priest "receiving him as one of the flock of true Christian peo]>lc" in the face of the Church ; and ['2], secondly, that the child, by its sureties, may make those solemn engagements of the Baptismal \-ow «liicli were omitted when it was supposed that the infant would not "come of age " to be capable of fulfilling them. The form in which the certification is to bo given when it is to bo made by the clei'gymaii who has himself baptized the child was not defined until the revision of lOGI. In Bishop Cosiu's iJurliam Book he has written the following proposed 42: Ipcitiatc 15apti.sm of 3Infants. He took tliem \ip in His arms, put His hands upon tliem, and blessed them. % After the Gospel is read, the IMinister shall make this brief Exhortation upon the worda of the C4ospeI. BELOVED, ye hear in this Gospel the words of our Savioue Christ, that He com- manded the children to be brought unto Him ; how He blamed those that would have kept them from Him ; how He exhorted aU men to follow their innoceucy. Ye perceive how by His out- ward gesture and deed He declared His good will toward them ; for He embraced them in His arms, He laid His hands iipon them, and blessed them. Doubt ye not therefore, but earnestly believe, that He hath likewise favourably received this present Infant ; that He hath embraced Mm with the arms of His mercy ; and (as He hath promised in His holy Word) will give unto him the blessing of eternal life, and make him par- taker of His everlasting kingdom. Wherefore, we being thus persuaded of the good will of our heavenly Father, declared by His Son Jesus Christ, towards this Infant, let us faithfully and devoutly give thanks unto Him, and say the [)rayer which the Lord Himself taught us. OUil Father, Which art in heaven. Hallowed be Thy Name. Thy kingdom come. Thy will be done in 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 us not into temptation ; But deliver us from evil. Amen. ALMIGHTY and everlasting God, heavenly -^LX. Father, we give Thee humble thanks, that Thou hast vouchsafed to call us to the know- ledge of Thy grace, and faith in Thee : Increase this knowledge, and confirm this faith in us ever- more. Give Thy Holy Spirit to this Infant, that he, being born again, and being made cm heir of everlasting salvation, through our Lord Jesus Christ, may continue Thy servant, and attain Thy promise ; through the same our Lord Jesus Christ Thy Son, Who liveth and reigneth with Thee and the Holy Spirit, now and for ever. Amen. H Then shall the Priest demand the Name of the Child ; which being by the Godfathers and God- mothers pronounced, the Minister shall say, "T^OST thou, in the name of this Child, renounce J-^ the devil and all his works, the vain pomp and glory of this world, with all covetous desires of the same, and the carnal desires of the flesh, So that thou wilt not follow, nor be led by them? If Answer. I renounce them all. H Minister. DOST thou believe in God the Father Al- mighty, Maker of heaven and earth ? And in Jesus Christ His onty-begotten Son our Lord ? And that He was conceived by the Holy Ghost ; born of the Virgin Mary ; that He suS'ered under Pontius Pilate, was crucified, dead, and buried ; that He went down into hell, and also did rise again the third day; that He ascended into heaven, and sitteth at the right hand of God the Father Almighty ; and from thence shall come again at the end of the world, to judge the quick and the dead 1 And dost thou believe in the Holy Ghost ; the holy Catholick Church ; the Communion of Saints ; the Remission of sins ; the Eesurrection of the flesh ; and everlasting life after death ? H Answer. All this I stedfastly believe. IT Minister. "TTTILT thou then obediently keep God's holy V V will and commandments, and walk in the same all the days of thy life \ IF Answer. I will. H Then the Priest shall say, WE receive this Child into the congregation of Christ's flock, and do -i- sign him with the sign of the Cross, in token , „ that hereafter he .shall not be ashamed PrUst sMU to confess the faith of Christ cruci- ™;„^;^ " "'^^l fied, and manfully to fight under cmms fon- His banner, against sin, the world, and the devil ; and to continue Christ's faithful soldier and servant unto his life's end. Amen. H Then shall the Priest say, SEEING now, dearly beloved brethren, that this Child is by Baptism regenerate, and grafted into the body of Christ's Church, let us give thanks unto Almighty God for these benefits; and with one accord make our prayers unto Him, that this Child may lead the rest of his life accord- ing to this beginning. w '.' Then shall the Priest say, E yield Thee hearty thanks, most merciful Father, that it hath pleased Thee to form : ". . . in which case he shall say this: I certify you that, according to the due and prescribed Order of the Church, in case of necessity, at such a time, and in sucli a place, and before divers witnesses, I administered private Baptism to this child, who being born in original sin, etc., «< ■infra." From this it would appear that the whole of the follovring part of the form, as afterwards printed, was intended by him to have been used in every case. Tlie internal evidence of the Office seems to indicate such an intention also, and pro- bably the omission is a clerical error, whicli has arisen from Cosin not writing the whole at length in his MS. revision. Cosin also transferred the Lord's Prayer from the place which it here occupies, and which is that of the old Office, to the same place as it occupies in the ordinary Service for Public Baptism : but although his alteration is left as he wrote it, while erasures are on either side, it was not printed, and the two forms of the Oflice do not agree. At the end of tlie Exhortation in the Prayer Books, as they stood before 1G61, there was a Rubric, "And so foith, as in Public Baptism." This Rubric was erased by Cosin, and he substituted, " Then shall he add and say, Furthermore, I reqiiire you to take care nt supi'a in pnblic Baptism." This supplementary charge is not printed in the Sealed books, yet it seems clear that its omission was a clerical error, and that it ouglit to be inserted by the clergyman when he uses the Office. There is, in fact, a certain want of exact consistency about the use of this Office (and the same is observable iu the use IPcitiatc idaptism of Infants. 423 regenerate this Infant with Thy Holy Spirit, to receive him for Thine own Child by adoption, and to incorporate him into Thy holy Church. And humbly we beseech Thee to grant, that he, being dead unto sin and living unto righteousness, and being buried with Christ in His death, may crucify the old man, and utterly abolish the whole body of sin ; and that, as he is made partaker of the death of Thy Son, he may also be partaker of His resurrection ; so that finally, with the residue of Thy holy Church, he may be an inheritor of Thine everlasting kingdom ; through Jesus Christ our Lord. Amen. U Then, all standing up, the Priest shall say to the Godfathers and Godmothers this Exhortation fol- lowing. FOKASMUCH as this Child hath promised by you his sureties to renounce the devil and all his works, to believe in God, and to serve Him ; ye umst remember, that it is your parts and duties to see that thi^ Infant be taught, so soon as he shall be able to learn, what a solemn vow, promise, and profession, he hath here made by you. And that he may know these things the better, ye shall call upon him to hear Sermons ; and chiefly ye shall provide, that he may learn the Creed, the Lord's Prayer, and the Ten Com- mandments, in the vulgar tongue, and all other things which a Christian ought to know and believe to his soul's health ; and that this Child may be virtuously brought up to lead a godly and a Christian life ; remembering always, that Baptism doth represent unto us our profession ; which is, to follow the example of our Saviour Christ and to be made like unto Him ; that, as He died, and rose again for us, so should we, who are baptized, die from sin and rise again unto righteousness ; continually mortifying all our evU and corrupt affections, and daily proceeding in all virtue and godliness of living. If But if they which bring the Infant to the Church do make such uncertain answers to the Priest's questions, as that it cannot appear that the Child was baptized with Water, In the Name of the Father, and of the Son, and of the Holij Ghost, (which are essential parts of i?aptism,) then let the Priest baptize it in the form before appointed for Publick Baptism of Infants ; saving that at the dipping of the Child in the Font, he shall use this form of words. IF thou art not already baptized, iV. I baptize thee In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. . " Si vero dubitet rationabiliter Sacerdos utrum iufans ad baptizandum sibi oblatus prius in forma debita fuerit baptizatus vel non, debet omnia perticere cum eo sicut cum alio queni constat sibi non baptizatum, pra;terquam quod verba sacra- mentalia essentialia proferre debeat sub conditione, hoc mode diceudo : jY. si baptizatus es, ego non rebaptizo te : sed si nondum baptizatus es, ego baptizo te, in nomine Patris, et FiLii, et Spiritus Sancti. Amen. Sub aspefsio7ie vel immersione nt siqrra. of tlie unreformed Office "ad faciendum Catechuuieuum ") over a baptized child. It is also impossible to follow it exactly if an attempt is made to amalgamate it with the Office for Public Baptism. It was probably intended to be used at the font, but no water should be placed in the latter. CONDITIONAL BAPTISJI. The earliest mention of conditional Baptism is in the statutes of St. Boniface, Archbishop of Mentz about a.d. 74.5. His words as given by Martene [de Antit]. rit. i. 163, ed. 1636] are, "Si de aliquibus dubium sit, utrum sint baptizati, absque ullo scrupulo baptizentur ; his tamen verbis pra?- missis : tNon te rebaptizo, sed si nondum es baptizatus, etc." It is not probable that Boniface would originate this form. nor is it likely that the whole Western Cliurch would so exactly have adopted any form originated by liim ; we may therefore reasonably conclude that his words represent the established usage of the ancient and settled Churches of Kurope when he wrote, and that tlie charity of the Church had always provided such a form. Conditional Baptism ouglit not to be administered hastily as a means of escaping from a difficulty. The principle of the Church is clear and unhesitating (as is shewn in the Rubric above) that if water and the words of Institution have been used they have constituted a true Baptism, the iteration of wliich would be sinful in the baptizcr, and at the same time useless to the baptized. But, after careful inquiry, doubts may often be felt as to the due use of the essentials of Baptism, and in such a case the conditional form should certainly be adopted, for the sake of the child. THE MINISTRATION OF BAPTISM TO SUCH AS ARE OF RIPER YEARS, AND ABLE TO ANSWER FOR THEMSELVES. II VVIien auy such persons as are of riper years are to be baptized, timely notice shall be given to the Bishop, or whom he shall appoint for that pur- pose, a week before at tlie least, by the Parents, or some other discreet persons ; that so due care may be taken for their examination, whether they be sufficiently instructed in tlie principles of the Christian Religion ; and that they may be ex- horted to prepare themselves with prayers and fasting for the receiving of this holy Sacrament. II And if they shall be found fit, then tlie Godfathers and Godmothers (the people being assembled upon the Sunday or Holyday appointed) shall be ready to present them at the Font immediately after the second Lesson, either at Morning or Evening Prayer, as the Curate in his discretion shall think fit. H And standing there, the Priest shall ask whether any of the persons here presented be baptized or no : If tliey shall answer, No ; then shall the Priest say thus, DEARLY beloved, forasuiuch as all men are conceived and born in sin, (and that which i.s born of the flesh is flesh,) and they that are in the flesh cannot please God, but live in sin, committing many actual transgressions ; and that our Saviohk Cheist saith. None can enter into the Kingdom of God, except he be regen- erate and born anew of Water and of the Holy Gho.st; I beseech you to call upon God the Father, through our Lord Jesu.s Christ, that of His bounteous goodness He will grant to these persons that which by nature they cannot have, that they may be baptized with water and the Holy Ghost, and received into Christ's holy Church, and be made lively members of the same. 1i Then sliall the Priest say. Let us pray. (IF And here all the Congregation shall kneel. ) ALMIGHTY and everlasting God, Who of -Ol_ Thy great mercy didst save Noah and his family in the ark from perishing by water ; and also didst safely lead the children of Israel Thy people through the Eed Sea, figuring thereby Thy holy Baptism ; and by the Baptism of Thy well-beloved Son Jesus Christ, in the river Jordan, didst sanctify the element of water to the mystical washing away of sin ; We beseech Thee, for Thine infinite mercies, that Thou wilt mercifully look upon these Thy servants; wash them and sanctify them with the Holy Ghost, that they being delivered from Thy wrath may be received into the ark of Christ's Church ; and being stedfast in faith, joyful through hope, and rooted in charity, may so pass the waves of this troublesome world, that finally they may come to the land of everlasting life, there to reign with Thee world without end ; through Jesus Christ our Lord. Allien. AL^^iIIGHTY and immortal God, the Aid of all -^^^ that need, the Helper of all that flee to Thee for succour, the Life of them that believe, and the Resurrection of the dead ; We call upon Thee for these persons, that they, coming to Thy holy Baptism, may receive remission of their sins by spiritual regeneration. Receive them, O Lord, as Thou hast promised by Thy well-beloved Son, saying, Ask, and ye shall receive ; seek, and ye shall find ; knock, and it shall be opened unto you ; So give now unto us that ask ; let us that seek find ; open the gate unto us that knock ; that these persons may enjoy the everlasting bene- diction of Thy heavenly washing, and may come THE BAPTISM OF ADULTS. In that Preface to the l^rayer Book which was written by Bishop Sanderson in lOGI, it is stated that among other alterations and additions it was thouglit expedient to add "an Office for the Baptism of such as are of riper years; which, although not so necessary when the former Book was compiled, yet by tlie growth of Anabaptism, through the licentiousness of the late times crept in amongst us, is now become necessary, and may be always useful for the baptizing of Natives in our Plantations, and others converted to the Faith." It is probable that this was suggested by Bishop Cosin, for at the end of the Office tor Private Baptism in his Durham Book, he has written, "Print in a neio leaf. The Ministration of Publick Baptism to such as are of perfect age, or come to the years of discretion, and are able to render an account of their faith, and undertake for themselves ;" all after " discretion " being subsequently erased. The Office was, however, framed under the direction of a Committee of Convocation, consisting of the following Bishops and Clergy :— Henchman, Bishop of Salisbury. Laney, ,, Peterborough. Griffith, ,, St. Asaph. Earl, Dean of \\'estminster. Oliver, ,, Worcester. Sparrow, Archdeacon of Sudbury. Creed, „ Wilts. Heywood, Gunning, afterwards Bishop of Chichester and of Ely. These met at the Savoy for the purpose on May 20, 16G1, a date which shews that the review of the Prayer Book was begun six months before the final official steps towards revision were undertaken. [.Sec p. 32.] Wood, in his ^(Acmce Oxoniensis, says that the Bishop of St. As.iph had the chief Tdapttsm of sucb as arc of Eiper gears. 425 to the eternal kingdom which Thou hast pro- mised by Christ our Loed. Amen. IT Theu shall the people stand up, and the Priest shall say, Hear the words of the Gospel, written by Saint John, in the third Chapter, beginning at the first Verse. THERE was a man of the Pharisees, named Nicodemus, a ruler of the Jews. The same came to Jesus by night, and said unto Him, Kabbi, we know that Thou art a teacher come from God ; for no man can do these miracles that Thou doest, except God be with him. Jesus answered and .said unto him. Verily, verily I say unto thee, Except a man be born again, he cannot see the Kingdom of God. Nicodemus saith unto Him, How can a man be born when he is old "i Can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. 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. IT After which he shall say this exhortation following. BELOVED, ye hear in this Gospel the express words of our Saviour Christ, that except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. Whereby ye may perceive the great necessity of this Sacra- ment, where it may be had. Likewise, imme- diately before His ascension into heaven, (as we read in the last Chapter of Saint Mark's Gospel,) He gave command to His disciples, saying. Go ye into all the world, and preach the Go.spel to every creature. He that believeth and is bap- tized shall be saved ; but he that believeth not shall be damned. Which also sheweth unto us the great benefit we reap thereby. For which cause Saint Peter the Apostle, when upon his first preaching of the Gospel many were pricked at the heart, and said to him and the rest of the Apostles, Men and brethren, what shall we do ? replied and said unto them. Repent and be bap- tized every one of you for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is to you and your children, and to all that are afar off, even a.s' many as the Lord our God shall call. And with many other words exhorted he them, saying. Save yourselves from this untoward generation. For (as the same Apostle testifieth in another place) even Baptism doth also pow save us, (not the put- ting away of the filth of the flesh, but the answer of a good conscience towards God,) by the resurrec- tion of Jesus Christ. Doubt ye not therefore, but earnestly believe, that Ho will favourably receive t/iese present persons, truly repenting, and coming unto Him by faith ; that He will grant them remission of their sins, and bestow upon the7)i the Holy Ghost ; that He will give i/iem the blessing of eternal life, and make them partali^rs of His everlasting kingdom. Wherefore we being thus persuaded of the good will of our heavenly Father towards these j)ersons, declared by His Son Jesus Christ ; let us faithfully and devoutly give thanks to Him, and say, ALMIGHTY and everlasting God, heavenly -^^ Father, we give Thee humble thanks, for that Thou hast vouchsafed to call us to the knowledge of Thy grace, and faith in Thee : Increase this knowledge, and confirm this faith in us evermore. Give Thy Holy Spirit to these ■persons, that they may be born again and be made heirs of everlasting salvation, through our Lord Jesus Christ, Who liveth and reigneth with Thee and the Holy Spirit, now and for ever. Amen. IT Then the Priest shall speak to the persons to be baptized on this wise : WELL-BELOVED, who are come hither desir- ing to receive holy Baptism, ye have heard how the congregation hath prayed that our Lord Jesus Christ would vouchsafe to receive you and bless you, to release you of your s^ns, to give you the Kingdom of Heaven and everlasting life. Ye have heard also that our Lord Jesus Cueist hath promised in His holy Word to grant all those things that we have prayed for ; which promise He, for His part, will most surely keep and perform. hiuid iu composing this form. It received the appi'obation of Convocation on May 31, 1661.' Two Rubrics at the end of this Office furnish a rule as to the age of the persons for whom it is to he used. The first enjoins tliat every one bajitized with it sliall be confirmed and be admitted to the Holy Communion as soon as con- veniently may be. From this it is evident that all wlio would be considered old enough to be contirnied if they liad been baptized come within tlie limits of those ' ' riper years " named in the title. The second Rubric lays down tlie rule that the 0:lice is not to be used for those wlu) arc not yet come to years of discretion to answer for themselves, Ijut that such shall be baptized with the Office for Infant liaptism. Adult idiots onglit to be liaptized, but not with tliis Office ; and perhaps tliat for Priv.ate Baptism is best suited to tlieir case, if neglect of Baptism in their infancy has been added to their natural misfortune. Perhaps it may be laid down as a general 1 Cardweli.'s Con/, pp. 3T0, 374. Latububy's Convoc. p. 283. rule that while Confirmation is not given to young children, all under the age of twelve should be baptized as Infants, and all persons above tliat age with the present Office. As this Ollice was framed entirely for adult persons, whether born of Christian or of Heathen jiarents, it necessarily recurs to tliose princi])les on wliich Holy Baptism was administered in the primitive times of Christianity, when millions of such persons were so admitted into the Church of Christ. Tlius the (.\andid,ate for Baptism is a Catechumen in the ancient sense ; anil as such is admitted to the sacrament of regeneration only by the express permission of a chief minister of tlie Church, and after proper instruction an<l examination, witli tlie discipline of prayer and fasting. It may bo observed also, that a Bishop or Priest is supjiosed throughout to be the minister of Adult Baptism in public ; though, of course, the ordinary rules as to valid Baptism apply, to extreme cases of dying persons, when no priest can be procured. The ritual of the Baptism of Adults differs from that of ■426 laaptism of suet) a0 are of iRipct gears. Wherefore, after this promise made by Christ, f/e must also faithfully, for your part, promise in the presence of these your witnesses, and this whole congregation, that pe will renounce the devil and all his works, and constantly believe God's holy Word, and obediently keep His com- mandments. IT Then shall the Priest demand of each of the per- sons to be baptized, severally, these Questions following : IT Question. DOST thou 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 desires of the flesh, so that thou wilt not follow, nor be led by them 1 H Answer. I renounce them all. H Question. DOST thou believe in God the Father Almighty, Blaker of heaven and earth ? And in Jesus Chkist His only-begotten Son our Lord 1 And that He was conceived by the Holy Ghost ; born of the Virgin Mary ; that He suffered under Pontius Pilate, was crucified, dead, and buried ; that He went down into hell, and also did rise again the third day ; that He ascended into heaven, and sitteth at the right hand of God the Father Almighty ; and from thence shall come again at the end of the world, to judge the quick and the dead? And dost thou believe in the Holy Ghost; the holy Catholick Church, the Comnmniou of Saints ; the Remission of sins ; the Resurrection of the flesh ; and everlasting life after death 1 ^; Answer. All this I stedfastly believe. II Question. ILT thou be baptized in this faith ? 1 Answer. That is my desire. W IT Question, "TTTILT thou then obediently keep God's holy VV will and commandments, and w'alk in the same all the days of thy life 1 H Answer. I will endeavour so to do, God being my helper. IT Then shall the Priest say, O MERCIFUL God, grant that the old Adam in these j^o'son^ may be so buried, that the new man may be raised up in tfiem. Amai. Grant that all carnal affections may die in them, a So :a MS. Caiiij^, and that all things belonging to the Spirit may live and grow in them. Amen. Grant that they may have power and strength to have victor}', and to triumph, against the devil, the world, and the flesh. Amen. Grant that they, being here dedicated to Thee by our office and ministry, may also be endued with heavenly virtues, and everlastingly rewarded through Thy mercy, O blessed Lord God, Who dost live, and govern all things, world without end. Amen. ALMIGHTY, everliving God, Whose most -L^ dearly beloved Son Jesus Christ, for the forgiveness of our sins, did shed out of His most precious side both water and blood, and gave commandment to His disciples, that they should go teach all nations, and baptize them In the Name of the Father, the Son, and the Holy Ghost ; Regard, we beseech Thee, the supplica- tions of this congregation; sanctify '"THIS WATER to the mystical washing away of sin ; and grant that the persons now to be baptized therein may receive the fulness of Thy grace, and ever remain in the number of Thy faithful and elect children, through Jesus Christ our Lord. Ame?i. IT Then shall the Priest take eaeli person to be baptized by the right hand, and placing him conveniently by the Font, according to his discretion, shall ask the Godfathers and Godmothers the Name ; and then shall dip him in tlie water, or pour water upon him, saying, ~]Vr I baptize thee In the Name of the Father, -LN . and of the Son, and of the Holy Ghost. Amen. IT Then shall the Priest say, \ ITE receive this person into the congregation VV of Christ's flock ; + and do + ^ere the sign him with the sign of the cross, P"^^' «'"■!' in token that hereafter he shall not upon the per- be ashamed to confess the faith of son's /oretod. Christ crucified, and manfully to fight under His banner, against sin, the world, and the devil; and to continue Christ's faithful soldier and servant unto his life's end. Amen. If Then shall the Priest say, SEEING now, dearly beloved brethren, that these persons are regenerate, and grafted into the body of Christ's Church, let us give thanks unto Almighty God for these benefits, and with one accord make our prayers unto Him, that they may lead the rest of their life according to this beginning. IT Then shall be said the Lord's Prayer, all kneeling. OUR Father, Which art in lieaven, Hallowed be Thy Name. Thy kingdom come. Thy Infants only in three particulars : 1. Tlie person to be baptized answers the interrogatories himself. 2. The Priest takes him by the right hand and brings him to the font, "placing him conveniently by tlie B'oiit." 3, An address to the newly baptized follows the short one which is made to the sponsors. To these it may be added, fourthly, though not directed in the Rubric, that it is most reverent and seemly for the person who is being baptized to kneel during the act of Baptism. Women should also be provided with veils similar to those used at Conlirmation, to be removed, of course, during the actual Baptism. Persons who have come to years of discretion are sometimes in doubt respecting their Baptism, and are anxious to be baptized with the conditional form. As a rule the Church has always concluded that those who have been born of Cliristi.in parents have been baptized, unless the contrary baptism of sucfj as are of IRipct gears. 427 will bo done in 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 us not into temptation ; But deliver us from evil. Amen. \ \7"E yield Thee humble thanks, heavenly V V Father, that Thou hast vouchsafed to call us to the knowledge of Thy grace, and faith in Thee : Increase this knowledge, and confirm this faith in us evermore. Give Thy Holy Spirit to these persons ; that being now born again, and made heirs of everlasting salvation through our Lord Jesus Christ, they may continue Thy servants, and attain Thy promises through the same Lord Jesus Christ Thy Son, Who liveth and reigueth with Thee in the unity of the same Holy Spirit, everlastingly. Amen. IT Tiieu, all standing up, the Priest shall use this Exhortation following ; speaking to the Godfathers and Godmothers first. FOKASilUCH as these jyersons have promised in your presence to renounce the devil and all his works, to believe in God, and to serve Him ; ye must remember, that it is your part and duty to put them in mind, what a solemn vow, promise, and profession they have now made before this congregation, and especially before you their chosen witnesses. And ye are also to call upon them to use all diligence to be rightly instructed in God's holy Word ; that so they may grow in grace, and in the knowledge of our Lord Jesus Christ, and live godly, righteously, and soberly in this present world. (II And then, speaking to the new baptized persons, he shall proceed, and say,) AND as for you, who have now by Baptism -^^ put on Christ, it is your part and duty also, being made the children of God and of the light, by faith in Jesus Christ, to walk answer- ably to your Christian calling, and as becometh the children of light ; remembering always that Baptism representeth unto us our profession ; which is, to follow the example of our Saviour Christ, and to be made like unto Him ; that as He died, and rose again for us ; so should we who are baptized, die from sin, and rise again unto righteousness, continually mortifying all our evil and corrupt affections, and daily proceeding in all virtue and godliness of living. IT It is expedient that every person thus baptized should be confirmed by the Bishop so soon after his Baptism as conveniently may be ; that so he may be admitted to the holy Communion. IT If any persons not baptized in their infancy shall be brought to be baptized before they come to years of discretion to answer for themselves ; it may suffice to use the Office for Publick Baptism of Infants, or (in case of extreme danger) tlie Office for Private Baptism, only changing the word [IiifaiU] for [Chilli or Persoii] as occasion requireth. can be proved. Careful inquiry should, therefore, be made whetlier there is really any good reason for doubt before any such question is entertained. But if, after inquiry, there still remains cause for doubt, there seems to be no reason why the conditional form should not (the Bishop consenting) be used, although no actual provision is made for it in the case of adult persons. Even although a person may have been coufirmed and have received the Holy Communion, if it is afterwards discovered that he has not been baptized, the Sacrament of Baptism should be administered. In such a case, reverent doubt as tn the effect of the latter S.acrnment in supplying the omission of the former might well lead to the use of the conditional form. AN INTRODUCTION TO THE CATECHISM. The ecclesiastical word C'atechisnius is derived from the ( treek Korj/x'/'''", aucl means literally an instruction by -word uf mouth of such a kind as to draw out a reply or echo.' In the earliest age of the Church the word was used for that kind of instruction whicli was given to the catecliumens or candidates for Bajjtism [Luke i. 4] ; and from this usage it has come to mean also, in later ages, the instruction which ii given to candidates for Confirmation. A similar kind of iustruction amoug the Jews is indicated by the only incident which is recorded of our Lord's childhood, wlien after three days' disappearance He was found by His Mother and .Joseph " sitting in the midst of the doctors, both hearing them, and asking them questions." [Luke ii. 40] In tlie Primitive Church catechizing appears to have been carried on by means of wliat we should now call a lecture, the questions being asked rather by the persons catechized than by tlie person catechizing. A lifelike description of such a method is contained in an epistle of St. Augustine to Deo Gratias, which is, in fact, a treatise on catechizing, and has the title "De catechizandis rudibus. " It was written .v.D. 400. There is also an invaluable series of Catechetical Lectures by St. Cyril of Jerusalem, delivered in that city about A.D. 347. In tlie previous century Origan, and before him Clemens Alexandrinus (who left a series of Catechetical Lectures entitled P^dagogus), and Pantfenus, his predecessor, had made the catechetical school of Alexandria famous for the iustruction tliere conveyed in the principles of Christianity; but there can be no doubt that this instruction was of a less elementary cliaracter than what is usually understood by the word catechizing. In St. Augustine's treatise he gives a description of the manner in wliich a catechist is to keep alive the attention and interest of the person who is being catechized : he also sets forth the subjects of instruction, and gives two examples, one long, the other short, of the mode in which those subjects were to be taught in detail. From these it appears to have been the custom first to give a narration of the Bible History, and then to shew its connection with Christianity, afterwards setting forth the doctrines of the Creed and the principles of Christian duty. St. Cyril's lectures also begin with an expo- sition of the relation whicli the Old Testament history bears to Christ and Christianity : they then go on to explain the principles of Baptism and the benefits to be derived from it ; afterwards expound tlie Creed in fifteen lectures ; and con- clude with five on the Sacraments of Baptism and the Lord's Supper, the latter addressed to the same set of hearers immediately after tlieir Baptism had taken place. - It will be observed that this primitive form of instruction was of a dill'erent character from tliat fixed question and answer which we understand in modern times by the word Catechism. This was represented by the Interrogatories which formed part of the Oflice for Baptism and Confirmation, and wliich were called by that name both in primitive and in mediaeval times. Thus St. Cyril says, " Let thy feet hasten to the Catecliizings, receive with earnestness the Exorcisms ; for whether thou art breathed upon or exorcised, the Ordi- nance is to thee salvation." [lutrod. Lect. 9, Oxf. transl. ] .So among Archbishop Peckham's Constitutions there is one which enjoins "that children baptized by laymen or women in case of urgent necessity are not to be baptized again ; " and it is added, "let the exorcisms and catechisms be used over children so baptized, in reverence to the ordinances of the Church." [Johnson's Canons, ii. 277-] Wlieu the Offices of the Church of England were translated into English, and an endeavour was being made to develope 1 "III aearrxEa'is included an iteiatii'ii, ami from ^i^-^^^'C have our word echo. 'H;t*<" is indeed ' to sound the hist syllable." and such sounders liaply there are enough ; but ataTrx^^is ' to sound in the whole, after one again!' And such is the repetition which is required of the right and true kcctv.xhC- H-iyot, young catechized Christians, and those places are called xtcTr,xCs that give the whole verse or word again." [Bishop Andrewes' Introduction, to Pattern of Catcchisiical Doctriiie.] 3 St. Cyril's Exposition of the Lord's Prayer may be found at p. 208. further tlian had hitherto been done the intelligent use of them by the laity, and also to promote generally an intellec- tual religion among them, a Catechism was inserted in the Office for Confirmation. This was, of course, to be learned during the period of preparation for Confirmation ; but the Kubric directed that when tlie rite was to be administered, the Bishop, or some one appointed by him, should "appose" the persons to be confirmed by requiring them to answer such questions of this Catechism as the former should see fit. The object of this was stated to be that those wlio were about to be confirmed might "then themselves with their own nioutli, and with their own consent, openly before the Church, ratify and confess " what their C^odfatliers and God- mothers had promised for them in their Baptism. This cus- tom was continued until the last revision of the Prayer Book in 1661 ; but in 1552 the word "confess" in the Eubric (used in the sense of confessing or professing our belief) was unfor- tunately altered to "confirm;" and the Kubric being then adopted as a preliminary address in the Confirmation Service (while that which had been referred to by the word was removed from it), a confusion of ideas was originated which connected the expression "ratify and confirm" with the ordinance of laying on of hands instead of with the catechiz- ing by wliich it is preceded. [See notes on Confirmation.] Tlie Catechism ^i hich thus stood in the Prayer Book from 1549 to 1661 (under both the general title "Confirmation, wherein is contained a Catechism for Children," and tlie par- ticular one by which it is now alone headed), was nearly identical with the present one, but only extended as far as the end of tlie explanation of the Lord's Praj'er.^ It has often been said to have been made by Alexander Nowell, who was second master of Westminster School at the time when the Prayer Book was in preparation, Init Dean of St. Paul's from 1560 to 160'2. It has also been attributed to Bishop Poynet, wlio (at the age of thirty-three) was made Bishop of Rochester in 1550. But it is very unlikely that a young second master of Westminster School would have been intrusted with so grave an undertaking by the Divines who set forth the 3 There is a Catechism in the Confirmation Oflice (such as it is) of Her- mann's Consultation which bears a general resemblance to that in the Prayer Book, and from which hints were probably taken for the composi- tion of the latter. Some of its questions and answers will thus be of interest to the reader. They are given from Bishop Cosin's copy of Daye's transl. of 1537. Demand. Dost thou profess thyself to be a Christian ? A)isu-er. I profess. Demand. What is it to be a Christian? Answer. To be born again in Christ, and to have remission of sins, and participation of everlasting life through Him. Demand. Wliereby trustest thou that these things be given thee ? Answer. Because I am baptized in the Name of the Father, the Son, and the Holy Ghost. Demand. Wliat believest thou of God the Father, the .Son, and the Holy Ghost? A nsv:er. The same that the Articles of oiu- Creed do comprehend. Demand. Rehearse them. Ansnxr. I do believe in God the Father Almighty, etc. ^ Here let the child in this place recite all the articles of the Creed plainly and distinctly. [After which follow questions oii each article of the Creed, some of the an- swers being very long. These are followed by a repetition of the vows made at Baptism by the catechumen, and a statement of Christian duty. Some questions upon the Holy Communion are the only others that have any verbal resemblance to the Catechism of the Prayer Book.] Demand. What doth the Communion of the congregation of Christ require besides? Anstcer. It requireth also, that I receive the Suitper of the Lord with nther Christian men, to whom I come, and with whom I dwell, as one, that is one bread, and one body with them in Christ. Demand. What is this Sacrament? Ansuxr. It is the communion of the Body and Blood of Christ, which, in the Lord's Supper, when it is celebrated according to the Institution of the Lord, be truly exhibited with the bread and wine. Demand. Wilt thou faithfully perform and observe all these things, as thou hast now professed? Answer. I will, by the help of our Lord Jesus Christ. There is no rehearsal of the Ten Commandments or of the Lord's Prayer in this Catechism of Hermann ; and it bears much more mark of temporary controversies than that in the Prayer Book. 3n 3lntrotiuction to tfjc Catccbism, 429 Prayer Book of 1549 : and although Poynet published a Cate- chism in Latin and English, the licence to print it was oulj' asked from Cecil by the Earl of Northumberland on Septem- ber 7, 155'2. 1 Poynet had, however, been chaplain to Cranmer. The name of Goodrich, Bishop of Ely, has also been associated with the authorship of a part of the Catechism. The authority for this is the fact that two tablets — each measuring twenty-four inches by twenty-one inches — are inserted in panels on the outside of a bay window in a gallery which he built on the north side of the palace at Ely, on which 0VR9VT11 ISTOBEieVL TO'FEHRe 60c)-?lNc)-T0-L0VE- 60c) WITH aH-OVRHER^WITH-HILOVR'/V NDWlTh-ALOVR-SOVL-ZWI TH'HLOVR-POVERTOWORS hVIPE-aOd TO-GWeHVA™ rJKESTO-PVTOVRWHOLTRVST- II\I-609 •TO-CaVPON'HyMO' fiONOVR-HIS-hOLVNflA-AN^- HISW0RDE-?T0-SEKV€'60c)- TRVLI-nLThE'C)nyESOF-OVR _ LYFE^ too short ill its existing form.- "The addition," says Cosin, " was first penned by Bishop Overall (then Dean of St. Paul's) and allowed by the Bishops." [Cosin'.s Notes, p. 491, Ang. Cath. Lib.] Many other writers repeat the statement. As Bishop Cosin wrote this about 1640, twenty years only after Overall's death ; and as ho had, in his early life, been chaplain to that good and learned divine, no doubt lie had authority for his statement ; but it is also pretty well estab- lished, from internal evidence, that Overall translated from some Latin formula, probably from an ancient "A, B, C, with the Catechism, " of unknown authorship, which was used in St. Paul's School, and of which there is a reprint dated 16S7.» As in many other particulars, so in tlie matter of Catechiz- ing, the Reformation rekindled a principle and a practice which had been gradually becoming extinguished in that decadence of spirituality which had been the bane of the Church of England for a century or more, and from which the Reformation itself was a reaction. Accordingly in a set of Injunctions framed by Cranmer and issued l)y authority of Henry VIIL in ITiSO, the fifth was a reiteration of the rule so often to be met witli in medi;cval times, that the clergy should take care children were taught the Creed, the Lord's Prayer, and the Ten Commandments in tlieir mother tongue.'' This rule lias been so neglected (it is stated in the Homily against Disobedience and wilful liebellion) that few even of the most simple people were taught tliem except in Latin, which they of course could not understand. In the Injunc- tions of Edward VI. [I"i47] this duty was again enforced upon the clergy in the following words : " J tern. That every 1 State P.al>ers, Domestic. Edw. VI. XV. 3. 2 Much information about tlie long Catechisms of tlie Protestant Re- formers may be found in W.vLciiirs, hihl. 7'keol. vol. i. Nowell's larger Catechism in Latin was rejmblished at Oxford in 3835 and 1844. The volu- minous Catechism of the Council of Trent is in many respects a valuable summary of Christian doctrine, but was intended as a boolc of instructions for the clergy, and not for the use of children. 3 As Erasmus antl Colct were very intimate, it is not improbable that this Catechism may have ori^'inated with the foi-mer, who w.a3 a great authority at the time of the Reformation. * Sa Uist. Introd. r- 3- are engraved "our duty to God," and " our duty to our neigh- bour," in words similar to those now so familiar to every child. As he was one of the Committee of Convocation by whom the Prayer Book was prepared,'' there is no improbability in the supposition that these portions of the Catechism came from his pen ; and if they did so, it may be fairly concluded that the remaining portions of it (as it stood at first) are his also." The latter part of the Catechism was added by the autho- rity of King James I., after the Hampton Court Conference,' the Puritans complaining through Dr. Reinolds that it was "SOf-tutip-tolDarDfsoi^rnpiahDoDris- '50ioiJp-t)pniflsaQ])mfHn^fo Do-to • ?ii[mfnas->iuoiDP-t(}r])ft)iiijtr-tD-to-inf tO'DonoURolj.f)itt)fKi]Wfiii&F)is-aai ni(rrrstoful)iiij)toi}i-frifp-tofil(-oiir0o Ijpiiiourfs/puituallztpinporal-tooitpr Oiu-fp(fplolwl])'to-a[l{upp2ior?-to-^uit-no- boD))-bj)^oii:p-no2-cPWobf-i\)nr-ina!I- Ouz-c)fa(j)nii-to-bparnomal)]CPi]iourt)d Sotipp-ourbanDfS'froni'tiflps-z-oDi^ tong-ti:omfu;)ll-fppak)in[e-lo-kppp-o\)r-to 'trj;s-m-teniiriannrf-nor-to-coljft-otf)C2-iiifns- Gooirs-buMfibourp-trufiy-fo2-o\)rlvuunff-iU' ftatf-of-ljif f -^iJic^f-pleaf ♦ &oD-tocaT\Js -on-to - holyJay throughout the year, when tucy liavc no sermon, they shall, immediately after the Gospel, openlj' and plainly recite to their parishioners, in the pulpit, the Paternoster, the Credo, and the Ten Commandments in English, to the intent the people may learn the same by heart ; exhorting all parents and householders to teach their children and ser\ants the same, as they are bound tbyhe law of God, and in con- science to do. . . . I/em. That they shall in confessions every Lent, examine every person that cometh to confession to them, whether they can recite the articles of their faith, the Pater- noster, and the Ten Commandments in English, and hear them say the same particular!}'."' The C'ateqhism was a natural developement of this ancient and now revived practice. It appeared in the Prayer Book which was completed in the year [1548] following the above Injunctions ; and at the end of the Confirmation Service, of which it formed a part, was the following Rubric; '"J The Curate of every parish, onco in six weeks at the least, upon warning by him given, shall, upon some Sunday or Holyd.iy, half an hour before Evensong, ojiculy in tlio Church instruct and examine so many children of his parish sent unto him, as the time will serve, and as he sliall think convenient, in some part of this Catechism. And all fatliers, mothers, masters, aiul dames shall cause their children, servants, and apprentices (which are not yet con- firmed) to come to the Church at the day appointed, and (il)cdiently hear and be ordercil by the Curate, until such time as they have learned all that is hero apjioiutcil for them to le.arn. *f And whensoever the Bishop sliall give knowledge for children to be brouglit afore him to any convenient place for tlieir confirmation, then shall the Curate of every ]iarisli either bring or send in writing the names of all those children " Src Hist. Introd. p. M. 6 Tlie above engravings are made fl*om rubbings wliich were taken on July 26, 1882, with the kind permission of tlie IJisboi) of Ely, by the Rev. J. T. Fowler, F.8.A., of Durham. They represent exactly the jieeuliarities of the inscriptions, and also the delieiences now existing in the left-hand panel tlirough tlic stunning of the stone on which they are sculptured. Copies of the inscriptions, not quite accurate as to spelling, will be found in Chuhton's Life o/Notvelt, Oxford 180P. 7 Hist. Introd. p. 26. 8 CAiil>w. VoC' Ann. I 7. 10. 430 an JntcoDuction to tbc Catecbism. of his parish which can say the Articles of their Faith, the Lord's Prayer, aud the Ten Commandments ; and also how many of them can answer to the other questions contained in this Catechism." In the previous Injunctions it had been ordered that none should be admitted to the Holy Communion until they could say these three primary sum- maries of Faith, Prayer, and Duty. A Rubric following the above now embodied this rule in a dilTerent form : " IT And there shall none be admitted to the Holy Communion until such time as he be confirmed." In 1549 other Injunctions were issued, and the eighth is, "Item. That the Curates every sixth week at the least, teach and declare diligently the Catechism, according to the book of the same."' The forty-fourth of Queen Elizabeth's Injunctions of 1559 reiterates that of Edward VI., altering the time to " every holyday, and every second Sunday in the year."' All these Injunc- tions were embodied in the fifty-ninth Canon of the Church of England in the year 1603.^ "Canon 59. " Ministers to Catechize every Stinday. "Every Parson, Vicar, or Curate, upon every Sunday and Holyday, before Evening Prayer, 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. And all fathers, mothers, masters, and mistresses, shall cause their children, servants, and appren- tices, which have not learned the Catechism, to come to the Church at the time appointed, obediently to hear, and to be ordered by the Minister, until they have learned the same. And if any Jliuister neglect his duty herein, let him be 1 Cardw. Doc. Ann. i. 64. 2 lUd. 195. 3 In the Liber quonindum Canonum of 1071 there is one which en- joins the duty of catechizing very strongly. ". . . Et ut onmes intelligant quid debeant Deo Optimo Maximo, quid Principi, quern colere ac venerari debent ut Vicarium Dei: quid legibus : quid magistratibus, quid fratribus suis : quid populo Dei : omnibus dominicis et festis diebns statira a meridie lirvesto erunt in teraplis, ibique minimum ad duas lioras legent, et docebunt Catecliismura, et in eo instituent onines suos omnium fetatum, atque ordi- num, non tantum puellas aut pueros. set etiam si opus erit grandiores." [Sparrow's Collection.] The "at least two liours " may be profitably anno- tated by an extract from a letter of Arelibishop Parker to Bishop Parkhurst, " For it is not intended by our canons that everything slionld be so pre- cisely kept, but for the most part, and as occasion of edification should require." [Farker Correspondence, p. 3S9.] sharply reproved upon the first complaint, and true notice thereof given to the Bishop or Ordinary of the place. If, after submitting himself, he shall willingly offend therein again, let him be suspended ; if so the third time, there being little hope that he will be therein reformed, then excommuni- cated, and so remain until he will be reformed. And likewise if any of the said fathers, mothers, masters, or mistresses, children, servants, or apprentices, shall neglect their duties, as the one sort in not causing them to come, and the other in refusing to learn, as aforesaid ; let them be suspended by their Ordinaries (if they be not children), and if they so persist by the space of a month, then let them be excom- municated." The present Kubric so far supersedes this Canon that it directs the clergyman to catechize after the Second Lesson at Evening Prayer. It is plain that both Canon and Rubric contemplate catechizing as an open and public Ministration in the Church, and in the face of a congregation : and how- ever diligently school catechizing may be carried on, it can- not be considered as adequately satisfying the law of the Church, or as being equivalent to a solemn ministration con- ducted in the House of God. The value of such a ministration has been testified by innumerable writers of former centuries and of modern times in the Church of England : and the catechetical works of Bishop Andrewes, Hammond, Bishop Nicholson, Bishop Ken, and (in our own times) Bishop Nixon, shew how our best Divines have recognized in the Catechism, and in the practice of public catechizing, a duty and a labour upon which the highest intellectual powers may be profitably exercised for the good of Christ's little ones, and of the Church at large. It is ob^^ous from the history of the Catechism that it was formed upon the basis of the Creed, the Lord's Prayer, and the Ten Commandments. To these, and to the catechetical exposition connected with them, was prefixed a fourth division on the Christian nature and covenant ; and at the end was afterwards added a fifth division on the Sacraments. It has thus become a comprehensive summary respecting [1] the relation between God and Christians, [2] Faith, [3] Duty, [4] Prayer, [5] Grace. But although thus liappily comprehen- sive, it must be remembered that it does not profess to be exhaustive : and that when the Puritans at the Savoy Confer- ence wished it to be made longer by adding questions on justification, sanctification, etc., the Bishops replied, "The Catechism is not intended as a whole body of dirinity, but as a comprehension of the Articles of Faith, and nther doctrines most necessary to salvation. " A CATECHISM, THAT IS TO SAY, AN INSTRUCTION TO BE LEARNED OF EVERY PERSON, BEFORE HE BE BROUGHT TO BE CONFIRMED BY THE BISHOR H Question. ' \ I THAT is joiiT Name I IT Answer. K or 31. IT Question. \Vlio gave you this Name 1 If Answer. *My Godfathers and Godmothers in my Bap- tism ; wherein I was made a member of Christ, the child of God, and an inheritor of the King- dom of Heaven. IT Question. What did your God-fathers and Godmothers then for you ? THE CATECHISM. \V7tat is yonr Name ?] The Christian name is used in the Ministrations of the Church, at Baptism, here, and in the Marriage Service. It was formerly used also at Confirmation. In tliis place it obviously singles out, by a sort of analysis, the individual Christian from the Christian body at large, and thus fixes on the idea of individual privilege, duty, and re- sponsibility, while at the same time not interfering with the prominency of the idea of corporate unity which is contained in that of membership. N. or M.] The most probable explanation of these letters is, that N was anciently used as the initial of Nomen, and that Nomen for one person, or Nomina for several persons, was expressed by J3 vel Jf3iI3 ; the double J!3 being afterwards corrupted into 9J. The M by which 1000 is expressed was formed in a somewhat similar manner from the ancient nota- tion, CIO' '^y which that number was expressed in classical Latin, and which became (D in the Teutonic character of later inscriptions. in mtj Baptism ; xohercin I was madel This answer is very comprehensive, and offers a concise definition of doctrine respecting the Christian nature. It declares that Christians are made such by God's work co-operating with the work of the person baptizing. The infant was dipped in water, or had water poured upon it, wliile the person baptizing named it, and said, " I baptize thee in the Name of the Father, and of the Son, .and of the Holy Ghost." This constituted " my Baptism," so far as man's work could effect it. "In" th.at Baptism, without leaving room for any doubt, without im- posing any condition by which the blessing couhl be nullified, God " made mo a member of Christ, the child of God, and an inheritor of the Kingdom of Heaven." The new birtli is not conditional on the regenerated person's subsequent fulfilment of the baptismal vows, but only upon the due administration of the water and words of Baptism. a member of Chrkt] This is a Scriptural expression, used by St. P.aul, who s.ays, " We are the body of Christ, and mem- bers in p.articular" fl Cor. xii. 27] : also, that "by one Spirit are we all baptized into one body . . . for the body is not one member, but many " [1 Cor. xii. 1.3, 14] : also th.at this Body in its completeness is Christ, " As the body is one, and h.ath many members ... so .also is Christ " [1 Cor. xii. 1-] : "For we are niemberB of His Body, of His flesh, .and of His bones." fKph. v. .'iO.] How this membership can be is a mystery, but the results of it are intelligible, and m.ay bo understood partly from analogy, partly from the statements of our Lord and His Apostles. By physiological analogy wo may draw the infer- ence that life is maintained in every member by union with the Head, and without that union no member can live. Hence spiritu.al life is derived from our Lord the Fountain of life, not only as a gift bestowed by one person upon another, but by an actual, though mysterious, and therefore unintelligible union. It is on such a principle that St. Paul founds his familiar but deeply-important words, "He is the Head over all things to the Church, which is His Body, the fulness of Him Which filleth all in all." [Eph. i. 22, 23.] "And He is the Head of the Body, the Church." [Col. i. 18.] To baptize an infant is, therefore, to use the means by which God gives it spiritual life by uniting it to Christ. To leave an infant unbaptized, is to leave it spiritually without life, by leaving it without tliis union. And the same is true, no wilful bar to the Sacrament intervening, of adults. Our Lord shewed this in describing Himself as the true Vine, and the Apostles as branches ; and especially in the words, "I am the Vine, ye are the branches : he that abideth in Jle, the same bringeth forth much fruit ; for without Me fx^P'' 'E/toC] ye can do nothing." To be made a "member of Christ" is, therefore, to be united in a living spiritual bond with "the Way, the Truth, and the Life," " the Light," "the Resurrection and the Life." Our sjjiritual existence, our spiritual knowledge, and our future Resurrec- tion to life eternal are dependent on that union being efl'ected in and by Baptism. the child of God\ This term also is Scriptural. St. Paul uses it thus : " For ye are all the children of God by faith in Christ Jesus" [Gal. iii. 26]: and St. John, "Behold, what manner of love the Father hath bestowed ujion us, that we should be called the sons of God. . . . Beloved, now are we the sons of God." [1 John iii. 1,2.] Such a relationship also springs from actual union with God through Christ in re- generation, and not from federal relationship. So St. Paul alleges when ho writes, "For both He that sanctifieth and tliey who are sanctified, are all of one : for which cause He is not ashamed to call them brethren." [Heb. ii. 11.] So also St. .lohn alleges in the words, " Whosoever belicveth that .lesus is the Christ is born of [7c7^fn;Tai] God : and every one tliat lovetli Him that begat [T6i/ ■yivvr\aavTa\ loveth him also that is begotten of Him " \Thv '^e^twufxivov e^ Ai'toC]. To be the child of God is not only therefore to be taken into that relationship by a covenant, but to be made so by a super- natural effect of gr.ace. an inheritor of the Kinr/dom of Jfeaven] St. Paul writes that sonship brings heritage, " If children, then heirs ; heirs of God, and joint-heirs with Christ." [Rom. viii. 17.] The in- heritance is [I] of the Church Militant, which our Lord spe.aks of as tlie Kingdom of Heaven on m.any occasions, [f, .'/. Matt, iii. 2 ; xiii. 24] : and [2] of the Church Triumphant, of which He also speaks under the same title. [Matt. xxv. 34.] The heritage of the Church Militant is a title to all Church privileges and teaching, to benediction, absolution, all sacra- mental rites, the blessed Sacrament, and burial within tho fold of tho Church, aiul m.ay bo described as a title to tho grace of God (tlirough His mercy, and not through our merits). 43- a Catecbism. IT Answer. "Tliey did promise and vow three things in my name. First, that I should renounce the devil and *all his 'works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh. Secondly, that I shoulii believe all the Articles of the Christian Faith. And, thirdly, that I should keep God's holy will and command- ments, and walk in the same all the days of my life. IT Question. ''Dost thou not think that thou art bound to believe, and to do, as they have promised for thee? IT Answer. 'Yes verily; and by God's help so I will. And I heartily thank our heavenly Father, that He hath called me to this state of salvation, through Jesus Christ our Saviour. And I pray unto God to give me His grace, that I may ^'continue in the same unto my life's end. H Catechist. Rehearse the Articles of thy Belief. (7 Isa. 19. : 3.8. 1 John ^ (i.V his works and pomps, the -vanz- ^i«(>/;etc.,i549 — 61. c Gal. 1.4; 5. 24. Mark 16. 16. Malt. 2S. 20; 22. 37-39. Luke I. 74. 75. d Deut. 26. James 2. 17. e P5. 146. 5. Eph. 5. 20. 2 Tim. I, 9. Tit. 2. II. Phil. 4. 6 : 1. 6 : 2. 13. yDeat. 31 12. S 2 Tim. 3. 14. /( Ileb. II. 6. I Coi ' K. 6. John 14. I 1 John 4. 14. IT Answer. I BELIEVE in God the Father Almighty, Maker of heaven and earth : And in Jesus Christ His only Son our Lord, Who was conceived by the Holy Ghost, Born of the Virgin Mary, Sufl'ered under Pontius Pilate, Was crucified, dead, and buried, He descended into hell ; The third day He rose again from the dead-; He ascended into heaven. And sitteth at the right hand of God the Father Almighty ; From thence He shall come to judge the quick and the dead. I believe in the Holy Ghost; The holy Catholick Church ; The Communion of Saints ; The Forgiveness of sins ; The Resurrection of the body ; And the Life everlasting. Amen. IT Question. ''What dost thou chiefly leain in these Articles of thy Belief ? ^ Answer. ''First, I learn to believe in God the Father, AMio hath made me, and all the world. which title can, of course, be forfeited by sin. The heritage of the Church Triumpliant is tlie gift of blessedness wliich " eye hath not seen nor ear heard." St. Augustine writes respecting both : " ^A'he^efore, dearly beloved, Catholic plants, members of Christ, think what a Head ye liave ! Children of God, think what a Father ye have found ! Christians, think what an Inheritance is promised you ! Not such as on earth cannot be possessed by cliildren, save when their parents are dead. For no one on earth possesses a father's inheritance save when he is dead. But we, whilst our Father liveth, sliall possess what He shall give : for that our Fatlier cannot die. I add more, and say tlie truth, our Father will Himself be our inheritance. " [Auo. Sermons, cxlvi. 2.] As children could never grow up if they refused the food and shelter of their parents' home, so the children of God can never grow to " the fulness of the stature of Christ " if they refuse the present privileges to which they are entitled in the Church of God. And while "not growing up" in the one case means physical death, so does it mean spiritual death in the other ; an excision of the unfruitful branch, the unworthy member of Christ ; an expatriation of the prodigal son for ever from his father's house ; a forfeiture of the eternal in- heritance to which the spiritual birthright has entitled, but of which the disentail has been signed and sealed by the heir of his own free will. They did promi.ie and vow . . . In my name] Baptism is not administered on the condition of vows being made, nor do the vows exercise any anticipative influence upon it. They are part of the discipline of the Church, and probably established by the Apostles, but do not belong to the essence of the Sacrament, which is entirely perfect as to its outward form and its inward grace, even where they are not used or in- tended to be used. At the same time, the vows of Baptism express obligations which are inseparable from the i-elation established with our heavenly Father by it : so that children who have never had God-parents to make them on their be- half are bound, by the nature of their position as Christian children, to the duties stated in these vows, as much as if they had Vieen explicitly made at their Baptism. A child who has not made any verbal promise of obedience to its parents, is as much bound to obey, by the law of C4od, as one who has done so : and no superadded vow can heighten or intensify the obligations which naturally belong to the rela- tionship of Christians towards God, though it may express and define them. that I should renounce the devil] The renunciation of the adversary of God and man, which was made by those who were children of wrath before they became children of God, expressed an obligation from which they could never after become free. St. John appears to refer to this renunciation when he says, '• I write unto you, young men, because ye have overcome the wicked one." [1 John ii. 13.] In what manner practical effect is to be given, throughout life, to that renunciation, he also shews by referring [1] to the victory gained by Christ our Head ; and [2] to the union between Him and His members, through which they may be made partakers of His strength. " For this purpose the Son of God was manifested, that He might destroy the works of the devil." " Greater is He that is in you, than he that is in the world." [1 John iii. 8 ; iv. 4.] Thus the true way to give practical force to the vow of rejiimciation is to gain the power of Christ, [1] by the wish to do good rather than evil ; [2] by dependence, in faith, on our Lord the Victor of the Evil One ; [3] by an earnest resistance to Satan ; [4] by a continued use of the grace given by God. [Comp. Litany clause, "From all the deceits of the world, the flesh, and the devil ;" and Collect for Eighteenth Sunday after Trinity.] all his ivories] Sins, or the works of the devil, are classified under seven kinds, viz. Pride, Avarice, Lust, Envy, Gluttony, Anger, Sloth, wliich are called the seven deadly sins. pom]Js] See footnote at p. 413 in the Service for Baptism. that I should believe . . . lite Christian Faith] Such an act of faith presupposes a faculty of faith, j'ust as an act of reason supposes a faculty of reason. The one belongs to our spiritual nature, which we receive at Baptism'; the other to the nature which we receive l>y our natural birth. Faith is the power of believing all that God reveals to us without the necessity of any corroboratory evidence from our senses. Such cor- roboratory evidence sometimes accompanies the revelation of God ; but in respect to the most important objects of faitli it does not : and our Lord commends that faith most highly which is exercised without it : "Thomas, because thou hast seen ile, thou hast believed : blessed are the}- that have not seen, and yet have believed. " [John xx. 29.] The "Articles of the Christian Faith " are so much concerned with objects of faith respecting which we can have little or no evidence beyond God's Word for their existence and truth, that a thorough belief in them can only be entertained by the exer- cise of the faith wliicli is the gift of God, and ■nhich enables us to know, by a participation in God's knowledge, what is altogether bej'ond the reach of unassisted intellectual appre- hension. Hence, as belief in all the Articles of the Christian Faith is a duty imposed upon Christians with their birthright, so it is the exercise of a gift or faculty which belongs to the Christian nature. A partial faith, an assent and submission of the intellect is, of couise, possible to all vho possess reason, and is a necessary qualification for Baptism in adult persons. It may be added, that the difl^orence between faith and super- stition is that the first is belief on good evidence (of which the best and highest kind is God's Word about the object upon which faith is to be exercised) ; while superstition is belief on insufficient evidence, of which kind is, sometimes, the evidence of the senses. On the necessity of a right faith to salvation, see notes on the Athanasian Creed, pp. 217-220. Comp. also Jude 3 ; Eph. iv. 5 ; 1 John v. 4 ; 1 Pet. v. 9 ; Rev. ii. 13 ; xiv. 12 ; the a Catecf)isni. 433 ° Secondly, in God tlie Son, Who hath redeemed me, and all mankind. Thirdly, in God the Holy Ghost, Who sane- tifieth me, and all the * elect people of God. II Question. "■You said, that your Godfathers and Godmothers did promise for you, that you should keep God's Commandments. Tell me how many there be 1 IT Answei'. 'Ten. IT Question. 'Which be they 1 IT Answer. THE same which God spake in the twentieth Chapter of Exodus, saying, -^I am the Lord thy God, Who brought thee out of the land of Egypt, out of the house of bondage. I. Thou shalt have none other gods but Me. II. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow a Acts 5. 3. 4. I Pet. I. I, 2. * i.^. Christians. God's chosen people. c Exod. 19. 5, 7, 8. Ps. 76. II. ti Exod. 34. 28, e Matt. 22. 37-40. y Exod. 20. 2-17. Deut. 5.6.^1. Matt. 19. iS, 19. Mark 13. 30-33. Luke 10. 27. Rom. 13. 9. down to them, nor worship them : for I the LoED thy God am a jealous God, and visit the sins of the father.? upon the children, unto the third and fourth generation of them that hate Me, and shew mercy unto thousands in them that love Me, and keep My coiumandments. III. Thou shalt not take the Name of the Lord thy God in vain : for the Lord will not hold him guiltless that taketh His Name in vain. IV. Kemember that thou keep holy the Sabbath-day. Six days shalt thou labour, and do all that thou hast to do ; but the seventh day is the Sabbath of the Lord thy God. In it thou shalt do no manner of work, thou, and thy son, and thy daughter, thy man-servant, and thy maid- servant, thy cattle, and the stranger that is within thy gates. For in sis days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day ; wherefore the Lord blessed the seventh day, and hallowed it. V. Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee. clause "From all false doctrine," etc., in the Litany; and the Collect for St. Thomas's Day. that I ahould keep God's holy iviU] God's Will is the supreme law over all ; and His Commandments are the expression of that Will. This expression is by no means to be limited in our minds by the Ten Commandments, though these contain a summary of all moral duty ; for the Will of God is expressed in many other ways. Of such modes by which that Will is expressed there are five principal ones. [1] By the natural relationships of life. Thus St. Paul shews that the duties of children towards their parents, of wives towards their hus- bands, and vice versa, are duties laid upon them by God. [Col. iii. 18, etc.] Duties so plainly imposed by our heavenly Father are a plain revelation of His Will ; and the non- fiilfilment of such duties is disobedience to it. [2] By the light of the Christianized conscience, which is "the candle of the Lord within" [Prov. xx. 27], "the light that is in thee," of which our Saviour spoke when He said, " If therefore the light that is in thee be darkness, how great is that darkness ! " [Matt. vi. 2.3.] But all apparent dictates of the Christian conscience are not hastily to be taken as such revelations of God's Will and Commandment, as natural inclination may be mistaken for the voice of conscience. [,3] By the voice of the Church, represented in its Catholic teaching, and in the admonitions and advice of those individual ministers whom God has appointed as spiritual guides to the flocks in the midst of which He has placed them. [4] I!y the written word of Ciod's revelation, contained in the Holy Bible. [5] By the written and unwritten law of the land in which His Providence has placed us, respecting wliich St. Paul says, " Let every soul be subject unto the higher powers. For there is no power but of God : the powers tliat be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God ; and they that resist shall receive to them- selves damnation. " [Rom. xiii. 1,2.] Obedience to the Will and Commandment of (iod, however it may he revealed, draws our relationship to Him still closer; Christian nature and Christian obedience thus reacting upon each other, and ful- filling the words of Christ, " Whosoever sliall do the will of God, the same is My brother, and My sister, and mother." [Mark iii. 3.">.] hi/ Qod's help so I vtill] This answer takes the form of an oath, the ordinary adjuration of wliich in this country is, " So help me Giul." Every time it is repeated, the child or person repeating it "renews the solemn promise .and vow that w.as made in their name at their Baptism ; ratifying ami confirm- ing the same in their own persons, and acknowledging them- selves bound to believe and do all those tilings wliich their Godfathers and Godmothers then undertook for them. " [See Confiriiiation Office.] This is done for the last time immedi- ately before Contirm,ation by the reply, " I do," to tlie Bishop's (juestion. It must be remembered that the promise .and vow made on behalf of a child by its God-parents do not oriijinate the obligation of that child " to do all these things," but only express an obligation that would be binding whether it was expressed or not. this state of salvation'] That is, into a Christian condition in which it is quite certain (whatever may be the possibility in a non-Christian condition) that salvation is within reach. The Christian child has already been saved from the guilt of original sin, and from much of its power over the soul. Final salvation depends on final perseverance, that is, on a con- tinuance in the state of salvation, by God's grace, to our lives' end, so that we may not die in mortal sin. First, I learn to bcdere] For an expository paraphrase on the Apostles' Creed, see the Notes on Morning Prayer, p. 197. Some illustrative texts of Scripture will be found in the Table of references to the books of the New Testament at p. I9G. 7Vn] In the Catechism as it stood in 1549 the first five of the Ten Commandments were given in a much shorter form, as follows : ' — " I. Thou shalt have none other gods but Me. "II. Thou shalt not . . . nor worship them. " III. Thou shalt not take the Name of the Lord thy God in vain. " IV. Remember that thou keep holy the Sabbath-day. " V. Honour thy father and thy mother." In the tenth commandment the words, " Thou shalt not covet thy neighbour's house," were altogether omitted, evidently by a singular accident. The Primer of l,'i45 con- t.ains "The Ten Comm.andments compendiously extracted," etc., which is exactly similar to the arrangement of 1549, except that the commandiiient there put as the second is omitted [it is printed in the exposition immediately preced- ing], and the tenth is divided into two. The writer of the Catechism must have copied out the compendium from the Primer, inserting so much .as he did insert of the second commandment, and then forgetting altogether what there stood as the ninth ! Tlio translation of the Commandments here, and in the Communion Office, is apparently an original version made for the Prayer Book. The Puritans of 1061 wished to have that of Kill substituted, but the Bishops cousidei'ed that there was no necessity for this change. The same which God spahc} Althougli tlie Ten Command- ments were given especially to tlic .lews, they represent the whole substance of a moral law which is equally binding upon Christians. Thus our Lord recognized the summary of tliem which was given to lliiu by the lawyer, in Luke x. 27, and thus Ho summed tliem up Himself, in Mivtt. xix. 18, and xxii. 37-40, as a rule of obedience by which a man might 1 That a comiicndium of tlic Tcti ConuiiaiKiinonts i.i iicrfootly justiflable may lie cont-ludcd from its adoption by otir Lord in Matt. xix. 18, and by St. Paul ill Rom. xiii. 9. 2 E 434 a Catecbism. VI. Thou shalt do no murder. VII. Thou shalt not commit adultery. VIII. Thou shalt not steal. IX. Thou shalt not bear false witness against thy neighbour. X. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his. H Question. "What dost thou chiefly learn by these Com- mandments 1 M Answer. I learn twi^ things : my duty towards God, and my duty towards my Neighbour. IT Question. What is thy duty towards God? IT Answer. "■My duty towards God, is to believe 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. U Question. What is thy duty towards thy Neighbour 1 IT Answer. '' My duty towards my Neighbour, is to love him as myself, and to do to all men, as I would they a Matt. 2jt, 37-40. /• 2 Cor. 3. 5 : 12. 9, Heb. 4. 16. ^ Thess. I. II. 12. Luke II. c 2 Cliron. 20. 20. I-uke 12. 5 ; 10. 27. John4. 23. I Thess. 5. 18. I Tiin. 4. 10. P)iil, 4. 6. Ps. 138. 2. I Chron. 28. 9. d Juris praecepta sunt lia^c, honeste vivere. alteruni non l.^dere. suuni cui- que tritiuere. [Jus- tin. Inst. I. i. 3.] Rom. 13. 8-10. Matt. 7. 12; 15. 4-6. Eph. 6. 2. 3. I Pet, 2. 13. 14, 17. Tit. 3. 1. Heb. 13. 7. 17. Tit. 2. 9. 10. 1 Pet. 5. 5. Lev. 19. 32. Kom. 12. 17-21. Phil. 4. 8. James 3. 14, 16. Eph. 4. 2^', 25, 31. James i. 26. Luke 21. 34. I Cor. 6. 13. 2 Cor. 7. 1. Heb. 13.5. iTliess. 4. II. 12. 2 Cor. 7, 20-22. Eccles. 12. 13- should do unto me : To love, honour, and succour 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 governours, teachers, spiritual pastors, and masters : To order myself lowly and reverently to all my betters : To hurt no body by word nor deed : To be true and just in all my dealing : To bear no malice nor hatred in my heart : To keep my hands from picking and stealing, and my tongue from evil- speaking, lying, and slandering : To keep my body in temperance, soberness, and chastity : Not to covet nor desire other 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. IT Catechist. "My good child, know this, that thou art not able to do these things of thyself, nor to walk in the Commandments of God, and to serve Him, without His special grace ; which thou must learn at all times to call for by diligent prayer. Let me hear therefore, if thou canst say the Lokd's Prayer. IT Answer. OUK Father, Which art in heaven, Hallowed be Thy Name. Thy kingdom come. Thy will be done in 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 us not into temptation ; But deliver us from evil. Amen. " enter into life, " and on wliioh "hang all the law ami the prophets. " As, moreover, a greater measure of grace is be- stowed upon Chi'istians than was given to the Jews, so is the moral law interpreted to them by a more strict rule. Christ came, "not to destroy the law, but to fulhl it," and "the law was our schoolmaster, to bring us unto Christ ; " so that we " serve in newness of spirit, and not in the oldness of the letter," as children yielding a willing, not as servants yield- ing a forced, obedience. / Icani two thimis] The division of the Ten Commandments into the four which enjoin duties towards God, and the six which summarize duties towards man, was sanctioned and adopted by our Blessed Lord, and was probablj' derived from the manner in which they were written on the " two tables " brought down by Moses from Sinai, and preserved in tlie Ark under the Mercy-seat within the Holy of Holies. My duty towards Ood] This summary exposition of the first four commandments set.s forth first tlie mental qualities which are comprehended in a Christian disposition towards God, which are Faith, Fear, and Love ; and, secondly, the acts by which the exercise of those qualities is manifested, which are principally Worship, Prayer, and faithful Service. Acts of worship are such offerings of praise as are made to God with- out any consideration of recompense, and the highest of such acts is the "Sacrifice of praise and thanksgiving" comprised in the celebration of the Holy Eucharist, as distinct from the consumption of it, whicli afterwards constitutes the act of Communion. Upon such acts Faith, holy Fear, and Love are all exercised in their highest degree. Acts of Prayer are such offerings of worship as are mingled with supplications for some spiritual or temporal benefit ; and upon these, too, all three qualities are exercised. Acts of faitliful Service are other practical evidences and exertions of those qualities in the work of life ; and by them the labour appointed to us in the world is transfigured into Christian work, done also in the Kingdom of God. The intensification of the law under the Christian dispensation is here shewn by the declaration that such faithful service is due to God, not only on the Sabbath, which was a temporary institution, but on " all the days of my life," since all a Christian's days are to be conse- crated in some way to God. A practical Trust in the Provi- dence of God is necessarily involved in such faithful service; and reverence for His holy Name and Word is inseparable from a faithful, liumble, and loving habit of worship. My duty towards my Neiijlibour] The details of this answer are in themselves a sufficient comment upon, and illustration of, the six commandments to which they I'efer. They are also an exposition of the practical duties arising from our Lord's commandment as given in the Sermon on the Mount : "Therefore all things whatsoever ye would that men should do to you, do ye even so to them ; for this is the law :.nd the prophets." [Matt. vii. 12.] Some portions of this answer seem to be taken from St. Augustine, who thus speaks of the obli- gations of Sponsors : "Admoneant, lit castitatem custodiant, virginitatem usque ad nuptias servent, a maledicto vel per- jurio linguam refrenent, cantica turpia vel luxuriosa ex ore non proferaut, non superbiant, iracundiam \'el odium in corde non teneant . . . sacerdotibus et parentibus honorem amore verje caritatis impendant. " [Serm. de Temp, clxiii. ] What desirest thou of God in this Prayer ?] In the Notes to Evening Prayer, p. 208, will be found an Exposition of the Lord's Prayer taken from St. Cyril's Catechciieal Lectures; at p. 185 one by Bishoj) Andrewes ; and at p. 208 one by the author of the Christian Year. The general objects of the seven petitions which compose it may be thus summed up : ' — [I.] Our Father, Which art in heaven, Hallotved be Thy Name. In the first petition we pray that all things done on earth, all our actions as well as those of our bretliren, maj' minister to the glory of God, that liy our lives and in our hearts His Name may be hallowed. [II.] Thy kiiii/dom cotne. This is a prayer that all things here may tend to the propagation of the Gospel, the establish- ment of God's kingdom in all the world, and to the subjection of ourselves to the rule of our heavenly Father. [III.] Thy will be done in earth, As it is in hearcn. In the third petition we pray that we and all men may keep the Commandments and do the whole Will of God. [IV.] Give vs this day our daily bread. In the fourth peti- tion we beseech God to give us day by day the breail we need, ^ Si-e Denton on the Lord's Prayer, p. 153. ^ Catecblsm. 435 H Question. " What desirest thou of God in this Prayer ? IT Answer. "I desire my Lord God our heavenly Father, Who is the Giver of all goodness, to send His grace unto me, and to all people ; that we may worship Him, serve Him, and obey Him, as we ought to do. And I pray unto God, that He wiU 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 everlasting death. And this I trust He will do of His mercy and goodness, through our Lord Jesus Christ. And therefore I say, Amen, So be it. IT Question. OW many Sacraments hath Christ ordained in His Church 1 IT Answer. ■^Two only, as generally necessary to salvation, that is to say, Baptism, and the Supper of the Lord. ^ Question. What meanest thou by this word Sacrament ? II Answer. 'I mean an outward and visible sign of an inward and spiritual grace,* given unto us,' ordained by Christ Himself, as a '"means whereby we receive the '"same, and a 'pledge to assure us thereof. H a Matt. 6. 7-13. *Jamesi. 17. Matt. 7. 7-11. Ps. 29, a, 9; 89. 7. Exod. 19. 5. Matt. 6. 25-33. 12-15: 26. 41. I Cor. 10. 13. Ps. 19. 12, 13. I John 5. 18. 2 Tim, 4. 18. 1 Pet. I. 5. 2 Cor. I. 20. cMatt. 23, 9. Acts 10. 47. rf5«p 4^3- f John 1. 12. 13. Rom. 6. 3, 4. 7, 11 ; 9. 8. Acts. 2. 39. ysw p. 40s. ^ Matt. 28. 18-20. Lulce 22. 19. 20. h Acts 2. 38: 8. 36. 37. Heb. 10. 22, 23. i John 3. 3. s. Tit. 3, 5. Jolm 6. S3, 54. i This comma ap- pears in the origi- nal MS. / i.i. First, the "sign" was "or- dained by Christ ; " secondly, the " spiritual grace " is "given unto us," m i.e. The sign is the "means," ft Matt, 19, 14, Gen. 17. 7, 12. 13. o See p. 407. / i.e. The "grace" wliich is given by God and received by us. g i.e. The " sign " is a "pledge" to assure us of the grace. 11 Question. How many parts are there in a Sacrament ? IT Answer. Two ; the outward visible sign, and the inward spiritual grace. IT Question. What is the outward visible sign or form in Baptism ? IT Answer. "Water ; wherein the person is baj)tized In the Name of the Father, and of the Son, and of the Holy Ghost." IT Question. What is the inward and spiritual grace 1 IT Answer. '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. "^ H Question. What is required of persons to be baptized ? IT Answer. '' Repentance, whereby they forsaice sin ; and Faith, whereby they stedfastly believe the pro- mises of God made to them in that Sacrament. IT Question. "Why then are Infants baptized," when by reason of their tender age they cannot perform them] the food necessary for the strengthening and nourishing our body and soul ; so that, sustained by His hand, we may be enabled to live to His glory. [V.] And forgii'e us our tre.^passcs, As we forgive them that trespass against us. In the ne.xt petition we ask God to for- give 11$ those trespasses which have separated us from Him, and to restore us to that jieace which by our actions we have disturbed, even as we forgive our brethren, and renew that concord wliich has been broken by our quarrels. [VI.] And lead lis not into temptation. In the sixth petition we pray for the protection and support of God against the assaults of tlic Evil One, the flesh, and the world, for deliver- ance from all temptations. [VII.J Bi(t delirer us from evil. By the seventh petition we seek deliverance from all eeil, temporal and spiritual, and for the consumm.ation of the work of Ciod in our hearts and lives. Two only, as generalli/ neeessary to salvation] The use of the word "generally" in the sense of "universally," m.ay be illustrated by the two places in which it is to be found in the Holy Bible. The first is in 2 Sam. .wii. 11, "Therefore I CDunsel that all Israel be generally gathered unto thee, from Dan even to Beersheba : " the expression in the Vulgate being " unirersus Israel," and the LXX ttSs 'l<Tpa-/i\. The second is Jer. xlviii. 38, " There shall lie lamentation generally upon all the housetops of Moab ; " where the Vulgate reads "super omnia teela Moali," and the LXX fTri TravToiv tCiv Ouiixdruv Mtjti^. So also Bishop Hooper says, "Notwithstanding that God's promises be general, unto all people of the world, yet many shall be damned." [Deelaration of the Ten Command- rnents.] Bi.shop Latimer, again, says, "The promises of Christ are general ; they pertain to all manhind." [,'i'ermon on Parable of Kim/s Son.] Ami, lastly, in the Prayer for the Parliament is the expression "this kingdom in ;/t'«('r«/, "which clearly means the vliole of this kingdom, cdl persons therein. There are probably no instances to be found of .any writer in the sixteenth or seventeenth centuries who uscil the wi>rd "generally" otherwise than with the meaning "universally ;" and such is its meaning in this place. The Sacraments of Baptism and the Lord's Supper are tlierefore declared to be the only Sacraments which are necessary to the salvation of all persons ; and, by implica- tion, "those five commonly called .Sacr.aments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction" [Article of Religion XXV.], are necessary only for particular classes of persons. So Bishop Bramhall respecting one of these, " We deny not Ordination to be a Sacrament, though it be not one of those two Sacraments which are ' generally necessary to salvation. ' " [Bbamh all's Consccr. of Prot. Bish. vindic. Disc, v.] Among the Fathers the word sacrament was used almost in the same sense that we now use the word mystery, and was not restricted to any ]iarticu- lar number. "As for the number of them," says the Homily of Common Prayer and .Sacraments, " if they should be con- sidered according to tiie exact signification of a .sacrament, namely, for visible signs expressly commanded in the New Testament, whereuuto ia annexed the promise of free forgive- ness, .and of our holiness and joining in Christ, there be but two, namely, Baptism and the Supper of the Lord. . . . But in a general acceptation the name of a Sacrament may be attrjbutcd to anytliing whereby an holy thing is signified. In which unilerstauding of the word, the ancient writers have given this n.ame, not only to the other five commonly of late years taken and useil for sujijilying the number of the Sacra- ments, but also to divers .and sundry other ceremonies, as to oil, washing of feet, and suchlike ; not meaning thereby to repute them as Sacraments in the same signification that the two forenanicd Sacraments , are. . . . And although there are retained by the order of the Church of England, besides these two, certain other rites and ceremonies about the institution of ministers in the Church, Matrimony, Confirmation of children . . . and likewise for the Visitation of the Sick ; yet no man ought to take these for Sacraments, in such signification and meaning as the Sacraments of Baptism and the Lord's Sujiper are ; but either for godly states of life, necessary in ('hrist's Church, and therefore worthy to be set forth by public action and solemnity by the ministry of the Church ; or else judged to be such ordinances as m.ay make for the instruction, comfort, and edification" [i.e. okoSi/xTjo-is] "of Christ's Church." / mean an outward and risible sigji] This definition is 436 3 Catecbism. IT Answer. "Because they promise them both by their Sureties ; which promLse, when they come to age, themselves are bound to perform. IT Question. Why was the Sacrament of the Lord's Supper ordained 1 IT Answer. ^For the continual remembrance of the sacrifice of the death of Chelst, ''and of the benefits which we receive thereby. 1i Question. AVhat is the outward part or sign of the Lord's Suppsr I IT Answer. ' Bread and Wine, which the Loed hath com- manded to be received.-^ H Question. What is the inward part, or thing signified ? IT Answer. ■^The Body and Blood of Christ, which are verily and indeed taken and received by the faithful in the Lord's Supper." H Question. What are the benefits whereof we are par- takers thereby? 1 Answer. 'The strengthening and refreshing of our souls by the Body and Blood of Christ, as our bodies are by the Bread and Wine.* a Col. 2. II, 12. Deut. 29. 10-15, 24, fi I Cor. II. 28, Cor. 7. Tit. 2. ... --. Heb. 10. 21, 22. Col. I. 12-14. Matt. 5. 23. 24. I Cor. 5. 7, 8 : 13. 3-8. c Luke 22. 19. Heb. 9. =6. rf See note below. If I Cor. II. 23-26, ySri p. 356. £■ I Cor. 10. 16. John 6- 53. 47- A Sa p. 3il, :" Ps. 104. 15. John 6. 35. SI. 55. 56. i 5^<: p. 356 IT Question, What is recjuired of them who come to the Lord's Supper? H Answer. 'To examine themselves, whether they repent them truly of their former sins, stedfastly pur- posing to lead a new life ; have a lively faith in God's mercy through Christ, with a thankful remembrance of His death ; and be in charity with aU men, IT The Curate of every Parish shall diligently upon Sundays and Holydays, after the second Lesson at Evening Prayer, openly in the Church instruct and examine so many Children of his Parish sent unto him, as he shall think convenient, in some part of this Catechism, II And all Fathers, Mothers, Masters, and Dames, shall cause their Children, Servants, and Appren- tices, (which have not learned their Catechism,) to come to the Church at the time appointed, and obediently to hear, and be ordered by the Curate, until such time as they have learned all that is here appointed for them to learn. IT So soon as Children are come to a competent age, and can say, in their Mother Tongue, the Creed, the Lord's Prayer, and the Ten Commandments ; and also can answer to the other Questions of this short Catechism ; they shall be brought to the Bishop. And every one shall have a Godfather, or a Godmother, as a Witness of their Contirma- tion. IT And whensoever the Bishop shall give knowledge for Children to be brought unto him for their Con- firmation, the Curate of every Parish shall either bring, or send in writing, with his hand subscribed thereunto, the names of all such persons within his Parish, as he shall think fit to be presented to the Bisliop to be confirmed. And, if the Bishop approve of them, he shall confirm them in manner following. attributed to Peter Lombard, called the Master of the Sentences, in tlie twelfth century. The Homily just quoted (written about 15f)2) says, "The common description of a Sacrament, which is, that it is a visible sign of an invisible grace." The somewhat involved form of this answer may be made clearer by a jjaraphrase, as follows : "I mean an out- ward aud visible sign (ordained by Christ Himself) of an in- ward and invisible spiritual grace, which grace is given imto us by God. This outward sign was ordained by Christ, first, as a means whereby we are to receive the inward grace, and, secondly, as a pledge to assure us of that inward grace ; " for the grace cannot ordinarily be separated from the sign which Christ has ordained. and of the henejits which we receive thereby] These words as they now stand say that the Eucharist was instituted "for the continual remembrance ... of the benefits whicli we receive " by the Death of Christ. But it is more probable that the meaning intended should be expressed by the words "and for the benefits which we receive " by the Sacrament of the Lord's Supper, so instituted as a sacrificial Memorial before God of the Sacrifice of the Death of Christ. In tlie Sealed Books the words stand as in the text above, as also they do in the MS. of the Prayer Book. But in the Black-Letter Prayer Book of 163G preserved with the latter [I'ec pp. 33, 35] they originally stood — as in all editions from l(i04 to lfi62 — " and the benefits which we receive thereby," the " of " being written in red ink above the line. The meaning suggested as that which was intended agrees exactly with that expressed in the third question and answer beyond. For expositions of the doctrine of the Sacraments, see the Introductions to, and Notes on, the Offices for Holy Baptism and the Holy Communion. A detailed exposition of tlie whole Catechism will also be found in the author's Key to Christian Doctrine and Practice, founded on the Church Catechism. AN INTRODUCTION CONFIRMATION OFFICE. Fr.oM the earliest ages of the Christian Church, and in every part of it all over the whole world, until modern times, the rite of Confirmation has been considered essential to the full perfection of Christian life in those who have attained to years when they can discern fully between right and wrong. Nor have any Christians been ordinarily permitted by the Church to partake of the Holy Communion until after they had been confirmed. The rite appears to have been administered at first by an Apostle or Bishop laying liis liands on the head of the baptized person, but at a very early period the rite of unction was added. The Apostles St. Peter and St. Jolin went down to Samaria to lay their hands on those who had been baptized by their Deacon Philip [Acts viii. 14-17] ; " and they received the Holy Ghost," some new and special Gift being bestowed upon them by the Holy Ghost through that outward sign. In the same manner St, Paul laid his hands on tlie Epliesian disciples of St. John tlie Baptist as soon as they had been "baptized in the Name of the Lord Jesus." [Acts xix. 5.] In the latter case, and probably also in the former, the Gift bestowed was accompanied by other gifts of miraculous powers ; but these were clearly a special addition to the ordinary gift, and thus it was for the confirmation of previous Baptism that the Apostles administered the rite by the imposition of their hands. The anxious care of St. Paul for tlie administra- tion of it to the Ephesians appears also to have a parallel in that wliich he expressed to the Koman Christians when he wrote to them, "I long to see you, that I may impart unto you some spiritual gift, to the end ye may bo established." [Rom. i. 11.] The rite so administered has several names given to it in the New Testament. The most obvious is that derived from the particular ceremony which was used in administering it, as when in the Epistle to tlie Hebrews "the doctrine of Baptisms and of Laying on of hands " [Heb. vi. 2] is spoken of. Another title given to it is that of the Seal or the Seal- ing, as wlien St. Paul writes to the Ephesians, " After that ye believed in Christ, ye were Sealed with that Holy Spirit of promise, which is the earnest of our inheritance " [Kph. i. 13, 14]: or, "(JrievenottheHoly Spiritof God, whereby ye are Sealed unto the day of redemption " [Eph. iv. .SO] : or again, "He Wliich stablisheth us with you in Christ, and hath anointed us, is God ; Wlio liath also Sealed us, and given the earnest of tlic Spirit in our hearts." [2 Cor. i. 21, 22.] There seems also to be a reference to the same ordinance in the words, " The foundation of ( Jod standeth sure, having this Seal, The Lord knoweth them that are His. And, Let every one that nameth the Name of Christ depart from iniquity." [2 Tim. ii. 19.] By all which passages, where the idea of Seal- ing is connected with the gift of the Holy Ghost, we are carried back to the same idea in respect to our Blessed Lord, of Whom it is said, " Fur Him hath (iod the Father sealed." [John vi, 27.] As all grace Hows down from the Father to the members of Christ through Christ their Head, so from Him to Whom the Father "gave not the Spirit 1)V measure," flows down, even to the "skirts of His " mystical "clothing," that anointing Spirit of promise, whereby Christians are "sealed unto the day of redemption." The Oriental Church, whicli is so conservative of Scrijitural terms and language, still retains the name of the " Seal of the Gift of the Holy (ihost," as that of the ordinance which the Western Church calls " Confirmation." The rite is also called "the Unction " or "Anointing" in the New Testament, and in this case also the name is clearly connected with our Lord, the Christ or Anuintcd One : the "holy Child Jesus, Whom Thou hast anointed" of Acts iv. 27, and of Whom St. Peter said, "how God anointed Jesus of Nazareth with the Holy Ghost and with power." [Acts x. 38.] In a passage already quoted St. Paul speaks of God having "anointed us. " [2 Cor. i. 21. ] St. John refers to it as a special means of illumination and union with Christ : " But the Anointing which ye have received of Him abideth in you, and ye need not that any man teach you ; but as the same Anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him." [1 John ii. 27.] He also says of it, "Ye have an Unction from the Holy One, and ye know all things " [1 John ii. 20] : and these words respecting illumination at once con- nect themselves with those of our Lord respecting the Holy Ghost the Comforter, " He shall teach you all things." [Jolm xiv. 26.] The familiar name by which this rite is known in the Western Church appears first in the writings of St. Ambrose: " Ye have received the spiritual seal. . . . God the Father hath signed you, Christ our Lord hath confirmed you, and, as ye are taught by the apostolic lection, hath given you the pledge of the Spirit in your hearts." [Ambeos. de Myst. vii. 42.] By the time of St. Gregory the name seems to have been commonly established, although it still continued to be called " signacuhim " and "ehrisma." In the early Church, when Baptism was publicly adminis- tered at special seasons, and in the presence of the Bishop, 'the baptized were confirmed immediately on leaving the font. In his Treatise concerning Baptism, Tertullian says, "After this, having come out from the bath, we are anointed thoroughly with a blessed unction. . . . Next to this, the hand is laid upon us, calling upon, and inviting the Holy Spirit, through the blessing." [Tekt. ile Bapt. vii. viii.] St. Cyprian writes, in his famous seventieth Epistle, "Anointed also must be of necessity he who is baptized, that having received the chrism, that is, unction, he may be the anointed of God, and have within him the grace of Christ." [Eji. Ixx. 3.] Again, expounding the passage in the Acts respecting the Confirmation of the Samaritans by St. Peter and St. John, he says, "Which now also is done among us, those baptized in the Church being brought to the Bishops of the Church, and by our jirayer, and laying on of bauds, they receive the Holy Ghost, and are perfected with the seal of the Lord." [Ep. Ixxiii. 8.] Some passages in which vSt. Cyril speaks of the use of the chrism after Baptism will be found in the Introduction to the Baptismal Offices : he also says to those about to be baptized, "In tlic days of Moses, the Sjiirit was given by the laying on of hands, and Peter also gives the Spirit by the laying on of hands. And on thee also, who art about to bo baptized, shall His grace come." [Catcch. Led. xvi. 26.] This administration of Confirmation at the time of Baptism is provided for in the Sacramentaries of Gelasius and St. Gregory. The following is the form which has been handed down from that distant time, beginning with the Bubric wliich follows the Baptism : — " Poiili/ex rero redit in sacrariiim expectans, nl cum rcsliti fncrunl infantes, confirmut eos. Qui etiam nou proliilimtiir laefari ante sacram Commnnionem, si necesse fnerit. Jiidiiti vera, ordinanliir per ordinem siait ncripti mint. Et infantes quidem in brachiis dextris tenentur: majores vcro pedem jionunt super pedem, patrini nut. Deinde Sc/iola jussa faeit Letaniam r/ninam ad fonte.i, Pontifex vera reniens ad infantes, tcnentc Archidiacono elirisma, inrolutis scapulis et hracliiis ex panno Unco, et levata manu sua super capita omuinm dicit. Omnipotens sempitcrne Deus, qui regenerare dignatus es . . ." [As in the right-hand column in the Office beyond.] " Et interroijantilus Diaconihis nomina sinijulorum, Pontifcx 438 an 31nttoDuction to the Confirmation ©fficc. tinclo pollice in dn-hmate, facil crueem infronle nniiis, similiter per omnes singillatim." [Menard's Sac. Oreg. 73.] In later days Baptism and Confirmation were sepai'ated, the latter being administered, a.s now, by the Bishop, .in periodical visits to the greater churches ; but tlie form of tlie rite has varied very little mnce tlie days of .St. Gregoxy. Bede narrates of St. Cuthbert [a.d. 686] that he used to go roimd liis diocese bountifully distributing counsels of salva- tion, "as well as laying his hands on the lately baptized, that they might receive the grace of the Holy (Jhost." {Life of St. Cuthbert, x.xix.]: and from a period very little later a Ponti- fical has come down to us which belonged to Egbert, Arcli- bishop of York, aud whicli contains the form of Confirmation, as it was then used ; probably the same that was used by St. Cuthbert. A translation of it is here given, as it forms a link between the primitive Office of St. Gregory and that of the Mediaeval Church, from wliich our owu is directly derived. § The Use of York. Circa a.d. 700, "The Confirmation of men, to be spoken by a Bishop. "How he ought to Confirm. "Almighty, everlasting God, Who hast vouchsafed to regenerate this Thy servant with water ami the Holy Ghost, and Who hast given unto him remission of all his sins, pour into him, Lord, the sevenfold Spirit, Tliine lioly Comforter, from lieaven. Amen. Give him the Spirit of wisdom and understanding. Amen. The Spirit of counsel and strength. Amen. Tlie Spirit of knowledge and piety. Amen. Fill him with tlie Spirit of the fear of God, and of our Lord Jesus Christ, and of Thy favour ; sign him with the sign of Thy holy cross unto eternal life. "Here he ought to put the chrism on the forehead of the man, and say — " Receive the sign of the holy cross, by the chrism of salva- tion, in Jesus Christ unto eternal life. Amen. "The Lord lie with you. "And with thy spirit. "The peace and blessing of the Lord be ever with thee. And with tliy spirit. ' ' Aft.erv;ards, he ought to read this prayer — "God the Father, and the Son, and the Holy Ghost, con- firm thee, that thou niayest have eternal life ; and thou shalt live for ever. So thus let every man be blessed that feareth the Lord. The Lord from out of Sion bless Thee, and niayest thou see the things which are good in Jerusalem all the days of thy life. Peace be with thee unto eternal life. Amen. " Then they are to be bound [with a band of linen round the forehead]. "0 God, Who gavest the Holy Ghost to Thy Apostles, and willedst Him to be given to the rest of the faithful by them and their successors, look favourably upon our humble service, and grant uuto all them whose forehead we have this day anointed and confirmed with the sign of the cross, that the Holy Ghost coming upon their hearts may perfect them for a temple of His glory, by worthily iuhaluting them. Through. " Tlien they are to be communicated of the sacrifice. " The episcopal benediction follows. "God Almighty, Who created all things out of nothing, bless you, and grant you in baiJtism and in contirmatiun remission of all sins. Amen. "And may He Who gave the Holy Ghost in fiery tongues to His disciples, enlighten your hearts by His own enlighten- ing, aud duly kindle them to the love of Himself. Amen. ".So that, being cleansed from all vices, defended by His own assistance from all advei'sities, we may be worthy to be made His temple. Amen. " Jlay He Who created you guard you from all imminent evils, and defend j'ou from all wickedness. Amen. " Which He Him.self. Amen, The blessing. Amen. ^'Another hlessinq at Mass, after confirmation — "Pour forth, Lord, we jiray Thee, Thy lieavenly blessing upon these Thy servants, and Thine handmaids, to whom Thou hast been pleased by us to deliver Thine excellent sevenfold Holy Ghost, and to give them the grace and gifts of the Holy Ghost. Amen. "That whosoever are born again of water and the Holy Ghost may be ever defended by Thy protection. Amen. " May charity, diffused by the Holy Ghost, abound in them, which covers and overcomes every multitude of sins. Amen. "Protect them with divine protection, that all sins may flee from them ; and may they always study to fulfil Thy commandments. Amen. "Kest favourably in them, Who formerly rested glorious in the Apostles. " Which He Himself. Amen. The blessing. Amen." These specimens of Confirmation Offices of the Western Church will shew how little substantial variation there has been in them from the days of Primitive Christianity down to our own time. In the Eastern Church the rite is not restricted to the Bishop, but is administered by the priest (as his deputy, and with chrism blessed by him) immediately after Baptism, with the sign of the Cross in chrisnn on various parts of the body, .and the words, "The Seal of the gift of the Holy Ghost. Amen." The modern Eoman is almost identical with the ancient use of Salisbury. Tlie imposition of hands was undoubtedly the principal ceremony of Confirmation in Apostolic times, and cannot be regarded otherwise than as the essential part of the rite. Nor can it be doubted that it consisted of an actual placing of one or both of the Bishop's hands on the head of the person to be confirmed. Yet, in mediaeval times (as in the modern Latin Church), consignation with chrism, and the blow on the cheek, were the only ways in which the Bishop's hand came into actual contact with the liead of the candidate ; and what was called impiosition of hands, was an elevation of his hands in an attitude of benediction, spreading them abroad towards the persons kneeling before him. A somewhat similar custom has been adopted by modern English Bishops, who lay their hands on each child successively, and then say the words, "Defend, Lord," etc., over the whole collec- tively with hands outstretched. Yet the actual laying on of hands is perfectly effected in the latter case, and it is certain that the words are not an essential part of the rite.' The words of the English Itubric, however, plainly direct that the words shall be uttered over each child wliile the hands of the Bishop rest upon him ; and as the words are a precatory benediction, it does appear that the other custom may, in some degree, deprive the person who ought to be individually blessed by the Bishop of the full benefit which the blessing is intended to convey. Confirmation is not, according to tlie strictest foi'm of definition, a Sacrament. Our Lord did indeed ordain "the outward and visible sigm " of benediction, by laying His hands on the little children who were brought to Him, and on His Apostles. But there is no distinct evidence that this laying on of hands was for the purpose of Confirmation ; and as Baptism, in its fullest Christian phase, was not admin- istered before the Day of Pentecost, it can scarcely be supposed that such was the case. Although, however, not a Sacrament in the strictest sense. Confirmation undoubtedly conveys grace, and the grace is conveyed by the outward sign. Accordingly Bishop Cosin writes, "The n.ature of this holy Sacrament (for so we need not fear to call it in a right sense) will be more easily understood ..." [Works, v. 142], giving it the sacred title in a subordinate sense, as an outward and visible sign of an inward and spiritual grace indeed, but not known to be certainly of Christ's lustitution, nor "generally necessary for salvation." § The EJ'cct of Confirmation. The outward sign of Confirmation is the same as that of Ordination, the laying on of hands by a Bishop ; and this fact suggests that there is some analogy between the two rites. Confirmation is, indeed, a kind of lesser Ordination, by which the baptized person receives the gift of the Holy Ghost for the work of adult Christian life : and hence it is the means of grace by which that "priesthood of the laity" is conferred, to which St. Peter i-efers wlieu he writes, " Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people." [1 Pet. ii. 9. ] It is also the means of grace by wdiich the Christian, whose sins were all forgiven in Baptism, receives a further measure of strength, enabling him to stand against the temptations which assail maturer life. Thus, although Baptism is a perfect .Sacrament, conveying forgiveness of sin, and giving a new nature through the union which it effects between the baptized and Christ, yet Confirmation is the complement of Baptism, in that it [1] renews and strengthens the Christian life then given, and [2] carries the baptized person on to "perfection," so that he becomes competent to take part in the highest of Christian ordinances. And thus, as grace for the work of the ministry is given by the laying 1 One of the oldest BLslinp.s in the Church of Enijland confirmed 12,564 persons during the summer of 1SG5. To say the words over e<ich severally in such a multitude seems almost impossible. 3n JntroDiiction to tljc Confirmation Dfl&cc. 439 on of handa in Ordination, — the ordained person being placed in a different relation towards God from that which he before occupied, — so by the laying on of hands in Confirmation the relation of the confirmed person towards God is also changed, and he becomes competent to undertake spiritual work, both as to duties and privileges, for which he was not previously qualified. The value of this holy ordinance as a means of gi-ace, and its relation to Baptism, are plainly and beautifully set forth in these words, taken from a book of Homilies written before the Reformation, and here transcribed from Fothergill's MS. Annotations on tlie Prayer Book, preserved in York Minster Librarj' : " In Baptism he was born again spiritually to live, in Confirmation he is made bold to fight. There he received remission of sin, here he receiveth increase of grace. There the Sjjirit of God did make him a new man, here the same Spirit doth defend him in his dangerous conflict. There he was washed and made clean, here he is nourished and made strong. In Baptism he was chosen to be God's son, and an inheritor of His heavenly kingdom: in Confirmation God shall give him His Holy Spirit to be his Mentor, to instruct him and perfect him, that he lose not by his folly that inheritance which he is called unto. In Baptism he was called and chosen to be one of God's soldiers, and had his white coat of iuuocency delivered unto him, and also his badge, which was the red cross, the instrument of His Passion, set upon his forehead and other parts of his body : in Confirmation he is encouraged to fight, and take the armour of God put upon him, which be able to bear off the fiery darts of the devil, and to defend him from all harm, if he will use them in his battle, and not put himself in danger of his enemies by entering the field without them. " ' Such being the benefits to be derived from Confirmation, the Church has provided that it shall be administered so fre- quently that it may be within the reach of every one. The Sixtieth Canon enjoins that it shall be performed every third year, as follows : — Cakon 60. "Confirmation to be performed once in three Years. " Forasmuch as it hath been a solemn, ancient, and laudable custom in the Church of God, continued from the Apostles' times, that all Bishops should lay their hands upon children baptized, and instructed in the Catechism of Christian Religion, praying over them, and blessing them, which we commonly call Confirmation, and that this holy action hath been accustomed in the Church in former ages to be performed in the Bishop's visitation every third year ; we will and appoint, That every Bishop or his Suffragan, in his accustomed visita- tion, do in his own person carefully observe the said custom. And if in that year, by reason of some infirmity, he be not able personally to visit, then he shall not omit the execution of tliat duty of Confirmation the next year after, as he may conveniently. " But there are few dioceses in England in which the Bishop 1 Fothergill's 5ISS., xi. F. 0, ii. 19. The first jrart of this quotation cecnis to be from JIelchiades, Epist. ad Hisp., in mcl, but Fothergill appears to have taken it from a book of English Homilies similar to the Liher FestiluUs. does not now find it necessary to hold Confirmations more frequently. - The age at which children are to be presented to the Bishop IS not explicitly ordered bj' the Church of England ; but the Sixty-first Canon makes it necessary for the child to have arrived at an age when he can have some intelligent acquaint- ance with the principles of faith and duty.' Canon 61. "Ministers to prepare Chililrcn/or Confirmation. "Every Minister, that hath cure and charge of souls, for the better accomplishing of the orders prescribed in the Book of Common Prayer concerning Confirmation, shall take especial care that none shall be presented to the Bishop for him to lay his hands upon, but such as can render an account of their faith, according to the Catechism in the said Book contained. And when the Bishop shall assign any time for the performance of that part of his duty, every such Minister shall use his best endeavour to prepare and make able, and likewise to procure as many as he can to be then brought, and by the Bishop to be confirmed. " The Rubrics at the end of the Catechism further direct that OS soo?i a.f this age of intelligence has been attained, children shall be brought to the Bishop to be confirmed. A further light is thrown upon the subject by the old Rubric, out of ■which the present Preface to the Confirmation Office was formed. It may also be added that the 112th Canon requires all persons to become communicants before the age of sixteen years : and that with triennial confirmations this supposed many to become so at twelve or thirteen years of age. Before that age they were forbidden to conmiunicate by one of Queen Ehzabeth's Injunctions :■• the time for Con- firmation, as intended by those who framed our present Office, appears therefore to have been from twelve to sixteen years of age, according to the developement of intelligence on the one hand, and the opportunities ofl'ered on the other for coming to the ordinance. Yet the principle of the ordinance seems to suggest that an earlier age even than t^^■elve might often be adopted with great spiritual advantage to those who thus receive the grace of God to protect them against tempta- tion." - It is to be feared that Confirmations were very much neglected by the Bishoits from the Reformation until modem times. Bishop Cosin has a note which shews that a loose practice of mediaeval tinies I'revailed even in the seventeenth century: "The place whereunto the children shall be brought for their confirmation is left to the a]'pointment of the Bi.>liop. If the place were ordered here to be none but the church, and there the office to be done with the Morning or Evening Prayer annexed, it would avoid the offensive liberty that herein hath been conimonly taken, to con- firm children in the streets, in the highways, and in the commnn fields, without any sacred solemnity." [Works, v. 522.] This seems to shew that the canonical periods of Confirmation were not observed, but any chance occasion taken advantage of by the people. •* .\ similar rule was enjoined by the Council of Trent. [See Catechism of Council of Trent, chap. iii. quest. 7.] The time there marked out for Con- firmation is between seven and twelve years of age. * The Bishops' " Interpretations " give the same explanation as to age, in the same terms. [Cardw. Doc. Ann. i. 20(3.] ^ 5 In further illustration of this subje(rt it may be mentioned that the Fifth of the Five Articles of Perth [a.d. UU7] enjoined the administration of Confirmat.inn to all children above eight years of age. THE ORDER OF CONFIRMATION, OR LAYING ON OF HANDS UPON THOSE THAT ARE BAPTIZED AND COME TO YEARS OF DISCRETION. " Cotifirmatio Puerorum et Alionmi Baptizatorum. H Upon the day appoiuted, all that are to be then con- firmed, being placed, and standing in order, before the Bishop ; he (or some other Minister appointed by him) shall read this Preface following. rj~\0 the end that Confirmation may be minis- JL tered to the more edifying of .such as shall receive it, the Church hath thought good to order, That none hereafter .sliall be Confirmed, but such as can .say the Creed, the Lord's Prayer, and the Ten Commandments ; and can also answer to such otlier Questions, as in the short Catechism are contained : which order is very convenient to be observed ; to the end that children, being now come to the years of discre- tion, and having learned what their Godfathers and Godmothers promised for them in Baptism, they may themselves, with their own mouth and ■I Snr. t> Rubric in Com- mon Prayer Book of 1549. c /.c. Examine. 'M\ lien 1 am at home, and in the country where I go. sometime, when the poor people come and ask at me. I appose them myself, or cause my servant to appose them, of the Lord's Prayer." [LATIMER'S Sgr. rrtotis, i. 2S4.] The annual examiners at Eton and Win- chester are still called "Posers." IT '' To the end that confirmation may be ministered to the more edifying of such as shall receive it, (according to St. Paul's doctrine, who teacheth that all things should be done in the church to the edification of the same,) it is thought good tliat none hereafter shall be confirmed but such as can say, in their mother tongue, the Articles of the Faith, the Lord's Prayer, and the Ten Com- niauilments, and can also answer to such questions of this short catechism as the bishop (or such as he shall appoint) shall, by his discretion, "^ appose them in. And this order is most convenient to be observed for divers considerations. H First, because that when children come to the years of discretion, and have learned what their god- THE ORDER OF CONFIRMATION. Previously to the last revision of the Prayer Book, in 1661, Confirmation was preceded by such questions from the Cate- chism as the Bishop saw fit to ask, or to cause to be asked. The Versicles and Collect followed, without any address or other questions intervening, and then the act of Confirma- tion. As soon as the act of Confirmation had taken place, the Collect which now comes after the Lord's Prayer followed immediately, and the Service concluded with the Blessing. In what respect this form of the Office differed from that of 1549 is shewn further on. The present form is due to Bishop Cosin, but he proposed even greater alterations, as will be seen in the following Office, copied from the margin of the Prayer Book which he pre- pared for the Revision Committee of 1661. He altered the title to its present form from the sub-heading, "Confirmation, or laying on of hands," and erased altogether the principal title which preceded the above Rubric and included the Catechism. Under the new title he then inserted the following Rubric and Office ; — § Order of Confirmation proposed by Bishop Cosin. "U Upon the day appointed, after Morning or Evenin;/ Prayer is ended, the Bishop shall go to the Lord's Table, and all that are to he then confirmed being placed, and standing in order before him near unto the same, he, or his Chaplain, or some other Minister appointed by him, shall read this preface following. "To the end that Confirmation, etc. [as before tlie Catechism nsqne ad] to the will of God. " Answer me therefore. Do ye here in the presence of God, and of His holy Church, renew the solemn promise and vow that was made in your name at your Baptism, ratifying and confirming the same in your own persons, and acknowledging yourselves bounil to do all tliesc things which your God- fathers and Godmothers then undertook for you ? "And every one shall audibly ansvxr, " I do. " Minister. " JJost thou renounce the devil and all his works, the vain pomp and glory of the world, w-'.tli all the covetous desires of the same, and the wicked desires of the flesh, so that thou wilt not follow nor be led by them ? "Answer. " I renounce them all. " Minister. "Do you believe in God the Father Almighty, etc. [as in Public Baptism usque att] grace so to do ?' "Minister, or the Bishop. "Almighty God, Who hath given you the will to promise and undertake all these things, grant you also power and strength to perform the same, that He may accomplish the good work which He hath begun in you, through Jesus Christ our Lord. Amen. "IT Then shall they all kneel, and tlie Bishop standing at the Lord's Table shall proceed, and say, " — [Then follow the Versicles and the Collect.] "H Then shall the Chaplain or Cm-ale uf the place read the Epistle— "Acts viii. V. 12 to the 18 v. "And the Gospel — " St. Luke ii. r. 40 to the end of the chapter." [The remainder of the Office is the altered form which is now in use.] From this Office, the basis of that now in the Prayer Book, it will be seen that the present (juestion asked by the Bishop, " Do ye here," etc., is the last relic of the public catechizing which was introduced into the Confirmation Service at the 1 Tliere appears to have been some confusion in Cosin'.s mind, when he ■wrote this, between the Office for Public Baptism and tlie Catechism, in wiiieh are the words, " I pray unto God to give me His grace, that I may continue in the same unto my life's end." €.f)C 2DrQcr of Confirmation. 441 consent, openly before the Church, ratify and confirm the same ; and also promise, that by the grace of God they ■will evermore endeavour them- selves faithfully to observe such things, as they, by their own confession, have assented unto. H Then shall the Bishop say, DO ye here, in the presence of God, and of this congregation, renew the solemn pro- mise and vow that was made in your name at your Baptism ; ratifying and confirming the same in your own persons, and acknowledging your- (7 ratify and con- firm [issij i into stiitdry kinds oysin [1554 c have all things itectssayy for their salvation, and be [■SS=]- d Daye's trails!, of Heymajin's Con- snlt., A.D. 1547. fathers and godmothers promised for them in baptism, they may then themselves, with their own mouth, and with their own consent, openly before the cluirch, "ratify and confess the same ; and also promise that, by the grace of God, they will evermore endeavour themselves faithfully to observe and keep such things as they, by their own mouth and confession, have assented unto. IT Secondly, forasmuch as confirmation is ministered to them that be baptized, that, by imposition of hands and prayer, they may receive strength and defence against all temptations to sin, and the assaults of the world .and the devil, it is most meet to be ministered ^'hen children come to that age, that partly by tlie frailty of their own flesh, partly by the assaults of the world .and the devil, they begin to be in danger to fall * into sin. IT Thirdly, for that it is agreeable ■with the usage of the church in times past, whereby it was ordained that confirmation should be ministered to them that were of perfect age, that they, lieing instructed in Christ's religion, should openly profess their own faith, and promise to be obedient unto the will of God. IT And that no man shall think that any detriment shall come to children, by deferring of their con- firmation, he shall know for truth that it is certain, by God's word, th.at children ^being baptized (if they depart out of this life in their infancy) are undoubtedly s,aved. ''Tn\OETH that please the, then, and doest thou -L^ allowe it, and wilte thou continue in the same, that thy godfathers promised and professed in thy name at holy baptisme, when in thy steede thei renounced Satan, and the world, and bound Keformation.' This is made still more clear by a previous alteration which Cosin had made (and afterwards erased) in the Rubric, which he turned into the present. preface : after the words, "None shall here.after be confirmed, but such as," in the first paragrapli, he had written, " the ministers of the several parishes having first instructed and examined them in the Catechism following, and shall certify and undertake for them, that they can say in their mother tongue, "etc. Cosin, therefore, shortened the Service by substituting an actual verbal renewal of the baptismal vows for the repetition of the Catechism ; and it was afterwards still further shortened by retaining only the first of the questions which he proposed : in answering wliich the Candid.ates do still implicilly renew their baptismal vows. The Latin in tlie right-hand columns beyond represents the Confirmation Office as it stood in the old ilanuals and Ponti- ficals of tlie Church of England befc^re the Pteformatiou : the portion now discontinued being enclosed witliin br.ackets. ratify and confirm] It will be observed that this origin.ally stood "r-atify and confc-in," the word "confess" being usediu the sense now more comuKnily expressed by the cognate word "profess.'' The alteration was made in 1.552, and seems to have been introduced out of pure love for a sj'nonym. The Ehrase was adopted by Cosin in the subsequent (juestion asked y the Bishop, and its exact force may be determined by a piinallel passage in the Declaration prefixed to the XX.\IX Articles, in which the King is made to say, ". . . the Articles . . . which we do therefore ratifn and rnnfirm. . . ." This decl.ar,ation was first issued by Cliarles I. some time between June '2(jt\\ and January 20th, lfi27-28. It was just at this time th.at Cosin w.as so much in the King's confidence as to bo commissioned to dr.aw up the "Private Devotions" for his Majesty's uso ; and it is not improbable that the Declaration itself Wivs also drawn up by Cosin. The use of the expression "ratify and confirm" being thus illustrated, it ni.ay be adiled that tlic ratification and confirma- tion spoken of is that of the bajilismal vows. The confirma- I The idea of introflucinK a Cstecliism into tlio ContiniiatiMii Sen'ice appears to liave licen taken from Archbislio]i liKRjiANN'.s Consiitlatioii. For .some notiee of that provided by him for the purpose, see the Introduction to the Catechism. tion of the Baptism itself, and therefore of the baptized per- son, is a wholly distinct thing, performed by the I,ishop, and having no essential connection whatever with the previous ratification of the baptismal vow by the person confirmed. The confusion of terms is unfortunate, as many have been misled by it into a total misapprehension of the nature of Confirmation. A person is fully competent to receive Con- firmation who has been baptized in private, or even by a layman : and for whom no baptismal vows having ever been made, there are none to " ratify and confirm." endeavour themni'lrex] This reflective form of the verb "en- deavour " has passed out of ordinary use. It occurs, however, five times in the Pr.ayer Book, and also in the fourth clause of the Elizabeth.an Act of Uniformity. [.S'te p. 8G. ] The other places where it is tised in the Prayer Book are the Collect for the second .Sunday after Easter, in two Answers made by Deacons and Priests respectively at their Ordination, and in the last clause but one of the Exhortation to those about to be ordained priests. Other illustrations of its uso .abound in the writings of the period, ,as when in the first part of the Homily against Contention [.\.i>. 1547] it is s.aid, " Let us endeavour ourselves to fullil St. Paul's joy ;" and in Udall's translation of the par.aphrase of Er.asmus [a.d. 1548], "Those servants ... do still endeavour themselves to do their office " [M.ark, fol. 87] ; and .again, " Endeavour your- selves earnestly to be such as ye would be taken for." [Luke, fol 112.] The MS. of a Confirm.atiou address in Bishop Cosiu's own handwriting is inserted hetweeu the leaves of the Office in hia Durham Prayer Book. He appears to have used it before tlio Preface, "To the end therefore, etc," being written at the close as its continuation. This .address will be found printed .at p. 52G of the fifth volume of his wurks. and also in Nicholls' .additional notes ; but in neither of them have the editors t.aken any notice of the indication ad'orded by the MS. re- specting the manner in wliioh the Bishop's address and the " Pref.ace " were intended by Cosin to be connectcrl together. In adopting this Prefatory address. Cosin may have had in view the Rubric of the Lyons Pontifical, in which the Bishop is directed to "first give an admonition to the people " re- 442 Cf)e Drner of Confirmation. selves bound to believe, and to do, all those things, which your Godfathers and Godmothers then undertook for you 1 IT And every one shall audibly answer, I do. H The Bishop. /^UR help is in the Name of the Lord ; IT Answer. Who hath made heaven and earth. IT Bishop. Blesised be the Name of the Lord ; IT Answer. Henceforth world without end. IT Bishop. Lord, hear our prayers. U Answer. And let our cry come unto Thee. IT Bishop. Lot us pray. ALMIGHTY and evcrliviug God, Who hast -'CJl. vouchsafed to regenerate these Thy ser- vants by Water and the Holy Ghost, and hast given unto them forgiveness of all their sins ; * See note below. <■ S. g. El. Greff. Gelas. Mur. i, 571. the to Christe and to His congregation, that thou shouldest be thorowlie obedient to the Gospel? A7isi('er. I allowe these things, and by the healpe of our Lorde Jesus Christ I wyl continue in the same unto thende. " In primis dicat Episeopus. ADJUTORIUJI nostrum in nomine Domini Qui fecit coelum et terram. Sit nomen Domini benedictum. Ex hoc nunc et usque in saBCulum. [*DoMiNE, exaudi orationem meam. Et clamor mens ad Te veniat.] DoMiNUS vobiscum. Et cum spiritu tuo. Oremus. OMNIPOTENS sempiterne Deus, Qui re- generare dignatus es hos famulos Tuos vel has fauuilas Tuas ex aqua et Spirttu Sancto, Quique dedisti eis remissionem omnium pecea- specting Confirmation in its relation to themselves and those about to receive it. An "admonition" is also directed in a pontifical of the Church of Catalonia [see Martene, I. i. 18, for both], and it is probable that it formed part of the ancient Galilean rite. / do] This short answer, taken in connection with the question to which it is a reply, contains, as has been already shewn, an implicit renewal of the baptismal vows ; and is a repetition, under more solemn circumstances, and to God's chief minister, of the answer in the Catechism, "Yes, verily; and by God's help so I will," to the question, "Dost thou not think that tliou art bound to believe, and to do, as they have promised for thee?" The connection of this latter solemn adjuration with the "I do" of the Confirmation Service is accidentally indicated by the first versicle, "Our help is in the Name of the Lord." Every time the answer in the Catechism has been repeated by the children catechized, they have ratified and confirmed in their own persons, and acknowledged themselves bound to believe and to do, all those things which their Godfathers and Godmothers under- took for them, i.e. promised on their behalf, at their Baptism. They now ratify and confirm those Baptismal vows in as solemn a manner as possible, not before their parish priest only, but before the Bisliop, who is the liighest spiritual officer of Christ on earth, and His chief ministerial represen- tative. This pi-eliminary catechizing is therefore a formality of a very significant character, and, although no essential part of the rite of Confirmation, is a preparation for it which ought not to be passed over lightly. It marks the last step in the pathway of Christian childhood ; and, on the verge of Christian maturity, sounds the trumpet-call of Christian duty to those who have promised manfully to fight under Christ's banner against sin, the world, and the devil, and to continue His faithful soldiers and servants unto their lives' end. The last stone in the foundation of the Christian life is about to be laid, and sealed with God's signet in confirmation of His promises. It is a time to remember that although "the foundation of God standeth sure, baring this seal, The Lord knoweth them that ape His," there is a "reverse" as well as an "obverse" to the seal of Confirmation, and th.at it has another inscription, "Let every one that nameth the Name of Christ depart from iniquity." [2 Tim. ii. 19.] The new blessing confirms the promise of God maile in Baptism ; it also enforces again that obligation of faitliful service from which the Christian can never become free. Our help is in the Name] With the first four of these ver- sicles the Office of Confirmation anciently began. The latter two appear to have been added for the first time in 1552, when the Dominus Voliiscum was placed after the act of Con- firmation instead of before the Collect which pi'eceded it. They are, however, found in very general use in ancient Offices, as they are in our own, and it is not improbable that some of our ancient Pontificals had them iu this p.lace. They are in the Offices for Holy Matrimony, the Churching of Women, and the Visitation of the Sick ; and in 1661 they were placed after the Veni Creator in the Consecration of Bishops. § The Prayer of Invocation. The Collect which follows the versicles is of primitive antiquity, being in the- Sacramentaries of St. Gregory and Gelasius, and also in " St. Ambrose's " 7'reatise on the tiacra- ments [ii. 3, iii. 7] ; while its position and use indicate a still higher antiquity.' It is extant in a pontifical of Egbert, Archbishop of York, dating from about A. D. 700, so that we know it has been used in the Church of England for at least eleven hundred and fifty years. Some similar Invocation of the Holy Spirit is found in all Confirmation Offices. The first words of this solemn invocation offer a distinct recognition of the truth that there is ' ' One Baptism for the remission of sins ; " and although Confirmation has been separated from Baptism for ages, yet the Church has never wavered in the continued use of these words, being assured that God's promises are always fulfilled ; and that if His pardon ceases to be effected, it is not through any deficiency in His Giift of regeneration, but from the obstacles placed by man iu the way of its operation. The latter part of the Collect is based on a faithful appreciation of our Lord's words. 1 It is also to be found, in more Oriental language, in the Conflnnation Office of the Eastern Church. [See Littledale's O^ict-s of the Eastern Church,, pp. 26, 146.] Cf)C SDtDcr of Confirmation. 443 Strengthen them, we beseech Thee, Lord, with the Holy Ghost the Comforter, and daily in- crease in tl*m Thy manifold gifts of grace ; the spirit of wisdom and understanding ; the spirit of counsel and ghostly strength ; the spirit of knowledge and true godliness ; and fill them, O Lord, with the spirit of Thy holy fear, now and for ever. Amen. M Then all of them in onler kneeling before the Bishop, he shall lay liis hand upon the head of every one severally, saying, DEFEND, O Lord, this Thy Child [or, this Thy ServaHt\ -natli Thy heavenly grace, that he may continue Thine for ever : and ^daily increase in Tliy Holy Spirit more and more, until he come unto Thy everhisting kingdom. Amen. IT Then shall the Bishop say, The Lord be with you. Answer. And with thy spirit. H And (all kneeling down) the Bishop shall add, Let us pray. OUK Father, Which art in heaven. Hallowed be Thy Name. Thy kingdom come. Thy will be done in earth. As it is in heaven. Give us this day our daily bread. And forgive us our trespasses. As we forgive them that tres- pass against us. And lead us not into tempta- tion ; Eut deliver us from evil. Amen. ^ And this Collect. ALJIIGHTY and everliving God, Who luakest -^^ us both to will and to do tho.se things " S. B. l£i. *S.g.l5x. similar. r " Ye ought hearti- ly and meekly to tnank our Lord thereof that is Giver of all good'., aiul to pray Hiiu with a fervent de- sire that ye may continue and in- crease ever more ami more in His grace." {Mi.'ror o/ Our Lady, p. 68. Blunt'sed.l Bishop Cosin appears to have taken the words now in use front this passage in his copy, stiU preserved, of Ottr Lady's Mirror. d Daye's transl. of Hermann's Con- sult., A.D. 1547. torum : immitte in eos septiformem spiritum, Sanctuii Paraclitum de coelis. Amen. Spiritum sa^iientiie et intellectus. Amen. Spiritum scientia; et pietatis. Amen. Spiritum consilii et fortitudinis.»^Amen. "Et imple eos vd eas spiritu timoris Domini.>J< Amen. Et consigna eos vel eas signo sanctEe crucis ►!< confirma eos vel eas chrismate salutis in vitam propitiatus reternam. Amen. IT Et tunc episeopus petat nomen, et ungat pollicem chrismate : etfaciatin froute pueri crucem, dicens, * /^ONSIGNO to N. signo crucis >J< et confirrao ^^ te chrismate salutis. In nomine Patris, et Fi>J«Lii, et SriRiTUs Sanctl Amen. Pax tibi. Oreinus. The Collect. •' ALMIGHTY and merciful God, heavenly iV Father, which onely workest in us to wil "I am the Vine, ye are the branches," They who abide in the olive partake of the fatness of the olive. The anointing of the Head flows down upon the members, "even to the skirts of His clothing." As tlie sevenfold Spirit rested upon our Lord and Saviour (according to the prophecy of Isaiah), after His Baptism in .Jordan, so may those who have been united to Him by Baptism hope for a participation in the gifts of the same Spirit through that rite by which their Baptism is confirmed and their Christian nature matured. The Puritans objected to this prayer, in ICfil. in the fol- lowing words: "This supposeth that all the children who are brought to be cnnfirmeil have the Spirit of Christ, and the forgiveness of all their sins ; whereas a great number of children at that .age, having committed many sins since their baptism, do shew no evidence of serious repentance, or of any special saving grace ; and therefore this confirmation (if ad- ministered to such) would be a perilous and gross abuse, " ' This was a reverent objection, but shewed considerable ignor- ance of the theological jiriticiples on which the Oliices of the Churcli are framed, as well as of the luaiiuor in which they are intended to be administered. The re))ly of the Bishops was short, but pointed, and consistent with the principles of the Prayer Book: "It supposeth, and th.at truly, that all children were at their baptism regenerate by water and the Holy Ohost, and had given unto them tlie forgiveness of all their sins ; and it is eharitalily presumeil tliat notwithstanding the frailties and slips of their childhood, tliey have not totally lost what was in baptism conferred upon them ; and therefore adds, ' Strengthen tliem, we beseech Thee, Lord, with the Holy Ohost the Comforter, and daily increase in them Thy manifold gifts of grace,' etc. None th.at lives in open sin ought to be confirmed. "= A faithful certainty respecting God's justice, mercy, and grace, mingled with a loving habit 1 Cahdw. Cmf. p. 320. 2 IbuX. ji. 385. of charitable doubt respecting the sins of individual Christians, pervades the whole of the Prayer Book. § The Act of Coiijirmatiori. The original form of this, in the Prayer Book of 1549, was as follows : — "iHnisler.^ Sign them, O Lord, and mark them to be Thine for ever by the virtue of Thy holy cross and jiassion. Con- firm .and strengthen them with the inward unction of Thy Holy Ohost mercifully unto everlasting life. Amen. " Tlii'n the Bkhop shall croiss them in the forehead, ami la;/ his hand upon their head, sayintj, " N. I sign thee with the sign of the cross, and lay my hand upon thee, in the Name of the Father, and of the Son, and of the Holy Ohost. Amen. ' ' A nd thus .•shall he do to every child, one after another. A ml u-hen he hath laid hin hand upon ereri/ child, then shall he say, "The peace of the Lord abide with you. "Answer. Ami with thy spirit." If the use of Unction was dropped in 1549, the consigna- tion with the Cross was thus retained. In 1552 the Kubric and words with which the latter was given were omitted, and a precatory benediction founded on the preceding Collect was adopted as an accompaniment to the laying on of the Iiishop's hands. But it is probable that the sign of the Cross was still used liy our Bishops, for its use is defended as if it were a well-known custom in a sermon by Edward Boughen, chaplain to Howson, Bishop of O.xford. This sermon was preached at the Bishop's first visitation, on September 27, 1610, Confirmations at that time being p.art of the episcopal visitation. Bonghen's words .arc .as follows :" The cross, therefore, upon this or the like consideration, is enjoined to be used in Confirmation in the Book of Common Prayer set 3 Seep. ISl, note. 444 ^bt HDrOer of Confirniation. tliat be good and acceptable unto Thy divine Majesty ; We make our humble supplications unto Thee for these Thy servants, upon whom (after the example of Thy holy Apostles) we have now laid our hands, to certify them (by this sign) of Thy favour and gracious goodness towards them. Let Thy fatherly hand, we beseech Thee, ever be over them ; let Thy Holy Spirit ever be with them ; and so lead them in the knowledge and obedience of Thy Word, that in the end they may obtain everlasting life, through our Lord Jesus Cheist, Who with Thee and the Holy Ghost liveth and reigneth, ever one God, world without end. Amen. O ALMIGHTY Loed, and everlasting God, vouchsafe, we beseech Thee, to direct, sanctify, and govern both our hearts and bodies, in the ways of Thy laws, and in the works of Thy commandments ; that, through Thy most mighty protection both here and ever, we may be preserved in body and soul, through our Loed and Savioue Jesus Christ. Ameu. IT Then the Bishop shall bless them, saying thus, THE Blessing of God Almighty, the Fathee, the Son, and the Holy Ghost, be upon you, and remain with j'ou for ever. Amen. " S. g. El. '' S. 5- El- and to performe the thynges that please The, and be good in dede, we besech The for these children, whom Thou hast gyven to Thy church . . . that when we shall now lay our handes upon them in Thy name, and shall certifie them by thys signe, that Thy Fatherly hande shall ever be stretched forth upon them, and that they shall never wante Thy holy Spirite to keepe, leade, and governe them in the way of healths and in a very christian life . . . Oratio. [""T^EUS, Qui apostolis Tuis Sanctum dedisti -L^ Spieitum, Quique per eos eorum suc- cessoribus casterisque fidelibus tradendum esse voluisti : respice propitius ad nostra: humani- tatis famulatum : et preesta, ut horum corda quorum frontes sacrosancto chrismate delinivimus, et signo Sanctis crucis consignavimus, idem Spiritus Sanctus adveniens, templum glorise suaj dignanter inhabitando perficiat. Per DoMi- NUM. In unitate ejusdem. ''Tj^CCE sic beuedicetur omnis homo, qui timet J~^ DoMiNUM. Benedicat vos Dominus ex Sion : ut videatis bona Hierusalem omnibus die- bus vestris. Benedicat vos Omnipotens Deus : Pa>Jitee, et Fi>J<Lius, et Spieitus ►Ji Sanctus. Amen. forth and allowed in Edward VI. 's reign. And I find it not at any time revoked ; but it is left, as it seems, to the Bishop's discretion to use or not to use the cross in confirmation." No doubt this represents the feeUng of many who were occupied at various times with the revision of the Prayer Book. It might be desirable to omit the mention of many things for the sake of relieving the consciences of persons to wliom they were a burden ; but such omission was not necessarily to bind those in whose eyes the things omitted were precious to a totial disuse of primitive and holy ceremonies. Charity to- wards those who disliked ceremonies was not intended to exclude charity towards those who loved them ; and the Prayer Book thus represented in many places the minimum of ceremonial usage customary in the Church of England, but left the maximum to be sought from tradition. As for the sign of the Cross itself, the time seems to have passed aw.ay when any justification of its use in Divine Service needs to be given to educated and religious persons. It may, however, be added, that neither the nse of that ceremony, nor of the words, whether in the old or the present Prayer Book, is any essential part of the acts of Confirmation. Whatever of a sacramental nature is contamed in the rite is contained in the Divinely instituted ceremony of the laying on of hands ; the contact of which with tlie head of the person to be confirmed has been always esteemed (even in the form of consignation) absolutely necessary to a true Confirmation. It was the desire to restore this ceremony to its full importance, and to enforce the proper use of it, which really led to the changes made in the Office in 1552. ' 1 It will be observed that it was the custom (according to ancient prac- tice) for the Bisliop to contirin tlie children by name, until 1552. This ens- tom gave rise to a power on the part of the Bishop to change the Ixiptisnial name for another if lie saw tit. " Let priests take care that names which carry a lascivions sound be notgiven to children at theirbaptism, esx^ecially to those of the female sex : if they be altered, let them be by the bishops at contirmation." [Johnson's Canons, ii. 277.] On this snliject Lord Coke says, " If a man be baptized by the name of Thomas, and after, .at his con- firmation by the bishop, he is named John, his name of confirmation shail atand good. And this was tlie case of Sir Francis Gawdie, chief-justice of § The Collect emd Benediction. The Lord's Prayer was first inserted in the Confirmation Service in 1661, when the Dominus Vobiscum, which had been removed from tlie Service altogether in 1552, was replaced in its present position, mstead of with the other versicles. The Pax Tibi was also removed in 1552, but was not restored. This " Peace be with you " was (as in the modern Latin Church) accompanied by a slight blow on the cheek, intended to signify that the person confirmed was to be a faithful soldier of Christ, and ready to suffer aflVonts for His sake. The Collect which follows the Lord's Prayer has some the Court of Common Pleas, whose name by baptism was Thomas, and his name of confirmation Francis : and that name of Francis, by the advice of all the .judges, he did be.ar, and afterwards used in all his purchases and grants." [Coke's Institutes, I. iii.] Lord Coke must have been well ac- quainted with the pr.ictice of the Bishops in confinning. and his words indicate either that [1] the rite of consignation was still retained by tradi- tional usage, or that [2] Bishops named the persons confinned by saying, "This thy Child N.," or "thy Servant JV." Johnson, in speaking of the in-actice (in a note to the above Canon), expressly says that the practice of confirming by name was altered "upon the review of the Liturgy at King Charles' restoration," but no Prayer Books are known which provide for this except that of 1549. Bishop Kennett has left on record in some MS. notes to the Prayer Book, which are now in the British Museum, an account of a case in which a Bishop changed the name of a child so lately as 1707. He states the fact as follows: ''On Sunday, December 21, 1707, the Lord Bishop of Lincoln confirmed a young Lad in Henry VII. 's Chapel ; who upon that ceremony was to change his Christian name : and, accordingly, the sponsor who pre- sented liiin delivered to the Bishop a certificate, which his lordship signed, to notify that he had confirmed such a person by such a name, and did order the parish minister then present to register the person in tiie parish book under tluat name. This was done by the opinion under hand of Sir Edw.ard Xorthey, and the like opinion of JLord Ctiief-Jnstice Holt, founded on the authority of Sir Edward Coke, who says it was the common law of England." The ancient cano» law certainly only referred to such a change when the baptismal name was one of an improper kind, yet this may only represent a portion of the common law of the Church on the subject. A little further light is thrown on the subject by a letter of Bishop Scambler of Peterborough, written in 1567. " I may not change," he says, '* usuall or eomon names at the Confirmacion, but onlie strange and not comon ; and further, if the name be changed at Confirmacion, it t.aketU effect but from the Confirmacion." [B. Mus. Lansd. MS. 60, fol. 127.) C&e 2DrDcr of Confirmation. 445 IT And there sliall uone be adiiiittej to the holy Com- munion," until such time as he be confirmed, or be ready and desirous to be confirmed. on being married were expected to receive tlic Holy Communion. a "Or unto Matri- mony " was orrg.n- ally added in the MS., but crossed through with the pen. The reason of this addition was that all persons stit. iv.. Archbishop Peckham, A.D. 1281 'Statuimus quod nullus ad sacramentum corporis et sanguinis Domini admittatur e.xtra articulum mortis, nisi fuurit confinnatus, vel nisi a recep- tione confirmationis rationabiliter fuerit impe- ditus. likeness to that which occupied the same place in tlie ancient Office, but its words are taken in part from a long Collect which preceded the Act of Confirmation iu Archbishop Hermann's Cologne Book. The second CoUect was inserted in 1661, probably with the intention of placing at the end of the Service a prayer for the general congregation, the pre- ceding one being for the newly confirmed. The latter part of the ancient Benediction has been retained iu the English Office, but the fifth and sixth verses of the 12Sth Psalm wliich preceded it were not continued in use. The ancient bene- dictions in this place were sometimes very long : and were, in reality, a Psalm pronounced iu a benedictory form. AN INTRODUCTION MARRIAGE SERVICE. When Marriage was originally instituted by God, its institu- tion was accompanied by the highest form of religious cere- mony which is possible, that of the Divine Benediction pro- nounced by Himself. [Gen. i. 28, ii. '22, v. 2; Mark x. 6, 9.] As, therefore, our Lord's benediction of little children when He took them into His arms is the original type of Baptismal ceremonies, so the Divine benediction of our iirst parents is the original type of the Marriage Service, which is essential as a benediction of the natural conjugal union and of the civil contract by wliich husband and wife are bound together under human laws. The continuity of this phase of Marriage may be seen by our Lord's association of it under Christian rule with its original institution, when He adopted the -words of Adam, doubtless inspired words, as the exijosition of the nature of Marriage which He would leave with His Church, saying, " Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one Hesh. " Heuce St. Paul speaks of marriage of Christians as a marry- ing "in the Lord" [1 Cor. \ii. 30], and from Apostolic times forward there is distinct evidence that Christians were married with ecclesiastical ceremonies by ecclesiastical persons. Among the earliest of all Christian writings after the New Testament are the Epistles of St. Ignatius : and in one of tliese, which he wrote to St. Polycarp and the Church of Smyrna, as he was journeying onward to his martyrdom, he writes; "It is fitting for tliose wlio purpose matrimony to accomplish their union with the sanction of the Bishop ; that their marriage may be in the Lord, and not merely in the flesh. Let all things be done to the honour of God." [Iun.\t. ad Poll/carp, v.] Tertullian speaks of Marriage being "rati- fied before God," and says afterwards, "How can we find words to describe the liappiness of that marriage in which the Church joins together, which the Oblation confirms, the benediction seals, tlie angels proclaim when sealed, and the Father ratifies!" [Tertull. ad Ux. ii. 7, 8.] In the thir- teenth canon of the fourth Council of Carthage [a.d. 398] it is enjoined that the bride and bridegroom shall be pre- sented by their parents and friends to a priest for benediction. St. Basil calls Marriage a yoke which 5id t^s ei^oylas, by means of the benediction, unites in one those who were two. [Basil, Jlexaem. vii.] St. Ambrose calls Marriage a sacra- ment, as does also St. Augustine in many places of his treatise "ou the Good of Marriage:" and the former, again, says, "As marriage must be sanctified by the priest's sanction and blessing, how can that be called a marriage w^here there is no agreement of faith?" [AiiBRas. Ep. xix.] Lastly, to pass from the Fathers of the fourth century to our own land and to the tenth, there is among the laws of King Edmund [a.d. 946], respecting espousals, one which provides that " the priest shall be at the marriage, and shall celebrate the union according to custom with God's blessing, and with all solem- nity." Our English Ofiice, which is substantially the same as the old Latin one, is probably a fair representative of the one which was in use in that distant age. Nothing more need be said by way of Introduction to this Office than to shew what provisions are made beforehand [1] to secure the publicity of Marriage, and [2] to prevent the union of those who cannot be lawfully joined together in Holy Matrimony. § The Publiciti/ of Marriarje. It is reasonably supposed, from the manner in which Marriage is referred to by the primitive Fathers, that some public notice was given to the Bishop, or to the assembled Church, equivalent to that now in use : and traces of such a jiractice have been observed in the French Church of the ninth century. The earliest extant canon of the Church of England on the subject is the eleventh of the Synod of West- minster, A.D. 1200, which enacts tliat "no marriage shall be contracted without banns thrice published in church " [John- son's Canons, ii. 91] : but this seems only like a canonical enactment of some previously well-known custom. The law of the Church of England has always been very strict on the subject, the Rubrics of the Latin Manuals declaring that any clergyman celebrating a marriage without banns or licence was ipmfado suspended for a wliole year. The existing law is even more stringent, as may be seen from the first part of the sixty-second Canon. "Canon 62. "Ministers not to marry any lersons without Banns or Licence. " No Minister, upon pain of suspension ji'i' triemmim ipso facto, shall celebrate Matrimony lietween any persons, with- out a faculty or licence granted by some of the persons in these our Constitutions expressed, except the Banns of Matri- mony have been first pubhshed three several Sundays, or Holydays, in the time of Divine Service, in the Parish Churches and Chapels where the said parties dv ell, according to the Book of Common Pi'ayer. ..." The licence is an Episcopal dispensation, permitting the marriage to take place without any previous publication of banns. Such licences have been granted by English Bishops at least since the fourteenth centiny, and the power of grant- ing them was confirmed Vjy 25 Hen. VIII. c. 21. Marriages to be performed under an ordinary licence are subject to the same restrictions in respect to time and place as those by banns ; but special licences can be granted by the Archbishop of Canterbury, which are not subject to these restrictions.' Banns hold good for three months, and no longer, from the date of the last publication ; and licences for the same time from the daj' en which they were granted. The law respecting clandestine marriages is so very strict, and the consequences to any clergyman who performs the csremony are so serious, that it may lie well to state shortly what means are provided for guarding against them. [1] By Statute 4 Geo. IV. c. 76, s. 7, "no minister shall be obliged to publish banns, unless the persons shall seven days at least before the time required for the first jiublication deliver or cause to be delivered to him a notice in writing of their names, of their house or houses of abode, and of the time during which they have dwelt, inhabited, or lodged in such house or houses." The clergj'man is not bound to demand this notice, but the power of doing so is given, that he may have opportunity of inquiring into the truth of the statements made respecting the alleged residence of the persons in his parish : and if after the marriage it is discovered that the persons were not so residing, and that the clergyman marrying them made no inquiry, he is liable to the full penalty of three years' suspen- sion imposed by the Canon. [2] The Rubric enjoins that where the persons whose banns are to be published reside in dift'erent parishes, they shall be married in one of them, and 1 These special licences were originally a privilege of the Archbishop of Canterbury as " Legatus natus" of the Pope. The right to grant them is coufinned by the Marriage Act of 1830. an Intconuction to tbe a^arriagc ^crtiice. 447 a certificate of the due publication of banns in the other shall be given to the clergyman re<iuired to marry them before he be allowed to perform the ceremony. [3] The sixty-second Canon forbids a clergyman (under penalty of three years' sus- pension) to marry any persons by banns or licence except between the hours of eight and twelve in the morning, and in the Church. "Canon 62. "... Neither shall any Minister, upon the like pain, under any pretence whatsoever, join any persons so licensed in marriage at any unseasonable times, but only between the hours of eight and twelve in the forenoon, nor in any private place, but eitlier in the said Churches or Chapels where one of them dwelleth, and Ukewise in time of Divine Service. ..." [4] The marriage of minors by banns is forbidden (under the same Canon and Statute of Geo. IV.) unless with the consent of parents or guardians. "Canon 62. "... Nor when banns are thrice asked, and no licence in that respect necessary, before the parents or governors of the parties to be married, being under the age of twenty and one years, shall either personally, or by sufficient testimony, signify to him their consents given to the said marriage." The eighth section of the Act, however, enacts that no clergyman shall be punishable for celebrating the marriage of minors without the consent of parents or guardians, unless he has had notice of their dissent. If such dissent is openly declared or caused to be declared, at the time of the publica- tion of the banns, such publication becomes "absolutely void." Where a licence is brought to the clergyman (however ■wrongly obtained) he is not legally responsible. In modern Prayer Books the Rubric respecting the publica- tion of Banns is seldom printed correctly. About the year 1805 (the alteration having been resolved upon by them in 1797) the Delegates of the press at Oxford [see Bishop of Exeter's Speech in Hansard, III. vol. Ixxviii. p. 21] caused it to be altered in all the Oxford Prayer Books, so as to make it direct that the banns shall be published after the Second Le.ssou at Morning or the Second Lesson at Evening Prayer, their object being to bring the Rubric into agreement with 26 Geo. II. c. 33, s. 1. But that statute only provided for the publication to take place after the Second Lesson at Eveniu" Prayer, in the absence of a Morning Service ; and, according to the decision of Lord Mansfield and Baron Alder- son, left the Rubric untouched. In Reg. v. Benson, 1856, Sir Edward Alderson expressed a doubt whether the publica- tion of Ijanns is valid under the Act of Parliament in question, when it has taken place after the Second Lesson instead of after the Nicene Creed. Tlie law, said the judge, had not altered the injunction of the Rubric. As, chieHy through the neglect of Bishops and Clergy in past times, Morning Service was not always celebrated, " the statute enacted that in such cases the irablication sliould be made in the Evening Service after the Second Lesson." The Marriage Act of 1836 expressly confirms " all the rules prescribed by the rubrick " in its first clause.' The limitation of the hours during which the celebration of marriages may take place is partly to ensure puUicity.- So in 1502 a priest was presented to the Arclideacon for marrying a man and woman "in hora secunda post mediam noctem, januis clausis ;" and in 1578 another was presented for marry- ing in the afternoon. [Hale's Precedents, 247, 507.] But it is conjectured with some reason that the practice of morning iiuirriagcs necessarily arose from the OUice being follo\yed by the Holy Communion. It is some confirmation of this that the wedding breakfast is always eaten after the marriage, as if in traditional though unintentional compliance with the rule of not breaking tlic night's fast before Communion. After the fornr of the Banns (which was inserted by him) Bishop Cosiii proposed to print the following Rubrics, which are written in the margin of his Durham Prayer Book :— "IF The impediments of Marriage are Pre-contract, or a suit depending thereupon, Consanguinity, or Affinity within 1 It has been douliteil whether banns published u]mn llolydays whieh are not Sundays would bo ci>nKiilcrod legal, as llolydays are not mentioned, while Sundays are, in the Marriage Act, 4 Geo. IV. c. 7li; but the later Act seems to resolve the doubt, and the Latin Eubric shews tlic rationale. * The provisions to seenve juiblicity were very stringent in the inediieval Church of England. [Sec Johnson's Canons, ii. 64, 91.] the degrees prohibited by the laws of God and this realm. Sentence of divorce from a party yet living, ^^'ant of competent years, Consent of parents in minors, and of Confirmation and such like. "IT And none shall be married till their Banns be thrice thus published, unless a lawful dispensation to the contrary be procured : neither shall any persons under the age of twenty-one years complete be married without the express consent of their parents or guardians. "IT No Minister shall celebrate any Marriage but publicly in the Parish Church or Chapel where one of the parties dwelleth ; nor at other times than between the hours of eight and twelve in the forenoon. "IT And here is to be noted that by the Ecclesiastical Laws of this Realm, there be some times in the year when Marriage is not ordinarily solemnized. " ^ The "times in the year" thus referred to by Cosin are settled by Ecclesiastical custom of ancient standing, founded on a law of the Primitive Church. As early as the fourth eeutury the Council of Laodieea [circa A.D. 365] forbade, by its fifty-second canon, the celebration of marriages during Lent. Durandus states the times as from Advent Sunday to the Epiiihany, from Septuagesima to the Octave of Easter, the three weeks before the feast of St. John, and from the first day of the Rogations to the Octave of Pente- cost inclusive. [Durand. I. ix. 7.] The Manual of Salisbury has a Rubric on the subject as follows : " IF Et sciendum est quod licet oniui tempore possint contrahi spousalia, et etiam matrimonium quod fit privatim solo consensu : tamen traditio uxorum, et nuptiarum solenniitas certis temporibus fieri pro- hibentur : videlicet ab adveutu Domini usque ad octavam EpiphaniiB : et a Septuagesima usque ad octaxam Paschje : et a Dominica ante Ascensionem Domini usque ad octavam Pente- costes. In octava die tamen EpiphaniiS licite possunt nuptiai celebrari : quia non invenitur prohibitum, quamvis in octavis PaschiB hoc facere non liceat. Similiter in Dominica proxima post festum Peutecostes licit celebrantur nuptise : quia dies Pentecostes octavam diem non habet. " ■* After the Reformation an entry of the prohibited times was often made in the Parish Register ; and inquiries on the subject are found in some Episcopal Visitation Articles. A Latin notice of this kind appears in the register-book of Dymchurch, in Kent, dated 1030 ; a rhyming English one, of the same tenor, in that of St. Mary, Beverley, dated November 25, 1641. In that of ^\'imbish, in Essex, there is one dated 1666, of which the fol- lowing is a copy : — ■ "The Times when Marriages are not usually solemnized. ( Advent Sunday ) i 8 dayes after Epiphany. From '. Septuagesima > until < 8 dayes after Easter. ( Rogation Sunday ) ( Trinity Sunday. " A similar entry appears in the register-books of South Benfleet, Essex, and of Hornby, in Yorkshire, and probably of many other parishes ; and Sharpe, Archbisliop of York, in a charge of 1750 names the prohibited times as then observed. They will sometimes also be found mentioned in old Alma- nacs, as if the practice still continued during the lafet century. Although there is no modern canon of the Cluirch of England respecting these prohibited times, the consentient testimony of these various centuries will have great weight witli those who would supply, by a voluntary obedience, the absence of a compulsory law, when the mind of the Church appears to be plain and clear. § The Prohibited Degrees. The rcftrictions which forbid the marriage of relatives within certain degrees of consanguinity (or blood-relationship), and of affinity (or relationship by marriage), are founded on the Divine Law laid down for the Jews in Leviticus xviii. Bel'ore the Reformation, the rule of the Church of England was the same as that of the foreign Canon Law, which forbade marriages within tlie fourth degree of consanguinity or afhnity. After the Reformation had begun, an Act of Parliament was passed [25 Ilen. MIL c. 22], forbidding marriages between )iersons within certain degrees of rclationsliip therein S]ieci- tied. This prohibition was re-cuacted by 28 Hen. ^ ill. c. 7. But a later one [32 Hen. VIII. c. 38], confirmed by 1 Eliz. c. 1, s. 3, h the existing authority on the subject, and 3 See note to Table of Vigils and Fasts, etc., for Cosin's list of these times. * There Is a much longer Rubric to the same effect in the Oido Sponsa- liuni of the S?aruni Missal. 448 an 3lntroouction to tU agarriagc ^eroicc. it forbids marriage between any persons who are not "with- out the Levitical degrees." In explanation of this law, Archbishop Parker issued a Table of forbidden Degrees in the j'ear 1563, and this was adopted in the 99th Canon of 1603. The Table is constructed in rather a cumbrous manner, Ijut the following is a summary of its contents : — 1. Jtelatives Klwm a Man may not Morrii. ^epmotUer } »' "'^ o™' " "'^ ^'''"'^ P="^'"*=' /his Father, or Father-in-law. t _ Uncle. Widow of < — Brother. ) _ Ron, or Stepson. V — Nephew. Aunt 1 Daughter, or ["f'>™'*''lf'"°""^^"f<'- Niece / Daughter or 1 j j^j ^j-^^j^ ^^.^^^^ cliildren. Stepdaughter ) ' 2. Fichitives whom a IVornan may not Marry. Father, or Stepfather Widower of Uncle Brother Son, or Nephew Son, or Stepson of her o^vn, or of her husband's, parents. \ \ f\\ev Mother, or her Mother-in-law. I — Aunt. -( — Sister. I — Daughter, or Stepdaughter. V — Niece. of herself, or of her husband. I ) I of her own, or of her husband's, children. These prohiliitions are founded upon the two principles that [1] the relationships forbidden by God in the case of either sex are equally forbidden to the other sex ; and that [2] the husband and wife being one flesh, relationships by marriage become, to either of them, blood-relationships. These prin- ciples have been uniformly adopted in all judicial decisions on the subject. u THE FORM OF SOLEMNIZATION OF MATRIMONY « Ordo ad Faciendum Sponsalia. " First the Banns of all that are to be married together must be published in the Church three several Sundays, or Holydays, in the time of Divine Service, immediately before the sentences for the Offertory, the Curate saying after the accustomed manner, I PUBLISH the Banns of Marriage between M. of and N. of . If any of you know cause, or just impediment, why these two persons should not be joined together in holy matrimony, ye are to declare it. This is the first [second, or third] time of asking. H And if the persons that are to be married dwell in divers Parishes, tlie Banns must be asked in both Parishes ; and the Curate of the one Parish shall not solemnize Matrimony betwixt them, without a ■■ Certificate of the Banns being thrice asked, from the Curate of the other Parish. IT At the day and time appointed for solemnization of Matrimony, the persons to be married shall come into the Body of the Church with their Friends and Neighbours : and there standing together, r For the Snrum form of Certificate, Sft Maskell's ,1/. R. iii. 376. lur . . . tccUsia. Stet atttetn viy a iinistris niitiieris, tntilier (lutein a dexlris z'lri, (oratn Pres^yleroamicCu, alptt, fanotte, et slola revestilo. '^. [Hen DE R SON'S yofk Matt, p. ■■5*-l * Non fidabit Sacerdos nee consentiet ad rulationeni inter virum et muliereni ante tertium edictum banno- mm. Debet enim sacerdos banna in facie ecclesise infra missarum solemnia cum major populi adfuerit multitudo, per tres dies solemnes et disjunctas, interrogare : ita ut inter unumquemque diem solemnem cadat ad minus una dies ferialis . . . et si contraheutes diversarum sint parochiarum, tunc in utraque ecclesiie parochiarum illarum sunt banna interroganda . . . "■ In primis statuantur vir et niulier ante ostium ecclesife coram Deo, sacerdote, et populo, vir a dextris mulieris, et mulier a sinistris viri. THE FORM OF SOLEMNIZATION OF MATRIMONY. into the Body of the Cliiirch . . . ami there stmidinr/] The ancient Rubric, as will be seen above, required tliis part of the Office to be said ante ostimn ecclesiie. This seems to mean the same as the ad valvas eceksice of the first Rubric in the Office for making a Catechumen. [See Holy Baptism. ] Tlie porch was probably intended in both cases, not the exterior of tlie Church. " .she was a worthy woman all her live, Housbondes at ye chirche (lore had she had five." Chaucer's tVife 0/ Hath, Prol. 1 461. It is clearly from tlie ancient Rubric tli.-it the English one is derived; audit is also equally clear that "the Body of the Church " means some portion of the Nave. Of this practice it is difficult to find any explanation, unless it be that the betrothal anciently took place some time previously to the marriage, and tliat the latter only was .associated witli the Holy Communion. This was the opinion of the Bishops at the .Savoy Conference ; for when the Puritans objected to the " change of place and posture mentioned in these two Rubrics," the Bishops replied, " They go to the Lord's T.able because the Communion is to follow." [Cardw. Con/. 'MM.] Whatever uuiy have been the origin of the custom, it is undoubtedly enjoined by the present Rubric, and the Ruljric lias been so carried out in many churches down to our own time. In Bishop Wren's *' orders and directions for the diocese of Norwich," the ninth Injunction directs th,at immediately after the " close of the first service," the "marriage (if there be any) be begun in the body of the Church and finished at the talilo ;" and the eleventh orders " tliat they go up to the holy table at marriages at such time thereof as the Rubric .«> 1 directeth." [Cardw. Doc. Ann. ii. 203, 204.] At Broadwater, in .Sussex, the custom was found existing in 1800 by a new Rector, who continued it for the fifty years of his ministry there. It has also continued to the present day in some Yorkshire, Lincoln- shire, and Somersetshire churches, and doubtless in many others elsewhere. In our modern churches the open space in front of the Choir screen seems to be the most proper place for tlie first part of the Service ; although, of course, any other and more convenient part of the nave would equally suit the words of the Rubric' toitli their Friends and Neighhonrs] Marriages are always 1 1 A record of a marriage at the Choir door, which took place about 1450, has been handed down to u.s in the Plumpton Correnpomkuce ; and it con- tains so much interesting illustration of the custom of the time that it is here given at length ; — " Richard Clerk, parish clerk of Knareshurgli, Yorkshire, of the age of fifty years and more, deposed, that he had kiuiwn Sir William Piompton for fifty years and more, and Joan Wintriiigham fi-om the time of lier birth — that on a certain friday, which exactly he does nut remember, between the feasts of Easter and Pentecost, about twenty-one years ago, in the }>ai'ish church of Knarcsburgh, was solcmpnized a marriage between the said Sir William and J<ian — that at that time he was, as now, i»arisli clerk of Knarcsburgh, and was present on this ()ccasion — that the preceedin^' night John Brown, then perpetual Vicar of Knarcsburgh, sent wnrd to the deponent that Sir William Piompton intended to marry Jnan Wintringham on tlie morrow, she then sojourning with Alice Wintringham her mother in Knaresburg, and therefore he hade him wait on him very early the next morning and open the doors of the church for him, and so he did — and very early in the morning of the saul l'riil;iy came the sai<l Sir William and Joan to the parisli church of Knaresl.ingli, and they standing at the door of the chancel of the saiti church w itliin llie said church, the aforesaid John Brown came from the high altar in his vestments and solemi.nized marriage between them in the presence of the deponent, the said sir William taking the said Joan witli his right hand and repeating after the Vicar, Here J take the Jhennett to my veiUled wife to hold and to have, atl lietl ami att boj-rf, for furcr or lather, for better for worse, in sicknesnc and in hele, to dedc ns depart, and thereto I plight the my trovth, an(\ the said Joan making like resjionse incessantly to the said Sir William,— that the Vicar, having con- cluded the ceremony in the usual form, saiti the mass of the Holy Trinity in a low voice in the hearing of the de]u)nent- that there were present at the marriage the said Vicar, the contracting parties, Alice Wintringham, mother of the bride, Thomas Knarcsburgh of Knaresburgh, Kichard Ask- ham of Kirkdigliton, Kichard Exilby of Knaresburgh, and Jidin Croft, his fellow-witness, and no more — and immediately after the marriage the said Sir William earnestly entreated those present to keej) the matter secret, untiU he chose to have it made known— and f\irther, that Sir William was clad in a garment of green checkery, and Joan in one of a red colour." [Plumpton Corresp. p. Ixxvi, Camden Socf 2 F 450 Solemnisation of c^atrimonp. the Man ou the right hand, and the Woman on the left, the Priest shall say, DEARLY beloved, we are gathered together here in the sight of God, and in the face of this congregation, to join together this man and this woman in holy Matrimony ; which is an honourable estate, instituted of God in the time of man's innocency, signifying unto us the mys- tical union that is betwixt Christ and His Church ; which holy estate Christ adorned and beautified with His presence, and first miracle that He wrought, in Cana of Galilee; and is commended of Saint Paul to be honourable among all men : and therefore is not by any to be enter- prised, nor taken in hand, unadvisedly, lightly, or wantonly, to satisfy men's carnal lusts and appetites, like brute beasts that have no under- standing ; but reverently, discreetly, advisedly, soberly, and in the fear of God ; duly considering the causes for which matrimony was ordained. First, It was ordained for the procreation of children, to be brought up in the fear and nurture of the Lord, and to the praise of His holy Name. Secondly, It was ordained for a remedy against sin, and to avoid fornication ; that sucli persons as have not the gift of continency might marry, and keep themselves undefiled members of Christ's bodj-. Thirdly, It was ordained for the mutual society, help, and comfort, that the one ought to have of the other, both in prosperity and adversity. Into which holy state these two persons present come now to be joined. Therefore if any man can shew any just cause, why they may not lawfully be « Sar. [From a Mrinual belorikiin^ to Charford. a cha- 11 Tunc interroget sacerdos banua dicens in lingua materna sub hac forma, " TO breyren & sustren her we beon comyn to -L^ gedre I ye worsschip of god &- his holy ffant5?[ifrn"l4ol: I seintes i ye face of holy chirche to joynen to gedre yuse tweyne bodyes yat heynforward yei beon body 1 ye beleue & in ye lawe of god forte deserven evelastynge lyf. Wat so yei hau don here byfore. Wherfore i charge zou on holy chirche by half alle y' here bes yat zif eni mon or woman knowen eny obstacle puei or apert why y' yey lawefuUy mowe nozt come to ged'' in ye sacrament of holy churche sey ey now or neu more. * "TO bretheren we are comen here before God and -L^ his angels, and all his halowes, In the face and presence of our moder holy Chyrche, for to couple and to knyt these two bodyes togyder : that is to saye, of this man and of this woman. That they be from this tyme fcirthe, but one body and two soules in the fayth and lawe of God and holy Chyrche : For to deserue euerlastyng Lyfe, what someuer that they haue done here before. ... I charge you on Goddes behalfe and holy Chirche, that if there be any of you that can say any thynge why these two may not be lawfully wedded togyder at this tyme, say it nowe, outher pryuely or appertly, in helpynge of your soules and theirs bothe. Sar. Harl. MS. 8;?- §• similar. ^~r WARNE you alle that yf there bee any of -L you whych wost owht by thys man and thys supposed to be celebrated in the face of the Church, and both the civil and the ecclesiastical laws have alway.s been severe in reprobating anything like secrecy in tlie performance of the rite. Tlie sixty-second Canon even directs that the marriage shall take place in time of Divine Service, and an extract given above from Bishop Wren's Injunctions shews that such was the practice in his time. Tlie words " in the face of this congregation " seem to signify the intention of the Prayer Book in 1661 to be the same as that of the Canon in 16'03. By the Marriage Act witnesses are rerjuired to be present, and to sign the register ; and although it is not expressly ordered that these shall be friends of tlie bridegroom or bride, it is certainly more conformable to tlie spirit of the enact- ment as well as to that of the Cluirch that they should be so rather than strangers, or than the parisli clerk and sexton impressed sicca pede for the purpose. the Mini on the riijht hand] The custom is to read this portion of the Rubric iwhich was added l)y Bishop Cosin) in the sense of the ancient one from the Sarum and the York Manuals which is placed by its side. But the Hereford Rubric reverses the position, as is sliewn above, placing the man on tlie woman's left liand and the woman ou the man's right hand. It would be in conformity with ritual haliit to suppose th.at "on the right hand" means on the right hand of the priest, as he faces the man and woman. This was tlie Jewish custom, which may reasonably be supposed to have been followed by the early Christians ; and it may also be remarked that the north side of the Church is that whicli is appropriated to tlie men when the sexes are divided. Sucli a position would receive a significant meaning from the beautiful Marriage Psalm of Solomon, "Upon thy right hand did stand the Queen in a vesture of gold " [Ps. xlv. 10] : for. as the selection of this psalm for Christmas Day sliews, these words are written prophetically of " the mystical union betwixt Christ and His Church, " which is "signified" by holy matrimony. It is wortliy of notice that in the later part of the ancient Sarum Service there is a Rubric directing that "when the prayers are ended and all have gone into the presbytery, that is, to the south side of the Church between the Choir and the Altar, the luoman being placed on tlie right hand of tlie man, that is, between him and the Altar," the Service for the Holy Communion sliall commence. After whicli the bride and bridegroom are to kneel in front of the altar in the same order while tlie pall is held over them, and also during their com- munion. It must be said, however, in support of the received custom, that where ancient effigies of man and wife lie side by side on a tomb, the wife is on the left hand of her husband. So also the bodies of an Earl and Countess of Gloucester were recently found lying under their effigies in Tew kesbury Abbey. [Comp. Cant. ii. 6.] the Priest shall saijl The ancient rule of the Church was that marriages should be celebrated " per presbyternm Sanctis ordinibus constitutum : " no change was made in this rule at the Reformation or subsequently, and there is not a shadow of authority for the celebration of the rite of marriage by Deacons. Chief-Justice Tindal gave his opinion, and that of his brother judges, before the House of Lords on July 7, 1843, that it was the rule of the Church of England to require the ceremony to be performed by a priest. From an ecclesiastical point of view it must be remembered that [1] Tlie Marriage Office is especially one of Benediction ; that [2] Benedictions are beyond the power of a deacon ; that [3] The Rubrics tlirougliout contemplate the Minister of the OtHce as a Priest ; and that [4] Jfo autliority to celebrate marriages is given, either in words or by implication, to the Deacon at his ordination or at any other time. The duty of celebrating marriages ought not to be imposed upon Curates iu their diaconate by their Rectors ; and the laity should insist strongly upon being married by Priests, remembering that their marriages cannot receive the fulness of Benediction which the Church has provided for them in tlie Office except from a Priest or a Bishop. This Exhortation seems to have been condensed from the article on "The Sacrament of Matrimony" in the Institution of a Christian Man, a work which was printed by authority, having been compiled by a large Commissiou of Bisliops and Clergy in the year 1537. [Lloyd's Formul. of Faith, p. 82.] But "the causes for wdiich matrimony was ordained are also set out by the mediaeval Canonist Lyndwood, who writes, Solemnisation of a^atrimonp. 451 joined together, let him now speak, or else here after for ever hold his peace. IT Aud also, speaking unto the persons that shall be married, he sliall say. I REQUIRE and charge you both, (as ye will answer at the dreadful day uf judgement when the secrets of all hearts sliall be disclosed,) that if either of you know any impediment, why ye may not be lawfully joined together in matri- mony, ye do now confess it. For be ye well assured, that so many as are coupled together otherwise than God's Word doth allow are not joined together by God ; neither is their matri- mony lawful. H At which day of Marriage, if any man do allege and declare any impediment, why they may not be coupled together in matrimony, by (iod's Law, or the Laws of this Realm ; aud will be bound, and sufficient sureties with him, to the parties ; or else put in a Caution (to the full value of such charges as the persons to be married do thereby sustain) to prove his allegation ; then the solemnization must be deferred, until such time as the truth be tried. IT If no imnediment be alleged, then shall the Cui'ate say unto the man, iV. \ \ TILT thou have this woman to thy VV wedded wife, to live together after God's ordinance in the holy estate of matrimony] Wilt thou love her, comfort her, honour, and keep her in sickness and in health ; and, forsak- ing all other, keep thee only unto her, so long as ye both shall live ? " Sat. * ». <: Sav. tib hac forma. woman where fore they won nat lawfully kome to gedyr, knowleche ye hyt here now or never. ? " Eadem admonitio Hat ad virum et ad mulierem, ut si quid ab illis occulte actum fuerit, vel si quid devoverint, vel alio modo de se noverint quare legitime contrahcre non possint : tunc contitean- tur. */\LSO I charge you both, and eyther be your -^^ selfe, as ye wyll answer before God at the day of dome, that yf there be any thynge done pryuely or openly, betwene your selfe : or that ye knowe any lawfuU lettyng why that ye may not be wedded togyther at thys time : Say it nowe, or we do any more to this mater. IT *■ Si vero aliquis impedimentum aliquod proponere voluerit : et ad hoc probandum cautionem pr^sti- terit : differantur sponsalia quousque rei Veritas cognoscatur. Si vero nulhis impedimentum pro- ponere voluerit : interroget sacerdos dotem mu- lieris . . . IT '' Postea dicat sacerdos ad virum cnnctis audientibus in lingua materna sic' iV.'YT'IS habere hanc mulierem in .sponsam, et V earn diligere : lionorare : tenere : et custodire sanam et infirmam, sicut sponsus debet sponsam : et onmes alias propter earn dimittere, et illi soli adhajrere quamdiu vita utriusque ves- trum duraverit % "... duK principales causfe quare contrahitur Matrimonium : una est susceptio sobolis, alia est vitatio fornicationis. Second- aria; causaj sunt personarum conjuuetio," etc. [Lyndw. lib. iv. tit. iii.]. /i/r hrtiU heasls thai have no under Ktamlinij] These un- necessarily coarse words were erased by Cosiu in his revised Prayer Book. He also reinserted from tlic book of 1.549 the words "that such as be married may live chastely in matri- mony " before "keejj themselves," etc., at tlie end of the third paragraph. Therefore if ain/ man cm sheto any just cf/H.fc] These ancient wcirds are equivalent (as tlie next Ruljric but one sliews) t<i a fourth pulUication of B.anns. They are exactly analogous to the admonition of the Bishup to the people at the Ordin.aticm of T)e,-vciins and Priests, aud to a similar one used at the Cim- linnatiiin of Bishops. As will be seen above, the Address is substantially th.at which was used in the Prc-Reformation Church ; but the more homiletic form of it .appears to have been imitated from Archbishop Hermann's book. / reijiiire ami charr/e you Imth] This Last and solemn appeal to the consciences of the persons to be married shews how great care has always been taken by the Church to prevent iniproiicr marriages. Wliat are impediments to marriage is shewn in the proposed Rubrics of Bishop Cosiu on a preceding page. if any man do allege and declare any imjmliment] This is a very difficult Rubric, and does not seem ever to have received a judicial interpret.ation. On the one hand, it appears to stop the marri.-ige only in case the ol)jector submits to "bo bound, and sulhcient sureties witli him, to the parties ; or else to put in a caution," etc. On the other, the mere fact of a real impediment alle;;cil by any apparently trustworthy person seems to put it out of tlie ]»f)\\'er (if the Clergym.an to proceed with the marriage (whether the ob- jector oilers security or not) until a legal investigation has taken place. Impediments have been alleged at this part of the Service, and the marriage has been stopped in consequence without any other formality ; but such a proceeding does not seem to meet the requirement of the Rubric, nor to be just to the persons desiring to be married. § The Mutual Consent. Although this ceremony may appear to be a mere formality, since it is very improbal)le tli.at persons will appear before the Clergyman for the purpose of being married unlesSjthcy have previously come to a decision and agreement on the subject, yet it is a formality respecting which the Church has always been strict ; and in the civil contracts •« hich have been adopted under modern legislation equal strictness has been observed. In point of fact, forceel nuiri'iages have not unfre- quently taken place, and tliey are as alien to the spirit in which Holy Matrimony is regarded by the Church as the worst clandestine nuirriages are. At the last moment, there- fore, before the irrevocable steji is taken, and the indissoluble bond tied, each of the two jiersons to be married is required to declare before (iod and the Church that the marriage takes place with their own free will ami consent. This declaration is also worded in sucli a manner as to constitute a promise in respect to the duties of the married state ; and although no solemn .adjuration is annexed to this promise, as in tlic Invoca- tion of the Blessed Trinity afterwards, yet the simple "I will," given under such circumstances, nnist be taken to have the force of a vow as well as that <if an assent and consent to the terms of the marriage covenant as set fortli by the Church. The above English forms of the consent are given from a Siilisbury Ordinalc iu the British Museum. The following are from the York Manual : — " X. Wilt tjiou liaue this woman to thy wyfe : and loue her and kepe her in syknes and in hclthe, and in all otlicr degrese be to her as a husb.ande sholdo be to his wyfe, .and all other forsake for her : and holde thee only to lier, to thy lyues ende ? Hespomleat vir hoc moilo : I wyll. '•A'. Wylt thou have this man to thy husbande, and to be buxum to him, serue him and kepe him in sykencs aud in 452 Solemnisation of ^atrimonp. IT The man sliall answer, I wilL II Then sliall the Priest say unto the woman, N. \ \TILT thou have this man to thy wedded VV husband, to live together after God's ordinance in the holy estate of matrimony '! Wilt thou obey him, and serve him, love, honour, and keep him in sickness and in health ; and, forsak- ing all other, keep thee only unto him, so long as ye both shall live 1 IT The woman shall answer, I will. IT Then shall the Minister say, Who giveth this woman to be married to this man? "Sar. 873- d Tlrcse four words are all found in an injunction given to parishioners in a form for Collation to a Benefice. A.D. 1139 — 1162 : " Ut predictum Ed- mundum Presbjr. terum vestruin dili- gatis.honoratis.ser. viatis. obediatis . . ." [KENNETl's C<r Jtf 0/ Intpropr. . App- IV.) c Harl. MS. 873. rfg. < Sar. MS. Eibi. Kti:. 2. a. xxt.. A.D. 1408. "iV. TTTYLT thou have thys woman to thy V V weddyd wyf and her loue honour holde and kepe heyl and syke as a housbonde owyth to kepe hys wyf and all otht.-r for her to lete and holde the only to her as long as your eyther lyf lastyth 1 IT Respondeat vir. Volo. IT Item dicat sacertlos ad mulierem hoc modo. i\^."Y7'IS habere hunc virum in sponsum et ei V obedire et servire : et eum diligere, honorare,' accustodire sanum et infirmum sicut sponsa debet sponsum : et omnes alios propter eum dimittere, et illi soli adhserere quamdiu vita utriusque vestrum duraverit ? "iY. \ XTYLT thou have thys man unto thy V V housbonde and obeye to hym and serve and hym to love and honour and kepe heil and syke as a wyf owyth to do the housbonde and to lete alle other men for hym and holde the only to hym whylys your eyther lyf lasteth? II '^ Respondeat mulier hoc modo. I wyll. •Deinde Sacerdos. Who sclial 3eve yis woman ? ■^ Who gyues me this wyfe 1 helthe : And in all other degrese be vnto hym as a wyfe should be to hir luisljande, and all otlier to forsake for hym : and holde thee only to hym to thy lyues ende? Respondeat mulier hoc modo : I wyll." § The Betrothal. That espousal which used, in very ancient times, to take place some weeks or months before the marriage, and which constituted a formal religious recognition of what is now called an "engagement," is represented in our present Office by the previous words of consent, which were called a con- tract " de futuro." Even when they were thus used, a con- tract "per verba de pr^senti " was also made ; but the two contracts have long been habitually placed together by the Church as is now the case ; ^ and the Betrothal more pro- perly consists of tliis part of the ceremony in wliich the hands are joined, and each gives their trotli or promise of fidelity (wliich is the marriage vow) to the other. Tlie present words of betrothal are substantially identical with those which have been used in England from ancient times. Three variations are here printed ; whicli, with that given above, will fully illustrate the language in which they were spoken from about the thirteenth to the sixteenth century. Salisbury Use. Yorh Use. I K. take the X. Here I tak tlie N. to my weddyd wyf to my wedded wyff to haue and to holde to holde and to have fro thys day waf<pr att bed and att Hereford Use. I, iV\,underfynge the, N., for my wedded wyf, for betere for worse. 1 Yet there is evidi-nce of separate espousals having been made as late as the time of Charles 1. For in the Parish Register of Boughton Monchel- sea, in Kent, is the following entry: "Miehaelis. 1630. Sponsalia inter Gulielm. Maddox et Elizabeth Grimestoiie in debit' juris fonna transacta, 10 die Januarii." Two years and three-qu.irters afterwards comes the entry of the m.arriage : " Micliaelis. 1G3;1. Niiptiie inter Gulielnm Maddo.x et Elizabetha Grimestone, ultimo Octobris." [Burns' Hist, of Fleet Mm-- riages, p. '2.] The ancient oath of espousals was administered in this form : "You swear by God and His holy saints herein, and by all the saints in Paradise, that you will take this woman, whose name is ^V., to wife.witliin forty days, if Holy Church will permit." The hands of the man and woman being then .joined together by the priest, he also said, *' And thus ye alfiaiice yourselves," to whicli they made an affirmative reply, an exhoitatioa concluding the ceremony. beter, for worse, for rycher, for porer ; in sykenesse and in helthe, tyl deth us departe - yf holy chyrch wol it or- deyne and ther to I plycht the my trouth.^ I N. take the N. to my weddyd hus- bonde to haue and to holde fro ^ thys day for bether, for wurs, for richer, for porer, in sykenesse and hin elthe to be honour .and buxum^ in bed and at bort : tyll deth us departe yf holy chyrche wol itordeyne: audther to I plyche te my throute. horde for fairer for laither,^ for better for wars, in sikness andin heile till dethe us depart and there- to plyght I the my trough. Here I tak the N. to my wedded hous- band to hold and to have att bed and att horde for fairer for laither, for better for wars, in sikeness and in heile till dethe us depart and there- to I plyght the my trough. tor richer for porer, yn sekenes and in helthe tyl deth us departe, as holy church hath or- deyned, and therto y pli?th the my trowthe. I, N., underfynge the N., for my wed- ded housband, for better, for worse, for richer, for porer, yn sekenes and in helthe, to be buxom to the tyl deth us departe, as holy church hath or- deyned, and tharto y plijt the my trowthe. - " Depart " is sound English for " part asunder," wliich was altered to "do part" in ItiGl, at the pressing request of the Turitans, who knew as little of the history of their national language as they did of that of their national Church. " And yt is also departed in two." [Mirror of Our Lady, p. 1V4.] 3 " Troth," or " Trouth," is commonly identified with "ti-uth ;" but this is an error, the meaning of the word being " fidelity," or " allegiance." To "give troth" is equivalent to "fidem dare." * "Laitiier:" this is the old comparative degree of "loath," as in "Ihe am him the lathere." [L.4Zamon's Bmt. i. 37.] The word " fouler " is used in some Salisbui-y Manuals : and each, of course, expresses the idea of " less fair," or " less pleasing." 6 This is a conjectural emendation. The word is "for" in two copies. c "Honour and buxum" are the representatives of " Bonnaire," gentle (as in debonair), and " Boughsonie," obedient. Some Manuals added "in all lawful places." In the Golden Litany printed by Maskell [Mvn. Rit. ii. 245] one of the petitions is, " By Thy infinite buxoinnes : have mercy on us." In the Promptorium Farvvloruni the two equivalents T/wmi/jVai and Obedientia ai*e gi^'en under the word Bnxumnesse. Another illustration may be given from Fuller, who gives a form of abjuration, of the date 1395, ^olcmni5ation of Qgatrimonp. 453 IT Then shall they give tlieir troth to each other in this manner. IT The Minister, receiving the woman at her father's or friend's hands, shall cause the man with his right hand to take the woman by her right hand, and to say after him as followeth, I if. take thee iV. to my wedded wife, to have and to hold from this day forward, for better for worse, for richer for poorer, in sickness and in health, to love and to cherish, till death us do part, according to God's holy ordinance ; and thereto I plight thee my troth. IT Then shall they loose their hands ; and the woman, with her right hand taking the man by his right hand, shall likewise say after the Minister, IiV. take thee ^V. to my wedded husband, to have and to hold from this day forward, for better for worse, for richer for poorer, in sickness and in health, to love, cherish, and to obey, till death us do part, according to God's holy ordi- nance ; And thereto I give thee my troth. IT Then shall they again loose their hands, and the man shall give unto the woman a ring, laying the same upon the book, with the accustomed duty to the Priest and Clerk. And the Priest taking tlie ring, shall deliver it unto the man, to put it upon the fourth finger of the woman's left hand. And the man holding the ring there, and taught by the Priest, shall say, "TT7"ITH this ring I thee wed, with my body VV I thee worship, and with all my worldly H " Deinde detur femina a patre suo, vel ab amicis ejus : quod si puella sit discoopertam habeat manum : si vidua tectam : quam vir recipiat in Dei fide et sua servandam, sicut vovit coram sacerdote, et teneitt earn per manum dextram in manu sua dextra, et sic det fidem mulieri per verba de pr^Tsenti, ita dicens docente sacerdote. * T iV. take the ^Y. to my wedded wyf to haue -L and to holde fro this day f orwarde for better : for wors : for richere : for poorer [for fairer for fowler. Harl. J/.s'.] : in sykenesse and in hele : tyl dethe vs departe if holy chyrche it woU ordeyne, and therto I plight the my trouthe. Manum retrahendo. Deinde dicat niulier docente sacerdote. ' ~r iV. take the X. to my wedded housbonder to J- haue and to holde fro this day forwarde for better : for wors : for richer : for poorer : in syke- nesse and in hele : to be bonere and buxum in bedde and at the borde tyll dethe vs dejiarthe if holy chyrche it wol ordeyne and therto I plight the my trouthe. »■ Manum retrahendo. Deinde ponat vir aurum : argentum : et annulum super scutum vel libruni : . . . tunc . . . accipiens sacerdos annulum tradat ipsum viro : quern vir accipiat manu sua dextera cum tribus principalio- ribus digitis, et manu sua sinistra teneus dexteram sponsaj docente sacerdote dicat, ' "VXTITH this rynge I the wed, and this gold V V and siluer I the geue, and with my body The words, and the accompanying ceremony, which are thus handed down to us from the ancient Church of Kngland, have a very striking Christian significance. In the ceremony of betrotlial it will be observed that woman is recognized throughout as still subject to the law of dependence under which she was originally placed by the Creator. As soon as the mutual consent of both tlie man and tlie woman has been solemnly given in the face of God and the Church, the minister of the Office is directed to ask, " \\'ho giveth this woman to be married to this man ? " Then she is given up from one state of dependence to anotlier, through the intermediate agency of the Church; "the minister receiving the woman at her father's or friend's hands" (to signify that her father's authority over her is returned into the hands of God, Who gave it), and delivering her into the hands of the man in token that he receives her from God, Who alone can give a husband authority over liis wife. The quaint but venerable and touching words with which the two "give their troth to e.ach other" express again and in a still more comprehensive form the obligations of the married state which were pre- viously declared in the words of mutual consent. Each pro- mises an undivided allegiance to the other, until the death of one or the other shall part them asunder ; God joining them together, and His Providential dispensation alone having power to separate them. On both sides a promise is given of love and support uiuler all the circumstances of life, prosperous or adverse. Tlie duties of sup)iort, shelter, and comfort, which ordinarily devolve upon the husband chieliy, may, under some circumstances (tliough they rarely arise), fall chiefly njion the wife ; and if by sickness ami infirmity he is unable to fulfil tliem towards her, he has a claim u|)on her, l)y these words, that she shall perform them towards him. Under any circumstances each promises to be a stay to the other, .according to their respective positions and capacities, on their way through life. In the marriage vow of the woman the modern plirase "to oliey " is substituted for the obsolete one "to be bnxom," wliich had the .same meaning. It implies that although the woman's dependence on and obedience to her father has been given up by him into God's hands, it is only tliat it may be given over to lier liusband. Since it pleased our Blessed Lord to make woman the instru- from the Tower rnlls, in wliicli arc the words, " And also I sh.ill be buxum to the laws of lioly chyrche and to yhoweasniynarchbishoii. and toniynoyer ordinaires and curates." [Flller's Ch, Hist. i. 400, ed. 1837.] ment of His Incarnation, her condition has been far more honourable than it was before ; but part of that honour is that "the husband is the head of the wife, even as Christ is the Head of the Church." Natural instinct, good sense, nmtual love, and, above all, religious feeling, will always enable the wife to discern how far she is bound to obej', and the husband how far it is his duty to rule ; and regulated by these the yoke of obedience will never be one which the woman need regret to wear or wish to cast aside. Jeremy Taylor has well pointed out that nothing is said in the hus- band's part of the marriage vow about "rule," for this is included in the word "love." "The dominion of a man over his wife is no other tlian as the soul rules tlie body ; for which it takes a mighty care, and uses it with a delicate tenderness, and cares for it in all contingencies, and watches to keep it from all evils, and studies to make for it fair pro- visions, and very often is led by its inclinations aliul desires, and does never contradict its appetites but when they are evil, and then also not without some trouble and sorrow ; and its government comes only to tliis — it furnishes the body with light and understanding, .nnd the body furnishes the soul with hands and feet ; the soul governs because the body cannot else be happy." So also he writes in respect to the obedience of the wife : " When God commands us to love Him, He means we should obey Him : ' this is love, that ye keep My commandments;' and 'if ye love Me, keep My command- ments.' Now, as Clirist is to the Church, so is the man to the wife, and therefore obedience is the best instance of her love, for it proclaims her submission, her humility, her opinion of his wisdom, his pre-eminence in the family, the right of his privilege, and the injunction imposed by God upon her sex. tliat although ' in sorrow she bring forth diildren,' yet witii 'love and ch(jice she should obey. ' The nuau's authority is love, and the woman's love is obedience." ' § The Marritt(ji\ Willi this ring I Ihee tred] Tlie use of the wedding ring was probalily adopted by the early Cluircli from tlie marriage customs which were familiar to Christians in their previous life as Jews and Heathens : '- for the ring, or something 1 Bishop Taylor's Sennini on the Marriage Ring. 2 Tertnllian speaks of the Roman matron's " one finger, on which lier husband had placed the pledge of the nuptial ring." [Tertull. Apot. vi. l>c Idol. xvi.J 454 Solemnisation of Q^attimonj). goods I thee endnw ; In the Xame of the Father, and of the Sox, and of the Holy Ghost. Amen. IT Then the man leaving the ring upon the fourth fin- ger of the woman's left hand, they shall both kneel down and the Minister shall say. Let US pray. O ETERNAL God, Creator and Preserver of all mankind, Giver of all spiritual grace, the Author of everlasting life ; Send Thy bless- ing upon these Thy servants, this man and this woman, whom we bless in Thy Name ; that, as Isaac and Rebecca lived faithfully together, so these persons may surely perform and keep the vow and covenant betwixt them made, (whereof this ring given and received is a token and l)ledge,) and may ever remain in perfect love and peace together, and live according to Thy laws ; through Jesus Christ our Lord. Amen. H Then shall the Priest join their right hands together, and say. Those whom God hath joined together, let no man put asunder. : Itonoure. IS. betiedxcttonem an- t- Dayc's traiisl. of Herfnanti's Cott- side., A.D. IS47- I the worshipe, and with all my worldely cathel I the "endowe. Et tunc inseral spo^isus annulum pullici spoHsce dicens. In nomine Patris : deinde secundo digito dicens. et FiLII : deinde tertio digito dicens : et Spiritus Sanctj. deinde quarto digito dicens. Amen, ibique dimittat annvlum . . . Deinde iiiclinatis eorum capiiibus dicat sacerdos benedictionem super eos. r*/^REATOR et conservator humani generis . L Vy dator gratise spiritalis : largitor seternoe salutis : Tu, Domine, mitte benedictionem Tuam super hunc annulum, respice, ut quae ilium gesta- verit sit armata virtute coslestis defensionis, et pro- ficiat illi ad seternam salutem. Per Christum. Bene>^dic, Domine, hunc annulum, respice, quern nos in Tuo sancto nomine benedicimus : ut qusecumque eum portaverit in Tua pace consistat: et in Tua voluntate permaneat : et in Tuo amore vivat et crescat et senescat : et multiplicetur in longitudinem dierum. Per Dominum.] IT ' And so lette the minister ioine their right handes together, and saye. That, that God hath ioyned, lette no man dissever. equivalent to it, appears to have been given by the man to the woman at the marriage or at espousals, even from those distant patriarchal days when Abraham's steward betrothed Rebekah on behalf of Isaac, by putting " the earrings upon her face, and the bracelets upon lier hands." Much pleasing symbolism has been connected with the wedding ring, especially that its form liaving neither beginning nor end, it is an emblem of eternity, constancy, and integrity. This meaning is brouglit out in the ancient form of consecrating a Bishop, when the ring was delivered to him with the words, "Receive the ring, the seal of faith, to the end that being adorned with inviolable constancy, thou mayest keep unde- filed the spouse of God, which is His holy Church." Tlie same form of blessing the ring was used in this case as was used in tlie Marriage Service, and which is printed above. Probably it has always been taken as a symbol of mutual truth and intimate union, linking together the married couple, in the words of the ancient Exhortation, " That tliey be from this tyme forthe, but one body and two souls in the fayth York Use. With this rynge I wedde the, and with this gold and silver I honoure the, and with this gyft I honoure the. In nomine Patris : et Filii ; et Spiritus Sancti. Amen. Hereford Use. Wyth thys ryng y tlie wedde, and tliys gold and seiner ych the jeue, and wyth myne body ycli the honoure. In nomine Patris : et Filii ; et Spiritus Sancti. Amen. and lawe of God and holy Cliyrche. " It is the only relic of the ancient tokens of spousage, — gold, silver, and a ring being formerly given at this part of tlie Service : and as the gold and silver were given as symbols of dowry, so probably one idea, at least, connected witli the ring, was that of the relation of dependence wdiich the woman was henceforth to be in towards lier liusband. In the Prayer Book of 1549 the gold or silver were still directed to be given (and in Bishop Cosin's revised Prayer Book he proposed a restoration of the custom, inserting, "and other tokens of spousage as gold, silver, or bracelets," after the word "ring"), but in 1552 "the accustomed duty to the Priest and Clerk " was substituted, and ultimately retained in the revision of 1661. It is possible that the "gold or silver'' had customarily been appropriated as the marriage fee : but Hooker says that the use of them had " in a manner already worn out" even so early as the time of Queen Elizabeth. The following forms of tlie words with wliich the ring was given, and Cosin's proposed form, will further illustrate the subject : — ■ Foiin proposed hy Bishop Cosin, 1661. With this ring I thee wed, and receive thee into the holy and honourable estate of matrimony : In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. An old manual in the British Museum [Bibt. Stg. 2, a. xxi.] has also the following words in addition, explaining the object of the gold and silver : — ' ' Loo this gold and this siluer is leyd doun in signifyinge that the woman schal haue hure dower of thi goodes, }if heo abide aftur thy disces," Tlie ring was anciently placed first on the thumb at the invocation of the First Person of the Trinity, on the next finger at the Kame of tlie Second, on tlie third at the Name of the Third, and on the fourth at the word Amen. The expression of the second Rubric, "leai'inr/ the ri)i</ upon the fourth finger," seems to point to this custom as still observed, and still intended. The ancient Ruliric also gave as a reason for its remaining on the fourth finger, "quia in medico (Sl qucedam vena procedens n.sqiie ad cor ; " and this reason has become deeply rooted in the popular mind. The same Rubric rrai/er Book of 15i9. With this ring I thee wed, this gold and silver I thee give, with my body I thee worship, and with all my worldly goods I thee endow : in the Name of the Father, and of the Son, and of the Holy Ghost. Amen. also adds " et in sonoritate argenli designalur interna dilectio, quct semper inter eos debet esse recens. " with my body I thee vor^hip] The meaning of the word "worship" in this place is defined by the word used in its place in some of the ancient Manuals, which (as may be seen above) was "honour." The Puritans always objected to the word; and in 1661 it was agreed that "honour" should be substituted, the alteration being made by Sancroft in Bishop Cosin's revised Prayer Book instead of the change suggested by Cosin himself. But either by accident, or through a change of mind on the part of the Revision Committee, the old word was allowed to remain. The more exclusive use of this word in connection with Divine Service is of compar- atively modern date. In the Liber Festivalis, printed by Caxton in 1483, an Easter homily calls every gentleman's house a "place of worship, " and in the same century a prayer Solemnisation of ^atrimonp. 455 H Then shall tlie Minister speak unto the people. FORASMUCH as jV. and iV. have cousented together iu holy wedlock, and have wit- nessed the same before God and this company, and tliereto have given and pledged their troth either to other, and have declared the same by giving and receiving of a ring, and by joining of hands ; I pronounce that they be man and wife together, In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. IT And the Minister shall add this Blessing, /~^ OD the Father, God the Son, God the v^ Holy Ghost, bless, preserve, and keep you ; the Lord mercifully with His favour look upon you ; and so fill you with all spiritual bene- diction and grace, that ye may so live together in this life, that in the world to come ye may have life everlasting. Amen. IT Then the Minister or Clerks, going to the Lord's table, sliail say or sing this Psalm following. Bcati omnes. "D LESSED are all they that fear the Ps. cxxviii. _L) Lord : and walk in His ways. For thou shalt eat the labour of thine hands : O well is thee, and happy shalt thou be. Thy wife shall be as the fruitful vine : upon the walls of thine house ; ■».a.«- » 3. S- «■ % And lette the pastour say more over, with a lowde voice, tliat maye be he.arde of all men, FORASMUCHE as than thys Johan A\ desireth thys Anne to be hys wife in the Lorde, and this Anne desireth thys Johan to be hir husbande in the Lorde, and one hath made the other a promisse of holie and Christian matrimonie, and haue now both professed the same openly, and haue confirmed it with giuinge of ringes ech to other, and ioininge of handes : I the minister of Christ and the congregacion pronounce that they be ioyned together with law- full and Christian matrimony, and I confirme this their mariage in th& Kame of the Father, the Sonne, and the Holie Gost. Amen. "lOENE^DICAT vos Deus Pater, custodiat J—' vos Jesus Christus, illuniinet vos Spiri- Tus Sanctus. Ostendat Dominus faciem Suam in vobis et misereatur vestri. Convertat Domi- nus vultum Suum ad vos : et det vobis pacem : impleatque vos omni benodictione spirituali, in remissionem omnium peccatorum vestrorum ut habeatis vitam »ternam, et vivatis in specula sceculorum. Amen. IT *Hic intrent ecclesiam usque ad gradum altaris : et sacerdos in eundo cum suis ministris dicat hune psalmum sequentem. Psalmus cxxvii. BEATI omnes qui timent Dominum : qui ambulant in viis Ejus. Labores manuum tuarum quia manducabis : beatus es, et bene tibi erit. Uxor tua sicut vitis abundaus : in lateribus domus tuse. begins "God that commandest to worship fadir and modir." This secular use of it is still continued in the title "your worship," by which magistrates are addressed, and iu the appell.ition "worshipful comp.auies." The expression, "with my body I thee worship" or "honour" is equivalent to a bestowal of the man's own self upon the woman, in the same manner in which she is delivered to him by the Church from the hands of her father. Thus he gives lirst the usufruct of his person in these words, and in those which follow the usu- fruct of his possessions or worldly goods. As far as the ceremony of marriage is a contract between the man and the woman, it is completed by the giving of the ring with til is solemn invocation of the Blessed Trinity. In all that follows they are receiving tlie Benediction of the Church, and its ratification of their contract. the;/ shalt both liteel down] All present should also kneel at this prayer, except the Priest. It is the only part of the Seiwice, in the body of the Church, at which the liystanders are required to kneel ; but the married couple ouglit to con- tinue kneeling until tlie commencement of the Psalm or lu- troit. The prayer which follows is founded upon the ancient benediction of the ring. It takes the place of a long form of blessing which followed the subarrhation iu the ancient Office. In 1549 the parenthesis "(after bracelets and jewels of gold given of the one to the other for tokens of their mati'imony) " followed the names of Isaac and liebeeca ; which indicates the origin of Cosin's proposed dowry of hracdets. Those whom God hath joined toijclher] This sentence of marriage with its accompanying gesture of joining the bride and bridegroom's hands is a noble peculiarity of the Knglish rite, though probably derived originally from Archbishop Hekmann's Consultation. It completes the Marriage rite so far as to m.ake it spiritually indissoluble, and may be con- sidered as possessing a sacramental character in that lower sense in which those rites h.ave it, the outward signs of which were not ordained by Christ Himself. There arc hardly any words in the Prayer Book which more solemnly declare the faithful conviction of the Church that (lod ratifies the work o£ His Priests. In this case and in tlie Ordination Service the very words of our Lord Himself are adopted as the sub- stantial and effective part of the rite : and each case is an assertion of the very highest spiritual claims that can be made on behalf of an earthly ministry. As there the Bishop says unconditionally, "Receive the Huly (Jhost ; " so here the Priest says unci mditii mall}', that "God hath joined together" these two persons by his ministry. The words were part of the ancient Gospel at the Missa Sponsalium. Forasmuch as N. and N. have consented] This declaration of the completed union is also taken from .Vrclibishop Her- mann's Cologne book. It bears an analogy to the words used at the consignation of the child after Baptism ; and, as in that case, it is a proclamation ti) the Church of what has already been effected by previous parts of the rite. And the Minister shall add this Blessinri] In the Prayer Book of 1549 this blessing stood as follows : " God the Father bless you -I- God the Son keep you ; God the Holy Ghost lighten your understanding : the Lord mercifully with His favour look upon you, and so till you with all benediction and grace, that you may have remission of your sins in this life, and in the world to come, life everlasting." It was changed to the present form in 155'J. Then the Minister or (Klerks, (/oimj to the Lord's table] This originally stood, " Then stiall then ijo into the <piire," and Cosin wished so to restore it, with the alteration, " they all." The proper interpretation of the Rubric doubtless is that the Clergy, tlic Choir, the bride and bridegroom, and the bridal party are to go from the bndy of the church in jirocession to the Chancel, singing the processional psalm Beati Omnes ; that the Clergy proceed to the Altar as at ordinary celebrations of the Holy Communion, the bride and bridcgnxmi kneeling in front of the Altar, with the bridal Jjarty behind them, while the Clioir go to their usual places. To effect this witliout confusion, the Choir should move first in their pnqier order, the Clergy next, after them the bride and bridegroom, and then the remainder of the bridal party. Thus the singers can at once file off to their places in the choir, while the Clergy pass on to the saorarium, and the bridal party to the presbytery or space between the Altar steps and choir stalls. 456 Solemnisation of a^atrimonj?. Thy children like the olive-branches : round about thy table. Lo, thus shall the man be blessed : that feareth the Lord. The Lord from out of Sion shall so bless thee : that thou shalt see Jerusalem in prosperity all thy life long ; Yea, that thou shalt see thy children's children : and peace upon Israel. Glory be to the Father, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. IT Or this Psalm. Dous miserea- /^^l OD be merciful unto us, and tur. Ps. ixvii. yj^ bless us : and shew us the light of Hia countenance, and be merciful unto us. That Thy way may be known upon earth : Thy saving health among all uation.s. Let the people praise Thee, O God : yea, let all the people praise Thee. let the nations rejoice and be glad : for Thou shalt judge the folk righteously, and govern the nations upon earth. Let the people praise Thee, God : yea, let all the people praise Thee. Then shall the earth bring forth her increase : and God, even our own God, shall give us His blessing. God shall bless us : and all the ends of the world shall fear Him. Glory be to the Father, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. IT The P.salin ended, and the man aud the womau kneeling before the Lord's table, the Priest stand- ing at the table, and turning his face towards them, shall s.ay, Lord, have mercy upon us. IT Answer. Christ, have mercy upon us. H Minister. Lord, have mercy upon us. OUR Father, Which art in heaven, Hallowed be Thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses. As we forgive them that tresjiass against us. And lead us not into temptation ; But deliver us from evil. Amen. IT Minister. O Lord, save Thy servant, and Thy hand- maid ; Ps. Ixxxvi. 2. II Answer. AVho put their trust in Thee. <•&.■§■% * S. B. «■ Filii tui sicut novelise olivarum : in circuitu mensK tuae. Ecce, sic benedicetur homo : qui timet Domi- NUM. Benedicat tibi Dominus ex Sion : et videas bona Hierusalem omnibus diebus vitaj tugs. Et videas filios filiorum tuorum : pacem super Israiil. IF Tunc prostratis sponso et sponsa ante gradum altaris, roget sacerdos circumstantes orare pro eis, dicendo, Kyeie Eleison. Christe Eleison. Kyrie Eleison. PATER noster, Qui es in ccelis ; sanctiticetur nomen Tuum : adveniat regnum Tuum : fiat voluntas Tua, sicut in coilo, et in terra. Panem nostrum quotidianum da nobis hodie : et dimitte nobis debita nostra, sicut et nos dimittimus debi- toribus nostris : et ne nos inducas in tentationem : sed libera nos a malo. Amen. "Salvum fac servum Tuum et ancillam Tuam. *Deus meus, sperantes in Te. Such arrangements can only be carried out well in large churches, but they give the key to the manner in which the spirit of the Rubric may be acted upon, as far as circumstances will allow, elsewhere ; and as a procession is an invariable part of every wedding, -Hhere there is a bridal party of friends, it is very desii-able that it should be properly worked into the system of the Church, instead of being left to the chance of the moment, and the confused attempts of nervous people. The portion of the Service which follow s the psalm, onward to the end of the benediction, is to be regarded as preparatory to the Holy Communion. In the old Offices it was followed by the Sunday Missa Votiva, that of the Blessed Trinity, the Epistle being however 1 Cor. vi. 15-20, and the Gospel Matt. .\ix. 3-6. the Prkut standing at the table] There is no pretence what- ever for the priest to place himself awkwardly in the angle formed by the north end of the Lord's Table and the east wall. He is clearly to stand in front of the table. The Office having the nature of a benediction is therefore said towards the persons blessed. There was, indeed, in the ancient Office, and in that of 1549, a "Let us pray" after Solemnisation of Q^atrimonp. 457 IT Minister. Lord, send them help from Thy holy place ; Ps. xx. i, 2. IT Answer. And evermore defend them. ' s. / k >■». as IT Minister. Be unto them a tower of strength, ps. ixi. 3. If Answer. From the face of their enemy. IT Minister. Lord, hear our prayer. Ps. cu. 1. IT Answer And let our cry come unto Thee. IT Minister. OGOD of Abraham, (joD of Isaac, God of ,« s. g. Jacob, bless these Thy servants, and sow the seed of eternal life in their hearts ; that whatsoever in Thy holy Word they shall profit- ably learn, they may in deed fulfil the same. Look, O Lord, mercifully upon them from heaven, and bless them. And as Thou didst |«».,g.3g. similar. send Thy blessing upon Abraham and Sarah, to their great comfort, so vouchsafe to send Thy blessing upon these Thy servants ; that they obeying Thy will, and alway being in safety under Thy protection, may abide in Thy love unto their lives' end ; through Jesus Christ our Lord. Anun. «S.B. IT This Prayer next following shall be omitted, where the woman is past childbearing. O MERCIFUL Lord, and heavenly Father, by Whose gracious gift mankind is in- creased ; We beseech Thee, assist with Thy blessing these two persons, that they may both be fruitful in procreation of children, and also live together so long in godly love and honesty, that they may see their children christianly and virtuously brought up, to Thy praise and honour; through Jesus Christ our Lord. Amen. OGOD, Who by Thy mighty power hast made all things of nothing ; Who also (after other things set in order) didst appoint that out of man (created after Thine own image and similitude) woman shcmld take her begin- ning ; and knitting them together, didst teach that it should never be lawful to put asunder those whom Thou by matrimony hadst made one: O God, Who hast consecrated the state of matri- "S. S. t S. IS. R- Missitin. "Mitte eis. Doming, auxilium de sancto. [*DoMiNUS custodiat vos ab omni malo.l 'Et de Syon tuere eos. [''Custodiat animas vestras DoMiNUS.] 'Esto eis, DoMiNE, turris fortitudinis. [^DoMiNus custodiet introitum vestrum et exitium vestrum.] '''A facie inimici. [*Ex hoc, nunc, et usque in sasculum.] 'DoMiNE, exaudi orationem meam. *Et clamsr meus ad Te veniat. 'DoMiNUS vobiscum. Et cum spiritu tuo. Oremus. "'T^EUS Abraham, Deus Isaac, Deus Jacob, -L' bene>J<dic adolescentes istos : et semina semen vitie Kternaj in mentibus eorum : ut quic- quid pro utilitate sua didicerint, hoc facere' cupiant. Per. Oremus. "Respice, Domine, de ccelis, et bene>J<dic con- ventionem istam. Et sicut misisti sanctum angelum Tuum Raphaelem ad Tobiam et Saram filiam Raguelis : ita digneris, Domine, mittere bene>J<dictionem Tuam super istos adolescentes : ut in Tua voluntate permaneant : et in Tua securitate persistant : et in amore Tuo vivant et senescant : ut digni atque pacitici fiant et multi- plicentur in longitudinem dierum. Per Chris- tum DoMiNUM nostrum. Oremus. ""DESPICE, Domine, propitius super hunc J-l* famulum Tuum, respice. et super hanc famulam Tuam : respice. ut in nomine Tuo bene- ►J<dictionem coelestem accipiant : et filios filiorum suorum et filiarum suarum usque in tertiam et quartam progeniem incolumes videant, et in Tua voluntate perseverent, et in futuro ad coelestia regna perveniant. Per Christum. Oremus. •^T~^EUS, Qui potestate virtutis Tua>, de nihilo -1—^ cuncta fecisti : Qui dispositis universitatis exordiis, homini ad imaginem Dei facto ideo inseparabilo mulieris adjutorium condidisti, ut fcemineo corpori de virili dares carne principium, docens quod ex uno placuis,set institui, nunquam liceret disjungi. Hie incipit henalicho saeramen- talis : Deus, Qui tam excellent! mysterio coii- jiigalem copulam consecrasti, ut Christi et the versicles, from which it miglit be reasonably concluded that the Priest was then to turn towards tliu Altar, m the direction in which all prayers were intended to be said : but the nature of the rite is essentially benedicatory; and as even the iin.al blessing is preceded by "Oremus" in the Latin form, the former conclusion seems to be the correct one. The concluding prayers have undergone little change in the course of translation from the ancient Latin Ollice ; antl only a portion of the last of all can be traced back to the ancient Sacramcntaries. christianhj and rirtiioiish/ hrniujltt vji] This expression was substituted for "see their children's children unto the tinrd and fourth generation," at the last revision in lOfil. ]\lio hast consecruti'd llie slate of viatriiuotnj] Among the exceptions offered against the Prayer Book by jjaxter and his friends in ItUil was the following: "Seeing the institution of Marri.agc was before the Fall, and so before the jjromise of (-^hrist, as also for that the s.aid ])ass<age in this Collect seems to countenance the opinion of making matrimony a sacrament, we desire that clause m.ay be altered or omitted." To this 458 Solemnisation of a9atrimonj?. mouy to such an excellent mystery, that in it is signified and represented the spiritual marriage and unity betwixt Christ and His Church ; Look mercifully upon these Thy servants, that both this man may love his wife, according to Thy Word, (as Cheist did love His spouse the Church, Who gave Himself for it, loving and cherishing it even as His own flesh,) and also that this ■woman may be loving and amiable, faithful and obedient to her husband ; and in all quietness, sobriety, and peace, be a follower of holy and godly matrons. O Lord, bless them Vioth, and grant them to inherit Thy everlasting kingdom ; through Jesus Chkist our Lord. A7Heii. H Theu shall the Priest say, ALMIGHTY God, Who at the beginning did -LX. create our first parents, Adam and Eve, and did sanctify and join them together in mar- riage ; Pour upon you the riches of His grace, sanctify and bless you, that ye may please Him both in body and soul, and live together in holy love unto your lives' end. Amen. ecclesije sacramentum praesignares in foedere nuptiarum. Ilic fuiitur benedkiio sacramentalis. . . . respice, propitius super banc famulam Tuara qua; maritali jungenda est consortio, quK se Tua expetit protectione muniri. Sit in ea jugum dilectionis et pacis : fidelis et casta nubat in Christo : imitatrixque sanctarum pennaneat feminarum. Sit amabilis ut Kachel viro : sapiens ut Eebecca : longreva et fidelis ut Sara . . . et ad beatorum requiem atque ad ccelestia regna perveniat. Per Dominum . . . Per omnia saecula sseculoruu). Amen. Deinde benedicat eos dicens. Oremus. Oratio. "/^MNIPOTENS misericors Deus, Qui primes V/ parentes nostros Adam et Evam Sua vir- tute creavit, et Sua sanctificatione copulavit : . . . superabundet in vobis divitias gratis Suk, et erudiat vos in verbo veritatis, ut ei corpore pariter et mente complacere valeatis . . . atque in societate et amore veraj dilectionis conjungat. Per Christum, Dominum nostrum. Amen. IT After which, if there be no Sei-mon declaring the duties of man and wife, the Minister shall read as foUoweth, ALL ye that are married, or that intend to -^^ take the holy estate of matrimony upon you, hear what the holy Scripture doth say as touching the duty of husbands towards their wives, and wives towards their husbands. * Eph. s. 35.33, 'Saint Paul, in his Epistle to the Ej^hesians, the fifth Chapter, doth give this commandment to all married men ; Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water, by the Word ; that He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing ; the Ciimmittee of Convocation replied : "Thongh the institu- tion of Marriage was before the Fall, yet it may be now, and i.s, consecrated l)y God to such an excellent mystery as the repre- sentation of the spiritual marriage between Christ and His Church. [Eph. v. 23. ] We are sorry that the words of Scrip- ture will not please. The Churcli, in the twenty-lifth article, hath taken away the fear of making it a sacrament. " [Cardw. Coiif. 330, 360.] The singular answer of the Puritan opponents of the Prayer Book to this was, "When was Mar- riage thus consecrated ? If all things, used to set forth Christ's offices, or benefits, by way of similitude, be conse- crated, then a .Judge, a Father, a Friend, a Vine, a Door, a Way, etc., are all consecrated things. Scripture phrase pleaseth us in .Scripture sense." [Gi-anU Di-hale, p. 140.] loving and amiable] After these words there followed, until 1661, "to her husband, as Rachael, wise as Rebecca, faithful and obedient as Sara," as in the ancient form. ** Forth Cometh the prest, with stole about his nekke. And bade hire be like Sara and Rebekke." Chaucer's Wife o/Bath, 1. 9577. Pour upon you Hie riches] In this benediction the sign of the Cross was printed in the Prayer Book of 1549, thus : "sanctify and + bless you." It was omitted in 1552, being no doubt left out to conciliate the Puritan superstition on the subject, and intended, as in other places, to be part of a Rubrical tr.tdition which those would use wlio respected and loved that holy sign. The benediction is made up from two consecutive Saruni forms. After which, ij there he no Sermon] Until 1661 this Rubric stood in this form : "IT Then shall begin the Communion, and after the Gospel shall be said a Sermon, wherein ordinarily («o ojl as there is any marriage) the qfliee of a man and wife shall be declared, according to Holy Scrijilure. Or if there he no Sermon, the Minister shall read this that follmveth." Bishop Cosin altered this to, " Then shall begin the Communion, if any be that dai/ appointed. And after the Gospel and Creed shall be said a Sermon wherein it is expedient that the office of man and wife be declared according to Holy Scripture. Or if there be no Sermon, the Minister shall read this that followeth." Bishop Jeremy Taylor and IJr. Donne have left some beauti- ful sermons preached on occasion of marriages : and the custom seems to have been not uncommon. /( is convenient . . . the holy Communion] The practice of connecting the Marriage Office with the Holy Communion fell into strange disuse during the last and present centuries. In the old manuals the Mass of the Holy Trinity concluded the Office, and tliere is no reason to suppose that it was ever omitted. Until 1661 the Rubric stood : "U 7'he iieiv married persons (the same day of their marriage) mt(st receive the holy Communion." This is altered in Bishop Cosin's revised Prayer Book to " The neio married persons, the same day of their marriage, must receive the Holy C'ommvnion ; imto tvhich the minister is now to proceed, reading the Offertory, etc., according to the form jirescribcd. " The present form of the Rubric was adopted in deference to the objection of the Puri- tans, who wished to dissociate the Office from the Holy Communion, from the morbid fear wliich they had of attach- ing too much importance to the religious rite vith which Marriage is celebrated by the Church. But "convenient" is used in its strict and primary sense of "fit" or "proper," the secondary sense being a more modern one. From Bishop Cosin's proposed Rubric it would appear as if the Holy Com- munion was used on such occasions without tlie introductory lection of the Ten Commandments. "To end the public solemnity of m.irriage, " s.ays Hooker, "with receiving the blessed Sacrament, is a custom so religious and so lioly, that if the Church of England be blameable in this respect, it is not for suffering it to be so much, but rather for not provid- ing that it may be more put in use." [Hookek's Kcc. Polit. V. Ixxiii. 8.] A custom which retains its hold in some churches, that of kissing the bride, is derived from the Salisbury Rubric con- cerning the Pax in the Missa Sponsalium, which is: "Tunc amoto pallio, surgaut ambo sponsus et sponsa : et accijjiat sponsus pacem a sacerdote, et ferat spousaj osculans earn et Solemnisation of a^atrimonp. 459 but that it should be holy, and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself : for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church : for we are members of His body, of His flesh, and of His bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife ; and they two shall be one flesh. This is a great mystery ; but I speak concerning Christ and the Church. Nevertheless, let every one of you in particular so love his wife, even as himself. ■■Likewise the same Saint Paul, writing to the Coloasians, speaketh thus to all men that are married ; Husbands, love your wives, and be not bitter against them. ''Hear also what Saint Peter, the Apostle of Christ, who was himself a married man, saith unto them that are married ; Ye husbands, dwell with your wives according to knowledge ; giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindered. Hitherto ye have heard the duty of the hus- band toward the wife. Now likewise, ye wives, hear and learn your duties toward your husbands, even as it is plainly set forth in holy Scripture. 'Saint Paul, in the aforenaiued Epistle to the Ephesians, teacheth you thus ; Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the Head of the Church : and a Col. 3. 18. b I Pet. 3. I. 3.6. c Col. 3. 19. e Eph. 5. 23. He is the Saviour of the body. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in every thing. And again he saith, Let the wife see that she reverence her husband. "And in liis Epistle to the Colossians, Saint Paul giveth you this short lesson ; Wives, submit yourselves unto your own husbands, as it is fit in the Lord. 'Saint Peter also doth instruct you very well, thus saying ; Ye wives, be in subjection to your own husbands ; that, if any obey not the Word, they also may without the Word be won by the conversation of the wives ; while they behold your chaste conversation coupled witli fear. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel ; but let it be the hidden man of the heart, in that which is not corruptible ; even the ornament of a meek and quiet spirit, which is in the sight of GoD of great price. For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands ; even as Sarah obeyed Abraham, call- ing him lord ; whose daughters ye are as long as ye do well, and are not afraid with any amaze- ment. U It is convenient that the new married persons should receive the holy Communion at the time of their Marriage, or at the first opportunity after their Marriage. neminem alium, nee ipse nee ipsa : sed statim diaconus vel clericus a presbytero pacem accipiens. ferat aliis sicut solitum est." This took place immediately before the Communion of the newly-married rnuple It is curious to find that the registration of marriages is directed in a Rubric of the Ambrosian Eitual : " Notabit vero ipse (Parnchus) quam priiiium in lihro parocliiali niatri- moniorum proprio, nomine 'conjugum' et 'testium.' diem pr^terea ' annum ' et ' locum ' contract! matrimonii ex formula pra?scripta, quern librum apud se accurate custodiat. " [& Ritunli Ambrosiano jn.isii Cfesarix Hlontu CardUmliK et Arch. Mediolanensis edilio ^fartene, vol. ii. p. 139.] AN INTRODUCTION OFFICE FOR THE VISITATION OF THE SICK TuE duty of visiting the sick is specially enjoined on the Curates of souls in the New Testament : "Is any sick among you ? let him call for the elders of the Church ; and let them pray over him, anointing him with oil in the Name of the Lord ; and the prayer of faith shall save the sick, and the Lord shall raise him up ; and if he have committed sins, they shall be forgiven him." [James v. 14,15.] The Visitation of the Sick is not therefore in tlie minister of Christ a mere piece of civility or neighbourly kindness, but an act of reli- gion. He comes in the Name of Christ to pray with and for the sick man ; if necessary, to reconcile him to the Church by tlie blessing of absolution, and to communicate to him the Sacrament of our Lord's Body and Blood. That the primitive clergy of the Church made this visitation in time of sickness their special duty, is proved to us by many passages in early writers. Polycarp, the disciple of St. John, in his Epistle to the Philippians, gives it as advice to presbyters, iiriaKiwreffdai Toils aaffeveU. Posidonius, iu his Life of St. Augustine [cap. 27], relates that the Saint, as soon as he knew any man was sick, went unto him immediately. The decrees of various early Councils enjoined this duty on the Clergy whenever they were called for ; and the Council of Milan goes even furtlier than this, and orders " Etiamsi noii voeati invisant." Our own Provincial Constitutions require all Rectors and Vicars of Parishes to be diligent iu their visitations to those wlio are sick, and warn them, "Ut quoties fuerint accersiti, celeriter accedaut et hilariter ad fegrotos." [Lyndwood, Plot: Const, i. 2.] In our Post-Reformation system we find also that ample provision is made for the continuance of this ancient and laudable custom. Canon 67, "Ministers to visit the Sick," directs, " When any person is dangerously sick in any Parish, the Minister or Curate (liaving knowledge there- of) shall resort unto him or her (if the disease be not known or probably suspected to be infectious) to instruct and comfort them in their distress, according to the order of the Com- munion Book, if he be no Preacher, or if he be a Preacher, then as he shall think most needful .and convenient." In the Ordination of Deacons it is also stated to be part of their duty to search out the sick and poor in the parish in whicli tliey are appointed to minister, and to give notice of such cases to the Incumbent : "And furthermore it is his office, where provision is so made, to search for the sick, poor and impotent people of the Parish, to intimate their estates, names and places where tliey dwell unto the Curate, that by his Exhor- tation they may lie relieved with the alms of the Parishioners and others. Will you do this gladly and willingly ? " This question, and the first parenthesis in the Canon (which speaks in general terms of the knowledge by the Minister of a case of sickness), imply that the Incumbent is expected to do something more than merely visit sick people who send for him. Whether he become acquainted with the case directly or indirectly, he is bound to visit, and even, if circumstances permit, he is to search for, or at any rate cause to be sought for, the sick and impotent, and to act up to the maxim quoted above, ' ' Etiamsi 7wn vocatus. " For giving full force to this Visitation of the Sick, the English Ritual contains a formulary which has been used with sliglit alteration in our churches from tlie earliest times. Nearly all the Rubrics and prayers .ai-e to be found in the ancient Manuals of the Church of England, and some of the prayers can be traced to almost primitive times. Where some variaticui has been made from these originals (as, for exam|)le, in the Exhortation, and in the substitution of a Rubric directing the Minister to examine whether the Sick Man repent him truly of his sins, etc., for a somewhat lengthy form), the spirit of the original is still adhered to. The only portions which have been altogether omitted in our Prayer Book are the procession of the Priest and his Clerks to the house saying the seven peniteiiti.al Psalms, and the Service of ExtremeUnction. The original object of anointing with oil, as we see from the passage in St. James cited above, was to "save," or procure a miraculous recovery of the infirm, by remission of the temporal punish- ment which they had merited for their sins. Thou£;h it should also be added that Extreme Unction was used invery early times without any expectation of cure, in extremis : and it seems probable that there was a primitive ordinance of this kind which was used for the dying, as well as that which «a3 used with a view to recovery. Tlie Reformers retained the practice in the first Prayer Book, but it was dropped out of the second in 1552. The Office then in use is given in a note at the end of this Service. An Appendix of four Prayers was added to the Visitation Office in 1661, to meet particular cases ; the first for a sick child, the second for a sick person when there appears little hope of recovery, the third a Commendatio Animae for a dying person, and the fourth a Prayer for one troubled in mind or conscience. These have not as yet been traced to any ancient source. § The Use of the Office. The stnicture of the Office for the Visitation of the Sick shews that it is intended as a formal rite, to be once used over the Sick Person, and not to be used as the customary prayers of the Clergyman in his ordinary and frequent visits to the sickrooms of his parisliioners. It is a solemn recogni- tion of the person over wdiom it is used as one who is in the fellowship of tlie Church, and for whom the Church, by its authorized Minister, offers prayer to God ; and it is also a solemn recognition of the fact that the sicknesses and infirmi- ties incident to human nature are a consequence of sin, a part of that heritage of death which came upon us through the Fall. The promiscuous use of the Office would evidently be a departure from the intention v\'ith which it is put into the hands of her jiriests by the Church of England. Their duties towards the sick divide themselves, indeed, into two distinct general branches, the one consisting of ordinary pastoral instruction, consolation, and prayer ; and the other of the use of the two services for Visitation and Communion ; and every clergyman must find himself obliged to exercise his discretion as to those cases in which he can adopt the more solemn course which the Church has appointed for him and his parishioners in the latter branch of his duties. Those who really have any religious convictions, and who have made religious principles the rule of their life, will either be consistent Church peojile or religious Dissenters. The former are well accustomed to the system and services of the Church, and have been trained, consciously or uncon- sciously, by means of it i the latter are in more or less igno- rance about the jirinciples of the Church, and have not ordinarily been under its training influence. In the case of the one the Visitation Service would be appropriate even if used on a sudden, supposing the case to be one of imminent danger; and no prayers could be used with so great advantage. 1 To the other it would be like a strange language, if used without much preparation and instruction : and would not be applicable at all, except it were accompanied by an understanding that its use presupposed reconciliation to the Church. In the case of other classes of persons, who have led irreli- gious and wicked lives, and who are ill instructed in the way I of salvation, the Visitation Service can only be properly applicable after much instruction has been given, and much progress made towards penitence. An abrupt use of it might tend to bring into their view the comforts of the Office more prominently than would be advisable for those m ho do not fully appreciate the necessity of repentance towards the \ attainment of pardon and true peace. It may be added, in conclusion, that the Visitation Office should be used with all the proper solemnity belonging to a i formal rite of the Church. The first Rubric of the ancient i Service was, " In privji.'^ indnat se .•^aeerdos superpellicio cum stola , . . ," and the same rule should still be observed. Care should also be taken that there is some one present to say the responses. In his revised book Bishop Cosin provided for this by so far reviving the ancient practice as to direct the attendance of one lay Clerk with the Priest. But some members of the sick person's family, or a parish visitor, or j other friend, can always be found ready to take this charitable ' duty on themselves. THE ORDER FOR THE VISITATION OF THE SICK. Ordo ad VUitandum Infirrmim. IT " When any person is sick, notice shall be given thereof to the Minister of the Parish ; who, com- ing into the sick person's house, shall say, a ■■ And Willi 1 e 11 1 e r i [Cosin's Book.] the Priest IS Clerk. ig into." Durham H *Et cum intraverit domum dicat, LJEACE be to this house, and to all that dwell J^ iu it. »S.B L)AX hiiic domui et omnibus habitantibus in J^ ea : pax ingredientibus et egredientibus. IT When he cometh into the sick man's presence he shall say, kneeling down, IJEMEMBER not, Lord, our iniquities, nor J-\) the iniquities of our forefathers. Spare us, good Lord, spare Thy people whom Thou hast redeemed with Thy most precious blood, and be not angry with us for ever. ~^~E reminiscaris, Domine, delicta nostra, vel -L^ parentum nostrorum : neque vindictam sumas de peccatis nostris : parce, Domine, parce famulo Tuo : quem redemisti precioso sanguine Tuo ne in sternum irascaris ei. Answer. U Spare us, good Lord. IT Then the Minister shall say. Let us pray. Et siatim sequaiur. Lord, have mercy upon us. Christ, have mercy upcm us. Lord, have mercy upon us. Kyrie eleison. Christe eleison. Kyrie eleison. /^UR Father, Which art in heaven, Hallowed ^-^ be Thy Name. Thy kingdom come. Thy _)ATER noster, Qui es in coelis; sanctificetur nomen Tuum : adveniat regnum Tuum : THE SALUTATION. The Priest, on entering the house, is ordered to use the salutation enjoined by our Lord upon His Apostles: "And into whatsoever house ye enter, first say, Peace be to this house." [Luke x. 5.] It is specially appropriate when thus pronounced by the Minister of God on entering a house of sickness. In a household so circumstanced there is often much of disquietude and anxiety. The relations are per- plexed and agitated, inclined to forget, perhaps, that this sickness is of the Lord. The words of the Priest remind them of that peace which is to be found in resting in the Lord, and casting their cares on Him. But the Salutation has a special reference to the sick man, to whom the Priest comes as the Messenger of Peace. He is very probably under deep con- viction of sin, longing for pardon and reconciliation ; and the object of this visitation is to strengthen his faith, awaken his charity, move him to sincere confession and repentance, and on his sincere repentance and confession to give him the free and full forgiveness vouclisafed by the Saviour to all who truly turn to Him, and so to make the sinner at peace with tlod. These words, too, used at the very entrance of the Priest into the house, help to remind those who hoar them that ho comes on no ordinary errand of condolence, but apccially in his character as a representative of Him Who said to His ministers, " My peace I leave with you." They thus serve to bring about a tone of mind in unison with the Service tliat is to follow. THE ANTHEM. In the older Service-books the Priest and his Clerks were directeil, on their way to the house of the sick man, to say the seven Penitential P.s.alms, with the (lloria Patri after each, and to conclude with the Antiphon, "Ne reminiscaris. " In the Prayer Book of 1549 one of the Penitential Psalms, the 143rd, was said by the Priest on entering the sick man's presence, followed by the Gloria Patri and this anthem, " Remember not," etc. Subsequently the Psalm was omitted, and the anthem, "Remember not," alone retained. The Respond, "Spare us, guod Lord," was added at the last revision in 1661. " > This Antiplion memorializes God of the redemption of His people by tlie most precious Blood of Christ. To those pre- sent in the sickroom, as well as to the sick person himself, it also gives the keynote of the Service at its very beginning : pointing out that sickness is a chastisement permitted by (iod ; that sin has brought it into the world ; and tliat our prayers for benefits to the body ought to be founded on the confession of God's undeserved mercy in Christ. 'I'he words are, of course, spoken to (iod, and are a kind of Litaiiic liymn ; luit they cannot fail to have a subjective side also in warning the sick of tlieir true relation to His mercy, and of the wortli- lessness as wi'U as impiety of self-reliance. They remind him that God's mercy must be sought ; that His anger against sin is often shewn by bodily chastisement ; and tliat temporal judgements are frequently sent by Him in mercy, that He may not be compelled to be "angry with us fur ever." THE LORDS PRAYER. The prayer of our Blessed Lord is used here, as elsewhere, at the beginning of the Service in token of its ]>revailing power with God, and as the g.ate by which all otlier prayer is to enter into Heaven, and be heard by Him. The structure of the Service suggests that it should be said by all present as well as by the Priest, .and " iritli " liim, as in the end of the Litany. It shunld also be said with a special intention directed towards tlie subsequent portion of the Service, remembering that God is Our Father to chastise and Our 462 Cbe Oisitation of tfje ^ick. will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that tres- pass against us. And lead us not into tempta- tion ; But deliver us from evil. Amen. fiat voluntas Tua, sicut in coelo, et in terra. Panera nostrum quotidianum da nobis hodie : et dimitte nobis debita nostra, sicut et nos dimit- timus debitoribus nostris : et ne nos inducas in tentationem : sed libera nos a malo. Amen. IT Minister. "0 Lord, save Thy servant ; IT Answer. a Fs. 86. 3. y. Salvum fac servum Tuum vel ancillam Tuam. Which putteth his trust in Thee. I^. Deus meu3 sperantem in Te. IT Minister. *Send him help from Thy holy place, * Ps. m r, 2 ; 79. 9. y. Mitte ei, Domine, auxilium de sancto. IT Answer. And evermore mightily defend him. 1^. Et de Syon tuere eum. IT Minister. 'Let the enemy have no advantage of him ; £ Ps. 89. 22. 23. y. Nihil proficiat inimicus in eo. IT Answer. Nor the wicked approach to hurt him. ^. Et filius iniquitatis non apponat nocere ei. IT Minister. ''Be unto hiin, Lord, a strong tower, d Ps. 61. 3. y. Esto ei, Domine, turris fortitudinis. IT Answer. 'From the face of his enemy. e Prov. 18. 10. 'Bj. A facie inimici. IT Minister. ^0 Lord, hear our prayers. /Ps. 61. I. y. Domine, exaudi orationem meam. IT Answer. ^And let our cry come unto Thee. ^ Ps. 102. I B7. Et clamor meus ad Te veniat. Father to heal ; that "He woundeth, and Hia hands make whole ; " and that the first pr.ayer of the sick and of those who love them should be in the tone of His Whose holy example teaches us to say, " Thy will be done." The lesser Litany precedes the Lord's Prayer in this place with a special emphasis, for it is the very language of those who came to Jesus to be healed of their infirmities in the days of His earthly life. Thus tlie two blind men mentioned in >St. Matthew ix. came to Clirist, "crying and saying. Thou Son of David, have mercy upon us ;" and in like maimer the two mentioned in St. Matthew xx. "cried out, saying. Have mercy ou us, Lord, Thou Son of David." In almost the same terms the father prayed for liis luuatic son, "saying. Lord, have mercy ou my sou " [Matt. xvii. 15] ; and the woman of Syro-Plioenicia, who came to Jesus on behalf of her sick daughter, "cried unto Him, saying. Have mercy on me, Lord." THE VERSICLES. These suffrages are the same which are used throughout the Occasional Ofiices, slight variations being made in them according to the nature of the Service in which they .are introduced. They are taken from the 20tli, the 61st, the 86th, and the 89th Psalms, and represent a strain of respon- sive supplication which has been ascending to the Throne of God for the sick duriug as many ages as the Service itself can be traced back. THE PRAYERS. In the Sarum Manual, iiiiiiiedi.ately after the respon.ses follow nine collects, two of wliich oidy have been translated, and retained in our present Service. The collect now stand- ing first was the last of this series. In the original, mention is made of God's blessing on Abraham, Isaac, and J.aeob, and it is prayed that God in like manner will visit and bless His servant. This clause has been omitted in translation. The sentence which opens the collect is doubtless originally derived from Deut. xxvi. 15, "Look down from Thy holy habitation, from heaven, and bless Thy people Israel ;" a form which, if we may judge from Isa. Ixiii. 15, was long in use in the Jewish Church : "Look down from heaven, and be- hold from the habitation of Thy holiness and of Thy glory." Solomon in like manner prayed at the Dedication of the Tem- ple : "Whatsoever sickness there be . . . then hear Thou in hea\'en Thy dwelling-place, and forgive . . ." The object of the prayer is to beg God's help on behalf of the sick man. It asks that the Lord would look on liini in mercy, not remembering his sins, but considering hia weak- ness ; that He would be pleased to comfort him under his trial, and en.able him to have firm faith in God. Not only does it ask that the Almighty will remember him for good, but tliat He will defend him from the evil, specially that He will guard him against the assaults of the Devil, that He will grant him perpetual peace, and ever keep him in safety. If we compare this jn'ayer and the preceding versicles, we sh.all see how naturally the coUect re-echoes what has been already prayed for. It gathers up into a connected A\hole all the previous petitions, and again lays them before God. This is no idle repetition : the blessings sought are of so great value, and so deeply needed, that the Church purposely enables us here to set them once and again before God, accord- ing to the example of our Blessed Lord, \\'ho in the hour of His distress prayed three times, using the same words : "If it be possible, let this cup pass from !Me ; yet not My will, but Thine. " The next prayer is the third of the group of collects in the Sarum Manual. In the original prayer mention is made of the miraculous cure of Peter's ■wife's mother and of the centurion's servant, of Tobias and of Sara, whicli allusions were all omitted at the last revision in 1661. The former prayer is directed to seeking comfoi't and help for the sick man from God in the time of his affliction ; this second collect sets forth sickness as an instrument in the hand of the Almighty for good, and prays that the present trial may be sanctified to the .sufi'erer. The "accustomed goodness" of God is here invoked, not for the recovery of the patient, or even for support under trial, but that the fatlierly correction may work the end God lias intended in sending it. If sick- ness is to answer any good end, it must be viewed as Fatherly correction ; and if it conies from our Father, to Him we may go for help and comfort under it, and we may be persuaded that it comes for some good purpose. Looking to God as Cbe 231sitation of tf)e %>ick. 463 ■o iy Minister. LORD, look down from heaven, behold, visit and relieve this Thy servant. Look upon him with the eyes of Thy mercy, give him comfort and sure confidence in Thee, defend him from the danger of the enemy, and keep hi7n in perpetual peace and safety, through Jesus Christ our Lord. Amen. HEAR us, Almighty and most merciful God and Saviour ; extend Thy accustomed goodness to this Thy servant who is grieved with sickness. Sanctify, we beseech Thee, this Thy fatherly correction to hijn ; that the sense of his weakness may add strength to his faith, and seriousness to his repentance. That, if it shall be Thy good pleasure to restore him to his former health, he may lead the residue of his life in Thy fear, and to Thy glory : or else give him grace so to take Thy visitation, that after this painful life ended he may dwell with Thee in life ever- lasting, through Jesus Christ our Lord. Amen. Oremus. EESPICE, DoMiNE, de ccelo, et vide et visita hunc famulum Tuum N. et bene>^- dic eum sicut benedicere dignatus es Abraham, Isaac, et Jacob. Res])ice super eum, Domine, oculis misericordias Tuai : et reple eum omni gaudio et lastitia et timore Tuo. Expelle ab eo omnes inimici insidias : et mitte Angelum pacis qui eum custodiat, et domum istam in pace per- petua. Per Dominum nostrum. Oremus. EXAUDI nos, omnipotens et misencors Deus, et visitationem Tuam conferre digneris super hunc famulum Tuum N. quem diversa vexat infirmitas. Visita eum, Domine, sicut visitare dignatus es socrum Petri, puerumque centurionis, et Tobiam, et Saram, per sanctum angelum Tuum, Raphaelem. Restitue in eo, Domine, pristinam sanitateni : ut luereatur in atrio domus Tuaj dicere, castigans castigavit me DoMiNus, et morti non tradidit me : Salvator mundi. Qui cum Deo Patre, et Spiritu Sancto vivis et regnas Deus : per omnia ssecula saecnlorum. Amen. IT Then shall the Minister exhort the sick person after this form, or other like. DEARLY beloved, know this, that Almighty God is the Lord of life and death, and of all things to them pertaining, as youth, strength. health, age, weakness, and sickness. Where- fore, whatsoever your sickness is, know you cer- tainly that it is God's visitation. And for what cause soever this sickness is sent unto' you, whether it be to try your patience for the Father, our own weakness will lead us more to Him, will make us feel our dependence on Him more ; in sliort, will strengthen our faith. The sense of weakness will force on us the uncertainty of life, ^vill make us remember how short our time is, and bring us to more earnest repentance for all we have done amiss, as remembering the account we may so soon have to give before our God. The prayer, too, reminds those who hear it, that the repentance and sorrow are not to be limited simply to a sickbed, but that in case of recovery the good work begun in time of affliction must be carried out. flow necessary to pray, "H it shall be Thy good pleasure to restore him to his former health, lie may lead the residue of liis life in Thy fear ! " How many are there who promise well when God's hand is upon them, who seem full of godly sor- row for sin, and Christian hatred of it, who yet on recovery forget all, and fall back into old sins, and form new evil habits ! And since the issues of life and death are with the Lord, and we know not what the event may be, recovery or death, the collect prays, not only that in case of restoration the sick man may be enabled to live to God, but that in case his illness prove fatal, he may, through the grave and gate of death, pass to a joyful resurrection, and, this life ended, dwell for ever with God in life everlasting. THE EXHORTATIONS. The use of Exhortation after Prayer has long formed part of the Service in the Western Church. The principal heads of the Exhortation as given in our Prayer Book are prescribed by an ancient Canon, in which the Priest is ordered, after he hath pr.ayed for the sick, " to speak comfortably and mildly to hini, exhorting him to place all his hope in God, and to bear his scourging patiently ; to believe it is designed for his purifying and amendment, and also to confess liis sins, and promise reformation if God grant him life, and that he engage to do acts of Penance for his faults ; also that lie dispose of his estate while his reason and senses remain entire ; that he break off his iniquities by Almsdeeds ; that he foryive all that have offended him ; that he hold a right Faith and Belief, and never despair of God's mercy." [C'oncil. Sianne- teni. cap. 4, ap. Binium torn. .3, p. 2, pag. 131.] In the Sarum Manual the first form of Exhortation, which probably in some measure suggested the two Exhortations here set forth, is but short : " Frater charissime, gratias age omni- potenti Deo pro universis -I" beneticiis suis : patienter et benigne suscipiens intirmitatem corporis quam tibi Deus immisit : nam si ipsam huiiiiliter sine niuriiiure toleraveris, infert auim« tua; maximum pra^mium et salutem. Et frater charissime quia viam universaj carnis ingre.ssurus es ; esto firinus in fide. Qui enim non est firmus in fide infidelis est : et sine fide impossibile est placere Deo. Et ideo si salvus esse volueris : ante omnia opus est ut teneas catholicam fidem : quam nisi integram iuviolatamque servaveris : absque dubio in ajternum peribis. " , Some traces of similarity with our own form may also be found in a mediaeval Exhortation of early date, given by Maskell. It is taken from an ancient MS., De Visitalione Iiilirmoriim, in the Library of St. John's College, Oxford : — " JIow thou shall comfort a man that he ijrticche noic^t uhan he is seke. " Sone .oueste thou thi Lord God? he will sai, je. Than thus, jf thou lone God, thou lonest that He dciith, and He sUorgeth the, and therfor thou shalt gladli sutfre it. Here of spekit Salamon, and seith, Sone speke noujt aien the chastising of thi fader, for it is no sone whom the fadir chastisith noust, and it accordith with commine nianer of speche. For if a man see anotheris child do schreudeli in his fader presence, and the fader chastised him nou!t, than wold that othir man seio, it is ncnut his sone, or eliis he loueth him nou5t, for if he were his child or cUis loued him, he wold chastise him : and therfor be miuit evil afraide of thi Faders chastising of heuene ; for ho seith himself; whom I lone, him I chastise. Also sekenes of bodi iiiaUith soule hele, and soule lielo is nouTt but of God; therfor dcs]iice iiouit Godis seorge, liut whan God ponissche the, tli.iiiUe him and lone him, that he emendith the, and underiiciiiith the, and lil.imeth the, and ponissche the noust in his wratli no in Ins wodnes, but in his greto mercy ..." [Maskeli.'s .Von. Rit. iii. 354.] The Exhortation, as set forth in our Service, is divided into two portions, whereof the second part may be omitted if the person visited be very sick. The tirst part is devoted to instruction regarding the cause of sickness, and the purpose of it as concerns the sufferer. The second portion ia purely 464 Cf)e Visitation of the ^icfe. example of others, and that your faith may be found in the day of the Lord laudable, glorious, and honourable, to the increase of glory and end- less felicity ; or else it be sent unto you to cor- rect and amend in you whatsoever doth offend the eyes of your heavenly Father ; know you certainly that if you truly repent you of your sins, and bear your sickness patiently, trusting in God's mercy, for His dear So>f Jesus Christ's sake, and render unto Him humble tlianks for His Fatherly visitation, submitting yourself wholly unto His will, it shall turn to your profit, and help you forward in the right way that leadeth unto everlasting life. IT If the person visited be very sick, then the Curate may end liis exhortation in this place, or else pro- ceed. TAKE therefore in good part the chastisement iif the Lord : For (as Saint Paul saith in the twelfth Chapter to the Hebrews) whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth. If ye endure chasten- ing, God dealeth with you as with sons ; for what son is he whom the father chasteneth not ? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence : shall we not much rather be in subjection unto the Father of spirits, and live ! For they verily for a few days chastened us after their own plea- sure ; but He for our profit, that we might be partakers of His holiness. These words, good brother, are written in holy Scripture for our comfort and instruction, that we should patiently, and with thanksgiving bear our heavenly Father's correction, whensoever by any manner of adver- sity it shall please His gracious goodness to visit us. And there should be no greater comfort to Christian persons, than to be made like unto Christ, by suffering patiently adversities, troubles, and sicknesses. For He Himself went not up to joy, but first He suffered pain ; He entered not into His glory before He was cruci- fied. So, truly, our way to eternal joy is to suffer here with Christ ; and our door to enter into eternal life is gladly to die with Christ ; that we may rise again from death, and dwell with Him in everlasting life. ICow therefore taking your sickness, which is thus profitable for you, patiently, I exhort yon in the Name of God, to remember the profession which you made unto God in your baptism. And forasmuch as after this life there is an account to be given unto the righteous Judge, by Whom all must be judged without respect of persons ; I require you to examine youi-self and your estate, both toward God and man ; so that accusing and condemning yourself for your own faults, you may find mercy at our lieavenly J'ather's hand for Christ's sake, and not be accused and condemned in that fearful judgement. Therefore I shall rehearse to you the Articles of our Faith, that you may know whether you do believe as a Christian man should, or no. I hortatory, exhorting to patience, self-examination, and faitli. In the earlier portion the sick man is reminded tliat all things are of God, as life, death, health, and sickness. Whatever his trial may be, it is God's visitation. If from the Lord, it comes with some definite end and purpose, for the Almighty does not work at random. The object may be the trial of his patience for the example of others, that they may see in the sick m.an visible proof of God's sustaining grace, and be brouglit to seek it for themselves ; or that his faith may be tried, to see of what sort it is, whether it will endure in the furnace of affliction ; or that he may be moved to see his sins, and the need of repentance and amendment of life. One or other of these, or a combination of all, may be the end pur- posed by God ; )>ut although we may not be able to see clearly the cause for which the sickness is sent, one thing is certain, that if it be accepted in a right spirit, it will turn to the good of the sufferer. If he truly repent him of his sins, if he bear his sickness patiently, trusting in God's mercy through Christ, — nay more, if, strong in faith, he is able to see goodness in this fatherly visitation, and to thank God for it ; then, whether he recover or whether he die, the sickness shall turn to his profit. If he recover, healtli will hud him strengthened, stablished in the faith, earnest to run his Christian race, to press forwanl toward the mark of the prize of his high calling in Christ Jesus, with deeper love to his Lord and firmer faith. If he die, there will be ministered unto him, through the grace of God, an entrance into life eternal. The second part is founded, as far as the earlier portion of it is concerned, on Heb. xii. 6-10. These words are set before the sick man as an argument for patience under the chastening hand of God. He is reminded, too, of the example of Christ. The Christian before all things should long to be as his Master, Who going through sorrow and pain on earth, entered not into His glory until after His agonizing Death on the cross. They who would share the blessedness of Christ must be willing to take up the cross when it is set before thera, and follow Him in the path of suffering. It is also observable that the continued obligation of the vows made in Baptism is set before the sick person ; and that these vows are spoken of as the substantial matter on which that Judgement will be founded which mortal sickness so ^nvidly brings into view. Thus the Christian system is shewn to ns, consistent with itself in all its parts, as is the Christian revelation : and when a person is lying on a sickbed in expectation of death, he is forcibly reminded by the ministra- tions of the Church to him that the life of this world is, in its spiritual reality, a preparation for a life to come with which it is intimately associated. THE PROFESSION OF FAITH. In the ancient English Office the Priest is directed to recite to the sick man the fourteen articles of the faith, of which the seven first relate to the mystery of the Trinity, and the seven others to the hunjanity of Christ. After these articles it is, however, added, "And if the sick man be a laic or simply a literate, then the priest may question him generally on the articles of the faith under this form." The form pre- scribed in this case is simply the Creed slightly paraphrased. Maskell cites a form of examination from the MS. De Visitalione Iiijirmoriim, already quoted. Part of it is : "^^'han thou hast told him alle this, or ellis ;if thou haue no time to sai alle for hast of deth, begin here, and speke to him on this maner, whan thini seest that he neiheth the deth. Brother, art thou glad tliat thou shalt die in Christin feith? Eesp. je. Knowleche that thou hast noujt wel lined as thou shuldest? Resp. jc. Art thou sori therfor? Resp. ?e. Hast thou wil to amende the, jif thou haddist space of Iif? Resp. 5e. Leuist thou in God, Fader Almighti, Maker of heuene and erthe ? Resp. 5e. Leuist thou in the Fader and the Sone and the Holi Gost thre persons and on God ? Resp. je. Leuist thou that cure Lord Jesus Crist Godis Sone of heuene was conseiuid of tlie Holi Gost, and toke fiesche and blode of oure ladi seint Marie, and was borne of hir, she being moder andmayde? Kesp. ,e. Leuist thou that he suftrid pine and deth, for oure trespas, and nouit for his gilt under Pounce Pilate, and that he was don on the cros, and died for the on god Fridai, and was buried ? Resp. je. Thaukest thou him therfor? Resp. ic. Leuist thou that thou may noujt be sauid but throw his deth ? Resp. je." [Maskell's J/ok. Rit. iii. 357.] Cf)C Oisitatjon of tfjc %icfe. 465 H Here the Minister shall rehearse the Articles of the Faith, sayiug thus, DOST thou believe in God the Father Almighty, Maker of heaven and earth 1 And in Jesus Christ His only begotten Son our Lord 1 and that He was conceived by the Holy Ghost, born of the Virgin Mary ; that He suffered under Pontius Pilate, was crucified, dead, and buried ; that He went dovra into hell, and also did rise again the third day ; that He ascended into heaven, and sitteth at the right hand of God the Father Almighty, and from thence shall come again at the end of the world, to judge the quick and the dead 1 And dost thou believe in the Holy Ghost, the holy Catholick Church, the Communion of Saints, the Remission of sins, the Resurrection of the flesh, and everlasting life after death ? IT The sick person shall answer, All this I stedfastly believe. IT Then shall the Minister examine whether he repent him truly of his sins, and be in charity with all the world ; exhorting him to forgive from the bottom of his heart all persons that have offended him, and if he hath ofl'ended any other, to ask them forgiveness ; and where he hath done injury or wrong to any man, that he make amends to the uttermost of his power. And if he hath not before disposed of his goods, let him then be admonished *Siir. IT " Et si infirmus laicus vel simpliciter literatus fuerit : tunc potest sacerdos articulos tidei in generali ab eo inquirere, sub hao forma. CARISSIME frater : credis Pateem et Filium et Spieitum Sanctum, esse Tres Personas et Unum Deum, et ipsam benedictam atque indi- visibilem Trinitatem creasse omnia creata visi- bilia et invisibilia. Et solum Filium, de Spiritu Sancto conceptum, incarnatum fuisse ex Maria Virgine : passum et mortuum pro nobis in cruce sub Pontio Pilato : sepultum descendisse ad inferna : die tertia resurrexisse a mortuis : ad ccelos ascendisse : iterumque venturum ad judi- candum vivos et mortuos, omnesque homines tunc in corpore et anima resurrecturos, bona et mala secundum merita sua recepturos. Et remissionem peccatorum per sacramentorum ecclesise percep- tionem. Et sanctorum communionem : id est, omnes homines in caritate existentes, esse par- ticipes omnium bonorum gratire quse fiunt in ecclesia : et omnes qui communicant cum justis hie in gratia, communicare cum eLs in gloria ? II Deinde respondeat iniirmua, Credo firmiter in omnibus . . . IT Deinde dicat sacerdos. */~^ARISSIME frater : quia sine caritate nihil V>' proderit tibi fides, testante Apostolo qui dicit : Si habuero omnem fidem ita ut montes transferam, caritatem auteni nou habuero, nihil sum : Ideo oportet te diligere Dominum Deum tuum super omnia ex toto corde tuo, et ex tota This form of Exhortation appears to belong to a type com- monly used in the Jliddle Ages. Mr. Maskell's form is taken from a MS. in St, John's College Library, Oxford ; the following is from a M8. in the Bodleian [Rawlinson, c. 587, tf. 53, 54.] In the s,ame collection [Rawlinson, c. 108, 90] there is a Latin form apparently drawn up for the use of priests in the diocese of Laudun, in the fifteenth century, which begins in a similar manner. "Antequam conimunicotur infirmus et ante unccionem : — " Brother, be ye gladde y' ye shall dye in Chrysten bcleve ? He. Ye, syr. " Knowe ye well y' ye have not so well lyved as ye shulde ? Ye, syr. "Haue ye wille to amende yow if ye had space to lyve? Ye, syr. "Beleve ye that o'' Lorde Christ Jliu goddys soon of heaven was born of the blessyd vyrgyne ou'' ladie saynt Mary ? Ye, syr. "Beleve ye that our Lorde Christ Jhu dyed vpon the crosae to bye mans sowle upo the good ffrydaie ? Ye, syr. " Thancke ye him entiurly tlierof ? Ye, syr. "Beleve ye y' ye may not bo saved but by his precious death ? Ye, syr. * "Tunc dicat sacerdos. "Therfor, Brother, while yo'' sowle is in yo' bodye, thancke ye god of. his dcatli, and haue ye hole truste, to be saved, through his precyouse death, and thyncke ye on non other worldely goode, but onely in Christe Jhus deatho, and on his pytefull passyon, and saye after me. My swctc Lorde Christ .Jhu, I put thy precyous passion betweue the and my evill werke and betweue me and thy wrathe. " Et dicat infirmus ter. ' ' In manus tuas Domine, etc. Vel sic : — "Lorde Christ Jhu, in to thy handes I betake my sowle and as thow bouglitcst me, bodye and soule I betake to the." The beautiful words, "I put Thy precious Passion," etc., are taken from St. Anselm ; unless indeed the reverse be the 2g case, and St. Anselm quoted them from a form familiar in his time. In our Prayer Book the Creed simply has been retained as containing all things necessary to be believed by a Christian man, and on account of its great conciseness, an important point to be considered in selecting or composing a form for use in time of sickness and consequent weakness. In the case of ignorant persons there should be some previous instruction in the doctrines of the Creed before the Visitation Office is used, and this profession of faitli thus solemnly made. A concise exposition of it will be found in the Notes to Mora- ing Prayer, p. 197. IViai shall the Minister exaniiin'] In the Sarum Manual, after tlie patient's confession of faith, there folIoVs a long exhortation to charity (grounded on 1 Cor. xiii.), to make amends for injuries done, to forgi\'e injuries received, to love of enemies, to firm hope and faith in Cod, to confession of sin ; and after the special confession the priest is directed to use an exhortation to almsgiving and good deeds and to works of penance in case of recovery. The Exhortation directed by the various Ilubrics that follow the confession of faith in our Service is to be similar in its general character. In addition, liovvever, to ujoving the sick man to repent him truly of his sins, to be in love .and charity with all men, and to make amends to the uttermost of his power if he have wronged any, the priest is directed to admonish him, if he hath not before disposed of his property, to make his will. This may seem at first sight to be too purely a secular matter to find place in a deathbed Exhortation. Yet when we reflect wliat heartburning and jealousy is often caused by the fact of no disposition of property having been made, ami when we rcmenjber that from this very cause families are often broken up and relations estranged, we can see at once that it is a part of the duty of the minister of Clirist to do his utmost to prevent such a state of things. After having counselled the sick man to make a just and equitable provision for his family or relations, the priest is directed earnestly to move him to be liberal to tlie poor. First, he is exhorted to con- sider how his alTairs stand, then to be charitable, that in liis giving there may be no injustice to tliose wlio have prior claims upon him either by debt or relationship. It has 466 Cfjc Oisitation of tbe %ick. to make his will, and to declai'e his debts, what lie oweth, and what is owing unto him, for the better discharging of his conscience, and the quiet- ness of his executors. But nien should often be put in remembrance to take order for the settling of their temporal estates, wlulst they are iu health. IT These words before rehearsed may be said before the Minister begin his prayer, as he shall see cause. H The Minister should not omit earnestly to move such sick persons as are of ability, to be liberal to the poor. if Here shall the sick person be moved to make a special confession of his sins, if he feel his con- science troubled with any weighty matter. After anima tua : et proximuin tuum propter Deum sicut te ijjsum : nam sine hujusmodi caritate nulla fides valet. Exerce ergo caritatis opera duni vales : et si niultuni tibi aifuerit, abundanter tribue : si autem exiguum, illud impartiri stude. Et ante omnia si quern injuste teseris, satisfacias si valeas : sin autem, expedit ut ab eo veniam humiliter postules. Dimitte debitoribus tuis et aliis qui in te peccaveruut, ut Deus tibi dimittat. IT " Deinde stabilito sic infirmo in fide, caritate, et spe dicat ei sacerdos, CAEISSIME frater : si velis ad visionem Dei pervenire, oportet omnino quod sis mundus in mente et purus in conscientia : ait enim Cheistus in evangelic : Eeati mundo corde, quoniam ipsi Deum videbunt. Si ergo vis mundum cor et conscientiam sanam habere, peccata tua iiniversa confitere. . . . always been the custom of the Church to stir up men to liberality iu time of sickness : it is sujjposed that the heart at such a season will be most readily touched with sympathy for the sorrows of others, therefore specially at such times are men exhorted by the Church, "To do good and to com- municate forget not : for with such sacrifices God is well pleased." ' THE SPECIAL CONFESSION OF SINS. Here shall the sick person] This Rubric is, as will be seen, an abbreviated form of the ancient Latin Rubric and Exhorta- tion. Its transition from the ancient to the modern form may be further illustrated by the following comparison : — 1549. Here shall the sick person 1552. Here shall the sick person 16G1. the make a special con- make a special con- fession, if liefeelhis conscience troubled with any weighty matter. After which confession the Priest shall absolve him fession, if he feel his conscience troubled with any weighty matter. After which confession the Priest shall absolve him after this sort. Here shall sick person be moved to make a special con- fession of his sins, if he feel his con- science troubled with any weighty matter. After which confession the Priest shall absolve him (if he humbly and heartily desire it) after this sort. after this form : and the same ionn of absolution shall be used in all pri- vate confessions. The parenthesis in the last form of this Rubric was intro- duced by Bishop Cosin, who has written it in the margin of the Durham Book. It is plain that the kind of Confession named iu this Rubric is that which is popularly known as "Auricular " Confession ; for although privacy is not enjoined, it is quite certain that it would be sought both by Priest and penitent, and that without it the Confession would most likely be of a very general, instead of a "special" character. That it is also intended to be private or " auricular "—spoken to the ear of tho Priest alone— is shown by the original form of the Rubric in 1549, which speaks of "all private confessions" with an evidently inclusive sense, — this here enjoined being one of the kind included. » Great caution should, however, he used in carrying out these duties Dying persons are not only susceptible in respect to true Christian charity and justice ; but they are also open to impressions from fear, sentiment, and other influences ineidental to their state of prostration. In acting upon this Rubric, therefore, the Clergyman should rather use Exhorta- tions of a general ch.aracter, stating principles, than any which descend into detail. It may also be remarked that he should assist in making a will only in cases where a more proper person cannot be found in time. Before proceeding further, it may be well to enquire what references to private confession are to be found in the official documents of the Church of England, in addition to the one now before us. The most familiar is that at the close of the Exhortation directed to be used by the Minister when giving warning of the celebration of the Holy Communion : "And because it is requisite. That no man sliould come to the Holy Communion, but with a full trust in God's mercy, and with a quiet conscience ; therefore if there be an)' of you, who by this means cannot quiet his own conscience herein, but re- quireth further comfort and counsel, let him come to me, or to some other discreet and learned Jlinister of God's Word, and ojien his grief ; that bj' the ministry of God's Holy Word he may receive the benefit of absolution, together with ghostly counsel and advice, to the quieting of his conscience, and avoiding of all scruple and doubtfulness." The 113th Canon also refers to the subject ; enjoining secrecy on the Minister in respect to all confessions confided to him : — "Provided always. That if any man confess his secret and hidden sins to the Minister, for the unburdening of his con- science, and to receive spiritual consolation and ease of mind from him, we do not any way bind the said Minister by this our Constitution, but do straitly charge and admonish him, that he do not at any time reveal or make known to any person whatsoever, any crime or offence so committed to his trust and secrecy (except they be such crimes as by the Laws of this Realm his own life may be called in question for con- cealing the same) under pain of irregularity. " - And, lastly, in the second part of the Homily of Repentance it is said, " If any do find themselves troubled in conscience, they may repair to their learned curate or pastoi', or to some other godly learned man, and shew the trouble and doubt of their conscience to them, that they may receive at their hand the comfortable salve of God's Word." These quotations might be illustrated by many cases recorded in the lives of good Churchmen and Churchwomen of the last and previous centuries, in which private Confession was used both in health and sickness ; and numberless practi- cal writers speak of it as a recognized lialnt in the Church of England since the Reformation as well as before.^ Nearly 2 Tlie force of this Canon is apparently weakened by the indefinite character of the last word iu the quotation, as used in modern times. In ecclesiastical law "irregularity" means dcprivatioti, accompanied by a perpetual incapacity for taking any benefice whatever. It is the severest puuislnricnt which can he inflicted on a Clergyman tmder the Canon law, sliurt of degradation from his Orders. ^ An interesting document has lately come to light among the papers of Grenville, Dean of Durham, and son-in-law to Bishop Cosin. The j^apers referred to are iu the Bodleian Library : Rawlinsou MS. Miscell, 1109. They are also published by the Surtees Society. The Dean writes as follows : — "We ha\ing no directions given by the Church for private Confession and Absolution, but what is in the Otflce for the Sick, as to the manner of performance, we ought to proceed in that method, for the matter of examination, as far as time, and place, and jicrsoii will permit. The form of Absolution is there set down, and therefore ought to be retained, but as for the fonn of prayers before or after, it is left to the dis- cretion of the Minister. And accordingly several Ministers have several ways and methods of performance of it ; more or less to edification. The rule of the Apostle — Ut all thivffs be done to edification — ought to guide priests in this, and all other iicrformances. Being moved thereto by these considerations and the practice of the most Cf)C Oisitation of the ^ic&. 467 which confession, the Priest shall absolve him (if he humbly and heartily desire it) after this sort. OUR LoKD Jesus Chkist, Who liatli left power to His Cliurch to absolve all sinners who truly repent and believe in Him, of His great mercy forgive thee thine offences : And by His authority committed to me, I absolve thee from aU thy sins, In the Name of the Father, and of the Sox, and of the Holy Ghost. Amen. Ti And then the Priest shall say the Collect foUowing. H Let us pray. OMOST merciful God, Who, according to the multitude' of Thy mercies, dost so put a 5. ». ' S. g. Celas. Re- conciliatio Pteni- tentis ad mortem ; ill Martene (ft Aniiq, Ecc. Rit. iii. 15. Menard's Notts to Crc^. Sacr. p. 353. Mur. I. 504. IT « Deinde absolvat sacerdos infirmum, ab omnibus peccatis suis, hoc modo dioens, DOillNUS noster Jesus Cheistus pro Sua magna pietate te absolvat : et ego aucto- ritate Ejusdem Dei et Domini iiostri Jesu Cheisti, et beatorum Apostolorum Petri et Pauli, et auctoritate mihi tradita, absolve te ab omnibus peccatis* his de quibus corde contritus et ore mihi confessus es : et ab omnibus aliis peccatis tuLs de quibus si tuas occurrerent memorias libenter confiteri velles : et sacramentis ecclesiae te restituo. In nomine Pateis, et FiLii, et Spieitus Sancti. Ameu. Orcmus. • ~n\ EUS misericors, Deus clemens. Qui secundum J— ^ multitudinem miserationum Tuarum pec- all such writers, however, protest against its compulsory in- junction ; and it does not seem to be proved that frequent and habitual Confession has ever been very common in the Church of England since the Reformation. Having to deal here only with cases of sickness, the question comes before us, What is a clergyman's duty under the circumstances indicated by the Visitation Office ? It is plain that we cannot say, he must press no one, but must simply be willing, if confession is volunteered, to hear it ; for the Rubric expressly says, " Then shall the sick jiersoii be moved," and the addition was made in 1661. Still the Church interposes a condition, " if he feel his conscience troubled with any weighty matter," which implies that only in special cases, even in time of sickness, is confession to be urged as absolutely essential to the health of the soul. A clergyman often meets with such special cases ; where it is plain (for example) that the time is short, the sick man suffering from some severe accident probably soon to end in death, or lying under mortal sickness. He possibly knows little of the dying person's previous life, and even if he does know something of his outward conduct, he can hardly be acquainted with his secret sins. In such a case he could not take a more direct course towards promoting the dying man's peace with God than by moving him to make a special con- fession of his sins, if his conscience be troubled with any weighty matter. Such a confession is almost the best proof godly and eiuineiit IJivines under whom I have had my edification, I do mal^e use of the lorm following ; — Begin first with the Lord's Prayer, saying together : Ocr Father Which art, etc. Vers. O Lord, open Thou our lips. An$. And our mouth shall shew forth Thy praiso. Vers. O God, make speed to save us. Atis. O LoKD, make haste to help us. Glory be to the Father, etc. As it was in the beginning, etc. Then recite together Psalm cxxxix., Domlne probasti,—0 Lord, Thou hast searched nie out and known me, etc. After this is said the Priest takes his jilace in his chair, and requires the penitent to kneel down before him, and to answer sincerely in the Name and fear of God to sueh questions as he shall by Christ's authority demand of him. It is exiiedient and thought good for the ease and encouragement of the penitent to have some form of examination and answers given to him some convenient tinu! before to consider of for the greater proUt of his soul, and better preparation for so solenui a duty. Then let the I'cnitent repe.it one of the forms of Confession after the Priest, with due diliberalion and intention. After which the Priest rising up shall add, O Lord, I beseech Thee, etc., and then solenuily pronounce that excellent form of Absolution, Our Lord Jesus Christ, etc. Then let the Priest jironounce such sentences of Scrijiture as he conceives most to cdillcation. Keciting afterwards on their knees together Psalm X-xxiL, Blessed, etc., concluding with these following prayers :— Let us pray. 1. O most merciful God, Who according to the multitude of Thy mercies, etc., with some few alterations. Or, O most mighty God and merciful Father, etc. •2. Lord, we beseech Thee give us grace to withstand, etc. ;i. Lord, Who knowest that all our doings are nothing worth, etc. •1. Ijoro, we pray Thee that Thy grace, etc, Almiohtv God, the Fountain of all wisdom, etc. liencdictlon." A long paper of questions is appended which appears to have been used by Greiiville for some person who eame to him habitually for Confession. we can have of a dying man's sorrow for sin, of his penitent mind, and of his desire for pardon. It is easy for him to say that he is "comfortable in his mind," or that "he is happy; " but such words are too often used by those who ought neither to be comfortable nor happy when the Judgement is immedi- ately before them. On the other hand, if a dying person opens out his sinfulness to the sorrowing gaze of Christ's minister, he does that which is extremely distasteful, and perhaps very painful, to himself ; and does it with no other object than that by his humble confession he may gain the benefit of Christ's cleansing Blood through the word of absolution pronounced by the Priest in his Master's Name. It is most evident that where a person is thus desirous of unburdening his mind, [1] the Priest has no right to refuse to hear and receive such confession ; and also that [2] the Priest is even bound to suggest and advise it as the leniedy pro- vided by the Church to those who are thus burdened. The form in which Special Confessions are to be made is not laid down in the Prayer Book. The following is a com- mon one : "In the Name of the Father, and of the Sun, and of the Holy Ghost. Amen. I confess to God the Father Almighty, to His only-begotten Son Jesus Christ our Lord, to God the Holy Ghost, and to you, father, that I have sinned exceedingly in thought, word, and deed, through my fault, through my most grievous fault. [Here conies in a statement of the sins troubling the person's conscience.] For these and all my other sins wliich I cannot now remember I humbly beg pardon of Almighty God, and grace to amend ; and of you, my father, I aSk [penance,] counsel, and absolu- tion. And therefore I beseech God the Father Almighty, His only-begotten Son Jesus Christ, and God the Holy Ghost, to have mercy upon me, and you, father, to pray fcft' me." THE ABSOLUTION. The substantial part of this Absolution is ancient, as will be seen by comparing it with the Latin original, A prefatory addition was made to it at the time of its translation in 1549 ; and this was taken from the AKsolution in the "Order of Communion " of L548, which, again, was derived from Arch- bishop Herila^'n's Connullation. Daye's Transl. 0/ Hermann's Conaultation, 1547. Because our blessed Lord hath left this power to His congregation, that it may absolve them from sins, and restore them into the favour of the heavenly Father, which being repentant for their sins, do truly believe in Christ the Lord, 1 the minister of Christ The Order of Communion, 1548. Our blessed Lord, Who hath left power to His Church to absolve penitent sinners from their sins, and to restore to the grace of the heavenly Father such as truly believe in Christ ; Have mercy upon you . . . Like the two other Absolutions contained in the Prayer Book, this is intended to convey what it professes to convey, pardon of sin. That pardon c.innot, however, be conveyed without the co-operation of the person to whom it is spoken. It is nullified by a false confession (even although the 468 Clje Olsitation of tfjc ^icfe. away the sins of those who truly repent, that Thou reniemberest them no more ; Open Thine eye of mercy upon this Thy servant, who most earnestly desireth pardon and forgiveness. Eenew in him (most loving Father) whatsoever hath been decayed by the fraud and malice of the devil, or by Ids own carnal will and frailness ; ])reserve and continue this sick member in the unity of the Church ; consider his contrition, accept his tears, asswage his pain, as shall seem to Thee most expedient for him. And forasmuch as he putteth his full trust only in Thy mercy, impute not unto him his former sins ; but strengthen him vi'ith Thy blessed SriuiT, and when Thou art pleased to take him hence, take him unto Thy favour, through the merits of Thy most dearly beloved Son Jesus Cheisx our Lord. Amen. H Then shall the Minister say this Psalm, IN Thee, O Lord, have I put my trust; let me never be put to con- but rid me, and deliver me in Thy right- in Te, Domine, speravi. Ps. Ixxi, fusion eousness ; incline Thine ear unto me, and save me. Be Thou my strong hold, whereunto I may al- way resort : Thou hast promised to help me ; for Thou art my house of defence, and my castle. Deliver me, O my God, out of the hand of the ungodly : out of the hand of the unrighteous and cruel man. For Thou, Lord God, art the thing that I long for : Thou art my hope, even from my youth. Through Thee have I been holden up ever since I was born : Thou art He that took me out of my mother's womb ; my praise shall alway be of Thee. I am become as it were a mon.ster unto many : but my sure trust is in Thee. O let my mouth be filled with Thy praise : that I may sing of Thy glory and honour all the day long. Cast me not away in the time of age : forsake me not when my strength faileth me. ^ Sar. De extrema Vnctione. cata poenitentium deles, et prajteritorum criminum culpas venia remissionis evacuas : respice super huno famulum Tuuni N., sibi remissionem omnium peccatorum suorum tota cordis contritione poscen- tem. Renova in eo, piissime Pater, quicquid diabolica fraude violatum est : et unitati corporis ecclesise Tua3 membrum infirmum, peccatorum pereepta remissione, restitue. Miserere, Domine, gemituuni ejus: miserere lachrymarum: miserere tribulationum atque dolorum : et non habenteni fiduciam nisi in Tua misericordia, ad sacramentum reconciliationis admitte. Per Christum Domi- NUM nostrum. II Delude dicatur Psalmus. "TN Te, Domine, speravi . . . non confundar JL i in oeternum. deception is not detected by the Priest), and by any act of sin which places a bar between tlie sinner and God's pardon. Tlie Priest has acted, of course, to the best of his judgement iu regard to the true peniteuce of the person over whom he pronounces the Absolution, but his judgement is human, and the eye of God alone can detect the full truth. It was probably with tlie object of making clear in the form of words itself what relation the Priest stands in towards the penitent and towards the One Forgiver of sins, tliat the Name of our Lord Jesus Christ was [ilaced in the very forefront of the Absolution. He, by His death, pur- chased remission of sin for all men ; therefore He alone is the Judge of all, having the supreme pow er iu Himself origi- nally to save or to condemn. The right foundation being thus laid, the power delegated by Christ to His ministers is intro- duced. It is their part, first, to bring sinners to submit to Jesus : and, secondly, as His Ambassadors to reconcile them. But this reconciliation is only on certain fixed conditions, repentance and faith. Without these there can be no for- giveness ; without evident tokens of these the Priest has no right or power to pronounce the Absolution; without these, even if the Absolution be pronounced by the Priest, there is no pardon. The Lord Jesus being set forth as the Author of all pardon, the authority of His ministers as derived from Him laid down, the conditions of forgiveness stated, the Petition follows that He will confirm in heaven what is done on earth, that He Who is the Priest's Lord will forgive by His servant's ministry. Then follows the indicative part of the Absolution: "And by His authority committed to me, I alisolve thee," etc. Reverting again to the opening clause, we thus see that Christ has power on earth to forgive sins. wliich power He has deputed to His ministers ; and since He has promised that He will forgive under certain conditions, it is subject to those conditions that His deputies dispense His pardon. Thus, in this very solemn form of Absolution, the Priest acts ministerially througliout ; tliat is, he acts as the instru- mental agent for the declaration by an audible ^^'ord of that pardon which God will give by an inaudiljle sentence to the person who bows down to receive it with a faithful and peni- tent heart. To such it will be a true comfort . a Mord of pardon and a word of peace. ' THE COLLECT. This ancient "reconciliation of a penitent near de.ath " is not only found in the old formularies of the English Church, where it was used long before tlie preceding indicative form of Absolution was introduced, but iu the Sacramentary of Gelasius, A.D. 494 ; and for many centuries it was com- monly used in the Churches of the West, as the marginal references shew. The prayer opens with au appeal to the unfailing mercy of 1 Tliereis a practicil note about tlio manner of giving Al)Solution in the Salisbury Manual which may be usefully annexed :— " Et post absolutionem convenienter apponitur. 'In Nomine Patris, et Filii, et Spiritus .Sancti. .\men.' Ad signandnui, quod sacerdos non pro- pria auctoritate absolvit : sed quasi minister ; tamen hoc relinquitur .sacerdotis arbitrio. Nee requiritur in absolutione manus impositio, quia hoc sacramentum non ordinatur .nd exequendam aliquam excellentiani gratice, sed remissionem culpte, et ideo magis competit cnicis signatio, quia fuit instrumentum iiostrse redemptionis." [.Vunna/. Sarisb. 1530. Mask. ii. 302.1 Cf)C Clisitation of the ^icfe. 469 For mine enemies speak against me, and they that lay wait for my soul take their counsel to- gether, saying : God hath forsaken him, persecute him, and take him ; for there is none to deliver him. Go not far from me, God : my God, haste Thee to help me. Let them be confounded and perish that are against my soul : let them be covered with shame and dishonour that seek to do me evil. As for me, I will patiently abide alway : and will praise Thee more and more. My mouth shall daily speak of Thy righteous- ness and salvation : for I know no end thereof. I will go forth in the strength of the Lord God : and will make mention of Thy righteousness only. Thou, O God, hast taught me from my youth up until now : therefore will I tell of Thy won- drous works. Forsake me not, O God, in mine old age, when I am gray-headed : until I have .shewed Thy strength unto this generation, and Thy power to all them that are yet for to come. Thy righteousness, O God, is very high, and great things are they that Thou hast done : O God, who is like unto Thee 1 Glory be to the Father, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. IT Adding this, O SAVIOUR of the world, Who by Thy Cross and precious Blood hast redeemed us, save us, and help us, we humbly beseech Thee, Lord. IT Then shall the Minister say, " r I "iHE Almighty Lord, Who is a most strong J- tower to all them that put their trust in ti A.D. 1545. /> h;keg. a^ yisi- tandufn htjir- IT Finite psahno cum. Gloria Patri, et Filio : et Spirititi Sancto. Sicut erat in principio, et nunc, et semper : et in ssecula saeculorum. Amen. Tota dicatur Antiph. 8ALVAT0R mundi, salva nos. Qui per Crucem et Sanguinem redemisti nos : auxiliare nobis Te deprecamur, Deus noster. r^^^TIRTUTUM coelestium Deus, Qui ab L V humauis corporibus omnem languorem God in putting away the sins of those who truly repent, and remembering them no more : it then beseeches the pity of the Almighty on behalf of the sick man. From this the prayer rises to a petition for internal sanctification, praying that as by tlie frequent commission of sin the desires liave been biassed towards evil, the faith weakened, the he.art liardeiicd, the devotion quenched, tlie love to God cooled ; God would be pleased to renew these, to strengthen faith, to soften the heart, to give life to devotion, warmth to love. Then follows a petition for external continuance in the Com- munion of the Saints, that though from circumstances the sick man is unable publicly to associate witli God's people in the outward ordinances of religion, he may still be united in heart to Christ's mystical Body. The prayer then asks that God will accept his contrition, will mitigate his pain, will grant him remission of all his sins, and finally will give him eternal salvation ; and all for the merits of Jesus Christ his Lord. THE PSALM. This Ps.alm holds a place in the Services for the Visitation of the Sick in both the Western and Kastern Churches. In the Sarum Manual it is given at full length ; in our Prayer Book tlio last five verses have been omitted, since they speak of the sick man as already delivered aii<l restored to healtli, and are therefore not so suitable to the case of one still in allliction. Tliu Psalm is most appropriate for the position it holds ; throughout it runs a mingled strain of fervent petition and earnest pi'ofossion of firm faith in the promises ami love of God. It opens with prayer fnr deUverance, protection, and help ; and grounds these petitions ou the Psalmist's constant resort to God in time of trouble as his castle and house of defence. Then follows a memorial of God's past dealings, how even from the hour of birth upward He has been the stay and strength of His servant ; then, again, fresh prayer that God, AVho has so long shewn His goodness, will not now desert and leave His follower, when His help is specially needed and doubly required. Above all, the Psalm points to the great Example oflered to His suffering servants by the greatest of all sufferers ; for it is of Him chicHy that it speaks ; and in His "patient abid- ing always " may the servant sec the meekness and subnds- sion of his Master as a pattern which he himself is humbly to copy in the time of aflliction. This application of the Psalm is indicated by the Antiphon which follows the Doxology. THE ANTIPHON. This Antiphon is extremely interesting as being the only one retained in the Book of Common I'rayer ; and as still shew- ing the manner in which Antiphons were formerly appended to Psalms for the purpose of drawing out their spiritual meaning or giving tlicm tlie turn required for the special occasion on which they were used. In this case it clearly points to the preceding Psalm as spoken in the Person of Christ, our sufiering Saviour ; and pleads the suUerings there expressed as the cause of that human sympathy which is still and ever felt for His members by the Divine Redeemer. [See also p. 234, note.] THE BENEDICTIONS. The first of these benedictory forms was inserted as the conclusion of the Visitation Oilice in 1549, and bears some 470 Cf)C Visitation of t&e %icfe. Him, to Whom all tLiugs in Leaven, in earth, and under the earth, do bow and obey, be now and evermore thy defence, and make thee know and feel, that there is none other Name under heaven given to man, in Whom, and through Whom, thou mayest receive health and salvation, but only tlie Name of our Loed Jesus Cheist. Amen. H And after tliat sliall say, T TNTO God's gracious mercy and protection ^ we commit thee. The Loed bless thee and keep thee. The Loed make His face to shine upon thee, and be gracious unto thee. The Lord lift up His countenance ujjon thee, and give thee peace, both now and evermore. Amen.i fi Miss. Gallic. Gri- III old. Sacram Beneilict. quotid. dicbus dicend. et omnem infirmitatem praecepti Tui potestate depellis, adesto propitius huic famulo Tuo III. ut, fugatis infirmitatibus et viribus receptis, Nomen sanctum Tuum instaurata protinus sani- tate benedicat. Per Dominum.1 ""DENEDICAT vos Dominus et custodial JLJ semper. Ostendat Dominus faciem Suam super vos et misereatur vestri. Convertat Domi- nus vultum Suum ad vos, et det vobis pacem. Per DoMiNUM. IT A Prayer for a sick child. O ALMIGHTY God and merciful Father, to Whom alone belong the issues of life and death ; Look down from heaven, we humbly beseech Thee, with the eyes of mercy upon this child now lying upon the bed of sickness : Visit Mm, O Lord, with Thy salvation ; deliver Jiim in Thy good appointed time from //is bodily pain, and save //is soul for Thy mercies' sake. That if it shall be Thy pleasure to prolong Ms days here on earth, he may live to Thee, and be an instrument of Thy glory, by serving Thee faith- fullj', and doing good in Iiis generation ; or else receive Mm into those heavenly habitations, where the souls of them that sleep in the Lord Jesus enjoy perpetual rest and felicity. Grant this, O Lord, for Thy mercies' sake, in the same Thy Son our Lord Jesus Christ, Who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end. Amen. % A Prayer for a sick person, when there appeareth small hope of recovery. O FATHER of mercies, and Goo of all com- fort, our only belp in time of need ; We fiy unto Thee for succour in behalf of this Thy servant, here lying under Thy hand in great weakness of body. Look graciously upon Mm, O Lord ; and the more the outward man decay- eth, strengthen Mm, we beseech Thee, so much the more continually with Thy grace and Holy Spirit in the iimer man. Give Mm unfeigned repentance for all the errors of Ms life past, and stedfast faith in Thy Son Jesus, that Ms sins may be done away by Thy mercy, and Ms pardon sealed in heaven, before he go hence, and be no resemblance to a Collect in the Sacramentary of St. Gregory which was used for the Visitation of the Sick. The other, the ancient Jewish Benediction, first appears in Bishop Cosin's handwriting, at the end of the Office in his Durham book. Jlr. Palmer found it used .as a Benediction in an ancient Irish Manual or Rituale, published by Sir William Betham, in the first number of his Antiquarian Kesearelies, from a MS. which he refers to the seventh century. It is also extant in ancient 6allican and Anglo-Saxon Missals, as in that of Grimoldus printed by Pamelius. [Liturgicon, ii. 509.] THE SPECIAL PRAYEP.S. The four prayers appended to the Visitation OfiBce were added in IGUl. The first of them, for a sick child, seems I The following is the Office for anointing which was inserted here in 1540, but omitted in 1552 :— II If the sick person desire to be anointed, then shall the Priest anoint him upon the forehead or breast only, making the sign of the cross, saying thus, AS with this visible oil thy body outwardly is anointed : so our heavenly Father, Almighty God, grant of His inlinite goodness, that thy soul inwardly may be anointed with the Holy Ghost, Who is the Spirit of all strength, comfort, relief, and gladness : and vouchsafe for His great mercy (if it be His blessed will) to restore unto thee thy bodily health, and strength, to serve Him ; and send thee release of all thy pains, troubles, and diseases, both in body and mind. And howsoever His goodness (by His divine and unsearchable providence) shall dispose of thee ; we, His unworthy ministers and servants, humbly beseech the Eternal M,l,jesty to do with thee according to the multitude of His innumerable mercies, and to pardon thee all thy sins and offences, committed by all thy bodily senses, p.assions, and carnal aflections : Who also vouchsafe mercifully to grant unto thee ghostly strength, by His Holy Spirit, to withstand and overcome all temptations and assaults of thine adversary, that in no wise he prevail against thee, but that thon mayest have perfect victory and triumph against the devil, sin, and death, tlirongh Christ our Lord :' Who by His de^th h.ath overcomed the prince of de.atli. and with the Father and the Holy Ghost evermore liveth and reigneth God, world without end. Amen. Uiquc(ivo, Domine? [Vs. xiii.] intended as a provision for those whom extreme youth or infancy would incapacitate from taking part in the actual Visitation Otiice ; and to whom also tlie greater part of it would be inapplicable. The second prayer is for a sick man when there appears small hope of recovery. Its chief intent is to pray God to vouchsafe spiritual consolations in Christ Jesus, to give the man unfeigned repentance for the errors of his life past ; if it seems fit in His eyes, to raise him up again ; if not to receive his soul into the everlasting kingdom of Heaven. Tlie third is a commendatory pr.ayer. In the Sarum Manual there is given a Service, " t'ommendatio Animarum," but it contains no prayer from which this could liave been derived. A hint seems to have been taken for a portion of it from the Litany in the service of Extreme Unction: "Ut quicquid vitiorum fallente diabolo et propria iniquitate atque fragilitate contraxit clenienter indulgere digneris. Te rogamus, audi nos." The applica- tion to the survivors seems to be quite peculiar to our Prayer Book. The fourth is a priiyer for those troubled in conscience. Its chief aim is to pray to God to enable the man rightly to know and judge himself, that he may not on the one hand be unduly cast down, or on the other too self-confident ; that he m,ay fully understand the threatenings and promises in God's Word, th.at so he may not be driven into despair, or tempted to presume falsely on the mercy of the Almighty. Finally, that God would deliver him and give him peace through the merits and mediation of Christ. In Bishop Cosin's Durham Pr.ayer Book the following Rubric was inserted by him at the end of the Visitation Office:— "If any sick persons desire the pr.ayers of the Church in publick, they are to send their names in writing to the Curate, who immediately after the final Collect of Morning or Evening Prayer sliaU declare the same, and use the form above prescribed, beginning at the words, Lord, save Thy €\)c Visitation of ti)C %itk. 471 more seen. We know, O Lord, that there is no word impossible with Thee ; and that, if Thou wilt, Thou canst even yet raise him up, and grant /mn a longer continuance amongst us. Yet, for- asmuch as in all appearance the time of /lis dis- solution draweth near, so fit and prepare him, we beseech Thee, against the hour of death, that after his departure hence in peace, and in Thy favour, his soul may be received into Thine ever- lasting kingdom, through the merits and media- tion of Jesus Christ, Thine only Son, our Lord and Saviour. Amm. IT A commendatory Prayer for a sick person at the point of departure. O ALMIGHTY God, with Whom do live the spirits of just men made perfect, after they are delivered from their earthly prisons ; We humbly commend the soul of this Thy servant, our dear brother, into Th}' hands, as into the hands of a faithfid Creator, and most merciful Saviour ; most humbly beseeching Thee, that it may be precious in Thy sight. Wash it, we pray Thee, in the blood of that inmiaculate Lajib that was slain to take away the sins of the world ; that whatsoever defilements it may have contracted in the midst of this miserable and naughty world, through the lusts of the flesh, or the wiles of Satan, being purged and done away, it may be presented pure and without spot before Thee. And teach us who survive, in this and other like daily spectacles of mortality, to see how frail and uncei-tain our own condition is, and so to number our days, that we may seriously apply our hearts to that holy and heavenly wisdom, whiLst we live here, which may in the end bring us to life everlasting, through the merits of Jesus Christ Thine only Son our Lord. Amen. IT A Prayer for persons troubled in mind or in conscience. O BLESSED Lord, the Father of mercies, and the God of all comforts, We beseech Thee, look down in pity and compassion upon this Thy afflicted servant. Thou writcst bitter things against him, and makest him to possess his former iniquities ; Thy wrath lieth hard upon him, and his soul is full of trouble ; But, O merciful God, Who hast written Thy holy Word for our learning, that we, through patience and comfort of Thy holy Scriptures, might have hope ; give him a right understanding of himself, and of Thy threats and promises, that he may neither cast away his confidence in Thee, nor place it any where but in Thee. Give him strength against all his temptations, and heal all his distempers. Break not the bruised reed, nor quench the smoking flax. Shut not up Thy tender mercies in displeasure ; but make him to hear of joy and gladness, that the bones which Thou hast broken may rejoice. Deliver him from fear of the enemy, and lift up the light of Thy countenance upon him, and give him peace, through the merits and mediation of Jesus Christ our Lord. Amen. servant, etc., unto the Exhortation, and ending with these two last prayers. The Almighty Lord, etc. Unto Ood's gracious protection, etc." Tliis Rubric was erased by the Committee of Revision, probably on account of that which was connected with the Prayer for all conditions of men. But that the custom had been adopted is evident from the ninth of Bisliop Wren's Injunctions, whicli orders that "when any need is, the sick by name be prayed for in tlie reading-desk, and nowhere else, at the close of the first Service ; except it be in the afternoon, and then to be done immediately after the Creed, using only there two Collects, which be set down in the Service-book for the Visitation of the Sick." [Carpw. Doc. Ann. ii. 203. See also Granville's Remaiiis, ii. 42, 103.] THE COMMUNION OF THE SICK. IT Forasmuch as all mortal meu be subject to many sudden perils, diseases, and sicknesses, and ever uncertain what time they shall depart out of this life ; therefore, to the intent they may be always in a readiness to die, whensoever it shall please Almighty God to call them, the Curates shall diligently from time to time (but especially in the time of pestilence, or other infectious sickness) exliort their Parishioners to the often receiving of the holy Communion of the Body and Blood of our Saviour Christ, when it shall be publicly administered in the Church ; that so doing, they may, in case of sudden visitation, have the less cause to be disquieted for lack of the same. But if the sick person be not able to come to the Church, and yet is desirous to receive the Com- munion in his house ; then he must give timely notice" to the Curate, signifying also how many there are to communicate witli him (which shall be three, or two at the least), and having a con- venient place in the sick man's house, with all things necessary so prepared, that the Curate may reverently minister, he shall there celebrate the holy Communion, beginning with the Collect, Epistle, and Gospel, here following. T The Collect. ALMIGHTY, everliving God, Maker of maii- -LX. kind, Wlio dost correct those vrhoui Tliou a Erased in the MS., "overnight or else e.irly in the morn- ing. ' dost love, and chastise every one whom Thou dost receive ; We beseech Thee to have mercy upon this Thy servant visited with Thine hand, and to grant that he may take kis sickness patiently, and recover kis bodily health, (if it be Thy gracious ■null,) and whensoever his soul shall depart from the body, it may be without spot presented unto Thee, through Jesus Cheist our Lord. Amen. H The Epistle. Heb. xii. 5. MY son, despise not thou the chastening of the Lord, nor faint when thou art re- buked of Him. For whom the Lord loveth He chasteneth ; and scourgeth every son whom He receiveth. IT The Gospel. John v. 24. VERILY, verily, I say unto you, He that heareth ily word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation ; but is passed from death unto life. It has been a universal practice in the Catholic Cliurch to administer the Holy Communion to the sick, and especially to the dying. AVe have evidence of this in the writings of the Fathers, in Canons, and other ancient documents. In the Eastern Church it was called lipoOLov, in the Western riati- ciim, both words meaning provision for the journey which is "too great for "us except God feed us. [1 Kings ix. 7.] In the earlier documents of the English Church we hud great stress laid upon the reception of the Eucharist by the sick : as the following examples shew. Archbishop Theodore [Penitential, cap. 41], after speaking of the penance imposed before reconciliation of penitents, adds : "Si vero periculum mortis, propter aliquam infirmitatem, incurrerint, ante con- stitutum tempus reconeiliari eos oportet, ne forte, quod absit, sine communione ab hoc s.-eculo discedant." And again, in the 4th section of the same chapter, the like indulgence is to be granted even to those who had not previously begun a course of repentance : " Si quis non pcenitet, et forsitan ceciderit in iegritudinem, et qua?sierit communicare, non prohibeatur, sed date ei sanctani communionem, ita tamen ut omnia sit ante confessus : et mandate illi iit si placuerit Dei misericordiaa ut evaserit de ipsa regritudine, mores suos et actus in quibus antea deliquit, omnino corrigere debeat, cum pcenitentia." The Excerpts of Archbishop Egbert exhibit a similar case : they direct " Ut cuncti sacerdotes . . . omnibus infirmis ante exitum vitae viaticum et communionem corporis Christi miseri- corditer tribuant," while in the 2-2nd of the said Excerpts it is further ordered, "Ut presbyter eucharistiam habeat semper paratam ad intirmos, ne sine communione moriantur. " So far was this feeling carrieil, tliat it was even directed that Priests should carry about with them the consecrated Eucharist, to administer it upon sudden occasions. This custom, however, seems never to have prevailed to any extent in the English Church. King Edgar's Goth Canon [.\.D. 960] orders every priest "to give housel to the sick, when they need it:" and the Canons of .^.Ifric direct "the priest shall housel the sick and infirm, while the sick can swallow the housel ; and he shall not administer it, if he be half living, because Christ commanded that the housel should be eaten. " A Canon of the Sj'nod of Westminster [a.ti. 1138] goes also indirectly to prove the constant care which was taken in the early English Church that all sick persons might receive the Holy Communion. "2. Sancimus etiam, nt ultra octo dies corpus Christi non reservetur ; neque ad infirmos, nisi per sacerdotum, ant per diacouum, ant necessitate instante, per quemlibet cum summa reverentia deferatur. " [JIask. Alon. Hit. I. ccxxiii.] The reservation of the Holy Sacrament for the purpose of administration to the sick was probably a primitive practice ; for it is named at a very early period. Justin Martyr, in his Apolor/!/, tells lis that those who were absent from the public celebration had the elements brought to them at their own houses, and this seems to have been part of the duty of the deacons of that day — KaXoi'jUffot Trap' i]^iv AiaKovoi 5e5do(rtv iKaarco rC)v Tapovrup, //CTa^aXet'f d7r6 rov evxct-ptod^pToSf dpTov Kal otfov Kal idaroSf Kai rots ov irapovai diro^^povat. There is ample e\idence in the history of the Church to shew that this was the common mode of proceeding ; and the practice of reservation !< as provided for in the first Rubric of the Office for the Communion of the Sick in the Prayer Book of 1549 : " If the same day there be a celebration of the Holy Communion in the chiu'ch, then shall the Priest reserve (at the open Communion) so much of the .Sacrament of the Body and Blood as shall serve the sick person, and so many as shall communicate with him (if there be any), and so soon as he conveniently may, after the open Communion ended in the church, shall go and minister tlie same, first to those that are appointed to communicate with the sick (if there lie any) and last of all to the sick pei-son himself. But before the Curate distribute the Holy Communion, the appointed ;/eneral con- fession must be made in the name of the communicants, the Curate adding the Absolution with the comfortable irords of Scripture following in the open Communion ; and after the Communion ended, the Co\lect,Almighty and everlirijig God, we most heartily thank Thee, etc. But if the day be not Cfjc Communion of tfje ©icfe. 473 IT After ivliicli, the Priest shall proceed according to the form before prescribed for the holy Com- munion, beginning at these words [}'e lliat do truly, etc.]. IT At the time of the distribution of tlie holy Sacra- ment, the Priest shall first receive the Communiou himself, and after minister unto them that are appointed to communicate with the sick, and last of all to the sick person. IT But if a man, either by reason of extremity of sick- ness, or for want of warning in due time to the Curate, or for lack of company to receive with him, or by any other just impediment, do not re- ceive the Sacrament of Christ's Body and Blood, the Curate shall instruct him, that if he do truly repent him of his sins, and stedfastly believe that Jesus Christ hath suffered death upon the cross for him, and shed His Blood for his redemption, earnestly remembering the benefits he hath there- by, and giving Him hearty thanks therefor, he doth eat and drink tlie Body and Blood of our '^ SflV. Man. de Exticm. Unct. H "Deinde communicetur infirmus nisi prius communi- catus fuerit : et nisi de vomitu vel alia irreverentia probabiliter timeatur : in quo casu dicat sacerdos infirmo. Frater, in hoc casu sufficit tibi vera fides, et bona voluntas : tantum crede, et manducasti. appointed for the open Communion in the church, then (upon convenient warning given) the Curate shall come and visit the sick person afore noon. And having a convenient place," etc. Tlie same practice was also provided for in another way by the second Rubric at the end of the same Office : "And if there be more sick persons to be visited the same day tliat the Curate doth celebrate in any sick man's house ; then sliall the Curate (there) reserve so much of the Sacrament of the Body and Blood as shall serve the other sick persons, and such as be appointed to communicate with them (if there be any), and shall immediately carry it and minister it unto them." It will thus be seen that the original form of our Office provided for reservation in ordinary cases, and for private celebration in exceptional ones. In 1552 botli the above Rubrics were dropped, and private celebration alone provided for, the present Collect, Epistle, and Gospel being then appointed. The Rubric respecting reservation reappears, however, eight years later, in the Latin Prayer Book of Queen IClizabeth's reign ; from which fact it may be reasonably con- cluded that the practice did not cease when the Rubric dropped out of the English Book in 1552. The same conclusion may be drawn from the continuance of the practice in tlie Scottish Church, and by the Nonjurors. Mr. Perry, as of his own knowledge, states [a.d. 186.3] "that a member of the present ]'>nglish Episcopate (and one who would certainly not be said to hold very liigh views on the Eucharist) not unfreciucntly, in his ministrations as a parochial Incumbent, reserved the Sacra- ment, at tlie public celebration, for the use of the sick." The same writer also says that Longley, Archbishop of Canter- bury, when Bishop of Ripon, was appealed to on the subject of reservation during the cholera in Leeds, and that " wliile saying that ho could not authorize reservation, he did not feel liimsclf justified in forbidding it in that emergency."' The fact is, tliat in this, as in many otlier particulars, the temporary dangers and errors which led tlie Reformers to discourage ancient usages have long passed away ; and practical men feel that a return to them is often expedient, both for the promotion of God's glory, and for the good of souls. The modern practice is, however, justified on ancient authority by Mr. Palmer in his OrUjincx J^itiiri/inr, where he adduces the following instances of ancient private celebration (OnV/. Litiiri). ii. 232);— " Paulinus, Bishop of Nola, caused the Eucharist to be celebrated in his own chamlier not many hours before his death. 'Cum ante triduum, quam de hoc mundo ad coeleste habitaculum vocaretur, cum jam do salute ejus omnes desperasseut, et duo ad eum episcopi visitandi studio coii- venissent, id est, S. Symm.achus et Benedictus Hy.acinthinus . . . quasi profecturus ad Doininum, jubet sibi ante Icctulum suuni sacra mysteria exhiberi, scilicet ut una cum Sanctis 1 IUgfnriCdl Consiihrnthus relating to me Deehirntion on KneeU)ifi, etc., liy the Key. T. W. Terry, 1803, p. 139. As is well known, ArchliisIio]i Tait consunicd as the Holy Kueliarist, reverently kneeling bcfnre the Altar in liis (lomcstic cliapel to reeeive it, a wafer which had been conseci'ated else- where many months before. episcopis oblato sacrificio animam suani Domino commendaret. Vita Paulini Nolani authore Uranio Presb. apud Surium Junii 22, p. 733.' Gregory Nazianzen informs us that his father communicated in his own ciiamber, and that his sister had an altar at home. [Grer/or. Nazkn. Orat. 19, de Latide Palris ; Oral. 11, de Gorijonia.] St. Ambrose is also said to have administered the Sacrament in a private house in Rome. Per idem tempus cum trans Tiberim apud quendam clarissi- mum invitatus, sacrificium in domo offerret, etc. [ Vita Amhrosii a Paulino, p. iii. Append, torn. ii. Oper. Ambros. edit. Benedict.]" At the same time that the private celebration has been adopted more freely than in ancient times, restriction has been laid upon a too free use of it by Canon 71. which enjoins that "no minister shall preach or administer the Holy Com- munion in any private house, except it be in times of neces- sity, when any being either so impotent as he cannot go to the church, or very dangerously sick, are desirous to be partakers of the holy Sacrament, upon pain of suspension for the first oB'ence, and excommunication for the second," while the Rubric directs, "if the sick person be not able to come to the church, and yet is desirous to receive the Communion in his house ; then he must give timely notice, etc." Thus con- siderable limitation is indicated witli respect to private cele- brations of the Holy Communion ; and it is very desirable that this limitation sliould be practically acted upon in the spirit of the Canon, as the celebration of the Holy Communion in a room used for ordinary living, and on a table used for meals or other domestic purposes is a practice which it is difficult to guard from irreverence and froni^ dishonour towards so holy a Sacrament. To guard against it as much as possible, care should be used to carry out the spirit of tlie Rubric, by having "a con- venient place" and "all things necessary" for ministering the Communion. The proiier vestments should be worn by the Priest : proper vessels should be provided for the celebra- tion ; and fine linen cloths should also be taken by him to be used as at the Altar in the church. IT At the time of the distribution, etc.] The object of this Rubric was probably to avoid any danger from contagion to those who partook with the sick man ; in addition to this there are many cases where it would be felt there were reasons which made it undesirable for the fellow-communi- cants to receive after the sick person. Care should be taken not to consecrate more of the Elements than is absolutely necessary, so that none may remain over after the sick man has communicated. If any remain, and circumstances prevent its being p.artaken of by the sick man or tlic Priest, it may be consumed in the fire. " Sed hoc quod rcliquum est de carnibua et panibus in igne incendi pra-cepit. Quod nunc vidimus etiam scnsibiliter in ecclesia fieri, ignique tradi qusecunque remanere contigerit inconsumpta." [Hesycii. i» Leo. lib. ii.] IT But if a man, either hi/ rra.ion, etc.] This Rubric sets forth certain cases in which, though a man may be prevented from actually receiving the Sacrament of Christ's Body and Blood, he may yet spiritually be a partaker. Extremity of sickness, want of warning to the Curate, lack of company, or any other just impediment, are all alleged as reasons which may make actual Communion impossible. Ignorance, want 474 Cf)C Communion of tU %ick. Saviour Christ profitably to his soul's health, although he do not receive the Sacrament with his mouth. IT Wlien the sick person is visited, and rcceivcth the holy Communion all at one time, then the Priest, for more expedition, shall cut off the form of the Visitation at the Psalm [In Thee, O Lonl, heive I put my trust] and go straight to the Communion. IT In the time of the plague, sweat, or such other like contagious times of sickness or diseases, when none of the Parish or neighbours can be gotten to communicate with the sick in their houses, for fear of the infection, upon special request of the diseased, the Minister may only communicate with him. of due understanding of the Sacr.iment, cai'elessness about receiving it, cannot be just impediments ; the man must be fitted and willing to receive the Holy Sacrament, if he is to be able spiritually to partake. In the York JIanual a direction is given as to those who are not to receive the Holy Communion — "Dum vomet infirmus, non debet sumere corpus, Christi nisi credit ; credendo fideliter egit; Ebrius, insanus, erroneus, et male credens, Et pueri, corpus Christi non suscipiant hi ; Non nisi mense semel, aliquis communicet a!ger. " In the Sarum Manual provision is made for spiritual Com- munion in cases where actual reception of the Elements is impossible. The subject is touched on in a very reverential spirit in the Penitential of Egbert, Archbishop of York, a work dating from the eighth century: "Si homini alicui eucharistia dencgata sit, et ipse intorea moriatur, de his rebus nihil aliud conjicere possumus, nisi quod ad judicium Dei pertineat, quouiam in Dei potestate erat, quod absque eucharistia obierit. " The Curate, in a case where the sick man is prevented from communicating, is to instruct him that " if he truly repent him of his sins, and stedfastly believe that Jesus Christ hath sufrered death upon the cross for him, .and shed His Blood for his redemption, earnestly remembering the benefits he hath thereby, and giving Him hearty thanks therefor, he doth eat and drink the Body and Blood of our Saviour Christ profitably to his soul's health, although he do not receive the Sacrament with his mouth." The Priest should instruct the sick man to call to mind all that Christ did and suffered for his sake ; how He left the glory that Ho had from all eternity with the Father to take upon Him the form of a servant ; how He humbled Himself and became of no reputation for our sakes ; how He endured the contradiction of sinners ; how He had not a place where to l.ay His head ; how for us He died and for us rose again and ascended into he.iven, where He ever liveth to make intercession for His people. He should bid the sufferer medi- tate on the infinite love of the Redeemer, as set forth in a life during which He went about doing good, as exemplified in a death of suffering most intense, of humiliation most abject. He should bid him see in .Jesus the \Vay, the Truth, and the Life ; should urge him to look to that Saviour, not simply as his Teacher, but as the source of his spiritual life. Specially should the Priest direct the sick man's thoughts to the full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world once offered by Christ on the cross for our redemption. He should lead him to plead th.at all-sufficient sacrifice with God the Father, to trust to it for the forgiveness of all his sins, to believe that through it he may receive strength to stand against the wiles and snares of the devil ; that through it he may receive the grace, the bless- ing, he needs. He should lead him to see in this sacrifice his hope for a peaceful death, his expectation of a glorious resurrection. The sick man should be taught to present him- self, his soul and body, to be a reasonable, holy, and lively sacrifice unto God, beseeching the Lord that neitlier in will nor deed he may ever again depart from His ways. He should be reminded that he has to do with One Who sees the sincere desire of his heart, and 'SVho accepts the earnest wish and longing where the power actually to communicate is wanting. Thus instructed, the sick man may receive in his soul the comforts and strength to be derived from the blessed Com- munion of his Saviour's Body aud Blood, though from some just impediment he is prevented from actually eating th.-t Bread and drinking that Cup. And, if possible, his intentions sliould be directed towards the Holy Sacrament at the very time of its celebration in church. IT In the time of the j^lagne] This Eubric shews that in certain cases it is plainly the duty of a Parish Priest to visit persons suffering from infectious diseases. It is evident from the parenthesis in the G7th Canon, which directs the minister to resort to the sick person "(if the disease be not known, or probably suspected to be infectious)," that some discretion is allowed in visiting such cases. There are circumstances in which nothing should prevent a parish priest visiting even where tlie risk of infection is strongest. If he be called upon to baptize a dying child, or be sent for by a sick person, or by some friend who has a right to speak on his behalf, no clergyman should for a moment think of refusing to incur anj' danger ; especially if the infected person express a hearty desire for the Holy Com- munion, the minister must go without any hesitation or attempt t<i excuse himself. He is going about his Master's business, and should go in humble trust that that Master will be with him and protect him in his work. Where it may be perfectly allowable for others to shriidi and hold back, as in the case of the diseases mentioned in the Eubric, and in sicknesses of similar malignity, a clergyman has no light to hesitate. His duty is clear, to be ready to comfort and help those who need his spiritual advice and counsel. Still, while a clergyman goes to such cases trusting to the watchful care of his Master, he should not omit any proper precautions that he can take, for his own sake, for that of his family, and for that of other sick persons he may have to visit. The following rules for avoiding infection are taken from Blunt's Directorinm Pastorale, fourth edition, p. 220 : — Some Bides for avoiding Infection. 1. Avoid visiting dangerous cases of illness in a hurry with the stomach in a very empty condition, or with the lungs exhausted by running or quick ascent of stairs. Calmness is a gi-eat safeguard. It is better to take a biscuit and glass of wine before starting to visit very extreme cases of infec- tious disease. 2. Do not place yourself between the patient and the fire, where the air is drawn from the former to the latter over your person. 3. Do not iuhale the breath of the patient. 4. Do not keep your hand in contact with the hand of the sufferer. 5. Avoid entering your own or any other house until you have ventilated your clothes and person by a short walk in the open air. Y'ou are morally bound to take this precaution in respect to other sick persons whom you have to visit ; and in the case of your own familj', although they must abide by the risks which belong to your calling, they have a claim upon }-ou for the use of all lawful precautions in making that risk as small as possible. [Clergymen should know that it is almost certain death to a lyiug-iu woman to be visited by a person fresh from the bedside of another suffering from puer- peral fever.] 6. In times when you are much among infectious cases, use extra care to keep the perspiratory ducts of the skin clear of obstruction, that the excretive force of the perspiration may have fair play in throwing off infectious matters floating in the air. By taking such precautions as these, clergymen may visit infectious cases with at least as much security as medical men. 1 AN INTKODUCTION TO THE BURIAL SERVICE. Religious cei'emouies at Eiu-ial are to be traced up to the earliest ages of mankind, being as universal among polytheist nations, like the Egyptians, Greeks, and Romans, as among people to wliom the true knowledge of God was preserved, as the Patriarchs and the Jews. But the Resurrection of our Lord so changed the feelings of the world respecting death that, doubtless, new ideas were soon connected \vith the ceremonies of Burial. The Body of the Saviour had conse- crated the eartli as a place of rest for their bodies in the eyes of His people, and when devout men carried Stephen to burial they carried the body as of one wlio had "fallen asleep," even as the graves of the departed soon came to be called in general "cemeteries " or sleeping-places. These new ideas respecting the state of the departed soon crystallized around the great central act of early Christian worship, and the Catacombs give eWdence that the Holy Eucharist was an accompaniment to the burial of martyrs at least, while Saints' Daj's are a never-fading memorial of its celebration year by year at their tombs on the anniversaries of their deaths. ' Nor did such an association of the Eucharist with Burial belong oulj' to the martyrs, as may be seen by St. Augustine's words respecting the burial of his mother Monica : "And, behold, the coi-jise was carried to the burial: we went and returned without tears. For not even did I weep in those prayers which we poured forth unto Thee, when the Sacrifice of our Ransom was oflered for her, as the manner is, while the corpse was by the side of the grave, previous to being laid therein." - That such was the custom of the Church may also be seen by the ancient Sacramentaries of the Primitive Church, in which there are Collects and Prefaces for tlie celebration of the Holy Communion, "In die depositionis defuncti." The ancient Lectionary of St. Jerome,' also, which is so frequently referred to in this volume in connection witli our system of Gospels and Epistles, preserves to us another relic of the primitive rite of Burial in the selection of Scripture passages which were used. There are nine of tliese lections, "In Agenda ilortuorum," all of which were found in the Pre- Reformation Burial Services of the Church of England, and four of wliich have been used in the later system of the Prayer Book. The following columns shew how these portions of Scripture have been handed down to our Burial Office from the Primitive Church : — St. Jerome's Lectionary, 2 Mace. xii. 43. 1 Thess. iv. 13. 1 Cor. XV. 4!). Ezek. xxxvii. 1. Rev. xiv. 13. John v. 21. „ vi. 3T. „ vi. 51. , xi. 24. Salisbury Use. Annivcrsarj'and Trcutal Eiiistle. Funeral Epistle. Alternate Daily Epistle. Alternate Dailj' Epistle. Thursday, Funer.al Gos- pel. Tuesday, Funeral Gos- pel. Friday, Funeral Gospel. Sund.iy and Monday Funeral Go.spcl. Boole of Common Prayer. Funeral Epistle. Funeral Lesson. Funeral Anthem. Funeral Gospel [1560]. Funeral Gospel. In medi.-dval times a great multitude of ceremonies gathered round tlie rite of Burial, as round all other rites of the Church, but the celebration of the Holy Eucharist was always the chief part of them. And when those rites were translated and abridged at the Reformation, provision was made for a continuance of this primitive custom by placing at the end of the Service an introit — "Like as the hart desireth the water-brooks," etc. — the existing Collect 1)ascd on the .Sun- day Gospel at burial, and an Epistle and Gospel, the whole being headed, "The Celebration of the Holy Communion when there is a Burial of the Dead." In the Latin Prayer Book of l.'iGO the old title was translated with an addition, "Celebratio cuina) Domini, in funebribus, si amici ct vicini defuncti communicare velint," and so ^^■ere tlio ICpistle and two Gospels, the alternative one being John xxv. 24-29. The 1 Tfbtuli.. (7c foroH. iii. Ibid, de Mono{jam. x. CvPR. i?;>. xxxiv. xxxvii. Ivii. Ixvi. Auo. Enehirid. ex. Posidonius, Vita S. Au(f. xiii. Ambrose, de Obitu Valentin. " Ado. Co'i/. ix. 11, 12. 3 For an account of the Comes IHeronymi, see p. 214. English Service underwent several alterations through the influence of the Puritans, who were extremely averse to any service at the burial of the dead. "They would have no minister," says Cosiu, "to bury their dead, but the corpse to be brought to the grave and there put in by the clerk, or some other honest neighbour, and so back again without any more ado." [Cosi>f, ]\'orks, v. 168. See also Hooker, Ecd. Polit.V.lxxv. 1,4.] And the best of them wished to restrict the ceremonies to exhortation and preaching only. They objected to the Psalms, and these were given up till 16G1 ; and as they had a peculiar aversion to the celebration of the Lord's Supper on any but very rare occasions, so its celebration at funerals was very distasteful to them, and was ignorantly associated by them with the Roman doctrine of purgatory. Thus this practice was also much discouraged. When the Psalms were again printed in the Office, after a hundred years' suppression, tlie Gospel and Epistle were not ; and the funeral Communion had almost passed out of memory in the first half of this century, the only relic of it being the funeral offertory, which still retained its hold upon the Church in Wales. But even this was deprived of its primitive character by being appro- priated for fees by the clergyman, clerk, and se-xton. There are, however, sound reasons %\hy the pious, ancient, and primitive custom should be observed. [1] The Holy Eucharist is essentially a sacrificial act offered up for the departed as well as for the living. The petition in the Prayer of Oblation, "humbly beseeching Thee to grant that by the merits and death of Thy Son Jesus Christ and through faith in His Blood, we and all Thj' whole Church may obtain remission of our sins and all other benefits of His Passion," is one which includes the departed members of Christ's whole Church, or it would be only a petition for a portion of the Church ; and " all other benefits of His Passion " seems especially to apply to the departed, as "remission of our sins" applies to the living. "So that the virtue of this Sacrifice (which is here in this prayer of oblation com- memorated and represented) doth not only extend itself to the living and those that are present, but likew ise to them that are absent, and them that be already departed, or shall in time to come live and die in the faith of Christ." At no time could this benefit be so approjjriately sought, as when for the last occasion the body of the deceased Christian lies in front of the Altar. [2] A funeral Eucharist is also an act of communion with the departed, by which we make an open recognition of our belief that he still continues to be one of God's dear children ; that the soul in Paradise and the body in the grave are still the soul and body of one who is still a member of Christ, still a branch (as much as those who remain alive) of the true Vine. [3] The Holy Communion being the sjjecial means by which the members of Christ are brought near to their Divine Head, it is to it that the surviving friends of the deceased may look for their chief comfort in bereavement. l!y it they may look to have their faith strengthened in Him Who has proclaimed Himself to be "The Resurrection and the Life :" and by the strengthening of their faith they may hope to see, even in tlie Burial of their loved ones, the promise of a better resur- rection when that which has borne the image of the earthlj- shall also bear the image of the Heavenly, when death shall lie swallowed up in victory, and when God shall wipe away all tears from their eyes in the joy of a reunion before His Presence. § Prayers/or the Departed. There are few persons who have not felt the want of ]jrayers which they could use with definite reference to a departed relative or friend while the body of the deceased was yet waiting to be carried to the grave. To ignore the departed at such a season, when we are praying to our heavenly Father in the Communion of Saints, is repugnant to Christian feeling ; nor can those who have a vivid sense of the intermediate state feel any hcsit.Ttion in praying for a, continuance of His mercy to the soul wliicli has just entered upon it. Altliough there is no direct command in Holy Scripture respecting prayers for the departed, there are several indirect 476 an 3introrjuction to the IBmial ^cruice. pieces of evidence that the use of them was habitual to Christians of the Apostolic age, as it had been to the Jews,' and as it was to the Christians of the Primitive Cliurch after the Apostles. St. Paul offers a prayer for Onesiphorus in tlie words, " The Lord grant unto him that he may find mercy of the Lord in that day." [2 Tim. i. IS.] That Onesiphorus was not then living seems to be proved, [1] by the omission of his name from the salutation, which shews tliat he was neither at Rome nor at Kphesus ; [2] by tlie manner in which St. Paul speaks of liis association with him as belonging to that whicli was long past and gone by : [3] by the salutation sent to the household of Onesiphorus, as if he were not now one of that household : [4] by tlie direction of the prayer towards tlie Day of Judgement, and not to the time of grace and pro- bation. In anotlier Epistle St. Paul enjoins on the Ephesians that they should offer intercessory prayer as well as prayer for themselves : " praying always witli all prayer and suppli- cation in the Spirit, and watching thereunto with all perse- verance and supplication for all saints. " [Eph. vi. 18.] This inclusive phrase is one which brings to mind the sense in which it is used on " All Saints' " Day, of the departed in Christ, and also the passage of Scripture respecting our Lord's Resurrection, in which it is said also that "many bodies of the saints which slept arose." [Matt, xxvii. 52.] Every primitive Liturgy that exists contains prayers for the departed, and the works of early Christian writers make innumerable references to tlie habit as one which was evidently as familiar to them as that of praying for the living. Some specimens of such primitive intercessions will be found in an earlier part of this volume, in the notes to the Liturgy. In short, it may be said that no one ever thought of not praying for the departed until in comparatively recent times ; and when the question whether such prayers were lawful or not in the Church of England was brought before a court of ecclesiastical law. Sir Herbert Jenner, the judge, proved, and decided, that they ^\'ere constantly recognized by our holiest divines since the Reformation. But few have written more wisely and feelingly on this subject than the holy Bishop Heber : — " Having been led attentively to consider the question, my own opinion is on the whole favourable to the practice, whicli indeed is so natural and so comfortable, that this alone is a presumption that it is neither unpleasing to the Almighty nor unavailing with Him. " The Jews so far back as their opinions and practices can be traced since the time of our .Saviour, have uniformly recommended their deceased friends to mercy ; and from a passage in the Second Book of JIaccabees it appears that (from whatever source they derived it) they had the custom before His time. But if this were the case the practice can hardly be unlawful, or either Christ or His Apostles would, one should think, have in some of their writings or tUscourses condemned it. On the same side it may be observed that the Greek Church and all the Eastern Churches, though they do not believe in purgatory, pray for the dead ; and that we know the practice to have been universal, or nearly so, among the Christians little more than a hundred and fifty years after our Saviour. It is spoken of as the usual custom by TertuUiaii and Epiphanius. Augustine, in his Confessions, has given a beautiful prayer, which he himself used for his deceased mother, Monica ; and among Protestants, Luther and Dr. Johnson are eminent instances of the same conduct. I have accordingly been myself in the habit for some years of recom- mending on some occasions, as after receiving the Sacrament, etc. etc., my lost friends by name to God's goodness and compassion through His Son, as nhat can do them no harm, and may, and I hope will, be of service to them. Only this caution I always endeavour to observe — that I beg His for- giveness at the same time for myself if unknowingly I am too presumptuous, and His grace lest I, who am thus solicitous for others, should neglect the appointed means of my own salva- tion." 2 It has been thought, therefore, that the following Collect from the ancient Vesper Office for the Departed will be 1 The books of Alaccilicca were piolrahly writtra in the century Iipfore our Lord, .ind the hubit of the Jews is shewn by what is recorded of Jiidns Jl.-icc.abiens : " When lie had made a gathering tliroughout the company to llie sum of two tliousand drachms of silver, he sent it to Jerusalem to offer a sin-offering, doing therein very well and honestly, in that he was mindful of the resurrection ; for if he had not hoped that they that were slain should have risen again, it liad been superfluous an 1 vain to pray for the dead. And also in that he perceived that there wa.s great favour laid up for those that died godly, it was an holy and good thought. "Whereupon he made a reconciliation for the dead, that they might be delivered from sin." 12 JIacc. xii. 43-45.] ■ Diary o/a Lady o/Quality, p. i90. acceptable to many, as one that may be incorporated with their private or their household prayers, together with such Psalms as the 42ud, 121st, and 130th:— Deus, cui propriumest mise- reri semper et parcere ; te sup- plices deprecamur pro aiiima famuli tui (vel famuli tuK), quam liodie de hoc sseculo mi- grare jussisti; ut non tradas cam in manus iiiimici, nee ob- liviscaris in tineni ; sed jubeas illain ab angelis Sanctis sus- cipi, atque ad regionem vivo- rum perduei ; et quia in te speravit et credidit, sancto- rum tuorum mereatur socie- tate l.ttari. Per Dominum nostrum Jesum Christum Fili- um tuum, qui tecum vivit et regnat in unitate Spiritus Sancti Deus, Per omnia ssecula ssculorum. God, Whose nature and property is ever to have mercy and to forgive, receive our humble petitions for the soul of Thy servant whom Thou hast [this day] called to de- part out of this world ; and because Thy servant did hope and believe in Thee, we be- seech Thee that Thou wilt neither sufi'er him to fall into the hand of the enemy, nor forget him for ever ; but wilt give Thine holy angels charge to receive hin soul, and to transport it into the land of the living, there to be found worthy to rejoice in the fellow- ship of Thy saints ; through Jesus Christ our Lord, Wlio ever liveth and reigueth with Thee in the Unity of the Holy Ghost, one God, world with- out end. Ameit. § The Eight to the Use of the Service. A question not unfrequently arises, whether this Office must necessarily be used over all persons buried in conse- crated ground, provided they do not belong to one of the three classes mentioned in the first Rubric. There are [1] cases in which clergymen would rather avoid saying the Service over ill-living and iU-dying parishioners, and also [2] in which the survivors, being Dissenters, would prefer the omission of the Service, such omission being also in known agreement with the principles and "wishes of the deceased. The only law of the Church on the subject, besides the Rubric, is the following : — " Canon 68. " Ministers not to refuse to Christen or Biirij. "No Minister shall refuse or del.ay to christen any child according to the form of the Book of Common Prayer, that is brouglit to the Church to him upon Sundays or Holy Days to be christened, or to bury any corpse that is brought to the Church or Churchyard, convenient warning being given him thereof before, in such manner and form as is prescribed in the said Book of Common Prayer. And if he shall refuse to christen the one, or bury the other, (except the party deceased were denounced excommunicated majori excommnnicatione, for some grievous and notorious crime, and no man able to testify of his repentance,) he shall be suspended by the Bishop of the diocese from his ministry by the space of three months. " This Canon of 1603 thus imposes a penalty on the clergy- man for reftisinrj to bury any person not excommunicated ; does not impose it for delay unaccompanied by refusal ; and says nothing about omission by mutual consent (jf the clergy- man and the friends of the deceased. The Rubric was added (at the suggestion of Bishop Cosin) in 1661. Bishop Gibson, in his Codex, evidently takes for granted that the Service is to be said over all except those mentioned in the Rubric, and his opinion is reproduced by Burn and later writers. But, until recent times, many persons «ere buried in private grounds, such as gardens, orchards, and fields ; and probably a case had never arisen in which the omission of the Service was desired when the body of the deceased was brought to consecrated ground. Sir John Nicholl says [Kempe v. Wickes], "Our Church knows no such indecency as jiutting the body into the consecrated ground without the Service being at the same time performed : " but this dictum must have been uttered in forgetfulness of the law of 1821, which directs that suicides (felo de se) shall Be Ijuried there without Service, and which seems to be in accordance with the practice indi- cated by the first Rubric, in which there is no prohibition of burial in consecrated ground. An Act of Parliament [5 Geo. TV. c. 25] empowers the Irish Clergy to omit the Service in certain cases other than those defined by the Rubric, and the preamble assumes that the Clergy are bound to use it in every case which is not excepted an Jntrormction to tf)e IBnml %cr\)icc. 47; by the Statute or the Rubric. Tlic question seems never to have been fairly raised, and no judicial decision has defined the exact duty of a clergyman in respect to it. The nearest approach to such a definition is contained in an opinion given | by Dr. Lushington on September 7, 1S35, in which he says, j "I think when the friends of the deceased apply to the clergyman to abstain from performing the funeral Service, i on the ground that the deceased when alive was a dissenter, the clergyman may comply with sucli re(iuest. " In Lanca- shire, Roman Catholics have constantly been buried without any Service in the Church or Churchyard ; while, on the other hand, at the burial of Robert Owen the socialist, and of the infidel Carlile, the clergymen tliought it their duty to say the Service, in the face of a strong protest against its use on the part of tlie relatives. There are cases of notorious wickedness or infidelity, in which it might be the painful duty of the clergyman to re- fuse, on that account, to use the Office. In such cases it would not probably be difficult to obtain the assent of the survivors to such a course, if the reasons for taking it were solemnly told to theni beforehand. Should it be impossil)le to obtain such an assent, there are few clergymen who would not be prepared to abide the consequences. But in the majority of cases, even w-here the life has been notoriously evil, there is still room for the charitable hope that tlie sinner has not been utterly forsaken by God's mercy in liis death. But three classes are distinctly excluded from the right to the use of this Office by the first Rubric — [1] the unbaptized, [2] the excommunicate, and [3] those who "have laid violent hands upon tliemselves." Each of these cases should be noticed in some detail. [1] 7'Ae unbaptized. Many infants and even adult persons die, of whom it is quite certain that they have not been baptized ; and in such cases the law is clear. But it is an ancient rule of the Church that while conditional baptism sliould be administered to a living person, of whom it is uncertain whether or not he has been baptized previously, in the case of deceased persons, in a Christian country, their baptism is to be taken for granted unless there is proof to the contrary. Arclibishop Longley once wrote to a remonstrant, "that the Service of the Church of England for the Burial of the Dead is intended for those who have been made members of the Church of Christ by Baptism, and tluit to use that Service over the unbaptized would be an anomalous and irregular proceeding on the part of a minister of the ('hurch of England."' A strict observance of tlie Rubric tends very much to impress upon parents the necessity of Holy Baptism for their children. [2] The. laxommunicalf. The Rubric of IfiOl is to be in- terpreted in accordance with the Canon of 1603 : and hence a person "excommunicate" must mean one "denounced, ex- communicated majori excommunicatione, for some grievous and notorious crime, and no man able to testify of his repentance." A formal absolution before death by tlie autliority which has passed the .sentence of excommunication is not, therefore, of absolute necessity to admit the use of the Office : an opening being left for the exercise of the charity of the Church towards even one excommunicated from its fold, if his repentance before death can be credibly shewn to have taken place. While discipline is so little exercised as at present, tliere is seldom any occasion for taking this part of the Kubric into consideration ; but it is possible that a revival of discipline may take place to the extent, at least, of excom- municating ■ open and notorious evil livers, when it might sometimes become necessary to decide whether this charity of the Church could be exercised or not. It is clear that sentence of excommunication is contemplated by the Rubric, and that it does not include those who have deserved it, but upon whom it has not been actually pro- nounced. - [3] Suicides. Suicides are divided by the common law of the land into two classes — those who have committed felony by a wilful murder of themselves, and those who have killed themselves while in a state of insanity. The first are held fully responsible for the eonseijuenoes of their act ; their property being forfeited to the Crown, and their bodies ordered to be buried iu a churchyard or cemetery without 1 Letter to a Unitarian preacliev at Tcnterclen, May 20, 18G5. 2 Sentence of excoinnuinication was very frequently pronounced in the sixteenth and seventeenth centuries ; and tliere are entries in Parish Uegisters of those who have died and lieen huried as exeanimunicates. Lord George Oiu'don was excoinniiinicated towards the cud of the last century. any religious rite, and between the hours of nine and twelve at night. The second are considered to be in no degree re- sponsible for their act, and the law does not impose any penal consequences upon it. Such a distinction does not seem to be contemplated by the Rubric, which speaks inclusively of all " who have laid violent bauds upon themselves." Yet Christian charity requires that some distinction should be made, and such a distinction was implied, at least, by the ancient canons on tlie subject. Thus the Council of Bracara, or Braga, in Spain [.4.D. 563], enjoins, "Concerning those who by any fault inflict death on themselves, let there be no commemora- tion of them in the Oblation. . . . Let it be enjoined that those who kill themselves by sword, poison, precipice, or halter, or by any other means bring violent death upon them- selves, shall not have a memorial made of them in the Obla- tion, nor shall their bodies be carried with Psalms to burial." This Canon was adopted among the Excerpts of Egbert, in. A.D. 7-10, and is substantially repeated among some Peniten- tial Canons of the Church of England in a.d. 963, and indi- cates the general principle of the canon law on the subject. This principle certainly indicates that a distinction should be made between those who " by any fault" cause their o«n deaths, and those who do so when they are so far deprived of reason as not to be responsible in the sense of doing it by "any fault," w-ilfully and consciously. And tlie Kubric be- ing thus to be interpreted by a law of charity, the responsi- bility of deciding in what cases exceptions shall be made to its injunction is, by the nature of the case, thrown upon the clergyman who has cure of souls in the parish where the suicide is to be buried. Numerous m riters have laid it down that the verdict of the Coroner's jury relieves the clergyman from this responsibility, and that if that verdict is "Temporary Insanity" he is bound to disregard the fact tliat the deceased person has laid violent hands upon himself.^ But to adopt such a rule is to throw- up the discipline of the Church and to place it in the hands of a secular tribunal ; one, moreover, which is ajjt to be influ- enced by secondary motives and feelings in this particular matter which are quite irrcspecti\e of the religious question. If the same jury were to be asked, quite independently of the question of forfeiture, whether the suicide was a person over whom they themselves could pronounce the W'ords of the Burial Service, the reply would often be in tlie negative, and that the verdict of Temporary Insanity was one of charity towards the living rather than of justice towards the dead. There cannot be a doubt that many men would return such a verdict under the feeling that the self-murder was a great crime indeed, one for which the suicide deserved punishment if it had been possible to punish him, and one from which others ought to be deterred : but that not being able to punish him for his crime, they would not punish his family by add- ing to their sufferings. The question of the verdict is, there- fore, legally and morally distinct from that of the Rubi-ic ; and though the two are analogous, yet tlicy must be judged by separate persons and by separate standards. ^ The jury are the deputies of tlie State, to decide whether or not the suicide was a felon by the laws of the State. The priest is the deputy of the Church, to decide whether the benediction of the Church can rightly be dispensed in the case of one wdio has taken away life contrary to the law of God. In coming to this decision the verdict of the jury shouM have respectful attention, though it is not to be considered as an invariable law for the clergyman. It is not often, per- haps, that any circumstances within his own knowledge will compel him to act in a \iay that seems to be discordant with it ; nor need he seek out information to disturb his mind on the subject. But if circumstances have come to his know- ledge which make it plain that there was no sucli insanity as to deprive the suicide of ordinary moral responsibility, then he is to remember [1] that he is a "steward of the mysteries of God," who has no right to misapply the blessings given him to dispense ; and [2] that the scandal, and encourage- ment to suicide, w'hich result from a too easy compliance, are in themselves great evils which it is his duty, as it is within his power, to prevent. In tliis case, as in the previous one of excommunication, a solemn exiilanation of the painful necessity might often win the sorrowful acouiescence of con- scientious survivors. ' It may be as well to stati! tliat the "Coroner's Warrant" for the burial of a body over which an inquest has been called is simply a dis- charge of the body from the custody of the Crown. In ordinary cases it is unconditional, and imposes no obligation of any kind ns to iotcrnieut. In a case of /do rtc sc it ordere burial in the manuer stated above. THE ORDER FOR THE BURIAL OF THE DEAD. Inlmmatio Dtftiiicti. IT Here is to be noted, that the OflSce ensuing is not to be used for any that die unbaptized, or excom- municate, or have laid violent hands upon them- selves. IT The Priest and Clerks meeting the Corpse at the entrance of the Churchyard, and going before it, either into the Cliurch, or towards the Grave, shall say, or sing, "T AM the Resurrection and the Life, saitli the -L LoKD : he that believeth in Me, though he were dead, yet shall he live : And whosoever liveth and believeth in !Me shall never die. I KNOW that my Redeemer liveth, and that He shall stand at the latter day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God : Whom I shall see for myself, and mine eyes shall behold, and not another. ' \ lT£ brought nothing into this world, and it VV is certain we can carry nothing out : the Lord gave, and the Lord hath taken away ; blessed be the Name of the Lord. <i John II. 25, s6. * ^nv. Ant. ta Benectictus, at the burial. c Job 10. 25-27. Comp. Chrys. m I Thcss. 4. 13. rf Sar. Viijils of the Dead. e 1 Tim. G. 7. Job *A. Lj"^ go sum Resurrectio et Vita : qui credit in -1—^ Me, etiamsi mortuus fuerit, vivct : et omnia qui vivit et credit in Me, non niorietur in seternum. ''B/./~^REDO quod Redemptor meus vivit : et in v-^ novissimo die de terra surrecturus sum : Et in carne mea videbo Deum Salvatorem meum. y. Quern visurus sum ego ipse et non alius : et oculi mei conspecturi sunt. Et in carne mea videbo Deum Salvatorem meum. TT After they are come into the Church, shall be read one or both of these Psalms following. Dixi custodiam. Psalm xxxix. ISxVID, I will take heed to my ways : that I offend not in my tongue. I will keep my mouth as it were with a bridle : while the ungodly is in my sight. I held my tongue, and spake nothing : I kept silence, yea, even from good words ; but it was pain and grief to me. !My heart was hot within me, and while I was thus musing the fire kindled : and at the last I spake with my tongue ; Lord, let me know mine end, and the number of my days : that I may be certified how long I have to live. Behold, Thou hast made my days as it were a span long : and mine age is even as nothing in respect of Thee ; and verily every man living is altogether vanity. For man walketh in a vain shadow, and dis- quieteth himself in vain : he heapeth up riches, and cannot tell who shall gather them. And now, Lord, what is my hope : truly my hope is even in Thee. Deliver me from all mine offences : and make me not a rebuke unto the foolish. I became dumb, and opened not my mouth : for it was Thy doing. Take Thy plague away from me : I am even consumed by means of Thy heavy hand. When Thou with rebukes dost chasten man for Here is to he noted] For a full interpretation of this Rubric, see the preceding Introduction to the Service. either into the Church, or toioards the Grave] This clearly authorizes the Priest to read the whole Service at the Grave if, in his discretion, he should think it advisable to do so. In bad cases of infectious disease, it would be more proper that the body should not be taken into the Church ; and there are many cases (with modern habits of delaying funerals for a week) in which it is not right to take it there when the Church is, or is about soon to be, occupied by a congregation. shall say, or sin;/] The first of these beautiful processional Anthems is traceable to the ancient Inhumatio Defimcti, and was also a Compline Antiphon "in agenda Mortuorura " in the Antiphonarius of St. Gregory. The second was used in the Vigilim Mortuorum or Dirge of the Sarum rite. In Merbecke's Common Prayer Noted, they are arranged as Responses and Versicles, the divisions being made where the musical points stand, in the text above. The Response in also commenced again, with an "etc.," after the Versicle, from which it would appear that it should be repeated by the Choir. The second was thus arranged in the Primer of the fourteenth century : — R7. I bileeue that myn a?enbiere lyueth and I am to rise of the erthe in the last day, and in my fleish I shal se God my Sauyour. )?■. Whom I my self shal se and noon other : and myn yjen ben to se. R,'. And in my fleishe I shal se god my Sauyour. these Psalms folloieing] In the ancient Burial Office of the Church of England a numVier of Psalms, cxiv. xxv. cxviii. xlii. cxxxii. cxxxix. cxlviii. cxlix. cl., together with the seven Penitential Psalms, or, instead of them [" vel saltem at tbe iBurial of tbc DcaD. 479 sin, Thou makest liis beauty to consume away, like as it were a moth fretting a garment : every man therefore is but vanity. Hear my prayer, O Lord, and with Thine ears consider my calling : hold not Thypeaceatmy tears. For I am a stranger with Thee : and a so- journer, as all my fathers were. O spare me a little, that I may recover my strength : before I go hence, and be no more seen. Glory be to the Fathek, and to the Son ; and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. Domine, refugium. Psalm xc. IOPtD, Thou hast been our refuge : from one -^ generation to another. Before the mountains were brought forth, or ever the earth and the world were made : Thou art God from everlasting, and world without end. Thou turnest man to destruction : again Thou sayest, Come again, ye children of men. For a thousand years in Thy sight are but as yesterday : seeing that is past as a watch in the night. As soon as Thou scatterest them, they are even as a sleep ; and fade away suddenly like the grass. In the morning it is green, and groweth up : but intheevening it is cutdown, dried up, and withered. For we consume away in Thy displeasure : and are afraid at Thy wrathful indignation. Thou hast set our misdeeds before Thee : and our secret sins in the light of Thy countenance. For when Thou art angry all our days are gone : we bring our years to an end, as it were a tale that is told. The days of our age are threescore years and ten ; and though men be so strong, that they como to fourscore years : yet is their strength then but labour and sorrow ; so soon passeth it away, and we are gone. But who regardeth the power of Thy wrath : for even thereafter us a man feareth, so is Thy displeasure. O teach us to number our days : that we may apply our hearts unto wisdom. Turn Thee again, O Lokd, at the last : and be gracious unto Thy servants. O satisfy us with Tliy mercy, and that soon : so shall we rejoice and be glad all the days of our life. Comfort us again now after the time that Thou hast plagued us : and for the years wherein we have sufteied adversity. Psalmum "], the De Profundis, Psalm cxxx. It may be doubted wliether all these Psalms were used at every burial. In the Prayer Hook of 1549, after the two prayers which followed the placing of the corpse in the grave, came this Rubric, "IT These Psalms, with other sulirages following. are to bo said in the Church, either before or after the burial of the corpse:" the Psalms being cxvi. cxxxix. cxlvi At the Holy Communion, Psalm xlii., "Like as the hart desireth the water-brooks," was used as the Introit. Singular to say, no Psalms were printed in the Burial Service from 1552 to IGGl, nor did the Introit appear in the Latin Oflice for the celebration of the Holy Communion at funerals. They appear to have been omitted in deference to the scruples of ISucer, who objected to pr.ayers for the dead. [Cosin's Works, V. 498.] At the last revision, in KiOl, the Psalms xxxix. and xc. were inserted, and thus the Office regained its ancient and primitive character. Shew Thy servants Thy work : and their chil- dren Thy glory. And the glorious Majesty of the Lord our God be upon us : prosper Thou the work of our hands upon us, prosper Thou our handy- work. Glory be to the Fathee, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. IT Then shall follow the Lesson taken out of the fifteenth Chapter of the former Epistle of Saint Paul to the Corinthians. 1 Cor. XV. 20. ~^rOW is Christ risen from the dead, and -i--N become the First-fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order : Christ the First-fruits; afterward they that are Christ's at His coming. Then cometh the end, when He shall have delivered up the kingdom to God, even the Father ; when He shall have put down all rule, and all authority, and power. For He must reign, till He hath put all enemies under His feet. The last enemy that shall be destroyed is death. For He hath put all things under His feet. But when He saith all things are put under Him, it is manifest that He is excepted. Which did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him, that God may be all in all. Else what shall they do which are baptized for the dead 1 if the dead rise not at all, why are they then baptized for the dead '! And why stand we in jeopardy every hour 1 I protest by your rejoicing, which I have in Christ Jesus our Lord, I die daily. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not ? Let us eat and drink, for to-morrow we die. Be not deceived : evil com- munications corrupt good manners. Awake to righteousness, and sin not ; for some have not the knowledge of God. I speak this to your shame. But some man will say, How are the dead raised up? and, with wliat body do they come? Thou fool, that which thou sowest is not quickened, except it die. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some Then shall follow the Lesson] This and other portions of the New Testament which are used in the Burial Service have been in use from the primitive ages of Christianity. There is no part of the New Testament which so compre- hensively sets forth the dootrine that our Lord's Incarnation is the source of all spiritual life, and therefore the source of eternal life, as the chapter now read for the Lesson. [See notes in Blunt's Aiivol. Bible.} % The Holy Commmiion. If the Holy Communion is celebrated at a funeral, the proper place for it is immediately after the Lesson, while the body of the deceased is yet in the Church. Introit. Ps. xlii. Epistle. 1 Thess. iv. 13-18. Gospel. John vi. 37-40. 48o at tf)c TBurial of tU C>caD. other grain : But God giveth it a body, as it hath pleased Him, and to every seed his own body. All flesh is not the same flesh ; but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. There are also celestial bodies, and bodies terrestrial ; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars ; for one star difl'ereth from another star in glory. So also is the resur- rection of the dead : It is sown in corruption ; it is raised in incorruption : It is sown in dishonour ; it is raised in glory : It is sown in weakness ; it is raised in power : It is sown a natural body ; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written. The first man Adam was made a living soul ; the last Adam was made a tpiickening Spirit. Howbeit, that was not first which is spiritual, but that -which is natural ; and after- ward that which is spiritual. The first man is of the earth, earthy : the second Man is the Lord from heaven. As is the earthy, such are they also that are earthy : and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shaU also bear the image of the heavenly. iS'ow this I say, brethren, that flesh and blood cannot iidierit the Kingdom of Goo ; neither doth corruption inherit incorruption. Behold, I shew you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump, (for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.) For this corruptible must put on incorruption, and this mortal must put on immor- tality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality ; then shall be brought to pass the saying that is written, Death is swallowed up in victory. death, where is thy sting? O grave, where is thy victory 1 The sting of death is sin, and the strength of sin is the law. But thanks be to God, Which giveth us the victory through our Lokd Jesus Christ. Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Loed, for- asmuch as ye know that your labour is not in vain in the Lord. IT When they come to the Grave, while the Corpse is made ready to be laid into the earth, the Priest sliall say, or the Priest and Clerks shall sing : MAN tliat is born of a woman hath but a short time to live, and is full of misery. "TlirOMO natus de muliere brevivivens tempore -J — L repletur multis miseriis. Oui quasi flos Qui quasi : When tliey come to the Grave] Bishop Cosin altered this Rubric as follows : "IT If there be any Divine Service to be read, or Sermon to be made at this time, the Corpse shall be decently placed in the midst of the Church till they be ended. Then all going in decent manner to the grave, while the Corpse is made ready," etc. By "Divine Service" Cosin doubtless meant the Holy Communion, as no other Service was ever mixed up in this manner with the Burial Office.' Provision had been made for this in Edward VI. 's reign and in that of Queen Elizabeth. Sermons at funerals were also common in the sixteenth and seventeenth centuries ; and a very excellent "Sermon at burienges " is provided at the end of 'J'averner's Postils, printed a.d. 1540. Clerks shall sint/] Tliis expression here and in the preced- ing Rubric recognizes the presence of a choir as a matter of course ; but their absence is provided for by the alternative direction for tlie Priest to say the Anthem alone. THE BURIAL ANTHEM. This was printed continuously until the last revision, when it was separated into paragraplis at the suggestion of Bishop Cosin. It was printed by tlie Reformers of 1549 in two por- tions — first, the two verses from Job ; and, secondly, "In the midst of life," etc., the latter being translated (with some slight changes in tlie last paragrapli) from an Anthem used at Compline on the third Sunday in Lent." Thc use of tliis noble Antliem, Sequence, or Prose, at Burials is peculiar to the English Communion ; and it never had a place in any part of the Roman Breviary. It comes into the Ambrosian Office for the second and fifth weeks in Lent, and is used at Tours on New Year's Eve. In some old German Breviaries it was appointed for a Compline Anthem on Saturdays, and it is often used also at Compline on Sundays. The original composition of the Media vita is traced back to Notker, to whom that of the Dies Ir,-E can be traced, and who was a monk of St. Gall, in Switzerland, at the close of 1 It is right to add, however, that at St. Paul's Cathedral the Burial Office lias been sometimes amalgamated with Eveusong, the proper Psalms and Lesson heing substituted for those of the d.ay. 2 At Peterborough, part of the Sentences of the Burial Service were sung as the anthem during Service on the Eve cf the Annunciation [1G42. Gun- ton, p. 99.] the ninth century. It is said to have been suggested to him by some circumstance similar to that which gave birth to a noble passage in Shakespeare.^ As our English poet watched the samphire-gatherers on the clift's at Dovei', so did Notker observe similar occupations elsewhere. And as he watched men at some "dangerous trade," he sang, "In the midst of life we are in death," moulding his awful hymn to that familiar form of the Trisagion, "Holy God, Holy and Mightj', Holy and Immortal, have mercy upon us," which is found in the primitive Liturgies. In the Sliddle Ages it ^wts adojited as a Dirge on all melancholy occasions in Germany : armies used it as a battle-song ; and superstitious -ideas of its niiraculcus power rose to such a height, that in the jear 1316 the Synod of Cologue forbade the people to sing it at all except on such occasions as were allowed by their Bishop. A version of it by Luther, "Mitten wir im Leben eind," is still very popular in Germany as a hymn. Wlien sung to such strains as befit its beautiful words, this Anthem has a solemn magnificence, and at the same time a wailing prayerfulness, which makes it unsurpassable by any analogous portion of any ritual whatever. It is the prayer of the living for themselves and for the departed, when both are in the Presence of God for the special object of a final separation (so far as this world and visible things are con- cerned) until the great Day. At such a season we do not argue altout Prayers for the departed, but we jjray them. For them and for ourselves ■n'e plead the mercies of the Saviour before the eternal Judge. Not as those to ■whom the brink of the grave brings no thought but that of our own mortality do we tremblingly cry out for fear ; but as stand- ing up before our dead who still live, as in anticipation of the Day when we shall again stand together, d3'ing no more, before the Throne of the Judge, we ackuo'\\lcilge tliat Death is a mark of God's displeasure, that it is a result of sin, and that it cuds in the bitter pains of an eternal death, unless tlie holy, mighty, and merciful Saviour deliver us. Such deep words of penitent humiliation on our own behalf, and on that of the person whose body is now to be removed from our sight, are a fitting termination to the last hour which is spent in the actual presence of tliose m ith whom we have, perhaps, spent many hours which need the mercy of God. » King Lear, iv. 6. at tbc T5iirjal of tU C)caD. 481 He Cometh up, and is cut down, like a flower; he fleeth as it were a shadow, and never con- tinueth in one stay. In the midst of life we are in death : of whom may we seek for succour, but of Thee, O Lord, AVho for our sins art justly displeased? Yet, O Lord God most holy, O Lord most mighty, O holy and most merciful Saviour, deliver us not into the bitter pains of eternal death. Thou knowest, Lord, the secrets of our hearts ; shut not Thy merciful ears to our prayer ; but spare us. Lord most holy, O God most mighty, O holy and merciful Saviour, Thou most worthy Judge eternal, suffer us not, at our last hour, for any pains of death, to fall from Thee. IT Then, while the earth shall be cast upon the body by some standing by, the Priest shall say, FORASJIUCH as it hath pleased Almighty God of His great mercy to take unto Him- self the soul of our dear brother here departed, we tJierefore commit his body to the ground; a Lenten Ant. Kunc Diiuittis. '' Sar. At burial egreditur et conteritur : et fugit velut umbra, et nunquam in eodem statu permanet. "A. Media vita in morte sumus : Quem quajrimus adjutorem nisi Te, DomineI Qui pro peccatis nostris juste irasceris. Sancte Deus, Sancte Fortis, Sancte et misericors Salvator : Amarre morti ne tradas nos. y. Ne projicias nos in tempore senectutis : Cum defecerit virtus nostra, ne derelinquas nos, DoMiNE. Sancte Deus, Sancte Fortis, Sancte et miseri- cors Salvator : AmariB morti ne tradas nos. y. Noli claudere aures Tuas ad preces nostras. Sancte Fortis, Sancte et misericors Salvator : Amarse morti ne tradas nos. y. Qui cognoscis occulta cordis, parce peccatis nostris. Sancte et misericors Salvator : Amarre morti ne tradas nos. ''Finitis orationibus executor officii terram super cor- pus ad modum crucis ponat . . . GOMMENDO animam tuam Deo Patri Omni- poteiiti, terram terrre, cinerem cinevi, pul- verem pulveri, in nomine Patris, et Filii, et Spiritus Sancti. In the ancient Latin rite of the Churcli of England, the 114th Psalm, "When Israel came out of Egypt," was sung during the procession to tlie grave ; and if the procession was long in going, the 2oth Psalm also, " Unto Thee, God, will I lift up my soul." The Antiphon to the Psalm was, "May the angels carry thee to Paradise ; may the martyrs receive thee into their assembly, and bring thee unto the City of the heavenly Jerusalem. " Then, u-ltile t/ie earth shall hn cast] This striking ceremony was anciently performed by the Priest himself, and so the Rubric directed in 1549; but was ordered to be performed by "some standing by" in 15.52. Tlie practice of casting it thrice appears to be one not peculiar to Christians, since it is referred to by Horace \Carm. I. xxviii. 35] — " Liceliit Iiijecto ter pulvere curras." Bisliop Cosin says that it was tlie custom in most places for this to be done by the Priest in his day. In some parts of England four or five of the mourners usually assist the sexton in filling up the grave. Both customs arise out of that instinct of human nature that the Burial of the Dead is one of the works of mercy. The original intention of the Office appears to have been that the Priest should east in the three symbolical haudfuls of earth, saying the words of commendation, and that then the Anthem should be sung while the grave was being filled up by " some standing by. " ' This reconciles the Rubric, the custom above referred to, and Cosin 's words, "Still the priest uses to cast the earth upon the corpse, before the clerk or sexton meddles with it." [Cosin's Worls, v. 168.] lu the Greek Church the Priest casts earth on the body, saying, "The earth is the Lord's and the fulness thereof, the compass of the round world, and they that dwell therein." A touch- ing memorial that the earth is being sovn with the bodies of the saints as Paradise is being filled vith their souls. Forasmuch as it hath jileased] These words are founded on .several texts of Scriijture. "Then shall the dust return to the earth as it was : and the spirit shall return unto God Who gave it." [Eccles. xii. 71 "Behold now, I have taken upon me to speak unto the Lord, whicli am but dust and ashes." [(ien. xviii. 27. 1 " Dust tliou art, and unto dust shalt thou return." [(Jen. iii. 19.] "For our conversation is in heaven ; from whence also we look for the Saviour, the Lord .Tesus Christ : Who shall change our vile body, tliat it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself." [Phil. iii. 20, 21,] The various forms in which these commendatory words have been east may be seen at a glance by the following parallel arrangement : — 1549. I commend thy soul to God tlie Father Al- mighty, and thy body to the ground ; earth to earth, ashes to ashes, dust to dust ; in sure and certain hope of resurrection to eter- nal life, through our Lord Jesus Christ . . . 1552. Forasmucli as it hath pleased Almighty God in sure and certain hope of resurrection to eter- nal life, through our Lord Jesus Christ . . . Proposed by Cosin. - Forasmuch as it hath pleased Almighty God in hope of a general and joyful resurrection to eternal life, through our Lord Jesus Christ . . . 1661. Forasmuch as it hath pleased Almighty God in siu-e and certain hope of the resurrection to eternal life through our Lord .Tesus Christ . . . Burial at Sea. Forasmuch as it hath pleased Almighty God Wetherefore commit l:i3 body to the Deep, to be turned into corruption, looking for the resurrec- tion of the body, (when the sea shall give up her dead, ) and the life of the world to come, through our Lord Jesus Christ 1 "This is left arbitrary for any bystniiilcr tn i>erfnrni, liy wlilch it is implied tliat it siiali be the state and condition of every one one day. He lliat casts eartli ujmn tlio (lead body to-day may bave eartli cast upon bis to-morrow, 'Hfiilie mdii, eras tibi."" lEi.Ronow 0» OcmsionalOJJiceSjX'' ^^'-I ' This is tbc form which was originally written In the MS. now preserved in the House of Lords; but under "general and joyful" a reviser has interlined "sure and certain." 48: at tl)0 TButial of tbc Dean. earth to earth, ashes to ashes, dust to dust ; in "sure and certain hope of the Resurrection to eternal life, through our Lord Jesus Christ; Who shall change our vile body, that it may be like unto His glorious body, according to the mighty working, whereby He is able to subdue all things to Himself. U Then shall be said or sung, 'T HEARD a voice from heaven, saying unto J- me. Write, From henceforth blessed are the dead which die in the Lord : even so saith the Spirit ; for they rest from their labours. IT Then the Priest shall say, Lord, have mercy upon iis. Cueist, have mercy vpon vs. Lord, have mercy upon us. OUR Father, AVhich art in heaven. Hallowed be Thy Name. Thy kingdom come. Thy will be done in 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 us not into temptation ; But deliver us from evil. Amen. IT Priest. AL]\IIGHTY God, with Whom do live the ~l\. spirits of them that depart hence in the Lord, and with Whom the souls of the faithful, after they are delivered from the burden of the flesh, are in joy and felicity; We give Thee hearty thanks, for that it hath pleased Thee to deliver this our brother out of the miseries of this sinful world ; beseeching Thee, that it may please Thee, of Thy gracious goodness, shortly to accomplish the number of Thine elect, and to hasten Thy kingdom ; that we, with all those !i Tile words " sure and ccrLniii " were oriciiinlly omitted ftoni tlie MS., but were .ifterwards iiitcilined. /• Rev. 14. 13, '" Sar. Vigils of the de.id. Ant. w M.-igiiilicat. So .11. so 111 tlic Dirit:e of the Primers of 1535, '539- rf At the burial. Greg. y Pmycr Book of ■549. ' AlJDIVI vocem de ccelo dicentem : Beati mor- JOl. tui qui in Domino moriuntur. . . . ■'deinde sequatur. Kyrie eleison. Christe eleison. Kyrie eleison. PATER noster. Qui es in coelis ; sanctificetur nomen Tuum : adveniat regnum Tuum : fiat voluntas Tua, sicut in ccelo, et in terra. Panem nostrum quotidianum da nobis hodie : et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris : et ne nos inducas in tentationem ; sed libera nos a malo. Amen. ' T^EUS, apud Quem spiritus mortuorum vivunt, J— ^ et in Quo electorum animse, deposito car- nis onere, plena felicitate Isetantur, prssta sup- plicantibus nobis, ut anima famuli Tui . . . ^ ALMIGHTY God, we give Thee hearty thanks ~Ljl- for this Thy servant, whom Thou hast delivered from the miseries of this wretched world. . . . Grant, we beseech Thee, that at the day of judgement his soul, and all the souls of Thy elect, departed out of this life, may with us, The latter form has been substantially adopted by the American Church. These words sometimes appear out of place when used over persons who have lived evil lives, and have not given evidence of dying penitent deaths. But it must be remembered that the Burial Office. is framed on the supposition that it should be used only over those who are Christians ; those, that is, who have been made members of Christ, children of God, and inheritors of the Kingdom of Heaven. If they have ceased to be Christians, they have no right to the use of the Office. But who have ceased to be Christians ? And who would dare, of their own unauthorized judgement, to go against the spirit of the injunction laid on us by the Apostle, "Judge nothing before the time " ? It may be regretted that the original form of 1549 was ever altered ; but it is instructive to learn that the form adopted to please the Puritans of 1552 was thoroughly distasteful to the Puritans of 1661. What the words do, in fact, express, is this : That [1] the body of a Christian, our "dear brother" in Christ (even if an erring brother) is being committed to the ground. That [2] God has taken him to Himself in the sense that his spirit has "returned to God Who gave it. " That [.3] while we thus commit the body of one to the ground, who (whatever he was, was yet a sinner) we do it with faith in a future Resurrection of all. That [4] without any expression of judgement as to our departed brother, we will yet call that hope a "sure and certain hope," since it is founded on the Word of God. There may be cases in which persons have died in the actual committal of some grievous sin, and in which these words might be manifestly unsuitable ; but in such cases the whole Office is out of place, and the clergyman should decline to use it. And in almost all others, if not in all, there is room for an expression of hope, in the spirit of charity in which the Church appoints the words to be used ; and as the Bishops replied to the Puritans in 1661, "It is better to be charitable and hope the best, than rashly to condemn." T/ien the Priest shall say] In the Book of 1549 the Psalms and Lesson were directed to be said in the Church either before or after the burial of the corpse, "with other suffrages following." Those suft'rages consisted of the lesser Litany and the Lord's Prayer, with these from the ancient Office. Priest. Enter not (0 Lord) into judgement with Thy servant. Ansieer. For in Thy sight no living creature shall be justified. Priest. From the gates of hell, Anstver. Deliver their souls, Lord. Priest. I believe to see the goodness of the Lord, Avstvcr. In the land of the living. Priest. Lord, graciously hear my prayer. Ansieer. And let my cry come unto Thee. After which followed this prayer, of which that now in use is a modified form, "0 Lord, with Whom do live the spirits of them that be dead, and in Whom the souls of them that be elected, after they be delivered from the burden of the flesh be in joy and felicity ; Grant unto this Thy servant th.at the sins which lie committed in this world be not imputed unto him ; but that he escaping the gates of hell, and pains of eternal darkness, may ever dwell in the region of light, %vitli Abrah.am, Isaac, and Jacob, in the place where is no weeping, sorrow, uor heaviness ; and when that dreadful day of the general resurrection shall come, make him to rise also with the just and righteous, and receive this body again to glory, then made pure and incorruptible. Set him on the right hand of Thy Son Jesus Christ, among the holy and elect, that then he may hear with them these most sweet and comfortable words ..." With this prayer the Office (excepting the celebration) ended from 1549 until the last revision in 1661, when the benediction was added. at the iBuml of tbe Deao. 483 that are departed in the true faith of Tliy holy jS'ame, may have our perfect consummation and 'bliss, botli in body and soul, in Thy eternal and everlasting glory ; through Jesus Christ our Lord. Amen. !r The Collect. OMOST merciful God, the Father of our Lord Jesus Christ, Who is the Eesurrec- tion and the Life ; in Whom whosoever believeth shall live, though he die ; and whosoever liveth, and believeth in Him, shall not die eternally ; Who also hath taught us, by' His holy Apostle Saint Paul, not to be sorry, as men without hope, for them that sleep in Him ; We meekly beseech Thee, O Father, to raise us from the death of sin unto the life of righteousness ; that, when we shall depart this life, we may rest in Him, as our hope is this our brother doth ; and that, at the general Resurrection in the last day, we may be found acceptable in Thy sight ; and receive that blessing, which Thy well-beloved Son shall then pronounce to all that love and fear Thee, saying, Come, ye blessed children of My Father, receive the kingdom prepared for you from the beginning of the v?orld : Grant this, we beseech Thee, O merciful Father, through Jesus Christ our Mediator and Redeemer. Amen. 'npHE grace of our Lord Jesus Christ, and -L the love of God, and the fellowship of the Holy Ghost, be with us all evermore. Amen. I Prayer Book of 1549. Celebration of Holy Com- munion at Burials. b Prayer Book of 1549. Bnrial of the c A.D. 1661. 3 Cor. ■3- 14- and we with them, fully receive Thy promises, and be made perfect altogether ; through the glorious resurrection of Thy Son Jesus Christ our Lord. Collect. "/^ MERCIFUL God, the Father of our Lord Vy Jesu Christ, Who is the Resurrection and the Life ; in Whom whosoever believeth shall live, though he die ; and whosoever liveth, and believ- eth in Him, shall not die eternally ; Who also hath taught us, (by His holy Apostle Paul,) not to be sorry, as men without hope, for them that sleep in Him ; We meekly beseech Thee, (O Father,) to raise us from the death of sin unto the life of righteousness ; that, when we shall depart this life, we may sleep in Him, as our hope is this our brother doth ; and at the general Resurrection in the last day, both we, and this our brother departed, receiving again our bodies, and rising again in Thy most gracious favour, may, with all Thine elect saints, obtain eternal joy. Grant this, O Lord God, by the means of our Advocate Jesus Christ ; Which, with Thee and the Holy Ghost, liveth and reigneth one God for ever. Amen. . . . "Set him on the right hand of Thy Son Jesus Christ, among Thy holy and elect, that then he may hear with them these most sweet and comfortable words. Come to Me, ye blessed of My Father, possess the kingdom which hath been prepared for you from the beginning of the world. Grant this, we beseech Thee, O merciful Father, through Jesus Christ, our Mediator and Redeemer. Amen. The Collect] This most beautiful Collect properly belonga (a3 was previously shewn) to the Office for the celebration of the Holy Communion at funerals, and hence its title. The first part of it is founded on the Gospel used at funerals when they took place on Sunday, and on the Epistle, which was used without variation, following in this many of the Collects for Sundays and other Holydays. When the revision of 1552 took place, the Introits were uniformly removed from the Prayer Book, including that used in the Buri.al Office. The special Epistle and Gospel were also removed from the English Book, although retained in the Latin one. Hence the Collect only was left, and this was (according to the usual manner in which the Missal was printed) placed with the other parts of the Service for use when required. In IGGl the Apostolic Benediction was placed after it ; and thus led to its being regarded as part of the ordinary Burial Service, even when there is no celebration of the Holy Eucharist. The Communion Collect being used at Morning and Evening Prayer, analogy permits the use of the Funeral Communion Collect in the Funeral Service without Communion ; but probably its omission in such cases is strictly the proper rule. When there is a Celebration, this Collect takes the pl.ace of the Collect for the day, and should not be repeated at the grave after having been said at the Altar. The latter part of the prayers is translated from that belonging to the " Missa de quinquo vulneribus," in the Sarum Missal : "Domine .Jesu Christe, Fili Dei vivi : qui de coolo ad terram de sinu Patris descendisti ; et in ligno crucis quinque pl.ig.as sustinuisti : et sanguinem tuum preciosum in remissionem peccatorum nostrorum effudisti ; 'I'e humiliter deprecamur ut in die jndicii ad de.\teram Tuain statuti a Te audire mereamur illam vocem dulcissimam, Venite, benedicti, in regnum Patris mei. Qui cum eodem Patre in uuitate. Per." The grace of our Lord] This was inserted here by Bishop Cosin, who at first wrote out for insertion, "The blessing of God Almighty the Father, the Son, and the Holy Ghost, be amongst you, and remain with you alw.ays ;" thus illustrating the form in which that Benediction should be used when not given at the Holy Communion. Used in the Burial Service this Apostolic form of blessing has a particular meaning, for it especially includes the deceased person, and thus becomes a very solemn farewell to him as his body is left in the grave. APPENDIX TO THE BURIAL OFFICE. In the Primitive Church, and in the Church of England before the Reformation, it was the custom to celebrate a Service of Commemoration on the anniversaries of the death of a friend, relative, or benefactor. These services were, of course, only continued for a time, according to the provision made by survivors or by the will of the deceased persons. And, as is well known, they too often degenerated into superstition, in connection with the erroneous dogma of a penal Purgatory. The principle of such services has, however, been retained in the Church of England to the present d.iy : and the follow- ing two Olhces offer an illustration of the manner in which that principle is carried out in the language of modem devotion. The first is used in the Chapel Royal, Windsor, once in every quarter. The second (which varies in some respects) is used in some of the Colleges of Oxford and Cam- bridge (though neglected in some) once during every term ; 484 at tht 15urial of tlje 2?cati. and is substautially the same as that which was authorized in the Latin Prayer Book of 1560. The particular form printed here is that used at Trinity College, Cambridge. That of Queen Elizabeth is also given. (A) "the SERVICK appointed fop. OBIIT SUNDAY. ( XXI. ProiJer Psalms \ CXLVI. i CXLVII. The First Lesson. Ecclesiasticus xliv. The Second Lesson. Hebrews xi. These two Collects following are read daily at Morning and Evening Prayer, immediately before the Prayer of St. Cln-ysostoni. ALMIGHTY God, we beseech Thee to keep Thy servant VICTORIA, our most gracious Queen and Governor, and so rule lier heart in Thy Faitli, Fear, and Love, that evermore slie may have Affiance and Trust in Thee, and ever seek Thy Honour and Glory, through Jesus Christ our Lord. Amen. GOD save our gracious Sovereign, and all the Companions of tlie most Honourable and Noble Order of the Garter. Amen. In the Communion Service, the portion of Scripture for the Epistle is Deuteronomy xxxiii. Tlie Gospel is St. .John v. verse 24 to 30. The following Fkatep.s are used immediately after the Gloria in Excelsis Deo. Priest. Lord, save our Queen. Choir. And mercifully hear us when we call upon Thee. O LORD our heavenly Father and merciful Saviour Jesus Christ, assist our most worthy Queen continually with Thy Holy Spirit, that as she is anciently and truly descended from the nol)le Princes of this Realm, and the bountiful Patrons and Founders of this noble Order and Cliurch, so she may proceed in all good works ; namely, for sustentation of Learn- ing, and help of Poverty ; and tliat all Noblemen of this Realm (especially such as be Companions of this most honour- able Order of tlie Garter) may likewise dispose tliemselves in Honour and Virtue at all times, that God thereby may be the better honoured, tlie Commonwealth served, and their Fame remain to their Posterity ; and that we all may con- tinue in the true Faith, and walk in good Works that God hath appointed us, through Jesus Christ our Lord. Amen. WE praise and thank Thee, Lord, in all the noble Kings, Patrons, and Founders of tliis Order, and our Benefactors Thy Servants, humbly beseeching Thy Majesty, that as they for their time honourably and charitably did bestow their gifts to our relief, so we may faithfully use them, to the end that thereby others may be moved by such examples, to pro- vide for good and learned Ministers to teach Thy Word, and to be merciful in relieving the Poor, tlirough Jesus Christ our Lord and Saviour. Amen. GOD save our gracious Sovereign, and all the Companions of the most Honourable and Noble Order of the Charter. Amen. (B) "Forma Commendationis Fundatoris et ajiorum Bene- factorum. Primo reeitetnr. Pater noster, etc. Veinde decantentur hi tres Psalmi ; Exaltabo Te, Dens. Psal. cxlv. Lauda, anima mea, Dominum. Psal. cxlvi. Laudate Dominum. Psal. cxivii. Post hcec legatnr caput 44 Ecclesiastic! Turn unus e Coneionatoribus concioncm habeat. Finiia condone, decantetur Hymnus sequens. Verse and Chorus. Oh, give thanks unto the Lord. Solo Contra- Tenor. The righteous shall be had in everlasting remembrance, and the just as the brightness of the firmament. Verse and Chorus. Blessed be the Lord God of Israel, for everlasting, and let all the people say. Amen. Ad extremum hac oratio adhibealiir ; 3Iinister. The memory of the righteous shall remain for evermore ; Chorus. And shall not be afraid of any evil report. ilinisfer. The souls of the righteous are in the hand of God ; Chorus. Neither shall any grief hurt them. Minister. The Lord be with you ; Chorus. And with thy spirit. Let us give thanks. O LORD, Who art the Resurrection and the Life of them that believe. Who always art to be praised, as well in those that live as in tliose that are departed ; we give Thee thanks for King HENRY the Eighth our Founder, Queen Mary, Edward the Tliird, Hervy of Stanton, and others our Benefactors, by whose Beneficence we are here maintained for the farther attaining of godliness and learning ; beseeching Tliee to grant, that we, well using to Thy glory these Thy gifts, may rise again to eternal life, with those that are departed in the faith of Christ, through Christ our Lord. Amen. THE gi'ace of our Lord Jesus Christ, and the love of God, and the fellowsliip of the Holy Ghost, be with us all ever- more. Amen.'' The following is the Elizabethan form of this Office : — IN COMMEND.\TIONIBUS EENEPACTORUM. Ad cujusque termini finem, conimeudatio fiat fundatoris, aliorumque clarorum virorum, quorum beneficentia Colle- gium locupletatur. Ejus ha'C sit forma. Primum reeitetur clara voce Oratio dominica. Pater noster qui es in crelis, etc. ! Exaltabo te Deus meus rex. Psalnius cxliv. Lauda anima mea Do. cxlv. Laudate Dominum, quoniam bonus. P.salmus cxlvi. Posthsec legatur caput 44. Ecclesiastici. His finitis, sequatur concio, in qua concioiiator Fundatoris amplissimam muniticentiam prsedicet : quantus sit liter- arum usus ostendat : quantis laudibus atliciendi sunt, qui literarum studia beneficentia sua excitcnt : quantum sit ornamentum Regno doctos viros habere, qui de rebus controversis vere judicare possunt : quanta sit scriptur- arum laus, & quantum ilhx' onini humane auctoritati antecedant, quanta sit ejus doctrina' in vulgus utilitas, & quam late pateat : quam egregiuni & regiuni sit (cui Deus universe plebis suoe curam commisit) de multitudine niinistrorum verbi laborare, atque hi ut honesti atque eruditi sint, curare ; atque alia ejus generis, quffi pii & docti viri cum laude illustrare possint. Hac Cnncione perorata decantetur. Benedictus Dominus Deus Israel. Ad extremum hoeo adhibeautur. Minister. In memoria reterna erit Justus. Responsio. Ab auditu malo non timebit. Minister. Justorum animre in manu Dei sunt. Responsio. Nee attinget illos cruciatus. Oremus. Domine Deus, resurrectio & vita credentium, qui semper es laudandus, tam in viventibus, quam in defunctis, agimus tibi gratias pro fundatore nostro N. ceterisque benefactoribus nostris, quorum beneficiis liic ad pietatem & studia literarum alimur : rogantes, ut nos his donis ad tuam gloriam recte utentes, una cum illis ad resurrectionis gloriam immortalem pcrducamur. Per Christum Dominum nostrum. Amen. at tbe TButial of tfje Dcao. 48: Tlie following is the actual form authorized in 1560 for the celebration of the Holy Communion at Funerals : — CELEBRATIO CCEN.S DOMINI, IN FUNEBRIBUS, SI AMICI & VICINI DEFUNCTI COMML'XICARE VELINT. Collecta. Misericors Deus, Pater Domini nostri Jesu Christi, qui cs resurrectio & vita, in quo qui credidit, etiamsi mortuusfuerit, vivet ; & in quo qui crediderit & vivit, non morietur in ster- num : quique nos docuisti per sanctum Apostolum tuum Paulum, non debere nirerere pro dorniientibus in Christo, sicut ii qui spem non habent resurrectionis : humiliter peti- mus, ut nos a mnrte peccati resuscites ad vitam justitire, ut cum ex hac vita emigramus. dormiamuscum Christo. quemad- modum speramus hunc fratrem nostrum, & in generali rcsur- rectione, extremo die, nos una cum hoc fratre nostro resus- citati, & receptis corporibus, regnemus una tecum in vita a^terna. Per Dominum nostrum Jesum Christum. Epistola. 1 Tliess. iv. Nolo vos ignorare, fratres, de his qui obdormierunt, . . . Proinde consolemini vos mutuo sermonibus his. Evangelium. Joan. vi. Dixit Jesus discipulis suis, &, turbis Judaaorum : Omne quod dat niihi Pater . . . habeat vitam seternam, & ego suscitabo eum in novissimo die. Vel hoc Evangelium. Joan. v. Dixit Jesus discipulis suis, & turbis Judsorum : Amen. ,'\men, dico vobis, qui sermonem meum audit . . . qui vero mala egerunt in resurrectionem condemnationis. AN INTRODUCTION TO THE CHURCHINQ SERVICE. This Service underwent scarcely any change iu the transition of our Offices from the old EngUsh system to the new. In 15v9 the ancient title was retained, tlie "quire door" was substituted for the door of the Church, and the address at the commencement of the Service was substituted for that at the end of the old one. In 1552 tlie preseutTitle was adopted, and "the place where the table standeth" put instead of "the quire door." In lUGl the two Psalms now iu use were substituted for the l'21st ; the second of them being added to the 121st by Bishop Cosin, but the 116th afterwards inserted instead of it. Although the Churching Service does not appear in the ancient Saerameutaries, very ancient Offices for tlie purpose are to be found in tlie rituals of the Western and Eastern Churches, which are given in the pages of Martene and Goar. The practice itself is referred to in St. Gregory's answer to the questions of St. Augustine [,\.D. GOl]. The latter had asked, " How long must it be before a womau comes to chni'ch after childbirth?" and St. Gregory's reply contains the exact expression now adopted as tlie title of the Service :' "In how many days after her delivery a woman may enter into the church you have learned from the Old Testament. . . . Yet if she enter into the church to make her thanksgiving [actura gratias] the very hour in which she gives birth, she is not to be considered as doing that which is sinful. " There is a still more ancient reference to the practice in the seventeenth con- stitution of the Emperor Leo, published about A.D. 460. In both cases the custom is mentioned in such a way as to give the impression that it was a familiar and established one ; but there appears to have been a frequent difficulty as to the interval which should be allowed after childbirth before the thanksgiving was made. It is not unreasonable, therefore, 1 In the Ruin-in at the beginning of tliis Oltice, in the Greek ritual, the phrase Iti rai ixxKr,irnitrlirvitt is used. [Goar, p. 267.] to conclude that the Churching of Women is a primitive practice derived from the Jews ; and that its adoption by the Christian Church was accompanied by some doubts as to the extent to which the law of God respecting it, as given to the Jews, was to be literally obeyed. This Christian custom is not founded, however, on the Jewish law alone, but on those first principles of religion to which human nature was subjected from the time of the Fall. The word of God to Eve was, "In sorrow thou shalt bring forth children ; " and the first words of Eve afterwards are on the birth of Cain; when, as the Fsalni says, "Lo, children and the fruit of the 'n'omb are an heritage and gift that Cometh of the Lord," so the mother of all living said, "I have gotten a man from the Lord." This sense of the Providence of God in the matter of child-bearing, and also of the sorrow and pain which He has connected with it on account of Eve's transgression, must ever lead instinctively to thanksgiving, and to a religious recognition of His goodness in giving safe deliverance. The same principles extend themselves also further than this ; and, acknowledging that original sin is inherited by children from their parents, enjoin upon the mother the duty of recognizing the fact by a ceremonial return to the Church with humble prayers. This Service was not formerly used for unmarried women until they had done penance. So Archbishop Grindal en- joined in 1571, "that they should not church any unmarried woman, which had been gotten with child out of lawful matrimony ; pxcejit it were upon some Sunday or holyday ; and except either she, before childbed, had done penance, or at her churching did acknowledge her fault before the con- gregation." [Cardw. Doc. Ann. i. 335.] So also the Bishojis replied to those who excepted against this Service for the mothers of illegitimate children in 1G61 : "If the woman be such as is here mentioned, she is to do penance before she is churched. " THE THANKSGIVING OF WOMEN AFTER CHILDBIRTH, COMJIONLY CALLED, THE CHURCHING OF WOMEN. " OrJo ad Purijicaiidam Mulierem post Partum, ante Ostium Ecclesicc. IT The woman, at the usual time after her delivery, shall come into the church decently apparelled, and there shall kneel down in some convenient place, as hath been accustomed, or as tlie Ordinary shall direct : And then the Priest shall say unto her, FORASMUCH as it hath pleased Ahnighty God of His goodness to give you safe deliverance, and hatli preserved you in the great danger of childbirth ; you shall therefore give Iiearty thanks unto GoD, and say, [IT Then shall the Priest say the cxvith Psalm.] IT * Primo sacerdos et niiuistri ejus dicant psalmos sequentes. Ps. Lerai-i octitos meos. Ps. Jiuiti omnes. Gloria Patri. Sicut erat. I AM Tcell pleased : that the Lord hath heard the voice oi my prayer ; Tliat He hath inclined His ear unto me : there- fore will I call upon Him as long as I live. The snares of death compassed me round about : and the pains of hell gat hold upon me. I found trouble and heaviness, and I called upon the Name of tlie Lord : Lord, I beseech Thee, deliver'my soul. Gracious is the Lord, and righteous : yea, our God is merciful. The Lord preserveth the simple : I was in misery, and He helped me. at the tmial time] The first Rubric as altered by Bishop Cosin in the Durham Book stands thus: "The woman, a month after delivery, being recovered, shall, upon some Sunday or other Holyday, come decently vayled into the Parisli Church, and at the beginning of the Communion Service shall kneel down in some convenient place appointed unto her by the Minister before the Holy Table ; at which he standing shall thus direct his speech to her." decenllij apparclU'd] In Archdeacon Hale's Precedents there are several presentations of clergymen for refusing to church women wlio did not wear veils or kerchiefs wlien they came to their thanksgivings, and of women for coming without them : "The said Tabitha did not come to be churclied in a vaile. " [p. 259. ] " Presentatur, for that she being admonished tliat when she came to cliurch to give God thanks for lier safe deliverance in childbirth, that she should come with suuli ornaments as otlier honest women usually have ilone, .she did not, but coming in her hat and a quarter about her neck, sat down in her seat wliere she could not be descried, nor seen unto what the tliauksgiving was read." [p. 21)7-] It is evident from such records as these tliat some distinctive dress ■ was considered desirable in former times ; and that a veil was thought to be a token of modesty better befitting such an occasion than a mere ordinary head-dress. In an inventory of Church goods belonging to St. Benet's Gracechurch in 1560, there is "a churclung-cloth fringed, white damask;" from which it would seem that tlie veil was in some cases provided by the Church. Klborow speaks of the veil being commonly used in the latter half of the seventeenth century, but adds that it was "scrupled " against by some as if the wearing it were a gross sin. eonvenienl place] The place assigned by the Rubric before the Reformation was the Church door.' In 1549 this was altered to the Quire door; and "nigh unto the table" in 1552. Now that the place is left to the cleigyman's appoint- ment, he will have to consider that the spirit oi the Rubric has always been to symbolize by the woman's position during her Churching that .she is being readmitted to Church privileges and Divine worship. The Church door is not suited to modern clim.ates and constitutions, but the Choir door seems a very fitting place, and was used by Bishop Andrewes. In the book referred to in the last note, a Churching "stool" or form is referred to, which probably indicates a seat near to the Church door. The tenth of Bishop \\'ren's orders and injunctions for the diocese of Norwich, in 1C36, enjoins, "That women to be churched come and kneel at a side near the communion tabic witliout the rail, being veiled accord- ing to the custom, and not covered with a hat ; or other- wise not to be churched, but presented at the next generals by the minister, or churchwardens, or any of them." In Bi.shop Briax Duppa's ^Wic-fr.f 0/' Visitation of 1638 there is a similar one : "Doth he go into the Chancel, the woman also repairing thither, kneeling as near the Communion Tabic as mi\y be ; and if there be a Communion, doth she communicate in acknowledgement of the gi-eat blessing received by her safe delivery ? Doth the woman who is to be Churched use the accustomed habit in such cases with a white veil or kerchief upon her head ? " Tlicn shall the Priest say] It may be doubted whether it was ever intended that the Priest should say this alone. As 1 Vet not alw.iys, for in the Cliurcliwardera' accouuts of St. M.iry Hubbard, Eastcheap, there is the entry : — '^ Item, For raakyng of the Chirchyng pewo . . . viiid." This was in a.d. 1465-GG. 488 Cf)C Cfjurcf)ing of 2Bomcn. Turn again then unto thy rest, O my soul : for the Lord hath rewarded thee. And why ? Thou hast delivered my soul from death : mine eyes from tears, and my feet from falling. I will walk before the Loed : in the land of the living. I believed, and therefore will I speak ; but I was sore troubled : I said in my haste, All men are liars. What reward shall I give unto the Lord : for all the benefits that He hath done unto me ? I will receive the cup of salvation : and call upon the Name of the Lord. I will pay my vows now in the presence of all His people : in the courts of the Lord's house, even in the midst of thee, O Jerusalem. Praise the Lord. Glory be to the Father, and to the Son : and to the Holy Ghcst ; As it was in the beginning, is now, and ever shall be : world without end. Amen. IT Or, Psalm cxxvii. Nisi Doininus. the Lord build : their labour is the but the watchman rise the His EXCEPT house lost that build it. Except the Lord keep the city waketh but in vain. It is but lost labour that ye haste to up early, and so late take rest, and eat bread of carefulness : for so He giveth beloved sleep. Lo, children and the fruit of the womb : are an heritage and gift that cometh of the Loed. Like as the arrows in the hand of the giant : even so are the young children. Happy is the man that hath his cjuiver full of them : they shall not be ashamed when they speak with their enemies in the gate. Glory be to the Father, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. H Then the Priest shall say, Sequatur. f Let us pray. Loed, have mercy upon us. Christ, have mercy upon us. Loed, have mercy upon us. Kyrie eleison. Chkiste eleison. Kyrie eleison. /^UR Father, Which art in heaven, Hallowed vy be Thy Name. Thy kingdom come. Thy will be done in 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 us not into temptation; But deliver us from evil : For Thine is the king- dom, The power, and the glory, for ever and ever. Amen. L)ATER noster. Qui es in ccelis ; sanctificetur -C^ nomen Tuum : adveniat regnum Tuum : fiat voluntas Tua, sicut in ccelo, et in terra. Panem nostrum quotidianum da nobis hodie : et dimitte nobis debita nostra, sicut et nos dimit- timus debitoribus nostris : et ne nos inducas iu tentationem : sed libera nos a malo. Amen. IT Minister. "0 Loed, save this woman Thy servant; <r Ps. 86. : Domine, salvam fac ancillam Tuam. IT Answer. Who putteth her trust in Thee. Deus mens sperantem in Te. % Miuister. *Be Thou to her a strong tower ; 4 Ps. 6l. 3. Esto ei, Domine, turris fortitudinis. IT Answer. From the face of her enemy. A facie inimici. K Minister. 'Loed, hear our prayer. fPs. 6i. I. Domine, exaudi orationem meam. the olil Rubric directed the choral use of the Psabii, and as that in tlie Marriage Service is to be used in tlie same way (the very Psalm that formerly stood here), so no doubt it was meant that this should be used as other Psalms are. It has sometimes been used processionally in the same manner as an Introit, to which it bears a close analogy. The Priest should stand during the whole of the Service. The 116th Psalm is most appropriate where the woman is going to communicate after her Churching ; or where her sorrows have been added to by the death of her infant, in which latter case the 127th Psalm is very inoppor- tune. offerwijs] A due to tlie Priest offered on tlie Altar. Com- pare the words "Easter Offering" and "Easter Dues." So Bishop Andrewes interprets it, and so Hooker, V. Ixxiv. 4. The Chrisom was formerly included ; the woman being required to bring it for the use of the Church unless the infant had died, and so been buried in it, as a "Chrisom child" before her Churching. That this was actually done is shewn by the account rolls of Pipon Minster, in which the returned Chrisoms are entered year by year. it is convenient] That is, suitable. Convenient is a word that meant "fitting" more distinctly iu former days tJian now. [Comp. Eph. V. 4.1 Cfje Cburcbing of Ulomm. 489 IT Answer. And let our cry come unto Thee. IF Minister. Let us pray. OALJIIGHTY God, we give Thee humble I thanks for that Thou hast vouchsafed to deliver this woman Thy servant from the great j pain and peril of childbirth ; C4rant, we beseecli : Thee, most merciful Father, that she, through Thy help, may both faithfully live, and walk according to Thy will in this life present ; and j also may be partaker of everlasting glory in the , life to come ; through Jesus Christ our Lord. Allien. I IT The woman, that cometh to give her thanks, must ' offer accustomed offerings ; and, if there be a j Communion, it is convenient that she receive the Holy Communion. Et clamor mens ad Te veuiat, DoMiNUs vobiscum. Et cum spiritu tuo. Oremus. DEUS Qui hanc famulam Tuam de pariendi periculo liberasti, et earn in servitio Tuo <levotam esse fecisti, concede ut temporali cursu tideliter peracto, sub alis misericordi^ Tuk vitam perpetuam et r^uietam consequatur. Per Chris- tum DOMINUM. [Tunc aspergatur mulier aqua benodicta : deiade inducat cam sacerdos per manum dextram in ecclesiam, dicens ; Imjredere in templmn Dei id habeas vitam ccternam et vivas in sacitla scectilorum. Amen.'] that she receii-e] As the Churching Service is a restoration of the woman to tlie privileges of the Lord's house, it is clear that it should be said at the beginning of, that is, before, any service at which she is to be present for the first time after her recovery. If she is to communicate, a suitalile time would be immediately before the Lord's Prayer and Collect for Purity, supposing she has not been present at Litany and Mattins ; and such a use of this Service would doubtless be nearest to the intention of the Church in every Avay. Bishop Sparrow says that this time was mentioned in Visitation Articles, and Bishop Wren's directions expressly enjoin it ; adding that if there is a marriage, the Churching is to come immediately next to the Communion Service after the con- clusion of that for the Marriage. In Bishop Cosin's revised Book he began this Rubric, "The Priest here goeth to the Communion Service," This rule about Holy Communion clearly excludes impenitent unmarried women from " Church- ing." A COMMINATION, OR, DENOUNCING OF GOD'S ANGER AND JUDGEMENTS AGAINST SINNERS, WITH CERTAIN PRAYERS, TO BE USED ON THE FIRST DAY OF LENT, AND AT OTHER TIMES, AS THE ORDINARY SHALL APPOINT. IT After Morning Prayer, the Litany ended according to the accustomed manner, the Priest shall, in the Reading-Pew or Pulpit, say, 11 " Feria iv. in capite Jejunii : post sextam in prinias fiat sermo ad populum si placuerit . . . BRETHREN, in the Primitive Churcli there was a godly discipline, that, at the beginning of Lent, such persons as stood convicted of notori- ous sin were put to open penance, and punished in this world, that their souls might be saved in the day of the Lord ; and that others, admonished by their example, might be the more afraid to olfend. Instead whereof, (until the said discipline may be restored again, which is much to be wished,) it is thought good, that at this time (in the pre- sence of you all) should be read the general sentences of God's cursing against impenitent sinners, gathered out of the seven and twentieth Chapter of Deuteronomy, and other places of Scripture; and that ye should answer to every Sentence, Ainen : To the intent that, being admonished of the great indignation of God against sinners, ye may the rather be moved to earnest and true repentance ; and may walk more warily in these dangerous days ; fleeing from such vices, for which ye affirm with your own mouths the curse of God to be due. b Deut. 27. 15. c Dent. 57. 16. d Deul. 27. 17. e Deut. 27. 18. /Dcut. 27. 19. */^URSED is the man that maketh any carved V_y or molten image, to worship it. IT And the people shall answer and say. Amen, IT Minister. 'Cursed is he that curseth his father or mother. H Answer. Amen. IT Minister. ''Cursed is he that removeth his neighbour's landmark. IT Answer. Amen. U Minister. 'Cursed is he that maketh the blind to go out of his way. IT Answer. Amen. IT Minister. ■^Cursed is he that perverteth the judgement of the stranger, the fatherless, and widow. THE COMMINATION. This is a substitute for the dreadful "Form of the greater Excommunication," or " General Sentence," which was read four times a year in the Media?val Church, by order "o.f our holy fader the pope of Rome, and his cardinalis, aud all his couuseil," the days on which it was used being Advent Sun- day, the first Sunday in Lent, Trinity Sunday, and the first Sunday after the Assumption of our Lady. The devotional portion, beginning with the fifty-first Psalm, is, however, an adaptation of an ancient Service wliich was said after Sext on Asli-AVednesday. Tlie first part of this Service may be understood from the portion incorporated into our own as shewn by the Latin ; six other Collects and an Absolu- tioa, whicli followed the Collect Exatidi, guasumus, not being included. After the Absolution began tlie Service for tlie Benediction of the Ashes, consisting of a Collect (whicli forms the substance of the one beginning, " most mighty God "), the Benediction and Distribution of the Aslies, and an Anthem sung wliile the latter was going on. The Anthem and the Epistle of the succeeding Mass are the foundation of tlie rolemn confession witli which the Commination originally ended. "Through the merits," etc., "The Lord bless us and keep us," were added by Bishop Cosin at the Revision of 1661. He also proposed to alter "punished "in the opening Homily to "did humbly submit themselves to undergo punishment," and succeeded in substituting "stood convicted of notorious sin, " for the original words ' ' were notorious sinners." Heading-Pew or Ptdjiit] The reading-joeio does not mean a reading- ttet, but the chancel-pew, or stalls, occupied by the Clergy and singers. The "pulpit" is probably the " Jube," a lectern on the top of tlie chancel-screen,^ from wliicli the Epistle and Gospel were read in ancient days, and from which they were ordered to be read by Archbishop Grindal and others in their diocesan injunctions. Pulpits as now under- stood were extremely rare in Parish Churclies before and for some time after the Reformation, aud "reading-desks" are of ' comparatively modern introduction. Tlic modern preacliing- pulpit is certainly not the place for tlie Priest wlien taking his part in a responsive Service ; and now that tlie ancient Jube is disused for the Epistle and Gospel, it is most proper to follow the analogy of usage in respect to them, and read the Commination Service from the front of the Altar. The analogy between the maledictions and the Decalogue leads to the same conclusion. As the Services out of which this was formed immediately preceded the Mass of the day, so no doubt it was intended that the Commination should precede, with some slight interval, the Ash- Wednesday celebration of the Holy Communion. at other times] The Commination Service has not been used 1 See Davies's Eitcs 0/ Durham ; and also Cosis's Works, v. 383. 9 Commination. 491 IT Answer. Amen. IT Minister. "Cursed 13 he that smiteth his neighbour secretly. IT Answer. Amen. If Minister. 'Cursed is he that lieth with liis neighbour's wife. IT Answer. Amen. IT Minister. ''Cursed is he that taketh reward to slay the innocent. IT Answer. Amen. IT Minister. 'Cursed is he that j)utteth his trust in man, ' ^jer. 17. 5. and taketli man for his defence, and in his heart goeth from the Loed. a Deut, 37, S4, b I\^tt 3. 8, io,maTg, c Heb. 10. 28, 31 : 13. 39. rf'Ps. II. 6. < Lev. 30. 10. /Isa. 26. 31. g Mil. 3. 3, 3. A DeuL 37. 35. t Matt. 3. 13 ; 13. 30. 1 1 Thess. s. 2, 3. IT Answer. Amen. IT Minister. "Cursed are the unmerciful, fornicators, and adulterers, covetous persons, idolaters, slanderers, drunkards, and extortioners. IT Answer. Amen. IT Minister. ■''"^rOW seeing that all they are accursed (as -L^ the prophet David bearetli witness) who do err and go astray from the commanLiments of God ; let us (remembering the dreadful judge- ment hanging over our heads, and always ready rn Koiu. 3. 4, 5. « Matt. 25. 41. Cor. 6. 9, 10. Prov. I. 28-30. / • PS. 119. 21, 120. g Matt. 35. 10, II. r Matt. 35. 41. to fall upon us) return unto our Lord God, with all contrition and meekness of heart ; bewailing and lamenting our sinful life, acknowledging and confessing our offences, and seeking to bring forth worthy fruits of penance. *For now is the axe put unto the root of the trees, so that every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 'It is a fearful thing to fall into the hands of the living God : ''He shall pour down rain upon the sinners, snares, fire and brimstone, storm and tempest ; this shall be their portion to drink. ^For lo, the Lokd is come out of His place to visit the wickedness of such as dwell upon the earth. ^But who may abide the day of His coming ? Who shall be able to endure when He appearethi 'His fan is in His hand, and He wiU purge His floor, and gather His wheat into the barn ; but He will burn the chaff with unquenchable fire. ''The day of the Lord Cometh as a thief in the night : and when men shall say, Peace, and all things are safe, then shall sudden destruction come upon them, as sorrow cometh upon a woman travailing with child, and they shall not escape. '"Then shall appear the wrath of God in the day of vengeance, which obstinate sinners, through the stubbornness of their heart, have heaped unto themselves ; which despised the goodness, patience, and long- sufi'erance of God, when He calleth them con- tinually to repentance. 'Then shall they call upon Me, (saith the Lord,) but I will not hear; they shall seek Me early, but they shall not find Me ; and that, because they hated knowledge, and received not the fear of the Lord, but abhorred j\Iy counsel, and despised My correction. ''Then shall it be too late to knock when the door shall be shut ; and too late to cry for mercy when it is the time of justice. terrible voice of most just judgement, which shall be pronounced upon them, when it shall be said unto them, 'Go, ye in recent times on any other day than Ash-Wednesday, title has undergone three changes as follows :^ The 1549. 1552. 1662. The First Day of A Commination A Commination, Lent. commonly against sinners, or denouncing of called Ash-Wed- with certain Pray- God's auger and nesday. ers, to be used judgements against divers times in the sinners, with cer- year. tain prayers, to be used on the first d.ay of Lent, and at other times, <as the ordinary shall ap- ■ point. The original title, it will be observed, .agrees with the ancient one ; and the alteration was made at the suggestion of Martin Bucer, whose Judaizing tendencies led him to wish for a more frequent use of the Commination, and a general revival of open penance, the infliction of which seems to have possessed great charms for Puritan minds. From some Visitation Articles of Bishop Grindal [Cardw. Doc. Ann. i. 398] it seems probable that it was used in some places " on one of the three Sundays next before Faster, one of the two Sundays next before the Fe.ast of Pentecost, and one of the two Sundays next before the F'east of the Birth of our Lord." But such a signal perversion of the Sunday festival w.is not likely ever to have become general. The introduction of the awful Judaic maledictions into the ancient Service, and the arch,iic character of the Homily, will ]irobably always restrict its use to the first day of Lent. The form in which these are used is singularly out of character with the general tone of the Prayer Book ; denunciation of sin ordinarily taking the form of a Litany, not of an Exhorta- tion, under the Christian dispensation. " These dangerous days " and other expressions also give tlie Exhortations a tone which belongs to the past rather than the present. ' It should be remembered that tlie restoratiun of discipline which is spoken of in the second paragraph of the opening Exhortation, does not refer to the ordinary discipline of the Church, but to the "godly discipline" of the "Primitive Church." Archdeacon Hale, in his volume of Precedents [p. v of the Introductory Essay], illustrates this by a Canon enacted under King Edgar: "Ha; consuetudines trans mare observantur ; id est, quod quilibet episcopus sit in sede episcopali sua die Mercurii, quem caput jejunii vocanuis ; tunc unusquisque eorum hominum qui capitalibus criminibus polluti sunt, in provincia ista, co die ad ilium accedcre debet, ct peccata sua illi profiteri, et ille tum prajscribit eis poeni- tentiam, cuique pro ratione delicti sui ; cos (jui eo digni sunt, ab Ecclesiastica comnmnitate scgreg.at, et tanien ail propriam eorum neccssitatem animat et hortatur ; ct ita postea, cum illius venia, domum redeunt." [Ancient. Lnus and Institutes of England, vol. ii. p. 267.] In the times to which this Canon belongs, the Episcopal exercise of this discipline resulted from the intimate admixture of the Ecclesiastical and Secular laws. In the Primitive Cliurch a severity of discipline w,-is gradually established (long after the Apostolic age), which was probal>Iy adopted with reference to a state of society in which self-control was rare, and gross vice unre- buked except by the Clergy. Persons "convicted of notorious sin " are now otherwise punislied ; and an asjiiration after the revival of an " open peniince " which is utterly impossible, is apt to lead the thoughts aw.ay from the restoration of a discipline and penance which is both possible and desirable. 49: a Commination. cursed, into the fire everlasting, which is prepared for the devil and his angels. " Therefore, brethren, take we heed betime, while the day of salvation lasteth ; for the night cometh, when none can work. "^But let us, while we have the light, believe in the light, and walk as children of the light ; ''that we be not cast into utter darkness, where is weeping and gnashing of teeth. 'Let us not abuse the goodness of God, Who calleth us mercifully to amendment, and of His endless pity promiseth us forgiveness of that which is past, if with a perfect and true heart we return unto Him. ^'P'or though our sins be as red as scarlet, they shall be made white as snow ; and though they be like purple, yet they shall be made white as wool. ''Turn ye (saith the Loed) from all your wickedness, and your sin shall not be your destruction : Cast away from you all your ungodliness that ye have done : Make you new liearts, and a new spirit : Wherefore will ye die, O ye house of Israel, seeing that I have no pleasure in the death of him that dieth, saith the LoED God? Turn ye then, and ye shall live. Although we have sinned, yet have we an Advo- 6 Isa. 53. 5. 6. f John 9. 4, 5. </ M.ilt. 25. 30. /Matt. II. 29. 30. ff Isa. 1. I /( Ezek. 18. 30-32. i Matt. 25. 31-46. cate with the Fathee, Jesus Cheist the right- eous ; and He is the i)ropitiation for our sins. *For He was wounded for our offences, and smitten for our wickedness. Let us therefore return unto Him, Who is the merciful Receiver of all true penitent sinners ; assuring ourselves that He is ready to receive us, and most willing to pardon us, if we come unto Him with faithful repent- ance ; if we submit ourselves unto Him, and from henceforth walk in His ways ; ''if we will take His easy yoke, and light burden upon us, to follow Hini in lowliness, patience, and charity, and be ordered by the governance of His Holy Spieit ; seeking always His glory, and serving Him duly in our vocation with thanksgiving : This if we do, Cheist will deliver us from the i curse of the law, 'and from the extreme maledic- tion which shall light upon them that shall be set on the left hand ; and He will set us on His right hand, and give us the gracious benediction of His Father, commanding us to take possession of His glorious kingdom : Unto which He vouch- safe to bring us all, for His infinite mercy. Amen. IT Then shall they all kneel upon their knees, and the Priest ami Clerks kneeling (in the place where they are accustomed to say the Litany) shall say this Psalm. . * Delude prosternant se clerici in chore, et dicant septem Psalmos po?nitentiales cum Gloria Patri et skid eral et Antiphoua lie reminiscaris. Miserere mei, Deus. Ps. li. HAVE mercy upon me, O God, after Thy great goodness : according to the multi- tude of Thy mercies do away mine offences. Wash me throughly from my wickedness : and cleanse me from my sin. For I acknowledge my faults : and my sin is ever before me. Against Thee only have I sinned, and done this evil in Thy sight : that Thou mightest be justified in Thy saying, and clear when Thou art judged. Behold, I was shapen in wickedness : and in sin hath my mother conceived me. But lo. Thou requirest truth in the inward parts : and shalt make me to understand wisdom secretly. Thou shalt purge me with hyssop, and I shall be clean : Thou shalt wash me, and I shall be whiter than snow. Thou shalt make me hear of joy and gladness : that the bones which Thou hast broken may rejoice. Turn Thy face away from my sins : and put out all my misdeeds. Make me a clean heart, God : and renew a right spirit within me. Cast me not away from Thy presence : and take not Thy Holy Spieit from me. O give me the comfort of Thy help again ; and stablish me with Thy free Spirit. Then shall I teach Thy ways unto the wicked : and sinners shall be converted unto Thee. Deliver me from blood-guiltiness, God, Thou that art the God of my health : and my tongue shall sing of Thy righteousness. Thou shalt open my lips, O Lokd : and my mouth shall shew Thy praise. For Thou desirest no sacrifice, else would I give it Thee : but Thou delightest not in burnt- oflferings. The sacrifice of God is a troubled spirit : a broken and contrite heart, O God, shalt Thou not despise. be favourable and gracious unto Sion : build Thou the walls of Jerusalem. Then shalt Thou be pleased with the sacrifice of righteousness, with the burnt-offerings and oblations : then shall they offer young bullocks upon Thine altar. Glory be to the Father, and to the Son : and to the Holy Ghost ; Ans. As it was in the beginning, is now, and ever shall be : world without end. Amen. Lord, have mercy upon us. Christ, have mercy jipon us. Lord, have mercy upon us. Kyeie eleison. Christe eleison. Kyeie eleison. I a Commination. 49: OUR Father, Which art in heaven, Hallowed be Thy Name. Thy kingdom come. Tliy will be done in earth, As it is in heaven. Give us this Jay our daily bread. And forgive us our trespas.ses, As we forgive them that trespass against us. And lead us not into temptation ; But deliver us from evil. Amen. IT Minister. "O Lord, save Thy servants; « ps.es. a H Answer. That put their trust in Thee. TT Minister. 'Send unto them help from above. * ps. so. i, IT Answer. And evermore mightily defend them. IT Minister. Help us God our Saviour. IT Answer. 'And for the glory of Thy Name deliver us ; be c Ps. n. 9. merciful to us sinners, for Thy Name's sake. IT Minister. ''0 Lord, hear our prayer. IT Answer. And let our cry come unto Thee. H Minister. Let us pray. '(~\ LOED, we beseech Thee, mercifully hear v.y' our prayers, and spare all those who con- fess their sins unto Thee ; that they, whose con- sciences by sin are accused, by Thy merciful pardon may be absolved : through Christ our Lord. Amen. ^/^ MOST mighty God, and merciful Father, V_y Who hast compassion upon all men, and liatest nothing that Thou hast made ; Who woulilest not the death of a sinner, but that he should ratlior turn from his sin, and be s.aved ; Mercifully forgive us our trespasses ; receive and comfort us, who are grieved and wearied with the burden' of our sins. Thy property is alw.ays to have mercy ; to Thee only it appertnineth to forgive sins. Spare us therefore, good Lor;D, spare Thy people, whom Thou ha.st redeemed ; enter not into judgement with Thy servants, who are vile earth, and miserable sinners ; but .so turn Thine anger from us, who meekly acknowledge our vileness, and truly repent us of our faults, and so make haste to help us in this world, that we may ever live with Thee in the world to come ; through Jesus Christ our Lord. Amen. IT Then shall the people say this that followeth, after the Minister, TURN Thou us, O good Lord, and so shall 1, Ltnio johdi we bo turned. Be favourable, O Lord, | p-p"- "■ '" "i>- e Ps. 4. I. Joel 2. 17. Acts 2. 37. Ps. 34. iR Micill 7. /Ps. 145. 8. 1), M.-ilt. 5. 45. I Tim. 2. 3. 4. hzck. 31. II. 2 Pet. 3. 9. Hcb. 8. 12. Prov. 18. 14. M.^tt. II. 28. 2 Tliess. 2. 16. 17. Exod. 34. 6. 7. Kl.irk a. 7. Joel -•. 17. Ps. 143. 2. e Bcncrtictio cincr. n. C^reg. Gelas. PATER noster, Qui es in coelis ; sanctificetur nomen Tuum : adveniat regnum Tuum : fiat voluntas Tua, sicut in ccelo, et in terra. Panem nostrum quotidianum da nobis hodie : et dimitte nobis debita nostra, sicut et nos dimit- timus debitoribus nostris : et ne nos inducas in tentationem : sed Libera nos a malo. Amen. Salvos fac servos Tuos et ancillas Tuas. Deus mens sperantes in Te. Mitte eis, Domine, auxilium de sancto. Et de Syon tuere eos. Convertere, Domine, usquequo. Et deprecabilis esto super servos Tuos. Adjuva nos, Deus, salutaris noster. Et propter gloriam nominis Tui, Domine, libera nos et propitius esto peccatis nostris propter nomen Tuum. Domine, exaudi orationem meam. Et clamor meus ad Te vcniat. DoMiNUS vobiscum. Orenius. EXAUDI, quffisumus, Domine, preces nostras, .et confitentium Tibi parce peccatis : ut quos conscientise reatus accusat indulgentia Tua; miserationis absolvat. Per Christum. ^/^MNIPOTENS, sempiterne Deus : ^ui mise- fecisti. reris omnium, et nihil odisti eorum quM Oiatio. DOMINE Deus noster. Qui ofi'ensione nostra non vinceris, sed satisfactione placaris : respice, quaesumus, super fanmlos Tuos qui se Tibi graviter peccasse confitentur : Tuum est enim absolutionem criminum dare, et veniam pra}stare peccantibus ; qui dixisti pocnitentiam Te mallo peccatorum, quam mortem : concede, ergo, Domine, his famulis Tuis, ut Tibi pccni- tentire excubias celebrent, et correctis actibus suis conferri sibi a Te sempiterna gaudia gratulentur. Per Christum. */~10NVERTIMINI ad me in toto corde vestro ; v>' in jrjuiiio et fletu et planctu : . . . Inter 494 a Commination. Be favourable to Thy people, Who turn to Thee in weeping, fasting, and praying. For Thou art a merciful God, Full of compassion. Long-suffer- ing, and of great pity. Thou sparest when we deserve punishment. And in Thy wrath thinkest upon mercy. Spare Thy people, good Loed, spare them, And let not Thine heritage be brought to confusion. Hear us, O Lord, for Thy mercy is great. And after the multitude of Thy mercies look upon us ; Through the merits and mediation of Thy blessed Son, Jesus Chkist our Lord. Amen. IT Then the Minister alone shall say, THE Lord bless us, and keep us ; the Lord lift up the light of His countenance upon us, and give us peace, now and for evermore. Amen. (T Antiph. in Bene- dictio cineruin. Amiph. Greg. ibid. b Numb. 6 24-26. vestibulum et altare plorabunt sacerdotes ministri Domini, et dicent Farce, Domine, parce populo Tug : et ne des hjereditatem Tuam in opprobrium. ""Tj^XAUDI nos, Domine, quoniam magna est J — ^ misericordia Tua; secundum multitudinem miserationum Tuarum respice nos, Domine. Thou that makest the outgoings of the morning and evening to praise Thee." — Psalm Ixv. 8. " That all things must be fulfilled which were written in . . . the Psalms concerning Me." — Lxjke xxiv. 44. "These things saith He . . . that hath the Key of David." — Kevelation iii. 7. " My soul shall be satisfied, even as it were with marrow and fatness : when my mouth praiseth Thee with joyful lips." — Psalm Ixiii. 6. AN INTRODUCTION TO THE PSALTER. § 1. T!ie Manner of iising the Psalms in Divine Service. Whether or not the Psalms were aU primarily composed for use in Divine Service, it is certain that many of them were so ; that all were collected together tor that purpose by those who had cliargo of the services offered up to God in tlie Temple ; and that they were taken into public devotional use by the early Christian Church after the example of the Jewish. Psalms were composed and sung by Moses, Miriam, Deborah, and Hannah ; but it may be reasonably supposed tliat the constant use of them in Divine Service originated with David, the "sweet singer of Israel, " whose pre-eminence as an inspired Psalmist has caused the whole collection to be called after his name, " tlie Psalms of David." To him was assigned the work and honour of preparing the materials out of which the Temple was to be buUt ; and to him also tlie lionour of preparing the materials of that Divine Psalmody which was lienceforth ever to mingle witli the worship of Sacrifice, and form the substance of the praises offered to God throughout the world. It seems even as if the very earliest Liturgical use of Psalms was recorded in the state- ment, " Then on that day David delivered first ihist psalm to thank the Lord into the hand of Asaph and his brethren," on occasion of the Ark of God being brought to its home of ages on Mount Zion. [1 Chron. xvi. 7.] It is true that the words "this psalm " are not in the original, and that the psalm afterwards given is a cento of the 105th, the 06th, and other Psalms, which are considered by modern critics to belong to a much later date than that indicated ; but there can be no doubt that Da\-id liad been inspired to compose some of liis psalms long before, and that when "he ai)pointe<l certain of tlie Levites to . . . thank and praise the Lord God of Israel ... to give thanks to the Lord, because His mercy endureth forever" [1 Chron. xvi. 4, 41], he was initiating on Mount Zion that system of liturgical Psalmody, which (even if it had existed in any form previously) was now to continue there until it was taken up by the Christian Church. Tlie estab- lishment of this system iu the Temple is recorded with similar exactness in "2 Chron. vii. 6, " And the priests waited on their offices : the Levites also with instruments of musick of the Lord, whicli David the king had made to praise tlie Lord, because His mercy endureth for ever, when David praised by their ministry." And in a previous chapter tlie advent of tlie Divine Presence is connected in a remarkable manner with tlie first offering of such praises in the Temple : "It came even to pass, as the trumpeters and singers were as one, to make one sound to be lieard in praising and thank- ing the Lord ; and when they lifted up their voice with the tiiimpets and cymbals and instruments of musick, and praised the Lord, saying. For He is good ; for His mercy endureth for ever : that then the house was filled with a cloud, even the house of the Lord : so that the priests could not stand to minister by reason of the cloud : for the glory of the Lord had filled the house of God." [2 Chron. v. 13, 14,] Thus in the dedication of the Temple we see the final settlement of the system of praise originated (as it seems) by David at the triumphal entry of the Ark of God to Mount Zion ; and in " the Levites which were the singers, all of them of Asaph, of Heman, of .leduthun, with their sons and their brethren, .arr.ayed in wliite linen," we see the Jewish original of those surplicedchoiis by which the same Psalms of David have been sung in every age of the Christian Church. The hundred and fifty Psalms of the Christian Psalter were, however, the growth of perhaps six centuries, extend- ing from David to Ezra and Nehemiah ; and hence only a portion of those we now sing were used in the Temple of Solomon, although all were so used in the four centuries which preceded the Advent of our Lord, and the supersession of the Jewish by the Christian Church. This gradual growth of the Psalter led to that division into five parts whicli is so evident in its structure, and which is also noticed by some of the Fathers who lived near to the time of its use in the Temple. Doxologies are found at the end of the 41st, 72nd, 89tli, and 106th Psalms, and tliese are considered to point out the division of tlie Psalter into five books, partly accord- ing to the date of their composition, and partly with reference to some system of Liturgical use. But notwithstanding these divisions, there is an equally evident union of all the books into one by means of the first Psalm, which forms a general introduction or Autiphon, and the last, which forms a general Doxology, to the whole number.' The mode in which the Psalter was used in the Services of the Primitive Cliurcli is not known, but it seems clear that the division into books was disregarded, and the whole Psalter treated as a collection of one hundred and fifty separate Psalms distinguished by titles and numbers ; and it is hartUy probable that any definite separation of these into diurnal or weekly portions was adopted in the earliest age of the Church. There has, in fact, alw.ays been a great variety in the mode of appropriating the Psalms to hours and days in all those times of which any such method is recorded, and this would not have been the case if any definite system had been origi- nated in early times. We must, therefore, suppose that the Church was left quite at liberty in this resjiect, and that each Diocese or Province adopted or oi-iginated such a division of the Psalter for use in Divine Offices as was considered most expedient for the time in which it was to be used, and for the persons who were to use it. The most ancient systems of the Psalter known to us are the Oriental, the Arabrosian, and the Mozarabic ; all three of which are of so extremely complicated a character that it is hardly possible to give any clear notion of them ^\ithout occupying manj- pages. Some account of them will Vic found in Ne.^le'.s Introduction to the Jlistori/ of the Holy A'ns^er/j Church, and in his Commentary on tlie Psalms ; and Arch- deacon Freeman has traced out some analogies between the Eastern and \\'estern systems in his Principles of Dirine Service; to which works the reader is referred for further information. In the Latin Cliurcli generally the Psalter was used according to the plan laid down by St. Gregory in the sixth century, and this was almost identical with the ordinary use of the English Church up to the time of the Pieformation, The characteristics of this system will be seen in the annexed Table, which shews the manner in which the whole of the hundred and fifty Psalms were appointed to be sung in the course of every seven days, A general principle underlies the whole arrangement, viz, that of appropriating the first half of the Psalms to the earlier, and the second half to the latter part 1 Modern critics have an,alyzed the Book of Psalms with gre.it minute- ness. The general result of the conclusions arrived at by Hengstenberg, Mr. Thrupp, and others, may be shortly stated thus : — § Table of the Authorship aiid Compilation oj the Psalter, according to modei'n critics. il,- III,-' IV, V. Authorship. i-xli, xlii — xlix, 1. li— Ixxi, Ixxii. Ixxiii— Ixxxv. Ixxxvi. Ixxxvii— Ixxxix. xc— cvi. j cvii— el. 1 David. Tlie Levites. .\zari.ah. David. David or Solomon. The Levites. Hezekiah. The Levites, Various writers, including Moses, the Prophets, and Ezra. When, or by whom collected for use iu ] the Temple. David. In the time of Hezekiah. In the time of Josiah Ezra or Nehemiah, But the prophetic aspect of David's office as tlie chief of Psalmists seems to be too little regarded in the latter part of this classification ; and pro- bably many Psalms were written by him—such as the " Songa of Degrees" —which are here assigned to later authors. 3n 3IntroDuction to tfte Psalter. 497 of the clay ; but this general principle (for which there is no ground iu the character of the Psalms themselves) is associ- ated witli a principle of selection, by which certain Psalms are set aside for particular hours, as the 51st for Fei-ial Lauds, the Compline Psalms, and the three last, which were appointed for constant use at Lauds, whether Ferial or Festival. § Table of the Ordinary Course in which the Psalms were appointed to be sung in the ancient Church of En (/land. Hours. {1st Nocturu 2ik1 Noctiirn 3rcl Nocturn Lauds . . . . -: Prime . Tierce ) Sexts y Nones j Vespers Compline The Lord's Day. Monday. 1— 111. VI— XV. XV i — xviii. xix — xxi. xciii. c.i Ixiii. j Ixvii. Song of the Three Children. | cxlviii. cxlix. cl.^ xxii— xxvi. liv. cx\'iii. cxix. 1-3"J. ( 33-80, cxix.-( 81-128. ( 129-176. ex— cxv. -j iv. xxxi. 1-7. xci. cxxxiv. (xxvn- xxx^^ii. li. v. Ixiii. Song of Isaiah [Isa. xii.]. cxh iii. cxUx. cl. xxii— xxvi. liv. cxix. 1-32. j-Ason Sunday. cxvi. cxvii. cxx. cxxi. V As on Sunday. Tuesday. Wednesday. xxxix — xlii. xliv -1. Iii. 11 ii. Iv— Ixii. Ixiv— Ixvi. li. xliii. Ixiii. li. Ixv. Ixiii. Song of Hezekiah Song of Hannah [Isa. xxxviii.]. [1 Sam. ii.]. cxlviii. cxlix. cl. cxlviii. cxlix. cl. > As on Monday. j- cxxii— cxxvi. As on Sunday. As on Monday. cxxvii — cxxxi. -j As on Sunday. Thursday. j- Ixix— Ixxx. -j li. xc. Ixiii. Song of Moses [Exod. XV.]. cxlviii. cxlix. cl. As on Monday. cxxxu. cxxxni. cxxxv— cxxxvii. As on Sunday. Friday. Ixxxi— Ixxxix. xciv. xcvi. xcvii. li. cxliii. Ixiii. Song of Habak- liuk (Hab. iii.]. cxlviii. cxlix. cl. As on Monday. y cxxxviii— cxlii. As on Sunday. The Sabbath, J- xcviii— cix. li. xcii. Ixiii. Song of Moses. [Deut. xxxii.) cxlviii. cxlix. cl. As on Monday. cxliv— cxlvU. As on Sunday. This system was little more, however, than a paper system, as it was broken in upon by the frequent occurrence of Festivals, when the ordinary or Ferial Psalms were set aside ; and Festivals were so numerous that, in practice, less than one-half of the Psalms, instead of the whole number, were sung through weekly, as is the case in the Latin Church at the present day.^ This deviation from the appointed order is referred to in the Preface to the Prayer Book of 1549 : "... Notwithstanding that the ancient Fathers have divided the Psalms into seven portions, whereof every one was called a Nocturn : now of late time, a few of them have been daily said, and the rest utterly omitted." The weekly recitation of the Psalter, however beautiful in theory, was not, there- fore, the real practice of the Church ; although it was doubt- less adopted by many devout persons in their private devotions. There is reason to think that the ancient system was being set aside also in another "way, before any attempt had been made to construct an English Prayer Book out of the ancient Offices, Psalters exist which bear on their title-page "ad usum insignis ecclesije Sarum et Eboracensis, " iu which a much more simple arrangement is adopted, and one out of which our modern use evidently took its rise. Fifteen such Psalters have been examined by the writer in the Bodleian Library, and in the British Museum, in all of which the Psalms are arranged in a numerical order, according to the following plan, instead of on the elaborate system shewn in the preceding Table : — § Table of the Ordinary Course appointed for the Psalms in Psalters o/ 1480— 1516. Mattius. o5 a 1 Vespers, Sunday . . . i— xxvi. ex— cxv. Monday . . . Tuesday . ' . Wednesilay . Thursday . . Friday . . . Saturday . . xxvii— xxxviii. xxxix— Iii. liii— Ixviii. Ixix— Ixxx. 1 Ixxxi— xcvii. xc;viii— cix. f On Ferial days^ the 119th Psalm is divided among these four hours, -J and at Nones, 120lh and 121 st are added to the portion appointed Jot that hour. J 1 cxvi— cxviii. cxxii— cxxvi . cxxvii— cxxxi. cxxxii— cxxxvii. cxxxviii— cxh ii. cxUv— cl. In this plan all the Psalms except the 119th and the two short ones following it are divided between Mattins and 1 In Lent P.salms Ii. and cxviii. were used instead of xciii. and c. 2 These eight Psalms were also those of Latlds on all Feasts of Saints. 2 The abuse has even increased in moden: times, and Mr. Nealo says that "according to the practice of the modern Roman Church, a Priest is in the habit of reciting about fifty Psalms, and no more ; these fifty being, on the whole, the sluirtest of the Psalter." [Ccnilm. on I'mlms, p. 20.] * In King Edward VI. 's Injunctions of 1.^47 there is one to this effect : "/(em, when any Sermon or Homily shall be had, the Prime and houres shall be omitted." This omission seems to have represented a nmch earlier practice, as there are no Psalms provided for the little hours of Sunday in the above arrangement of the Psalter. See also the fourth of the Injunc- tions at p. 12. Vespers, and no notice is taken of Compline ; the proportion assigned to Mattins being more than four times that assigned to Vespers, and more than ten times that given to the four intermediate hours.* How far this new plan of reciting the Psalter was intro- duced into the Church of England it is impossible to say ; but it is plainly a link of transition between the ancient system, adapted for the Clergy and religious bodies, and the modern one adapted for parochial use. It is far from improbable that it was introduced with a view to parochial use ; and that for the private recitation of the Clergy and the use of monastic bodies the old system was still retained. The arrangement of the Psalter made by Cardinal Quignonez in his Reformed Breviary had no influence whatever on that adopted in the Prayer Book. The latter was settled in 1549, and has never since been altered. If we could read the experience of previous ages, as well as we can those of tlie times that have elapsed since this monthly system of recitation was intro- duced, we should probably come to the conclusion that it is the best one that could be adopted for general use, according to tlie ordinary measure of devotional attention of which ordinary persons are capable. Three principal ways of singing or saying the Psalms have been generally recognized in the Christian Church. [1] The f'antus Directus, in which tlie wliole Psalm is sung straight through by tlie whole choir. [2] The Cantus Antiphonalis, in which the Choir is divided into two sides, tlie Cantoris and Decani, each singing alternate verses. [3] The Cantus Responsarius, in which the Precentor sings the verses with uneven numbers, and the Choir or Congregation those with even numbers. All tliree methods have always been in use in the Church of Kngland, but the second and third most commonly so ; and all tliree have the sanction of ancient custom. The second is the method which the Christian Cliurch inherited directly from the Jewish, the one -Nihich is most in accordance with the lieavenly pattern of praise revealed to us through Isaiah and St. John ; and tlie third may be looked upon rather as a modification of it than as a separate system. Tlierc was always also some variation in the posture adopted during the singing of the Psalms. "In Psalmody," says the author of Our Lady's Mirror, "some- times ye stand, for ye ought to be ready and strong to do 5 The Psalters examined are as follows : Dodleian Library, Douce, 9 (1480), 70(1504); A. 2, 18, Line. (1506), Uouce, 2«, 141 ; C. 4, 10, Line, (all I61C), Douce. 8(15.i!0); Rawl. 090 (u. d); C. 42, Line. (1665). British Museum Library, Harl. MhS. 285(3, 28S8, C. 35, g. (1516) : C. 35, b. (1524); C. n5, a. (1629). It is quite evident that some of these Psalters were intended for use in the choir ; and this is expressly staled in the title of the sixth (Douce, 8), dated 1530, which is as follows : " Psaltcrium ad decantonda in chore ofilcia ecclesiastica accommodatissimnm cum sexpei-tita litania, hymnis rpioque, ac vi^'iliis defunctorum, una cum kalendario et tabulis ex divcrsis orthodoxorum juaitiris patrum collectis : ad simjdicium sncerdotum cleri- coi-unique instructionem nunc quidem impressum : et a quodam erndito castigatum et auctum. 1530. Venundantur Londonii in cimiterio divi Pauli apud Jolianncm renis sub intersignio Snncti Georgii." The same arrangement of the P,saltcr is also found in an Augsburg Psalter in the Bodleian [Donee, 268), and in a Psalter in the British Museum, which is marked " in usum ccele Augusten " in the Catalogue. Tlie Bodleian copy begins, " In nomine DiTi nostri Jlicsu xri amen. In- cipit psalterium cum suis ptinentibus quemadmodum ecclesiie Augusten ordinatuni Dominicis diebus. luvitatoriuni. Aduremus dominum qui fecit nos." 2 I 498 an 3introrjuction to t()C Psalter. good deeds. And sometimes ye sit, for ye ouglit to see that all your deeds be done restfully, with peace of otlier as far as is in yon." [M!n-or of Our Ladi/, p. 96, Blunt's ed., E. E. T. Soc.] § 2. Versions of the Psalter used in Dirine Serviee. It is not probable that the Psalms were ever sung in Hebrew in the Christian Clinrch, altliough they were doubt- less so used in the Temple to the last. Our Lord and His Apostles sanctioned their use in the vernacular by frequently quoting them from tlie Septuagint version ; and it is from that version they are principally quoted even in the Epistle to the Hebrews. ' Tlie instinct of the Church which 1ms always made it cling to the Septuagint Psalms for use in Divine .Service may, therefore, be regarded as growing out of its most primitive usages ; and, in some degree, out of our Blessed Lord's own example. But although a Greek Psalter was thus ready to hand for the Church to use in its services at their first institution, a Latin version was almost equally necessary for that large portion of the AVestern world, in which the Septuagint Psalms would have been almost as unintelligible as the Hebrew. How soon, or by whom, this Latin translation of the Psalter was made, is not on record. Probably it was made at the same time that other portions of Holy Scripture wore trans- lated ; although it seems almost impossible but that it should have preceded the writing down of the Gospels in fJreek, since otherwise the Psalmody of Divine Worship would have been unintelligible to large numbers of Latin Christians. Portious of such a primitive Latin version of tlie Holy Scriptures, and more especially the Psalms, are still extant in the works of the Latin fathers who preceded St. Jerome, and in ancient Psalters. The Psalms were so generally used in private as well as for Divine Worship, that St. Augustine says every one who knew a little of Greek as well as Latin was accustomed to dalible in the work of translation. But there appears to have been one principal and recognized Latin version of the whole Bible, of very early date, which was called the Italic version by St. Augustine [Dc Doct. Clirist. ii. 15]; and to wliich St. Jerome gave the name of the Vulgate, a name afterwards applied to his own translation. Of this ancient Vulgate, or "old Italic," the Psalter is still extaut (although, perhaps, with some corrections of a later date), and it was used iu Divine Service long after the rest of the translation had been superseded by the labours of St. Jerome. St. Jerome left three versions of the Psalter, which have acquired the names of the Roman, the Gallicau, and the Hebrew. The latter was so called because it was translated directly from the original ; but it has never been used in Divine Service, and has rarely appeared in volumes of the Holy Scriptures, and need not, therefore, be further men- tioned here. The Roman Psalter of St. Jerome is simply the old Italic sparingly corrected by him, at the request of St. Damasus, during his residence at Rome about a.d. .SSH. This version was used in the churches of the city of Rome down to the sixteenth century, and is even still used in the Church of the Vatican and in St. Mark's at Venice ; but it was never extensively used in Divine Service, and where it is found in Psalters meant for use in Divine Service, the older version is mostly written in a parallel column or inter- lineated, shewing the hold which it retained upon the affec- tions of the Church.'- The Galilean version of St. Jerome has, on the other hand, been the Ps.alterof the whole W'estern Church for many centuries, altlumgh it was a long time before it entirely superseded the ancient Italic, or Vetus Vulgata. It was translated from Origen's edition of the Septuagint by St. Jerome while he was living at Bethlehem, A.D. 389, and was introduced into Germany and Gaul either by St. Gregory of Tours in the end of the sixth century, or by the English Apostle of Germany, St. Boniface, in the early part of the eighth century. From France it was brought over to England, and eventually superseded the older Italic version in Divine Service throughout the Church of England on the revision of its offices by St. Osmund in the twelfth century. The same version (slightly altered at the last re- vision of the Vulgate) is in use throughout the Latin Church, both in Divine Service and in complete volumes of the Holy Bible.^ 1 Tet-tnlli.in, in his Apology [c. xviii.], seems to say that the Jews of Egypt used the LXX in their synagogues. '■* The same thing is found in some Bibles of Queen Elizabeth's reign, in which the old version is placed side by side witll that of 15GS. In some, the old version supersedes the authorized one altogether. 3 See Epp. Damas. Hieron. et Hieron. Damaso De Psalmorum emenda- tione. [HiEnos. Ojip. xi. 275. Bened. ed. 17.S4-42 ] The three versions are Our English Psalter grew out of this long-used " Psalterium Davidicum ,ad usum Ecclesioe Sarisburiensis, " that is, out of the Gallicau version of St. Jerome. It was frequently trans- lated into Anglo-Saxon and mediaeval English ; and the fifty - two Psalms of the Prymer were of course so translated and revised at the various periods at which the Prymer was re- edited. The translations made from the A'ulgate by William de Schorham and Richard Rolle, the hermit of Hampole, early in the fourteenth century, as also that of the Wickliffe Bible of A,o. 138S, are well known : and these versions (in common with other books of Scripture) formed the basis of subsequent transl.itions. Thus, when it was found necessary to restrain the growth of private English versions of the Bible, and to issue one standard and authorized edition, which was in l,'i40, the edition so issued was a gi'adual growth, springing originally from the Latin Vulgate of St. Jerome, and corrected (after his example) by comparison with the Septuagint version and the Hebrew original. From this first authorized edition of the English Bible our Prayer Book Psalms are taken, as is stated in a note which follows the Preface to the Prayer Book, respecting the Order in which the Psalter is appointed to be read.'' The paragraph referred to is as follows : " Note, That the Psalter foUoweth the Division of the Hebrews, and the Translation of the Great English Bible, set forth and used in the time of King Henri/ the Eighth and Edicard the Sixth." But until recent times the printers were allowed to do nmch as they, and uncritical delegates of the press, pleased with the text of the Bible and the Prayer Book, and this "note "has been, and is still, so entirely disregarded by them that the italics of " the Great English Bible " are never represented. In the manuscript of the Prayer Book the italics are represented by "large script " letters. In the following pages they are care- fully reproduced from the manuscript collated with editions of the "Great Bible " in the British Museum. [See pp. v, vi.] The only change made since 1540 has been the numbering of the verses, which was first done in the Latin Prayer Book of 1572, and then in the English of 1620. Thus the English Psalter, which we now use in Divine Service, may be said to speak the continuous and enduring language of the Church, after the example of our Lord and His Apostles when they spoke truths out of Holy Scripture not in the original Hebrew language, but in the venerable Greek version of the Septuagint. And the peculiar manner iu which the English Psalter has grown out of the Psalters of ancient days, may entitle us to say, without extravagance or irreverence, that it represents, by a sort of Catholic con- densation into one ^nodern tongue, the three ecclesiastical languages in which the Psalter has chiefly been used, the " Hebrew, Greek, and Latin " of the Cross ; and that it thus represents also the original and the continuous Inspira- tion by which God the Holy Spirit guides the Church into all truth. § 3. The Meaning of the Psalms as used in Divine Serviee. No part of Holy Scripture possesses greater capacity than the Psalter for that many-sided application which is a chief characteristic of inspired writings. We may regard it as a book of history, for it contains a large store of materials for filling up the details of the personal life of David and of the national life of Israel. It is a book of spiritual experiences ; for in it the man after God's own heart, and other godl)' souls, have recorded the love, the joy, the penitence, the sorrow with which they opened out their innermost selves to their God. If we look for moral teaching there, we may hear God Himself speaking to us precepts of Divine wisdom through His servants, shewing what are His ways towards men, and what the relation in which they stand to Him. If we ask for words of prayer, in the Psalter we find the very Prayer Book which was used by Christ and His saints ; and may use the privilege of sending up to the Throne of Grace the very aspirations that have been consecrated a second time by passing thither from the lips of the Son of Man. From one end to the other it is full of the praises of the Lord. all found in the great Canterbury Psalter of the eleventh century, which is preserved iu tlie Library of Trinity College, Cambridge : the Gallican being in large letters for use, the others in parallel columns of smaller hand for reference. * The " Bible version " of the Psalms has gone througli two subsequent revisions, the first that of .\rehbishop Parker in 1G6S, and the last that of the translators (principally the Cambridge Committee) of IGll. But the Commissioners of 1611 were specially enjoined to deviate from Arch- bisliop Parker's version of ISiJS only when tlie sense of tlie original positively required them to do so, and "revision" would more truly describe their work than " translation." I 9n 3IntroDiiction to the Poaltcr. 499 such as the soul need never tire of uttering, and the Lord will never tire of receiving. It is a book of prophecy, speaking of things that were to be iu distant aijes with words that shew how deeply they were inspired by Him to Whom all things are a continual present. And it is, above all, a book in which Christ and His Church are prefigured, so that David speaks in tlie Person of his Lord, and Israel personifies that New Jerusalem which is the Mother of us all. Of these manifold tones in wliicli the Psalter speaks, some are adapted for the pulpit, some for private meditation, some for tlie confession of the penitent when he is upon his knees in self-abasement. But when it is used in Divine Service there is one tone with which tlie Psalter ever rings ; and that is the one which speaks to the praise and glory of God con- cerning the relations wliich exist between the Divine Nature, the Son of Man, and the ilystical Body of Christ. All other aspects in which tlie Psalter can be viewed ought to come within tlie range of Christian study and practice ; and we cannot afford to undervalue any one of them. But as a Psalter for use in Divine Service all other views and meanings ought to be subordinated to tliis, wliich sees chiefly God, and Christ, and the Church in the Psalms. Thus the Christian finds the Psalter a living word for every generation ; and if he sings concerning the City of God, the voice of his under- standing and love dwells little on the historical Jerusalem of the past, but soars upward either to the allegory under which lies hidden the Cliurch Militant of tlie present, to the figura- tive representation of the soul in which Christ dwells, or to the exalted Image which reveals to his faith tliat Celestial City, wherein will be the eternal home of the saints.' This spiritual mode of viewing the Psalms was the principal if not the only one adopted by the early Church. "All the Psalms," says St, Jerome, " appertain to the Person of Christ." "David more, than all the rest of the prophets," says St. Ambrose, "spake of the marriage between the Divine and Human nature." Tertullian liad declared that nearly all the Psalms represent the Son speaking to the Father ; and St. Hilary leaves his opinion on record, that all which is in the Psalms refers to the knowledge of the coming of our Lord Jesus Christ, His Incarnation, Passion, and Resurrection, and to the glory also and power of our own life in Him. Such habits of thought were partly inherited from the Jews, who could see the Messiah in their ancient prophecies, though the generation in which He came failed to recognise His actual Person. But without going back to the Jews, we may trace this clear vision of Christ in the Psalms to the Apostles them- selves, and from them to the teaching of His own lips and example. In the earliest dawn of tlie Churcli after the Ascension, the Apostles began to find in the P.salms an explanation of the events which were occurring around them. They recognized in the fall of an Apostle a fullihnent of that " whicli tlie Holy Ghost by the nioutli of David spake before concerning Judas, which was guide to them that took Jesus. . . . For it is written iu the book of Psalms, Let his habita- tion be desolate, and let no man dwell therein : and his bishoprick let another take." [Acts i. IG, 20.] And in the Resurrection of their Lord tliey found the one full interpreta- tion of wliat the "patriarch David . . . being a prophet," and "seeing before" of that which was to be, "sjiake of the Resurrection of Christ, that His soul was not left in hell, neither His flosh did see corruption." [.Acts ii. 29-31.] Such a use of the Psalms was not by way of adaptation or mere illustration, but as clear, unimpeachable evidence; iaf.allible truth, coming from the Fountain of Truth. Nor is it to be Mondered at that tlie Apostles should thus immediately, and as a matter of course, go to the Psalms for light about Christ and the Church ; for their Divine Master had often shewn them the way during the time of His ministrations among them; while the last hours which He and they hail spent together seem to liave been wonderfully connected by Him with " the things that were spoken iu the Psalms concerning Him." It seems, indeed, as if our Blessed Lord took every opportunity at that time of sliewing how the meaning of the Psalter was to be seen clearly only when viewed in tlio light of the Goi5pol. When the Ph.arisees remoustrated witli Him for permitting tlie children to sing 1 These f')ur nieaiihigs of Holy Scripture nve thus expressed in an ancient couplet: — " I.itera scripta docct : quod crcdas Allegoria; Quid speres, Anayoge ; cpiid apis, Tr(>i)oloj;ia.'* Tlie Literal sense is thus saiil to teach the hbtitorictit meaning; the Allkoohical sense that which is to he believed, and so concerns the Christian life on earth; the Mobai. or Tropolooical sense tliat which is to he done in the Churcli Militant ; ami the Anagqoicai. sense that which is to be hoped for iu the Church Triumphant. Hosanna to Him as the Son of David coming in the Name of the Lord, it is out of David that He answers them, reminding them of the Sth Psalm, and saying, "Yea; have ye never read, Out of the nioutli of babes and sucklings Thou hast perfected praise?" [Matt. xxi. IG.] In the same manner, shortly after. He foretold them of His own glory (notwith- standing their rejection of Him) by quoting words that seemed from a human point of view to have had no such application, "The stone which the builders rejected, the same is become the head of tlie corner." [Matt. xxi. 42.] And from their own confession tliat Christ was the Son of David spoken of in the Psalms, He convicted them of foUy iu not acknowledging Him, the Son of David, for their Lord. [Matt. xxii. 45.] After these final hours of Christ's public ministrations came those which ended the time of His humiliation. When, during that sad and solemn period. He would reveal to the Apostles tliat the traitor was to come from among themselves. He shews them how this had been already predicted in the Psalms, and that what is to happen will be in fulfilment of the Scripture, ' ' He that eatetli bread with Me hath lifted up his heel against Me." [John xiii. 18.] When He speaks of the feelings which the Jews entertained towards Him, again He goes to the Psalms, "But this cometh to pass, that the word might be fulfilled that is written in their law. They hated Me without a cause." [John xv. 25.] His last act of common worship with them was when He and tliey sung the latter half of the great Hallelujah Hymn of the Passover [Psalms cxvi — cxviii.] as tliey wentforth toGethsemane. And when He was on the Cross the words of the Psalmist form sucli an atmosphere of fulfilled propliecy around the Throne of His suflering, as to make a thoughtful Christian receive with respect the old tradition, that He recited the 22nd and following Psalms as far as the sixth verse of the 31st, before commending His soul into the hands of His Fatlier, not iu new words, but in those with which His Spirit had inspired David many ages before. [Luke xxiii. 46.] When the Apostles, then, began immediately to look for the Gospel in the Psalter, they followed witli loving faith in the path which their Master had opened out to them by His words and example. And that this pathway was not opened out for a temporary object, only as one by which the Jews might be led through their own Scriptures to conviction, may be seen by the frequency with which St. Paul (who received his Gospel by direct revelation from his ascended Lord, and chiefly for ministrations among tliose who were not Jews) deals with the Psalms in the same manner. He writes to the Romans concerning the privileges which Christ brought home to Gentiles as well as Jews, and finds God's olden declaration of this truth in the words of the 18th Psalm, "For this cause I will confess to Thee among the Gentiles, and sing unto Thy Name ;" and again in the 117th Psalm, " Praise the Lord, all ye Gentiles ; and laud Him, all ye people." [Rom. xv. 9, 11.] Where we should otherwise least expect it he finds an allegorical allusion to tlie first spread of the Gospel ; and fixes the 19th as one of our Easter Psalms by shewing that "their sound went into all the earth, and their words unto the ends of the world," refers to tlic .'Vpostles of the Sun of Righteousness, Who Himself, and Himself in them, was run- ning His course to extend the Liglit of salvation through all nations. How remarkably tlie Apostle draws out the depth of meaning contained in tlio Psalms to throw light on the argument of his Epistle to the Helu'cws, is familiar to every thoughtful reader of the New Testament ; and some notes will lie found under several Psalms in tlie following pages, connected with tlie meaning which ho has given to them in tliat Epistle. This principle of interpretation has been adopted by the Church in the selection of Proper Psalms for days which com- memorate special epochs of our Lord's life and work ; and a careful consideration of these Proper Psalms will shew that the principle is recognized as one whose application is by no means intended to be limited to the most self-evident alle- gories and spiritual intcrpretitions. In the choice of such Psalms as the 19th, S!tth, and 132nd for Christmas Day, of the 40th and 8Stli for Good Friday, of tliose appointed for Ascension Day, and of the GStli, 104th, and 145th for ^V'hit3unday, wo see the Church penetrating far below the surface into the mystical depths of the Psalter ; and finding there reasons why these rather than other Psalms should be taken on the lips of Christians to celebrate tlie Incarnation, Death, and Ascension of our Lord, and the marvellous operations of the Holy Spirit in carrying on the work of God's glory iu man's redemption. 500 9n ^ntroouction to tbe lp0alter. There can be no doubt, therefore, that in thus using the Psalter as a treasury of truths respecting Clirist and His Church, whicli God the Holy Ghost Himself has filled from the treasury of Divine wisdom, we are strictly following the course which our Lord and His Apostles first pointed out. And when, offering up to God of that which He has given us, we take these truths out of this treasury, and cause them to ascend to the Throne of His grace as the chief meaning of our words of praise, we make such a use of them as is most accordant with the habits of the saints, and with the teaching of our infallible Guide. Thus we praise Christ as God Whose Throne is from everlasting ; Christ Who comes in the Incar- nation, saying, "A Body hast Thou prepared Me;" Christ, the Stone set at nought by the builders, but becoming the Head of the corner; Christ bearing the sins of the world, and saying, as the Representative of sinners, " Lord, rebuke Me not in Thine indignation ; " Christ, under the eclipse of sin borne for others, crying, " ily God, My God, why hast Thou forsaken ISIe ? " Christ, reigning from His Cross, lifted up that He may draw all men unto Him ; Christ, awaking right early on the morning of the Resurrection ; Christ, the King of Glory, carrj'ing our nature within the everlasting gates ; Christ, sitting on the right hand of God until all His enemies be made His footstool ; Christ, the true Vine of Unity and Sacramental life, brought out of Egypt that it might take root, and fill the land with a people wondrously made one with Christ Himself. Nor need we fear, even beyond those many applications of the Psalms in this manner which are given us in the New Testament, to seek for others also in uninspired wisdom and Christian common-sense : especially if we take for our guides the many holy and learned writers who have striven humbly, reverently, and with deep faitli to follow the line so clearly marked out for them, and to search the Psalms for Him that hath the Key of David that they might make an acceptable offering of praise in their worship before the Ark. Such a use of the Psalter will give to those who sing it day by day, some experience of the devout and happy feelings which David himself had when he sang, "My soul shall be satis- fied, even as it were with marrow and fatness : when my mouth praiseth Thee with joyful lips." In the Annotations which are given with each Psalm in the following pages the principal object of the writer has been to draw out the spiritual meaning which has here been indicated. For historical and explanatory notes the reader is referred to the Annotated Bilde. CLASSIFIED PSALMS. The Seven Penitential Ps.-ilms The Six Pas.sion Psalms The Five JIessianic Psalms The FIFTEE^f Songs of Degrees The Great Hallelujah Pss. vi. xxxii. xxxviii. li. cii. cxxx. cxliii. Pss. ii. xxii. xxxviii. lix. Ixix. Ixxxviii. Pss. ii. xvi. xxii. xlv. ex. Pss. cxx — cxxxiv. Pss. cxiii — cxviii. THE PSALMS OF DAVID. Psalterium Davidicum ad mum Ecclesice Sarisburiensis.^ Day 1. Morning Prayer, the i. psalm. Beatus vir, qui non abiit. BLESSED is the man that hath not walked in the counsel of the ungodly, nor stood in the way of sinners : and hath not sat in the seat of the scornful. 2 But his delight is in the law of the Lord : and in His law will he exercise himself day and night. 3 And he shall be like a tree planted by the water-side : that will bring forth his fruit in due season. 4 His leaf also shall not wither : and look, whatsoever he doeth, it shall prosper. 5 As for the ungodly, it is not so with them : but they are like the chaff, which the wind scattereth away ffoni the face of the earth. 6 Therefore the ungodly shall not be able to stand in the judgement : neither the sinners in the congregation of the righteous. 7 But the Lord knoweth the way of the righteous : and the way of the ungodly shall perish. THE II. PSALM. Quare fremuerunt geutes ? \ ITHY do the heathen so furiously rage to- VV gether : and why do the people imagine a vain thing ? tiistaricat : — IJavid ; the pro- iiiises made to him respecting the Messiah. [2 Sam. 7l LiCurf^uiil :— S- g. |g. Sunday Mattins. ist Noct. Easter Day and 8ve Mattins. Corp. Christ., ist Noct. II. Ifist. David ; the promises made to fiim respecting the Messiali. [a Sam. 7-) Liturg. Easter Day Maltms. S. g. 3§. Sunday Mat- tins, 1st Noct. Christm. Mattins, ist Noct. Good Frid.iy, ist Noct. Passion Ps. 2. Messianic Ps. i. PSALMUS I. BEATUS vir qui non abiit in consilio impi- orum, et in via peccatorum non stetit : et in cathedra pestilentiai non sedit : et Sed in lege Domini voluntas ejus : et in lege Ejus meditabitur die ac nocte. Et erit tanquam lignum, quod plantatum est secus decursus aquarum : quod fructum suuni dabit in tempore suo : Et folium ejus non defluet : et omnia qua3- cunque faciet prosperabuntur. Non sic impii, non sic : sed tanquam pulvis quern projicit ventus a facie terras. Ideo non resurgent impii in judicio : neque peccatores in concilio justorum. Quouiara novit DoMiNUS viam justorum iter impiorum peribit. et Q PSALMUS II. UARE fremuerunt gentes : et populi meditati sunt inania? PSALM I. Beyond the obvious moral meaning of this Psalm, it contains a prophetic laudation of the holiness of Christ. He is "the Man" to Whom we sing, " Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might," as the Lamb of God, Who is God, throughout the Psalms. lu this particular Psalm He is praised as the one only wearer of our nature in Whom pure and perfect holiness has been found during the time of earthly sojourn and probation. In Hi.s temptation, He walked not in the counsel of the Wicked One, stood not in the way of sinners by yielding thereto, and refused the temporal calheilra which was ofl'ered Him (though it seemed to bring Him in a moment that sovereignty which could otherwise only be won through suffering), because it was the throne of the Evil One, the Prince of this world, and not the throne of the Cross. His delight was to do the will of Him that sent Him, in the day while there was glad sun- shine and time to work, and in tlie night too, when all was eclipse, and darkness, and soiTow. IJeing made perfect through suffering, He became the origin of perfection in others ; the Corn of Wheat cast into the ground to die and to spring up again with a power of life-giving in its owii 1 iV.;:.— Only the text of tlic rs.ilins themselve.s is lii^re printed, nnt- withstanding the above title : and they arc placed in the order of the modern, not of the ancient Psalter : the ancient order beinR indicated in the central notes. The York and Hereford Breviaries h.td the s.ime arrange- ment of the Psalter as the Snlislnirj-. resurrection ; the Corn and Wine of the Tree of Life, planted by that Kiver the streams whereof make glad the City of God ; a fruit of sacramental life for the regeneration, edifica- tion, and resurrection of souls. Nor can any of His work fail through any deficiency of its own ; for whatsoever He doeth, whether of grace towards men, or of Intercession towards God, it shall prosper, because it is His. As for The Ungodly who sets up his kingdom against that of Christ, opposing Him first by the Jews, then by the Heathen, and at all times by sin, the end will prove how great the contrast ! The Wind of Pentecost will at last scatter altogether all the opponents of the Kingdom of God, as it has been doing in part ever since its first sound was heard. For them there will be no defence in the dreadful Day of Judgement, nor any place in the Communion of glorified saints. Only the path which He has marked out, Who said, " I am the way," can lead to the Presence of God; and they who go in the path of the adversary must take their lot with him. Blessed is the follower of the Man Christ Jesus, who walks in His way, and endureth temptation with stedfastness ; for after his trial and victory he also shall receive a crown of life, which the Lord Jesus, the righteous Judge, hath pre- pared for them that love Him, that they may reign with Him in His glory. PSALM II This is a Hymn, at once, of our Lord's suffering and of 502 CDc Psalms 1st Day. [Ps. 3.] 2 The kings of the earth stand up, and tlic rulers take counsel together : against the Loed, and against "His Anointed. 3 Let us break their bonds asunder : and cast away their cords from us. 4 He that dwelleth in heaven, shall laugh thenn to scorn ; the Lord shall have them in derision. 5 Then shall He speak unto them in His wrath : and vex them in His sore displeasure. 6 Yet have I set Jly King : upon My holy hill of Sion. 7 I will jireach tlie law, whereof the Lord hath said unto Me : Thou art ]My Son, this day have I begotten Thee. 8 Desire of Me, and I shall give Thee the heathen for Thine inheritance : and the utmost parts of the earth ior Thy possession. 9 Thou shalt bruise them with a rod of iron : and break them in pieces like a potter's vessel. 10 Be wise now therefore, O ye kings : be learned, ye that are judges of the earth. 11 Serve the Lord in fear : and rejoice unto Him with reverence. 12 "Kiss the Son, lest He be angry, and so ye perish from the rir//it way : if His wrath be kindled (yea, but a little) blessed are all they that put their trust in Him. THE III. PSALM. Domine, quid miiltiplicati ? 10RD, how are they increased that trouble ■^ me : many are they that rise against me. 2 Many one there be that say of my soul : There is no help for him in his God. 3 But Thou, O Lord, art my defender : Thoii art my worship, and the lifter up of my head. 4 I did call upon the Lord with my voice : and He heard me out of His holy hill. 5 I laid me down and slept, and rose up again : for the Lord sustained me. 6 I will not be afraid for ten thousands of the Astiterunt reges terrte, et principes convenerunt in unum : adversus Dojiinum, et adversus C'heis- TUJi Ejus. Dirumpamus vincula eorum : et projiciamus a nobis jugum ipsorum. Qui habitat in coelis irridebit eos : et DoMiNUa subsannabit eos. I ie. His MesM.ih rlleb.l. His Christ [Oteek]. ILXX.] f i.e. Offer Him hom- age as a Sovereitjn. III. f/isf. David ; re- spectinff Absalom's rebellion. [2 5am. 15. 30; 16. J4; 17. Lilursr. S. 19. % Sunday Matlins. 1st Noct. Eastern. A daily Morning Psalin. Tunc loquetur ad eos in ira Sua : et in furore Suo conturbabit eos. Ego autem constitutus Sum Kex ab eo super Sion montem sanctum Ejus : prredicans prseceptum Ejus. DoMiNUS dixit ad Me, Filius Meus es Tu : Ego hodie genui Te. Postula a j\Ie, et dabo Tibi gentes hrereditatem Tuam : et possessionem Tuam terminos terr». * Reges eos in virga ferrea : et tanquam vas figuli confringes eos. Et nunc reges intelligite : erudimini qui judi- catis terram. Servite Domino in timore : et exultate Ei cum tremore. Apprehendite disciplinam, nequando irascatur DoMiNUS : et pereatis de via justa. Cum exarserit in brevi ira Ejus : beati omnes qui confidunt in Eo. PSALMUS III. DOMINE, quid multiplicati sunt qui tribulant me % multi insurgunt adversum me. Multi dicunt anim;e meoe : Non est salus ipsi in Deo ejus. Tu autem, Domine, susceptor meus es : gloria mea, et exaltans caput meum. Voce mea ad Domintjm clamavi : et exaudivit me de monte sancto Suo. Ego dormivi, et soporatus sum : et exsurrexi, quia DoMiNtrs suscepit me. Non timebo millia populi circumdantis me : His victory, and therefore a Psalm for Easter Day. Its true meaning is sliewn by the quotations from it in Acts iv. 25, 26, by SS. Peter and John, and liy tliose in Acts xiii. 33, Heb. i. 5, and v. 5, by St. Paul. The manner in wliich it is quoted by the former may lead to the conclusion, liowevcr, that the Psalm is spoken of the mystical Body of Christ, as well as of the Messiah Himself ; and of the Church also it may, indeed, be sung that she gained her victory over the world by suflering. To this day the question may be asked, Wliy did the "heatlicn," and "the people" of the Jews, persecute Christ and His Church as they did? "We will not have this Man to reign over us," was their cry for ages, as it is of the Jews still ; and yet God's in-esistible law liad gone forth that His eternally-begotten Son should establish a supreme spiritual Empire upon earth, which should gather within its embrace all nations, to make them "the Kingdoms of the Lord and of His Christ.". And now the Good Shepherd has broken asunder all other universal empire, tliat He might guide and gather men with His staff into the unity of His fold. While the world cries to break away the bands and to cast away the yokes. He is ever crying, " Take My yoke upon you . . . for Jly yoke is easy, and My burden is light : " and the ven- geance of the Lord has been displayed in that loving compul- sion by wliich He has led His enemies to true wisdom and learning, by leading them to do reverent service and homage to the Son of !Man. Thus the Cross of the Passion has become the triumpliant Banner of the Resurrection ; and the sign of the Son of Man, which Mas once the badge of shame, surmounts the proudest tokens of earthly glory, to signify tliat He against Whom the world exalted itself in vain has become " King of kings and Lord of lords." PSALM III. In David, persecuted by his son Absalom, the light of Gospel analogy shews us a type of Christ coming to His own and His own receiving Him not. On Pahn Sunday the nniltitude led Him in triumph to Jerusalem, but on Good Friday they led Him before Herod and Pilate ; so that tliey were "increased " that troubled Him by rejecting Him, and become "many" that rose against Him, "saying. Crucify Him, crucify Him." Literally, the mockers said, "He trusted in God ; let Him deliver Him noM', if He will have Him : " figuratively, the whole world looked on His Passion and said, " We did esteem Him stricken, smitten of God, and aSlicted." But, as in the preceding Psalm, the voice of sorrow is turned into a song of joy ; and in the depths of His Passion the suffering Man of Sorrows could say, " F.ather, into Thy hands I commend My spirit," knowing that He would be the Lifter up of His head in the Resurrection and in the coming Kingdom. So may the Church take up the words of Christ, and set aside all fear when the world opposes the work of God, know- 1st Day. [Ps. 4, 5. Cf)c Ip0alm0. 503 people : that have set themselves against me round about. 7 Up, Lord, and help me, O my God : for Thou smitest all mine enemies upon the cheek- bone ; Thou hast broken the teeth of the ungodly. 8 Salvation belongeth unto the Lokd : and Thy blessing is upon Thy people. THE IV. PSALM. Cum invocarem. HEAR me when righteousness of I call, God ot my : Thou hast set _ me at liberty when I was in trouble ; have mercy upon me, and hearken unto my prayer. 2 O ye sons of men, how long will ye blas- pheme Jline honour : and have such pleasure in vanity, and seek after "leasing^ 3 Know this also, that the Loed hath chosen to Himself the man that is godly : when I call upon the Lord, He will hear me. i Stand in awe, and sin not : commune with your own heart, and in your chamber, and be still. 5 Offer the sacrifice of righteousness : and put your trust in the Lord. 6 There be many that say : AVho will shew us any good 1 7 Lord, lift Thou ui:i : the light of Thy countenance upon us. 8 Thou hast put gladness in my heart : since the time that their corn and wine and oil increased. 9 I will lay me down in peace, and take my rest : for it is Thou, Lord, only that makest me dwell in safety. THE V. PSALM. Verba mea auribus. PONDER my words, O Lord : consider my meditation. 2 O hearken Thou unto the voice of my calling, my King, and my God : for unto Thee will I make my prayer. IV. //(>/, David ; re- si>ec(iiig Absalom's rebellion. Lilurs-. S. g. Ig. Easier Eve, Corp. Clir.. 1st Noct. Maundy T li.. Prime. Martj'rs, Confessors, 2nd Noct. Compline. a i.e. LyinK. v. Hist. David ; re- sjiectin^ Absalom's rebellion. Lilurg. S, m. g. Monday Lauds. Maltins of the de- parted. Martyrs. Confessors, 2nd Noct. St. Michael, ist Noct. exsurge, Domine, salvum me fac, Deus mens. Quoniam Tu percussisti omnes adversantes mihi sine causa : dentes peccatorum contrivisti. Domini est salus : et super populum Tuum benedictio Tua. PSALMUS IV. CUM invocarem exaudivit me Deus justitiae mese : in tribulatione dilatasti mihi. Miserere mei : et exaudi orationem meam. Filii hominum, usquequo gravi corde ? ut quid diligitis vauitatem, et quseritis mendacium? Et scitote quoniam mirificavit Dominus sanc- tum Suum : Dominus exaudiet me cum clama- vero ad Eum. Irascimini, et nolite peccare : qufe dicitis in cordibus vestris, et in cubilibus vestris com- pungimini. Sacrificate sacrificium justitiae, et sperate in Domino : multi dicunt, Quis ostendit nobis bona ? Signatum est super nos lumen vultus Tui, DoMiNE : dedisti Isetitiam in corde meo. A fructu frumenti, vini, et olei sui : multipli- cati sunt. In pace in idipsum : dormiam et requiescam. Quoniam Tu, Domine, singulariter in spe : constituisti me. PSALMUS V. TERBA mea auribus percipe, Domine : in- tellige clamorem meum. Intende voci orationis mere : Rex mens et Deu.s meu3. ing that One has said, "The gates of hell shall not prevail against it." So may each member of Christ lay them flown to rest night by night, knowing that tliere is One Who will "lighten our fiarkness ; " and at the last lay them down to the sleep of the grave, saying, "I know th.at my Redeemer liveth," — "If we believe that Jesus died and rose again, even so them also that sleep in Jesus will God bring with Him." PSALM IV, It is the last verse, probably, of this Psalm which has marked it out as the first of the Compline or late Evensong Psalms throughout the Eastern and the Western Church ; but a general tone of tliankfulness for rest after trouble, toil, and sorrow, pervades tlie whole Psalm, and fits it for the place wliich it has so universally occupied in the devotions of the Church. Uttered in the person of Christ, it is an expansion of His commendation prayer, and applies to that niomeut when, while the win-kl was still standing in awe at the supernatural darkness. He cried of " the Sacrifice of Kigliteousntjss," "It is finished." Doubtless a r.iy of Pivine liglit coniffU'ted the broken heart of the dying ,Te3us .as He commended His soul to His Father, He knew that the Lord Iiad lieanl Him, and would glorify .again the Name which He had .already glorified. And so wliilo the people said, "He saved otiiers, Himself Ho cannot save, " Jesus looked fortli on the travail of His soul. and was satisfied. The Life-giving Corn and Wine had been perfected, the Unction from the Holy One had been bought by the atoning blood, and now for ever was the Sufferer set at liberty, in peace to take His rest. Even thus is the true peace and rest of the Church to be found in the Sacramental ].,ife by which it is made the mystical Body of Christ ; and whether in life or in death, the members of that Body may dwell safely and in hope, through Him AVlio is the Corn, the Wine, and the Oil of their souls. It has been said of these four Psalms which open the Psalter that they contain an epitome of the Gospel, In the 1st we have the Life of Clirist, in the ■2nd His Passion, in the 4th His Death and Burial, in the 3rd His Resurrection. PSALM V. The third verso of this Psalm appears to indicate that it was composed for morning use ; and both in the Eastern and the Western systems it is thus appropriated to the second Morning Service, or Lauds, on Monday. It is, throughout, the voice of the Church speaking to Christ. As in tlie dawn of its existence the Church prayed that the Lord would grant unto His servants th>at with all boldness they might spe.ak Hi.s Word, and tliat Ho would stretch fortli His liand to work signs and wonders ; so now does she direct her constant pr.ayer that His Presence may bless the opening day, .and th.at He will direct her w.ay. It is well, in using this and other Psalms in which the 504 Cbe Ip^alms. 1st Day. [Ps. 6.] 3 My voice shalt Thou hear betimes, Lokd ; early in the morning will I direct my prayer unto Thee, and will look up. 4 For Thou art the God that hast no pleasure in wickedness : neither shall any evil dwell with Thee. 5 Such as bo foolish shall not stand in Thy sight : for Thou hatest all them that work vanity. 6 Thou shalt destroy them that speak leasing : the Lord will abhor both the bloodthirsty and deceitful man. 7 But as for me, I will come into Thine house, even upon the multitude of Thy mercy : and in Thy fear will I worship toward Thy holy temple." 8 Lead me, O Lord, in Thy righteousness, because of mine enemies : make Thy way plain before my face. 9 For there is no faithfulness in his mouth : their inward parts are very wickedness. 10 Their throat is an open sepulchre : they flatter with their tongue. 11 Destroy Thou them, O God, let them perish through their own imaginations : cast them out in the multitude of their ungodliness ; for they have rebelled against Thee. 12 And let all them that put their trust in Thee rejoice : they .shall ever be giving of thanks, because Thou defendest them ; they that love Thy Name, shall be joyful in Thee ; 13 For Thou, Lord, wilt give Thy blessing unto the righteous : and with Thy favourable kindness wilt Thou defend him as with a shield. Day 1. EVKNING PRAYER. THE VI. PSALM. Domine, ne iu furore. OLORD, rebuke me not in Thine indignation : neither chasten me in Thy displeasure. 2 Have mercy upon me, Lord, for I am weak : O Lord, heal me, for my bones are vexed. 3 My soul also is sore troubled : but, Lord, how long wilt Thou punish me ? 4 Turn Thee, O Lord, and deliver my soul : O save me for Thy mercy's sake. 5 For iu death no man remembereth Thee : and who will give Thee thanks in the pit 1 6 I am weary of my groaning, every night wash I my bed : and water my couch with my tears. a Cotitp. I Sam. i. 9. VI. Hist~ David : re- specting Absalom's rebellion. Lilityg. Ash-Wed. M.itlins. S-i-lS- Sumiay Mattiiis, 1st Noct. Mattiiis of the departed. Peniuntiai Ps. 2. Quoniam ad Te orabo, Domine : mane exaudies vocem meam. ]\Iaue astabo Tibi et videbo : quoniam non Deds volens iniquitatem Tu es. Neque habitabit juxta Te malignus : neque permanebunt injusti ante oculos Tuos. Odisti omnes qui operantur iniquitatem : per- des omnes qui loquuntur mendacium. Virum sanguinum et dolosum abominabitur DoMiNus : ego autem in multitudine misericordiae Tua3. Introibo in domum Tuam : adorabo ad tem- plum sanctum Tuum in timore Tuo. DoJiiNE, deduc me in justitia Tua propter inimicos meos : dirige in conspectu Tuo viam meam. Quoniam non est in ore eorum Veritas : cor eorum vanum est. Sepulchrum patens est guttur eorum ; Unguis suis dolose agebant ; judica illos Deus. Decidant a cogitationibus suis ; secundum multitudinem impietatum eorum expelle eos ; quoniam irritaverunt Te, Domine. Et loE'tentur omnes qui sperant in Te : in Eeternum exsultabunt, et habitabis in eis. Et gloriabuntur in Te omnes qui diligunt Nomen Tuum : quoniam Tu benedices justo. Domine, ut seuto bonae voluntatis Tuse : coronasti nos. PSALMUS VI. DOMINE, ne in furore Tuo arguas me : neque in ira Tua corripias me. Miserere mei, Domine, quoniam infirmus sum : Sana me Domine, quoniam conturbata sunt ossa mea. Et anima mea turbata est valde : sed Tu, Domine, usquequo? Convertere, Domine, et eripe animam meam : salvum me fac propter misericordiam Tuam. Quoniam non est in morte qui memor sit Tui : in inferno autem quis confitebitur Tibi ? Laboravi in gemitu meo, lavabo per singulas noctes lectum meum : lacrymis meis stratum meum rigabo. destruction of enemies is spoken of, to remember that they are God's enemies, and the enemies of His Churcli and law, against whom the words are uttered, and that the destruc- tion of evil for the salvation of the repentant evil-doer is the highest exercise of Divine mercy. Nor must it be forgotten that as wickedness is essentially hateful to the All-Good, so there is a "wrath" even "of the Lamb," Whose meekness and love are infinite. PSALM VI. In this first of the seven Penitential Psalms we begin to hear the voice of our Kedeemcr speaking as One upon Whom the Lord hath laid the iniquity of us all, and Whose visage was marred more than any man's in the awful hours of dark- ness wliich He suffered upon the Cross. No one was ever so humbled by sin as the Son of God, Who condescended to a shameful death for sinners : no one ever so felt the wrath of God poured out upon him as He Whose loving heart was broken by the I'ebuke of the Lord, so that He cried, "My God, My God, why hast Thou forsaken Me ? " Yet, as God has said, "As many as I love I rebuke and chasten," so His love for sinners was shewn in the chastisement which was laid upon the Redeemer of sinners, and in the rebuke which shed forth that Redeemer's Blood for, their salva- tion. Since our Lord and Saviour tlius condescended to be so entirely one of ourselves that He was "made sin for us," and could utter the words of one bowed down by the burden, so has He thus set us an example of words wherein each sinner may turn to God with words of penitence in deprecation of His indignation and displeasure. And as the darkness passed away with the returning Light of the Father's Presence, so can all sinners hope that a penitential confession of sin will end in words of joy through the application of the healing absolution, " Thy sins are forgiven thee." 1st Day. [Ps. 7.] Cfje ipsalms. 505 7 My beauty is gone for very trouble : and worn away because of all mine enemies. 8 Away from me, all ye that work vanity : for the Lord hath heard the voice of my weeping. 9 The Lord hath heard my petition : the Lord will receive my prayer. 10 All mine enemies shall be confounded, and sore vexed : they shall be turned back, and put to shame suddenly. THE VII. PSALM. Domine, Deus meus. OLORD my God, in Thee have I put my trust : save me from all them that perse- cute me, and deliver me ; 2 Lest he devour my soul like a lion, and tear it in pieces : while there is none to help. 3 Lord my God, if I have done any such thing : or if there be any wickedness in my hands ; 4 If I have rewarded evil unto him that dealt friendly with me : yea, I have delivered him that without any cause is mine enemy ; 5 " Then let mine enemy persecute my soul, and take mo : yea, let him tread my life down upon the earth, and lay mine honour in the dust. 6 Stand up, O Lord, in Thy wrath, and lift up Thyself, because of the indignation of mine enemies : arise up for me in the judgement that Thou hast commanded. 7 And so shall the congregation of the people come about Thee ; for their sakes therefore lift up Thyself again. 8 The Lord shall judge the people ; give sentence with me, O Lord : according to my righteousness, and according to the innocency that is in me. 9 let the wickedness of the ungodly come to an end : but guide Thou the just. 10 For the righteous God : trieth the very hearts and reins. 1 1 My help cometh of God : Who preserveth them that are true of heart. 1 2 God is a righteous Judge, strong, andpaiieni : and God is provoked every day. 13 *If a man will not turn, He will whet His sword : He hath bent His bow, and made it ready. 14 He hath prepared for him the instruments of death : He ordaineth His arrows against the persecutors. VII. //tit. David ; re- specciiijf Absalom's rebellion. Lilitrc. &. W- S- Sunday %fattins, 1st Noct. Mattins of the departed. a Comp. Job 31. fassint. b Ccmp. Deut. 32. 4'. Turbatus est a furore oculus meus : inveteravi inter omnes inimicos meos. Discedite a me omnes qui operamini iniqui- tatem : quoniam exaudivit Dominus vocem fletus mei. Exaudivit Dominus deprecationem meam : Dominus orationem meam suscepit. Erubescant et conturbcntur vchementer omnes iuimici mei : convertantur et erubescant valde velociter. PSALMUS VII. DO]\IINE, Deus meus, in Te speravi : salvum me fac ex omnibus persequentibus me, et libera me. Nequando rapiat ut leo animam meam : dum non est qui redimat, neque qui salvum faciat. Domine, Deus meus, si feci istud : si est iniquitas in manibus meis. Si reddidi retribuentibus mihi mala merito ab inimicis meis inanis. decidam Persequatur inimicus animam meam et compre- hendat, et conculcet in terra vitam meam : et gloriam meam in pulverem deducat. Exsurge, Domine, in ira Tua : et exaltare in finibus inimicorum meorum. Et exsurge, Domine, Deus meus, in prsecepto quod mandasti : et synagoga populorum circun- dabit Te. Et propter hanc in altum regredere : Dominus judicat populos. Judica me, Domine, secundum justitiam meam : et secundum innocentiam meam super me. Consumetur nequitia peccatorum, et diriges justum : scrutans corda et renes Deus. Justum adjutorium meum a Domino : Qui salvos facit rectos corde. Deus Judex Justus, fortis, et patiens : numquid irascitur per singulos dies ? Nisi conversi fueritis, gladium Suum vibravit : arcum Suum tetendit, et paravit ilium. Et in eo paravit vasa mortis : sagittas Suaa ardentibus effecit. PSALM VII. The second verse of this Psalm points out the ailvcrsary spoken nf as that one of whom St. Peter speaks as a roaring lion walking about seeking whom he may devour ; and of whom David had already found an evil type when he was guarding the flock intrusted to him by his father. [1 Sam. xvii. 34.] And since the adversary is Satan, so the Person speaking must bo Christ, the seed of the woman persecuted by the Evil One, the seed of the serpent whose head He was to bruise. Many a lamb had the lion seized out of the flock, and at last ho strove to tear in pieces the Lamb of God Him- self. All through the Psalm it is this personal adversary who is spoken of ; and even when the enemies of Christ arc represented as many, the one power and influence by whicli they are moved is recalled to our minds by the interchange of the plural and the singular number. The plea of innocence which ( made in the third, fourth, and fifth verses is mingled with a prophetic foreshadowing of that which is now history, that "Ho Who did no sin, neither was guile found in His mouth," was yet " made sin " for us, had His holy body torn in pieces. His soul persecuted, His life trodden down upon the eartli, and His honour laid in the dust. Thus David in his affliction prophetically personi- fied Him Whose bitter Passion wrought out the Atone- ment, and Who, "while wo were enemies, yet died for us." Then, as in previous Psalms, a sudden transition takes place from the "dust" of death to the "lifting up" of the Resurrection. In one sense it is the voice of Christ calling upon His Father to glorify His Name now that the purpose of His humiliation and suffering is accomplished : in another it is the voice of the Church calling upon Christ to lift up Himself again in the Resurrection for the sake of those whom 5o6 CDe Ipsalms. 2nd Day. [Ps. 8, 9.] 15 Behold, he travaileth with mischief : he hath conceived sorrow, and brought forth ungod- liness. 1 6 He hath graven and digged up a pit : and is fallen himself into the destruction that he made for other. 17 For his "travail shall come upon his own head : and his wickedness shall fall on his own pate. 18 I will give thanks unto the Lord, accord- ing to His righteousness : and I will praise the Name of the Lord most High. THE VIII. PSALM. Domine, Dominus noster. OLOPiD our Governour, how excellent is Thy Name in all the world : Thou that hast set Thy glory above the heavens. 2 Out of the mouth of very babes and suck- lings hast Thou ordained strength, because of Thine enemies : that Thou mightest still the enemy and the avenger. 3 *For I will consider Thy heavens, even the works of Thy fingers : the moon and the stars which Thou hast ordained. 4 A^Tiat is man, that Thou art mindful of him : and the son of man, that Thou visitest him ? 5 Thou madest him lower than the angels : to crown him with glory and worship. 6 Thou makest him to have dominion of the works of Thy hands : and Thou hast put all things in subjection under his feet ; 7 AU sheep and oxen : yea, and the beasts of the field ; 8 The fowls of the air, and the fishes of the sea : and whatsoever walketh through the paths of the seas. 9 Lord our Governour : how excellent is Thy Name in all the world. Day 2. MORNING PRAYER. THE IX. rSALM. Confitebor Tibi. I WILL give thanks unto Thee, O Lord, with my whole heart : I will speak of all Thy marvellous works. a i.e. " Trouble." in the sense of painstaking, or la- VIII. Ni's/. David ; re- specting Ills victory over Goliatli. Litnrg. Ascension D.iy Mattins. S". ^. ^. Sunday ^lattins. Ascension Day. St. Michael. AUSaints. B. :'. M., Virg. and Matr.. 1st Noct. Inv. and Ex. Cross Mattins. Martyrs, and Noct. h Conip. Luke it. Hii!. IX. ..«,. David; re- specting his victory over Goliath. Lititri^. S. ©. 1^. Sunday Mattins. ist Noct. Ecce parturit injustitiam ; concepit dolorem : et peperit iuiquitatem. Lacum ajieruit, et eflfodit eum : et incidit in f oveam quam fecit. Convertetur dolor ejus in caput ejus : et in verticem ipsius iniquitas ejus descendet. Confitebor Domino secundum justitiam Ejus : et psallam Nomini Domini Altissimi. PSALMUS VIII. DOMINE Dominus noster : quam admirabile est Nomen Tuum in universa terra. Quoniam elevata est magnificentia Tua : super ccelos. Ex ore infantium et lactentium perfecisti laudem propter inimicos Tuos : ut destruas inimicum et ultorem. Quoniam videbo ccelos Tuos, opera digitorum Tuoruni : lunam et steUas qure Tu fundasti. Quid est homo, quod memor es ejus % aut filius hominis quoniam visitas eum ? ilinuisti eum paulomiuus ab angelis, gloria et honore coronasti eum : et constituisti eum super opera manuum Tuai-um. Omnia subjecisti sub pedibus ejus ; oves et boves universas : insuper et pecora campi. Volucres cceli, et pisces maris : qui perambii- lant semitas maris. Domine Dominus noster : quam admirabile est Nomeu Tuum in universa terra. PSALMUS IX- CONFITEBOK Tibi, Domine, in toto corde meo : narrabo omnia mirabilia Tua. He has redeemed, that they who are partakers of His Death may also be partakers of His Life and His Glory. Then, although all forsook Him and fled, and none were left around Him but a congi-egation of wicked doers and cruel men, when He had ascended up on high, to take up His Divine Glory again, He should gather about Him in the Kingdom of the Resurrection a congregation of the people, whose multitude no man can number, out of all nations, and peoples, and tongues. "I, if I be lifted up, will draw all men unto Me." In the latter verses, the final subjugation of the Evil One is predicted, the second de.ith of the lake of fire, and the bottomless pit into which the great enemy himself shall be cast. [Rev. XX- 10,14.] Thus also the ninth verse is another form of the prayer, "Thy kingdom come . . . deliver us from evil : " a prayer that (.lod may be all and in all. PSALM VIII- The Church sings this Psalm to the glory of the Son of Man, our Lord as Creator, and our Lord as Redeemer, Who has been crowned with the glory of an everlasting kingdom, and a never-ending Divine Worship in heaven and earth- The prophecy of the second verse is declared by Christ Himself to have been fulfilled by the children crying " Hosanna to the Son of David" as He rode into Jerusalem on Palm Sunday. We need not, however, suppose this to be its only fulfilment, for the Holy Innocents glorified the Holy Babe by their deaths, and an army of Holy Innocents "follow the Lamb whithersoever He goeth " in His glorified Kingdom. Above all other babes out of whose mouth strength has been ordained is He of Whom it is written, "Unto us a Child is born, unto us a Son is given, and His Name shall be called Wonderful, The mighty God." Hence St. Paul guides us to that use of this Psalm which is specially marked out by its selection for Ascension Day : and "we see Jesus " in Him "Who was made a little lower than the angels for the sufl'ering of death, crowned with glory and honour." But when we thus sing the glory of Him Who is the Alpha and Omega, — the Lord our Lord in the beginning, and the Lord our Lord iu the end, — we may also remember that "both He that s,anctifieth and they who are sanctified are 2nd Day. [Ps. 9.] Ci)e Psalms. 507 2 I will be glad and rejoice in Thee : yea, my songs will I make of Thy is^ame, O Thou most Highest. 3 "While mine enemies are driven back : they shall fall and perish at Thy presence. 4 For Thou hast maintained my right and my cause : Thou art set in the throne that judgest right. 5 Thou hast rebuked the heathen, and de- stroyed the ungodly : Thou hast put out their name for ever and ever. 6 O thou enemy, destructions are come to a perpetual end : even as the cities which thou hast destroyed ; their memorial is perished with them. 7 But the Lord shall endure for ever : He hath also prepared His seat for judgement. 8 For He shall judge the world in righteous- ness : and minister true judgement unto the people. 9 The Lord also will be a Defence for the oppressed : even a Refuge in due time of trouble. 10 And they that know Thy Name, will put their trust in Thee : for Thou, Lord, hast never failed them that seek Thee. 110 praise the Lord Which dwelleth in Sion : shew the people of His doings. 12 For, when He maketh inquisition for blood. He remembereth them : and forgetteth not the complaint of the poor. 13 Have mercy upon me, O Lord, consider the trouble which I suffer of them that hate me : Thou that liftest me up from the gates of death. 14 That I may shew all Thy praises within the *ports of the daughter of Sion : I will rejoice in Thy salvation. 15 The heathen are sunk down in the pit that they made : in the same net which they hid privily, is their foot taken. 16 The Lord is known to execute judgement : the ungodly is trapped in the work of his own hands. 17 The wicked shall be turned into hell : and all the people that forget God. 1 8 For the poor shall not alway be forgotten : the patient abiding of the meek shall not perish for ever. 19 Up, Lord, and let not man have the upper hand : let the heathen be judged in Thy sight. 20 Put them in fear, O Lord : that the heathen may know themselves to be but men. <T John 18. 6. =8.4. Lsetabor et exultabo in Te ; psallam Nomini Tuo, Altissime. In convertendo inimicum meum retrorsum . infirmabuntur, et peribunt a facie Tua. Quoniam fecisti judicium meum et causam meam : sedes super throuum qui judicas justitiam. Licrepasti gentes, et periit impius : nomen eorum delesti in aeternum et in sceculum sseculi. Inimici defecerunt framese in finem : et civitates eorum destruxisti. Periit memoria eorum cum sonitu : et DoMiNUS in Eeternum permanet. Paravit in judicio throiumi Suum : et Ipse judicabit orbem terrte in aequitate ; judicabit populos in justitia. Et factus est Dominu3 refugium pauperi : adjutor in opportunitatibus, in tribulatione. Et sperent in Te qui noverunt Nomen Tuum : quoniam non dereliquisti qusereutes Te, Domine. Psallite Domino, Qui habitat in Sion : annun- tiate inter gentes studia Ejus. Quoniam requirens sanguinem, eorum recor- datus est : non est oblitus clamorem pauperum. Miserere mei, Domine : vide humilitatem meam de inimicis meis. Qui exaltas me de portis mortis : ut annuntiem omnes laudationes Tuas in portis iilias Sion. Exultabo in salutari Tuo in interitu quem fecerunt. infixa3 sunt gentes I In laqueo isto quem absconderunt : compre- hensus est pes eorum. Cognoscetur Dominus judicia faciens : in operi- bus manuum suarum comprehensus est peccator. Convertantur peccatores in infernum : omnes gentes quse obliviscuntur Deum. Quoniam non in finem oblivio erit pauperis : patientia pauperum non peribit in finem. Exurge, Domine ; non confortetur homo : judi- centur gentes in conspectu Tuo. Con.stitue, Domine, legislatorem super eos : ut sciant gentes quoniam homines sunt. all of one," and that we sing also of tlin exaltation of huniau nature by its union with Him through His Incarnation and Ascension. PSALM IX. A song of Christ and of His Church, setting forth the triumph of His Person and His work, and giving thanks because lie Who became poor for our sakes hath made many rich to the glory of God. The marvellous works of God in the mir.aoles of grace are oven more worthy to be sung than those which surround us in the miracles of Creation and Providence. Especially in that miracle of grace from which all otliers spring, that of our Lord's Incarnation: "Great is the mystery of godliness; God was manifest in the flesh," the angels and those who recognized their Saviour rejoiced, while the enemy was con- founded and death vanished in presence of Him Who is the Life. As the multitude with swords and staves who came to take Jesus went backward and fell to the ground at the pro- clamation of the Incommunicable Name, and as the keepers became as dead men in sight of the Resurrection glory, so the darkness of heathenism tied before the Light of the world, the universally destructive empire of the Enemy of God and man was broken up, and the Throne of the Cross was establi.shed for ever. Tlie " inquisition for blood " speaks of that blood of which tlie Jews said, "Let it be on us .and on our children, " and which spcaketh better things tlian th.-vt of Abel ; the com- jilaint of the Poor, crying up to (iod, " Father, forgive them ; for they know not what they do." It speaks also of the blood of the martyrs, Stephen pr.aying, "Lord, l.iy not this sin to their charge," and the souls under the altar crying, "Lord, how long, Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth ? " In the continued prayer for mercy and deliverance, an 5o8 Cfje IPsalms. 2nd Day. [Ps. 10.] THE X. PSALM. Ut quid, Domine ? "TTTHY standest Thou so far off, Lord : and VV hidest Thy face iu the needful time of trouble ? 2 The ungodly for his own lust doth persecute the poor : let them be taken in the crafty wiliness that they have imagined. 3 For the ungodly hath made boast of his own heart's desire : and speaketh good of the covetous whom God abhorreth. 4 The ungodly is so proud, that he careth not for God : neither is God in all his thoughts. 5 His ways are alway grievous : Thy judge- ments are far above out of his sight, and there- fore defieth he all his enemies. 6 For he hath said in his heart, Tush, I shall never be cast down : there shall no harm happen unto me. 7 His mouth is full of cursing, deceit, and fraud : under his tongue is ungodliness and vanity. 8 He sitteth lurking in the thievish corners of the streets : and privily in his lurking dens doth he murder the innocent ; his eyes are set against the poor. 9 For he lieth waiting secretly, even as a Hon lurketh he in his den : that he may "ravish the poor. 10 He doth ravish the poor : when he getteth him into his net. 11 He faUeth down, and humbleth himself : that the congregation of the poor may fall into the hands of his captains. 12 He hath said in his heart. Tush, God hath forgotten : He hideth away His face, and He will never see it. 13 Arise, O Lord God, and lift up Thine hand : forget not the poor. 14 Wherefore should the wicked blaspheme God : while he doth say in his heart. Tush, Thou God carest not for it. 15 Surely Thou hast seen it : for Thou behold- est ungodliness and wrong. 16 That Thou mayest take the matter into Thine hand : the poor committeth himself unto Thee ; for Thou art the Helper of the friendless. In continuation of Ps. 9. a I.e. Plunder. IT' [PSALMUS IX. v. 22.] T quid, Domine, recessisti longe : despicis in opportunitatibus, in tribulatione ? Dum superbit impius, incenditur pauper : com- prehenduntur in consiliis quibus cogitant. Quoniam laudatur peccator in desideriis animae suse : et iniquus benedicitur. Exacerbavit Dominum peccator : secundum multitudinem irre sufe non quseret. Non est Deus in conspectu ejus : inquinatse sunt vise illius in omni tempore. Auferuntur judicia Tua a facie ejus : omnium inimiconim suorum dominabitur. Dixit enim in corde suo : Non movebor a gene- ratione in generationem sine malo. Cujus maledictione os plenum est, et amaritu- dine, et dolo : sub lingua ejus labor et dolor. Sedet in insidiis cum divitibus in occultis : ut interficiat innocentem. OcuU ejus in pauperem respiciunt : insidiatur in abscoudito, quasi leo in spelunca sua. Insidiatur ut rapiat pauperem : rapere pauperem dum attrahit eum. In laqueo suo humiliabit eum : inclinabit se, et cadet cum dominatus fuerit pauperum. Dixit enim in corde suo ; Oblitus est Deus : avertit faciem Suam ne videat in finem. Exurge, Domine Deus, et exaltetur manus Tua : ne obliviscaris pauperum. Propter quid irritavit impius DeumI dixit enim in corde suo, Non requiret. Vides ; quoniam Tu laborem et dolorem con- sideras : ut tradas eos in manus Tuas. Tibi derelictus est pauper : orphauo Tu eris adjutor. illustration is given of the oneness which Christ establishes between Himself and the Church. When Saul hunted down the members of Christ to slaughter, the Lord met him and said, " Saul, Saul, why persecutest thou Me ? " In the same manner the Voice of the Head is heard speaking of the "trouble" which He suffers in His members from them that hate Him ; and with His mystical Body He prays to the Divine Nature, Arise, O Lord, in the power of the Resurrec- tion, and establish the Poor in His kingdom as a Lawgiver and a Saviour. PSALJI X "Man's necessity is God's opportunity, " yet the cry with which this Psalm opens expresses literally the utter forsaken- ness of Christ even "in opportunitatibus, in tribulatione," when the Lord is to all others a defence and a refuge : to such an utter depth of persecution and suffering did "the Poor" descend for the sake of those He came to save. This Psalm is in reality a continuation of the 9th, as it is written in the LXX and the Vulgate, and as is shewn by the initial letters of the verses, which in the Hebrew form the Alphabet, beginning with the hrst verses of the 9th and ending with the last verses of the 10th. But as the enemies of the Poor in the former Psalm are the heathen, persecuting Christ and His Church from with- out, so in this they are from within, those of His own house- hold. Consequently this latter Psalm has ever been inter- preted of the troubles which the Church will have to under- go in the days of Antichrist, when the greatest enemy that has ever persecuted the mystical Body of Christ will arise from among its members. Antichristian pride is here predicted as if it would be a revivification in practical life of the first temptation that men "should be as Gods." And, as the enemies of Christ allied themselves with the covetous traitor, so it is a characteristic of the spirit of Antichrist that covetousness, which God declares to be the root of all evil, is by him spoken good of, and reckoned as a virtue. The unjust steward is commended, in such a spirit, because he was wise in his generation, that generation being narrowed within the bounds of this present life. It is, perhaps, more of this future conflict between the kingdom of the Poor and the kingdom of Antichrist, than of the personal sufferings of Christ in His Passion that this Psalm speaks. And the conclusion is a prophecy that although the eyes of those who follow the enemy of Christ 2nd Day. [Ps. 11, 12.] Cf)c lp0alms. 509 17 Break Thou the power of the ungodly and malicious : take away his ungodliness, and Thou shalt find none. 1 8 The Lord is King for ever and ever : and the heathen are perished out of the land. 19 Lord, Thou hast heard the desire of the poor : Thou preparest their heart, and Thine ear hearkeneth thereto ; 20 To help the fatherless and poor unto their right : that the man of the earth be no more exalted against them. THE XI. PSALM. In Domino confido. IN the Lord put I my trust ; how say ye then to my soul, that she should flee as a bird unto the hill 1 2 For lo, the ungodly bend their bow, and make ready their arrows within the quiver : that they may privily shoot at them which are true of heart. 3 For the foundations will be cast down : and what hath the righteous done ? 4 The Lord is in His holy temple : the Lord's seat is in heaven. 5 His eyes consider the poor : and His eyelids "try the children of men. 6 The Lord 'alloweth the righteous : but the ungodly, and him that delighteth in wickedness doth His soul abhor. 7 Upon the ungodly He shall rain snares, fire and brimstone, storm, and tempest : this shall be their portion to drink. 8 For the righteous Lord loveth righteous- ness : His countenance will behold the thing that is just. Day 2. EVENING PRAYER. THE XII. PSALM. Salvum me fac. HELP vie, Lord, for there is not one godly man left : for the faithful are minished from among the children of men. 2 They talk of vanity every one with his neighbour ; they do but flatter with their lips, and dissemble in their double heart. XI. Niit. David ; when his hfe was threat- ened by Saul, ji Sam. 19. 1, 10, 1? i LU'^n-. 5. ©. Ify. Sunday ^^allins, ist Noct. Ascen- sion Day. St. Mi- ctiael, ist Noct. Martyrs. 3rd Noct. a "trieth." [B. V.] i> i.e. Approveth, in the sense of prov- ing true by assay. Contere brachium peccatoris et maligni retur peccatum illius, et non invenietur. quje- xii. /fist. Duvid; in time of some gre.1t dis- tress. i,v„„... s. f . n- Sunday NIattins, ist Noct. DoMiNHs regnabit in agternum et in saeculum sseculi : peribitis gentes de terra illius. Desiderium pauperum exaudivit Dominus : prseparationem cordis eorum audivit auris Tua. Judicare pupillo et humili : ut non apponat ultra magnificare se homo super terram. I PSALMUS X. N Domino confido : quomodo dicitis animae mese, Transmigra in montem sicut passer t Quoniam ecce peccatores intenderunt arcum; paraverunt sagittas suas in pharetra : ut sagittent ill obscuro rectos corde. Quoniam quce perfecisti destruxerunt : Justus autem quid fecit 1 Dominus in templo sancto Suo : Dominus in ccelo sedes Ejus. Oculi Ejus in pauperem respiciunt : palpebras Ejus interrogant filios hominum. Dominus iiiterrogat justum et impium : qui autem diligit iniquitatem, edit animam Suam. Pluet super peccatores laqueos : ignis, et sul- phur, et spiritus procellarum, pars calicis eorum. Quoniam Justus DomNUS, et justitias dilexit : jequitatem vidit vultus Ejus. PSaLMUS XL SALVUM me fac, Domine, quoniam defecit sanctus : quoniam diminutce sunt veritates a filiis hominum. Vana locuti sunt unusquisque ad pr6ximum suum : labia dolosa, in corde et corde locuti sunt. may be so wilfully blinded that they can see no God, no Christ, no world to come, yet God will hear the prayer of His Church, "Thy kingdom come," "the kingdoms of this world shall become the kingdoms of our Lord, and of His Christ, and He shall reign for ever and ever." As Christ said, "I will not leave you orphans," so His promise will be fullilled : the Poor shall enter on His reign of glory, the fatherless shall sit down with Him in the kingdom of His Father and theirs, and the power of Antichrist will be cast down, broken, and destroyed. PSALM XL This is, doubtless, spoken primarily of "Jesus Christ the Righteous," "the Holy One and the Just," "that Just One," against Whom the ungodly Jews bent their bows of hatred, and made ready their arrows of slander and false witness. For a short time He went away from thorn " unto a country near to the wilderness into a city called Ephraini," probably between Jerusalem and Jericho ; but when His time was approaching, six days before the Passover, He returned to Jerusalem, going willingly to His suflferings. It may be that there was some advice given to Him identical with tliat implied in the opening verse of this Psalm, sueli as the words of St. Peter, "That be far from Thee, Lord;" or of the other disciples, " The Jews of late sought to stone Thee, and goest Thou thither again ? " In the same maimer the Church has at times retired from the fierceness of persecution into the deserts of Egypt and Palestine, or the Catacombs of Rome ; but, with her Head, ever looking upward faithfully and beholding the Throne of the rigliteous Judge in Heaven. For a time He tries the Church as He tried tlie Righteous and the Poor Himself, but chastening as a Father : and the light of His countenance shining above all trial gives sure confidence that the just cause, the cause which is His own, will in the end most surely prevail. PSALM XII. This Psalm represents the mournful spirit in which Christ looked upon the unbelieving heart of the generation that beheld Him, and at the contradiction of .sinners against Him- self. It is also the voice of His mystical Body, crying. "Lord, how long ? " and praying for the Second Advent and perfect Dominion of the Sou of jlan. There were times in the life of our Lord when not even "His brethren " believt<l in Him, and wlion all forsook Him 5IO ^ht lpsalm0. 2nd Day. [Ps. 13, 14.] 3 The Lord sliall root out all deceitful lips : and the tougue that speaketh proud things. 4 Which have said, With our tongue will we prevail : we are they that ought to speak, who is lord over us ? 5 Now for the comfortless troubles' sake of the needy : and because of the deep sighing of the poor ; 6 I will up, saith the Lord : and will help every one from him that swelleth against him, and will set him at rest. 7 The words of the Lord are pure words : even as the silver, which from the earth is tried, and purified seven times in the fire. 8 Thou shalt keep them, O Lord : Thou shalt preserve him from this generation for ever. 9 The ungodly walk on every side : when they are exalted, the children of men are put to rebuke. THE XIII. PSALM. Usquequo, Domine? HOW long wilt Thou forget me, O Lord, for ever : how long wilt Thou hide Thy face from me? 2 How long shall I seek counsel in my soul, and be so vexed in my heart : how long shall mine enemies triumph over me ? 3 Consider and hear me, Lord my God : lighten mine eyes, that I sleep not in death. i Lest mine enemy say, I have prevailed against him : for if I be cast down, they that trouble me will rejoice at it. 5 But my trust is in Thy mercy : and ray heart is joyful in Thy salvation. 6 I will sing of tlie Lord, because He hath dealt so lovingly with me : yea, I will praise the Name of the Lord most Highest. THE XIV. PSALM. Dixit iusipiens. °T I "IHE fool hath said in liis heart : There is no -L God. xni. Hist. David ; in time of some great dis- tress. i,/,,r,- S. B. ?!. Sunday Mattiiis, tst Xoct. XIV, Hisr. David ; before and after briiifjing the Ark to Zion. {Ccmf. Ps. 53. 1 Litufx. S. g. S- Sunday Mattins, 1st Noct. B.V.M. Compline. a Cafitff. I Sam. 25. 25- Ps. 53. I. Disperdat DoiiiNus universa labia dolosa : et linguam magniloquam. Qui dixerunt, Linguam nostram magnificabi- mus : labia nostra a nobis sunt ; quis noster dominus est ? Propter miseriam inopum, et gemitum pauper- um : nunc exsurgam, dicit Dominus. Ponam in salutari : fiducialiter agam in eo. Eloquia Domini, eloquia casta ; argentum igne examinatum : probatum terrre, purgatum septu- plum. Tu, Domine, servabis nos, et custodies nos : a geueratione hac in ceternum. In circuitu impii ambulant : secundum altitu- dinem tuam multiplicasti filios hominum. PSALMUS XXL "TTSQUEQUO, Dominu, oblivisceris me in ^ finem? usquequo avertis faciem Tuam a me? Quamdiu ponam consilia in anima mea ? dolo- rem in corde meo per diem ? Usquequo exaltabitur inimicus mens super me? respice, et exaudi me, Domine Deus meus. Illumiua oculos meos ne unquam obdormiam in morte : nequando dicat inimicus meus, Prse- valui adversus eum. Qui tribulant me exsultabunt si motus fuero : ego autem in misericordia Tua speravi. Exsultabit cor meum in salutari Tuo ; cantabo Domino qui bona tribuit mihi : et psallam Nomini Domini Altissimi. PSALMUS XIII. "T^TXIT insipiens in corde suo : Non est Deus. and fled. With rare exceptions those who accepted Him and His mission were but a "little flock," and while tlie whole nation of the Jews desired a temporal Sovereign who should re-establish their national independence, there were but few who faithfully "waited for the Redemption of Israel" by a spiritual Saviour. The details of the Psalm have a special application to the life of the Son of David. The three principal sects of the Jews, the Pharisees, Sadducees, and Heroilians, tempted Him with flattering words, and endeavoured by dissembling to entice Him into some declaration which they could use against Him in their courts of law. But the words of the Lord were ever pure words ; the very officer sent to take Him said, "Never man spake like this Man ;" and so com- pletely did He convict the tempters out of their own mouth, that at last "no man durst ask Him any more questions." They endeavoured to prevail with their tongue, but the Lord rooted out all deceitful lips by the Omniscient search- ing of that Wonl which is as a two-edged sword. It may be observed that the " deep sighing of the Poor" is here brought into close association with the evil use of the tongue ; while in the Gospel it is recorded of our Lord that He looked up to heaven, and sighed when He was about to give the faculty of speech to one who had been always deaf and dumb. Doubtless He sighed, knowing that He gave that faculty subject to the man's freewill, and therefore subject to its use for evil as well as good. PSALM XIH. The voice of the mystical Body of Christ is here heard, with greater distinctness than in the preceding Psalm, expressing the longing of the Bride for the return of the Bridegroom. "The Spirit and the Bride say. Come." In the first two verses the cry of "the souls under the altar" is four times repeated ; but in sucli a manner as to remind the individual Christi.an that it is sin which causes the hiding of God's face from His children ; and that even when the Holy One Himself took such words as these upon His lips, it was because He was made sin for xis, and in His own smitten and afflicted person representetl a w hole world of sinners. Like most Psalms of this mournful character, the 13th divides into three portions which illustrate the transition of our Lord from a state of suflering and jiersecution, through the humili.ation of death, to the triumph of resurrection. The experience of the Lord in the flesh was the experience of His mystical Body, and is also the experience of each of His members : tlie Lord and His Church in their contest with the world, the particular Christian in his conflict with sin. It seems frequently as if the enemy were about to be able to say, ' ' I have prevailed ; " as if He that should have redeemed Israel had proved unable to do so, as if the Church could never overcome and counteract the work of Satan, as if the Christian soul was ever being cast down by the force of temptation. But as the darkness passed away from the 3rd Day. [Ps. 15.] Cf)e Ipsalms. 511 2 "They are corrupt, and become abominable in their doing : there is none that doeth good, no, not one. 3 *The Lord looked down from heaven upon the children of men : to see if there were any that would understand, and seek after God. 4 'But they are all gone out of the way, they are altogether become abominable : there is none that doeth good, no, not one. ''5 'Their throat is an open sepulchre, tvith their tongues have they deceived : tlie poison of asps is under their lips. 6 -^ Their mouth is full of ctirsing, and bitter- ness ; their feet are stvift to shed blood. 7 ''Destruction and unhappiness is in their ways, and the ivay of peace have they not knoivn : there is no fear of God before their eyes. 8 *Have they no knowledge, that they are all such workers of mischief : eating up my people as it were bread, and call not upon the Lord? 9 'There were they brought in great fear, even where no fear was : for God is in the generation of the righteous. 10 As for you, ye have made a mock at the counsel of the poor : because he putteth his trust in the Lord. 11 *Who shaU give salvation unto Israel out of Sion '? When the Lord turneth the captivity of His people : 'then shall Jacob rejoice, and Israel shall be glad. Day 3. MORNING PRAYER. THE XV. PSALM. Domiue, quis habitabit ? IORD, who shall dwell in Thy tabernacle : or ■^ who shall rest upon Thy holy hill ? 2 Even he, that leadeth an uncorrupt life : and doeth the thing which is right, and speaketh the truth from his heart. 3 '"He that hath used no deceit in his tongue, nor done evil to his neighbour : and hath not slandered his neighbour. a Ps. 53. s. R( 3. 10. * Ps. S3. 3. Rom. c Ps. S3. 4. Rom. 3. rf 5-7. These tliree verses are not in the Hebrew, and only in a few copies of the LX.X. St. Paul quotes them from other Psalms, and this has led to their insertion as part of this, which he has previously quoted. ^ Rom. 3. 13. yRom. 3. t4. 15. £ Rom. 3. 16-18. /r Ps. 53. 5- I Ps. 53. 6. i Ps. 53- 7. I Ps. 33. 8. XV. Nisf. David : after iTinging the Ark to Zion. Liturg: Ascension Day Matlms. S. B. |ij. Sunday. Faster Eve. ist Noct. St. Michael, Many Martyrs, 2ntl Noct. Martyrs, Confessors, 3rd Noct. rn Canifi. Isa. S3. 9. I Pet. 2. 22. Corrupti sunt, et abomuubiles facti sunt in studiis suis : non est qui faciat bonum, non est usque ad unum. DoMiNUs de coelo prospexit super filios homi- num : ut videat si est intelligens, aut requireus Deum. Omnes declinaverunt ; simul inutiles facti sunt : non est qui faciat bonum, non est usque ad unum. Sepulchrum patens est guttur eorum; Unguis suis dolose agebant : venenum aspidum sub labiis eorum. Quorum os maledictione et amaritudine plenum est : veloces pedes eorum ad efFundendum san- guinem. Contritio et infelicitas in viis eorum, et viam pacis non cognoverunt : non est timor Dei ante oculos eorum. Nonne cognoscent omnes qui operantur iniqui- tatem : qui devorant plebem meam sicut escam panis? Deum non invocaverunt : illic trepidaverunt timore, ubi non erat timor. Quoniam Dominus in generatione justa est : consilium inopis confudistis, quoniam Dominus spes ejus est. Quis dabit ex Sion salutare Israel ? cum aver- terit DoJiiNUs captivitatem plebis Suae, exultabit Jacob, et lietabitur Israel. PSALMUS XIV. DOMINE, quis habitabit in tabernaculo Tuo 1 aut quis requiescet in monte sancto Tuo 1 Qui ingreditur sine macula : et operatur justitiam. Qui loquitur veritatem in corde suo : qui non egit dolum in lingua sua. Nee fecit proximo suo malum : et opprobrium non accepit adversus proximos suos. Cross at the ninth liour, and the Father's countenance was again unveiled to the eyes of the Crucified, as the age of per- secution and depression passed away from tlie Church, so Christ turns and looks upon the sinner whose trust is in His mercy, and the daily prayer, " Lighten our darkness," is a continual memorial before God of the need, and before man uf the power, of the Divine Presence. PSALM XIV. There is little absolute Atheism in the world, God having so fully revealed Himself that the inner light of conscience and the outer light of nature's evidences bear universal and overpowering testimony to His existence. [Rom. i. 20,] But there is much of the more subtle Atheism of which the .Jews were guilty, that denial of the Godhead of our Lord Jesus which underlies every system of religion that diverges from that of the Catholic Church. This Psalm is a prophecy of that awful time when this denial of Christ will have become all but universal, through the acceptance by the world of the kingdom of Antichrist. Such denial may not be entirely open and avowed, for the Psalm says the fool h.ath "said in his heart," not with his lips, There is no God. As the system of Mahomet gives a subordinate position of honour to Christ, not denying Him altogether, so that of the final Antichrist will probably ]iro- fess some specious resjiect for Him, acknowledging Him as worthy of great reverence while utterly refusing to acknow- ledge Him as worthy of the worship due to the Supreme ; saying with Pilate, " Ecce Homo," but not with the prophet, " Heboid your God." The terrible words of this Psalm open out to us God's view of such Antichristianism, " The Lord looked down from heaven." They shew us that no compromise of moral good- ness and unbelief is known to Him, but that he who says in his heart there is no God, — none in heaven, none in Christ, — is to the eye of the All-righteous .and Omniscient "corrupt .and abominable." All gradations of Atheism are thus associ- ated more or less with a corrupted life. PSALM XV. In this, as in the 1st, Psalm there is an obvious application to Christ as the perfect ideal of the human n.ature personified : and this application is certified to us by the Church in the selection of it for an Ascension D.ay Psulm. The sense of it is fi.\ed by the third verse, which is all but verbally identical with the two passages marked against it in the central column, the one a directly pro|ihctical, the other a directly historical, reference to the Messiah. Of Him alone, dwelling among men for a generation in the tabernacle of the flesh [(aK-^voKrcf iv riixtv. .John i, 14], can it be said without any reservation that This was One Who led an uncorrupt life; of Him alone that no "guile was found in His mouth ; " of Him alone th.at He was wholly "meek and lowly of heart," In the fifth verse there is also a prophecy of the fulfilment by the Son of 512 Cbe Ipsalms. 3rd Day. [Ps. 16.] 4 He that settetli not by himself, but is lowly in his own eyes : and maketli much of them that fear the Loed. 5 He that sweareth unto his neighbour, and disappointeth him not : though it were to his own hindrance. 6 "He that hath not given his money upon usury : nor taken reward against the innocent. 7 Whoso doeth these things : shall never fall. THE XVI. PSALM. Conserva me, Domine. PRESERVE me, O God : for in Thee have I put my trust. 2 O my soul, thou hast said unto the Lord : Thou art my God, my goods are nothing unto Thee. 3 All my delight is upon the saints that are in the earth : and upon such as excel in virtue. 4 But they that run after another god : shall have great trouble. 5 Their drink-offerings of blood will I not offer : neither make mention of their names within my lips. 6 The Lord Himself is the portion of mine inheritance, and of my cup : Thou shalt maintain my lot. 7 The lot is fallen unto me in a fair ground : yea, I have a goodly heritage. 8 I will thank the Lord for giving me warn- ing : my reins also chasten me in the night- season. 9 *I have set God always before me : for He is on my right hand, therefore I shall not fall. 10 'Wherefore my heart was glad, and my glory rejoiced : my flesh also shall rest in hope. a Contp. 35-37- Lev. 25. XVI. Hiit. David: after Dqce's slaughter of tlie priests, [i Sam. LUurs- S. S. IB. Sun.lay. ^t.^^tyrs. Mattins. 2nd Noct. Haster Eve. Corp. Chr.. ist Noct. Meisiattic Ps. 2. 1 1 For why ? Thou shalt not leave my soul in h Acts =. 37 ; 13. 33. hell : neither shalt Thou suffer Thy Holy On to see corruption. 12 'Thou shalt shew me the path of life; in ^ Acts 2. as Thy presence is the fulness of joy : and at Thy right hand there is pleasure for evermore. b Acts 2 25. Ad nihUum deductus est in conspectu ejus malignus : timentes autem Dominum glorificat : Qui jurat proximo ,suo, et non decipit : qui pecuniam suam non dedit ad usuram, et munera super innocentem non accepit. Qui facit hfec : non movebitur in seteraum. PSALMUS XV. CONSERVA me, Domine, quoniam speravi in Te : dixi Domino, Deus mens es Tu, quo- niam bonorum meorum non eses. Sanctis qui sunt in terra ejus : mirificavit omnes voluntates meas in eis. Multiplicataj sunt infirmitates eorum : postea acceleraverunt. Non congregabo conventicula eorum de san- guinibus : nee memor ero nominum eorum per labia mea. DoMiNUS pars haereditatis mese, et calicis mei : Tu es qui restitues hiereditatem meam mihi. Funes ceciderunt mihi in praiclaris : etenim hareditas mea proeclara est mihi. Benedicam Dominum, Qui tribuit mihi intel- lectum : insuper et usque ad noctem increpuerunt me renes mei. Providebam Dominum in conspectu meo semper : quoniam a dextris est mihi ne commovear. Propter hoc lajtatum est cor meum, et exsulta- vit lingua mea : insuper et caro mea requiescet in spe. Quoniam non derelinques animam meam in inferno : nee dabis sanctum Tuum videre corrup- tionem. Notas mihi fecisti vias vita; : adimplebis me laetitia cum vultu Tuo ; delectationes in dextera Tua usque in finem. God of His purpose and promise to redeem mankind, even though that fultilment entailed the taking upon Him tlie form of a servant, and suti'ering death upon the cross. He was the Good Samaritan taking care of His neiglibour, and bestowing on him the sacraments of life, to be bought without money and without price. But the "tabernacle " of Christ's human Body calls also to mind the temple of His mystical Body, and hence the plain nioral application of the Psalm becomes intensified into a rule of life for Christians as members of Him " Who did no sin." \Comp. Ascension D.ay Collect.] PSALM XVI. The first words spoken by St. Peter after Christ had given him to understand what was written in the Psalms concern- ing Him, and when inspired by the Holy Ghost at Pentecost, gave the proper interpretation of this Psalm, shewing that it was spoken, prophetically, in the person of Christ, and not of David, to whom the latter portion could have no real application. The same interpretation of the Psalm was also given by St. Paul in his first public ministration after the Holy Ghost had said, "Separate me Barnabas and Saul for the work whereuuto I have called them." Although, there- fore, the former half of the Psalm may be accommodated to the Church and to individual members of it, the primary interpretation of the whole must be undei'stood to be of Christ Himself. Its use on Kaster Eve by the ancient Church of England shews also that this interpretation was adopted by it in the commemoration of our Lord's Rest and Resurrec- tion. The fii'st part of the Psalm appears to refer to the offering which Christ made for an atonement between God and man. God needed not even the "goods" of this sacrifice, for He is perfect in Himself even without the salvation of mankind. But Christ's delight was in those whom Ho was saving by His Sacrifice ; and as He had come to do His Father's will, so would He magnify His will in them, that God's will might be done on earth as it is in heaven. For them Christ will be a continual Intercessor, but the offerings of those who run after another god wiU not be united to His perpetual Intercession, will be no re-presentation of His Sacrifice. In association with the sixth verse we cannot fail to remember, first, the Cup of our Lord's sufferings ; and, secondly, the Cup of the New Testament in His Blood. PSALM xvn. There are words in this Psalm which can only be used in their complete sense of the Son of Man. Of Him Pilate said, " I have found no fault in Him : " his wife, "This just Per- son ; " the tliief on the cross, " This Man hath done nothing amiss ; " the centurion, " Certainly this was a righteous Man ; " and His disciple and comp.inion, St. Peter, that He "did no sin, neither was guile found in His mouth." Of no other man, however holy, could it be truly said, "Thou shalt find 3rd Day. [Ps. 17.] Cfje Ipsalms. 513 THE XVII. PSALM. Exaudi, Domine. HEAE the right, O Loed, consider my com- plaint : and hearken unto my prayer, that goeth not out of feigned lips. 2 Let my sentence come forth from Thy pre- sence : and let Thine eyes look upon the thing that is equal. 3 Thou hast proved and visited mine heart in the night-season ; Thou hast tried me, and shalt find no wickedness in me : for I am utterly pur- posed, that my mouth shall not offend. 4 Because of men's works, that are done against the words of Thy lips : I have kept me from the ways of the destroyer. 5 hold Thou up my goings in Thy paths : that my footsteps slip not. 6 I have called upon Thee, O God, for Thou shalt hear me : incline Thine ear to me, and hearken unto my words. 7 Shew Thy marvellous loving-kindness, Thou that art the Saviour of them which put their trust in Thee : from such as resist Thy right hand. 8 Keep me as the "apple of an eye : hide me under the shadow of Thy wings. 9 From the ungodly, that trouble me : mine enemies compass me round about to take away my soul. 10 They are inclosed in their own fat : and their mouth speaketh proud things. 1 1 They lie waiting in our way on every side : turning their eyes down to the ground. 12 Like as a lion that is greedy of his prey : and as it were a lion's whelp, lurking in secret places. 13 Up, Lord, disappoint him, and cast him down : deliver my soul from the ungodly, which is a sword of Thine. 14 From the men of Thy hand, O Lord, from the men, I say, and from the evil world : which have their portion in this life, whose bellies Thou fillest with Thy hid treasure. 15 They have children at their desire : and leave the rest of their substance for their babes. 16 But as for me, I will behold Thy presence in righteousness : and when 1 awake up after Thy likeness, I shall be satisfied with it. XVII. Htst. David; after Docg's slaughter of the priests, Lilurs:. S. 5. g. Sunday Matt:iis, and Noct. a i.e. The pupil ; but in a wide sense the tender and sensi- tive eyeball. Comp. Deut. 32. PSALMU.S XVI. EXAUDI Domine justitiam meam : intende deprecationein meam. Auribus percipe orationem meam ; non in labiis dolosis. De vultu Tuo judicium meum prodeat : oculi Tui videant agquitates. Frobasti cor meum, et visitasti nocte : igne me examinasti, et non est inventa in me iniquitas. Ut non loquatur os meum opera hominum : propter verba labiorum Tuorum ego custodivi vias duras. Perfice gressus meos in semitis Tuis : ut non moveantur vestigia mea. Ego clamavi, quoniam exaudisti me Deus : inclina aurem Tuam mihi, et exaudi verba mea. Mirifica misericordias Tuas : Qui salvos facis sperantes in Te. A resistentibus dexterae Tu£e custodi me : ut pupillam oculi. Sub umbra alarum Tuarum protege me : a facie impiorum qui me afflixerunt. Inimici mei animam meam circumdederunt, adipem suum concluserunt : os eorum locutum est superbiam Projicientes me nunc circumdederunt me : oculos suos statuerunt decbnare in terrain. Susceperunt me sicut leo paratus ad prsedam : et sicut catulus leonis habitans in abditis. Exsurge Domine, prasveni eum, et supplanta eum : eripe animam meam ab impio, frameam Tuam ab inimicis manus Tute. Domine a paucis de terra divide eos in vita eorum : de absconditia Tuis adimpletus est venter eorum. Saturati sunt filiis : et dimiserunt reliquias suas parvulis suis. Ego autem in justitia apparebo in conspectui Tuo : satiabor cum apparuerit gloria Tua. no wickedness in me ; " and as tlie whole Psalm is compactly connected together, we must conclude that it is all written of Him respecting Whom alone these words can be written. The frequent references to our Lord's Passion which occur in the Psalms are in exact keeping with His conversation while on earth, and with the character of that perpetual Memorial of His Death which He instituted as the Keystone of the New Temple, and the guide to the Church's religious liabits. With His disciples He continually discoursed about His coming Passion; to the multitude He also spoke of His " lifting up ; " and when Moses and Elias came to Him from the unseen world, they talked with Him concerninf; His decease that He should accomplish at .Teru.'salem. >for is this to bo wondered at, when it is considered that the De.ath of Christ was the central point of all the wtjrld's spiritual history, that to which the ages preceding looked forward, that to which all following ages look back. Of the l^ord's atoning work, therefore, the Church is inspired to sing more than of any other theme, and Psalm after Psalm is occupied with references to it ; references once prophetic, now historical, but one continuous present to the Holy Ghost Who inspired them. The Psalm may be taken in detail as a prayer of the holy Jesus when He was going from (iethseniane to the High Priest's house, to the hall of Pilate, and to Calvary. The Piighteous One condemned by unjust human judges appeals to the Divine and unerring Judge for declaration of His innocence ; and it may be that the words of Piliite and others were au answer to this prayer. The world says, "Let Him be crucified ; " but God has already said, " This is My Beloved Son, in Whom I am well pleased," and even unrighteous judges cannot gainsay tlte Divine sentence. Even the accusation, " This is the King of the Jews," was turned into truth against the will of Pilate and the chief priests, so th.at the former was obliged to say, " Wliat I have written, I h.ave written.'' In the concluding verses there is .a contrast between the inheritance of this world, and that of Christ's spiritual King- dom. The natural cry was, "Who phall drcl.-iro His genera- tion, for He is cut oil from the land of the living?" for He seemed to die and to le.ave neither children nor substance. But "Ho beheld of the tr.avail of His soul and was satisfied," for He beheld to utmost ages the reign of His glorious King- dom, and that of Himself the whole family in heaven and in earth should be named. :.'K 514 C&e Psalms. 3rd Day. [Ps. 18.] Day 3. EVENING PRAYER. THE XYIII. PSALM. Diligam Te, Doniine. I WILL love Thee, Lord, my Strengtli ; the Lord is my stony Eock, and my Defence ; my Saviour, my God, and my Might, in Whom I will trust, my Buckler, the Horn also of ray salvation, and my Kefuge. 2 I will call upon the Lord, Which is worthy to be praised : so shall I be safe from mine enemies. 3 The "sorrows of death compassed me : and the overflowings of ungodliness made me afraid. 4 The pains of hell came about me : the snares of death overtook me. 5 In my trouble I will call upon the Lord : and complain unto my God. G *So shall He hear my voice out of His holy temple : and my complaint shall . come before Him, it .shall 'enter into His ears. 7 The earth trembled and cjuaked : the very foundations also of the hills shook, and were removed, because He was wroth. 8 There went a smoke out in His presence : and a consuming fire out of His mouth, so that coals were kindled at it. 9 He bowed the heavens also, and came down : and it was dark under His feet. 10 He rode upon the cherubims, and did fly : He came flying upon the wings of the ''wind. 11 He made darkness His secret place : His pavilion round about Him with dark water, and thick clouds to cover Him. 12 At the brightness of His presence His clouds removed : hail-stones, and coals of fire. 13 The Lord also thundered out of heaven, and the Highest gave His thunder : hail-stones, and coals of fire. 14 He sent out His arrows, and scattered them : He cast forth lightnings, and destroyed them. 15 The springs of waters were seen, and the foundations of the round world were discovered at Thy chiding, Lord : at the blasting of the breath of Thy displeasure. 16 He shall send down from on high to fetch me : and shall take me out of many waters. 17 He shall deliver me from my strongest Hist. David ; the end of his wars. [2 Sam. 21.] Lirurg. &. g. 'U. Sund.iy Mauins, 2iid Noct. a cords [Heb.J. * Hel). 5. ^. Mark IS. 38. c At. "enter cz'cn d See Afiftot. Bible, i. 408, ii. 935. PSALMUS XVII. DILIGAM Te Domine fortitudo mea : Do- minus firmamentum meum, et refugium meum, et liberator mens. Deus mens adjutor mens : et sperabo in Eum. Protector meus, et cornu salutis mea; : et sus- ceptor meus. Laudans invocabo Dominum : et ab inimicis meis salvus ero. Circumdederunt me dolores mortis : et torrentes iniquitatis conturbaverunt me. Dolores inferui circumdederunt me : praeoccu- paverunt me laquei mortis. In tribulatione mea invocavi Dominum : et ad Deum meum clamavi : Et exaudivit de templo sancto Suo vocem meam : et clamor meus in conspectu Ejus introivit in aures Ejus. Commota est et contremuit terra : fundamenta montium conturbata sunt, et commota sunt, quo- niam iratus est Eis. Ascendit fumus in ira Ejus, et ignis a facie Ejus exarsit : carbones succensi sunt ab eo. Inclinavit ccelos, et descendit : et caligo sub pedibus Ejus. Et ascendit super Cherubin, et volavit : vola- vit super pennas ventorum. Et posuit tenebras latibulum Suum, in circuitu Ejus : tabernaculum Ejus, tenebrosa aqua in nubibus aeris. Prse fulgore in conspectu Ejus nubes transie- runt : grando et carbones ignis. Et intonuit de ccelo Dominus, et Altissimus dedit vocem Suam : grando et carbones ignis. Et misit sagittas Suas, et dissipavit eos : ful- gura multiplicavit, et conturbavit eos. Et apparuerunt fontes aquarum : et revelata sunt fundamenta orbis terrarum. Ab increpatione Tua, Domine : ab inspiratione spiritus irte Tuse. Misit de summo, et accepit me : et assumpsit me de aquis multis. Eripuit me de inimicis meis fortissimis, et ab PSALM xvni. This triumphal hymn is found also in the twenty-second chapter of the Second Book of Samuel, where it is described as the song which David spake " in the day when the Lord delivered him out of the hand of all his enemies, and out of the hand of Saul." But, as in all the songs of "the man who was raised up on high, the anointed of the God of Jacob, and the sweet Psalmist of Israel, the Spirit of the Lord spake by him, and His word was in his tongue," and a far higher and deeper meaning is evident than can belong to David him- self, or to any circumstances of sorrow or victory in which lie was ever placed. The sorrows are too deep for any but the Man of Sorrows, the triumph too exultant for any but "the Root of Jesse, and He that shall rise to reign over the Gentiles." [Rom. xv. 12.] Passing by, then, the historical application of this Psalm of victory to the person of David, we may trace out its pro- phetic and mystical application to the Person of Christ. The opening words of it are an indication that the Son of Man is speaking in His human nature, and speaking of the Divine Nature Which is its Strength, its Rock of ages, its Defence, its Saviour, its God, its Buckler, the Horn also of its Salva- tion, and its Refuge. And as Christ tlius looks upward from the depths of His humiliation to His Divine Kature in its glory, so the Church may look to Christ and say all these words of Him, the Rock upon wliich she is so founded, that the gates of hell cannot prevail against her. After this opening ascription of praise the Psalm descends into the deeps of the Passion ; in which the sorrows of death encompassed the body of the Crucified, and the overflowings of that ungodliness which He bore in His soul when He was made sin for us, caused Him to cry out in His trouble as if in fear, "My God, My God, why hast Thou forsaken Me?" In what manner the bitter pain of this trouble was assuaged we know not, but that some immediate evidence was given of His voice haWng reached from the cross to God's holy temple is shewn by the peaceful contrast of the words in which Christ commended His soul to His Father. Nor may it be forgotten that the prevailing power of the great Sacri- Srd Day. [Ps. 18. Cf)C PsalmiSf. 515 enemy, and from them which hate mc : for they are too mighty for me. 18 "They prevented me in the day of my trouble : but the Lord was my Upholder. 19 Ho brought me forth also into a place of liberty : He brought me forth, even because He had a favour unto me. 20 The LoKD shall reward me after my right- eous dealing : according to the cleanness of my hands shall He recompense me. 21 Because I have kept the ways of the Lord : and have not forsaken my Goo, as the wicked doth. 22 For I have an eye unto all His laws : and will not cast out His commandments from me. 23 I was also nncorrupt before Him : and 'eschewed mine own wickednes.s. 24 Therefore shall the Lord reward me after my righteous dealing : and according unto the cleanness of my hands in His eye-sight. 25 With the holy Thou shalt be holy : and with a perfect man Thou shalt be perfect. 26 With the clean Thou shalt be clean : and with the froward Thou shalt learn frowardness. 27 For Thou shalt save the people that are in adversity : and shalt bring down the high looks of the proud. 28 Thou also shalt light my candle : the Lord my God shall make my darkness to be light. 29 For in Thee I shall discomfit an host of men : and with the help of my God I shall leap over the wall. 30 The way of God is an undefiled way : the word of the Lord also is tried in the tire ; He is the Defender of all them that put their trust in Him. 31 For who is God, but the Lord : or who hath any strength, except our God 1 32 It is God, that girdeth me with strength of war : and maketh my way perfect. 33 He maketh my feet like harts' feet : and setteth me up on high. 34 Ho teacheth mine hands to fight : and mine arms shall break even a bow of steel. 35 Thou hast given me the defence of Thy salvation : Thy right hand also shall hold me up, and Thy loving correction shall make me great. 3G Thou shalt make room enough under me for to go : that my footsteps shall not slide. n i.e. They went be- frtre mc, in the sense of hindering by an- ticipation. his qui oderunt me : quoniam confortati sunt super me. Prsevenerunt me in die aSlictionis meae : et factus est Dominus protector mens. Et eduxit me in latitudinem : salvum me fecit, quoniam voluit me. Et retribuet mihi Dominus secundum justitiam meam : et secundum puritatem manuum mearum retribuet mihi. Quia custodivi vias Domini : nee impie gessi a Deo meo. Quoniam omnia judicia Ejus in conspectu meo : et justitias Ejus non repuli a me. Et ero immaculatus cum Eo : et observabo me ab iniquitate mea. Et retribuet mihi Dominus secundum justitiam meam : et secundum puritatem manuum mearum in conspectu oculorum Ejus. Cum sancto sanctus eris : et cum viro inuoceute innocens eris : Et cum electo electus eris : et cum perverso perverteris. Quoniam Tu populum humilem salvum facies : et oculos superborum humiliabis. Quoniam Tu illuminas lucernam meam, Do- mine : Deus mens, illuniina tenebras meas. Quoniam in Te eripiar a tentatione : et in Deo meo transgrediar murum. Deus mens impoUuta via Ejus : eloquia Do- mini igne examinata ; protector est omnium sper- antium in Se. Quoniam quis Deus prseter Dominum : aut quis Deus prseter Deum nostrum ? Deus Qui prajcinxit me virtute : et posuit immaculatam viam meam. Qui perfecit pedes meos tanquam cervorum : et fjuper excelsa statuens me. Qui docet manus meas ad prtelium : et posuisti ut arcum .ereum brachia mea. , Et dedisti mihi protectionem salutis Tuse : et dextera Tua suscepit me : Et disciplina Tua correxit me in finem : et dis- ciplina Tua, ipsa me docobit. Dilatasti gressus meos subtus me : et non sunt infirmata vestigia mea. fice was heard for all mankind when the answer of (!od went forth from the Holy of Holies by the miraculous rending of the veil from the top to the bottom. From the seventh verse forward there is a reference to the foundation of the old dispensation on Sinai as a type of that breaking up of all old foundations whicli ensued when all things were made new in the Church of Christ. For the literal earthquake at the crucifixion was the precursor of that "Yet once more I shake not the earth only, but also heaven " [Heb. xii. '2(i], by which the " kingdom tliat cannot be moved " was to be established : even as the latter is a precursor of that Second Advent in which all things will be dissolved to the end that they may be rumoulded into a new heaven and a new earth. In this imagery all the means by which (iod has brought salvation and peace out of turmoil and destruction are referred to ; and hence the foundations of the world being discovered through the springs of waters pre- figure the regeneration of the world by water as the former verses )iad spoken of its regeneration by tire ; both tjpical of the great work of its new birth by the miracle of the Incarna- tion. Thus the Psalm throughout may be interpreted of Christ. And thus we are also guided to the sense in which this Psalm is the voice of the Church, because it is the voice of her Head. St. Paul spe.aks often of the fellowship which the members of Christ have in His sufferings ; and even of filling "up that which is behind of the afilictions of Christ " in his own flesh. [Col. i. "Jt.] So there is scarcely .any verse of this Psalm which may not be sung as the words of the mystical liody of our Lord, whether they are words of sorrow or of victory. The key to such an use of it is to be found in the words of the prophet: "O thou afllictcd, tossed with tempest, aiul not comforted, behold, I will Lay thy stones with f.air coloui's, and Lay thy foundations with s-apjihires. And I will make thy windows of agates, aiul thy gates of carbuncles, and all thy borders of ple.a.sant stones. And all thy children shall be taught of the Lord ; and great shall be the peace of thy chihlren. In righteousness sh.alt thou be established." [Isa. liv. 11-14.] For the prosperity which God giveth unto the King Whom He hath set in Hia holy 5i6 Cf)c Psalms. 4th Day Ps. 19.] 37 I will follow upon mine enemies, and over- take them : neither will I turn again till I have destroyed them. 38 I will smite them, that they shall not be able to stand : but fall under my feet. 39 Thou hast girded me with strength unto the battle : Thou shalt throw down mine enemies under me. 40 Thou hast made mine enemies also to turn their backs upon me : and I shall destroy them that hate me. 41 They shall cry, but there shall be none to help them : yea, even unto the Loed shall they cry, but He shall not hear them. 42 I will beat them as small as the dust before the wind : I will cast them out as the clay in the streets. 43 Thou shalt deliver me from the strivings of the people : and Thou shalt make me the head of the heathen. 44 A people whom I have not known : shall serve me. 45 As soon as they hear of me they shall obey me : but the "strange children shall dissemble with me. 46 The strange children shall fail : and be afraid out of their prisons. 47 The LoKD liveth, and blessed be my strong Helper : and praised be the God of my salvation. 48 Even the God, that seeth that I be avenged : and subdueth the people unto me. 49 It is He, that delivereth me from my cruel enemies, and setteth me up above mine adver- saries : Thou shalt rid me from the wicked man. 50 For this cause will I give thanks unto Thee, O Loed, among the Gentiles : and sing praises unto Thy Name. 51 Great prosperity giveth He unto His King : and sheweth loving-kindness imto David His Anointed, and unto his seed for evermore. Day 4. Morning Prayer. the xix. psalm. Cccli euarraut. THE he'd.vens declare the glory of God : and the firmament sheweth His liandy-work. 2 One day telleth another : and one night certifieth another. a if. Alien foreign. XIX. Hilt. David." Occa- sion unknown. Lilurg-. Cliristmas Matlms. S.g.ffi. Sunday Matcins, 3rd Noct. Clirist lu.as, Circumci sion, Ascensiontide Trinity Sunday Apostles, Ev,ingel ists, All Saints. B. V. M., Virg. and Matr.. tst Noct. St. Michael, and Noct. Persequar inimicos meos, et comprehendam illos : et non convertar donee deficiant. Confringam illos, nee poterunt stare : cadent subtus pedes meos. Et prfficin.xisti me virtute ad bellum : et sup- plantasti insurgentes in me subtus me. Et inimicos meos dedisti mihi dorsum : et odientes me disperdidisti. Clamaverunt, nee erat qui salvos faceret : ad DoMiNUM, nee esaudivit eos. Et comminuam eos ut pulverem ante faciem venti : ut lutum platearum delebo eos. Eripies me de contradictionibus populi : con- stitues me in caput gentium. Populus quern non cognovi servivit mihi : in auditu auris obedivit mihi. Filii alieni mentiti sunt mihi : filii alieni inveterati sunt, et claudicaverunt a semitis suis. Vivit DoMiNTJS, el benedictus Deus meus : et exaltetur Deus salutis mea?. Deus Qui das vindictas mihi, et subdis populos sub me : liberator meus de inimicis meis iracun- dis. Et ab insurgentibus in me exaltabis me : a viro iniquo eripies me. Propterea confitebor Tibi in nationibus, Do- mine : et Nomini Tuo psalmum dicam. Magnificans salutes Regis Ejus, et faciens mise- ricordiam C'hristo Suo David : et semini ejus usque in soeculum. psALMUs xvm. CCELI enarrant gloriam Dei : et opera manuum Ejus annuntLat firmamentum. Dies diei eructat verbum : et nox nocti indicat scientiam. hill of Zion He extends also to "His seed for evermore, " even to that Church of the redeemed of whom the Redeemer says continually, "Behold I and the children whom Thou hast given Me. " PSALM XIX. The ancient Church of England appears to have regarded this Psalm as one which especially set forth the glory of Christ in the Communion of Saints : and by its appropriation to Festivals of the Incarnation, of the Apostles, the holy Angels, and All Saints, to have illustrated the words of St. Paul : " Ye are come unto Mount Sion, and unto the City of the living God, the heavenly Jerusalem, and to an innumer- able company of angels, to the general assembly and church of the Firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus, the Mediator of the New Covenant. " [Heb. xii. 22-24.] The key to this application of the Psalm is given by St. Paul in Rom. x. 18, where he takes the fourth verse as a pro- phecy of the foundation of the Church by the Apostles and Evangelists. But it may also be drawn from a comparison of the Psalm with other words of the Holy Ghost and of Christ Himself. The central idea of the Psalm is contained in the fifth and sixth verses, the previous portion leading up to these, and that which follows taking its cue from them. In these two verses the mind of tlie Church has always observed a prophecy of "the Sun of Righteousness " which it was declared should "arise with healing in His beams " [Mai. iv. 2]; a prophecy, that is, of Him Who said, "I am the Light of the world" [John viii. 12] ; of Whom St. John wrote that He was the true Light coming into the world to illuminate all men [John i. 9] ; and Who in after years said also of Himself, "I am the Root and the Offspring of David, and the bright and morning Star." [Rev. xxii. 16.] The heavens therefore declare the glory of God as a mystical parable of the spiritual world. Christ is the central luminary from Whom flows all the Light, heat, and Life by whicli souls live and the glory of God is promoted. As iu the glorified 4th Day. [Ps. 20.] Cbe IPsalms. sn but and 3 There is neither speech, nor language their voices are heard among them. 4 Their sound is gone out into all lands their words into the ends of the world. 5 In them hath He set a tabernacle for the sun : which cometh forth as a bridegroom out of his chamber, and rejoiceth as a giant to run his course. 6 It goeth forth from the uttermost part of the heaven, and runneth about unto the end of it again : and there is nothing hid from the heat thereof. 7 The law of the Lord is an undefiled law, converting the soul : the testimony of the Lord js sure, and giveth wisdom unto the simple. 8 The statutes of the Lord are right, and rejoice the heart : the commandment of the Lord is pure, and giveth light unto the eyes. 9 The fear of the Lord is clean, and endureth for ever : the judgements of the Lord are true, and righteous altogether. 10 JMore to be desired are they than gold, yea, than much fine gold : sweeter also than honey, and the honeycomb. 1 1 Moreover, by them is Thy servant taught : and in keeping of them there is great reward. 12 Who can tell how oft he offendeth : O cleanse Thou me from ?»y secret faults. 13 Keep Thy servant also from presumptuous sins, lest they get the dominion over me : so shall I be undefiled, and innocent from the great offence. 14 Let the words of my mouth, and the medi- tation of my heart : be alway acceptable in Thy sight, 15 Lord : my Strength, and my Kedeemer. THE XX. PSALM. Exaudiat te Dominus. THE Lord hear thee in the day of trouble : the Name of the God of Jacob defend thee; 2 Send thee help from the sanctuary : and strengthen thee out of Sion ; 3 Remember all thy offerings : and accept thy burnt-sacrifice ; 4 Grant thee thy heart's desire : and fulfil all thy mind. X.\'. Hist. David. War with Syria, etc. [2 Sam. 10. 15-19; 12 26.31.] Ltturt;. Royal Ac- cession. &. ^.|§. Sund.^y Mattiiis, 3rd Noct, Name of Jesus, 1st Noct. Non sunt loquelfe, neque sermones : quorum non audiantur voces eorum. In omnem terram exivit sonus eorum : et in fines orbis terras verba eorum. In sole posuit tabernaculum Suum : et ipse tanquam sponsus procedeus de thalamo suo. Exsultavit ut gigas ad currendam viam : a summo coelo egressio ejus : Et occursus ejus usque ad summum ejus : nee est qui se abscondat a calore ejus. Lex Domini immaculata, couvertens animas : testimonium Domini fidele, sapientiam prsestans parvulis. Justitias Domini recta;, Iretificantes corda : prae- ceptum Domini lucidum, illuminans oculos. Timor Domini sanctus ; permanet in sasculum sfficuli : judicia Domini vera, justificata in seme- tipsa. Desiderabilia super aurum et lapidem pretiosum multum : et dulciora super mel et favum. Etenim servus Tuus custodit ea : in custodien- dis illis retributio multa. Delicta quis intelligit % ab occultis meis munda me : et ab alienis parce servo Tuo. Si mei non fuerint dominati, time immaculatus ero : et emundabor a delicto maximo. Et erunt ut complaceant eloc[uia oris mei : et meditatio cordis mei in conspectu Tuo semper. DoMiNE, Adjutor mens : et Redemptor meus. PSALMUS XIX. EXAUDIAT te Dominus in die tribulationis : protegat te Nomen Dei Jacob. Mittat tibi auxiliuui de sancto : et de Sion tueatur te. Memor sit omnis sacrificii tui : et holocaustum tuum pingue fiat. ' Tribuat tibi secundum cor tuum : et omne consilium tuum confirmet. City of God, so in the Church Militant, " the Lamb is the Light thereof," and she beholds His glory, the glory of the only begotten of the Father, full of grace and truth, a glory transfiguring the flesh in which He dwelt [tV/fTji-aKre^ taber- nacled, John i. 14] .among His people. From Him flowed the light of grace .and truth to the Apostles. As He had said of Himself, so He said of them, ' ' Ye are the light of the world : " and, "As the Father hath sent Me, so send I you." And thus " one day telleth another," and the sound of the glorious message of the Incarnation li.as gone out into all lands through the ministration of the Church, so that nothing is hid from the heat of the vivifying Sun of Righteousness. Thus also Christ is in His Church, vivifying all its work and its mem- bers, — " in them hath He set a tabernacle for the Sun : " and again the heavens declare the glory of God when they enable the seer to say, " I heard a great voice out of heaven, siiying. Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God." [Rev. xxi. 3.] The latter verses are to be taken as an expansion of the concluding words of the sixth, "there is nothing hid from the heat thereof. " For this all-embracing Light is law, testi- mony, statute, commandment, fear, .and judgement; convert- ing, giving wisdom, joy, purity, everlasting life, and perfect righteousness ; a savour of life unto life, or a savour of death uuto death. "The nations of them which are saved shall walk in the light of it." [Rev. xxi. 24.] And to them it shall be a cleansing, purifying Light. Others there will be to whom it will be ,a Light of true and righteous judgement, " scorching them with great heat " [Rev. xvi. 9], and bringing to light all their hidden works of darkness. With this Psalm therefore shouhl ever go up a prayer that the work of Christ's Incarnation may go forward more and more in the world at largo and iu every heart, so that He may be the everlasting Light cf us and of all whom He has redeemed. PSALM XX. The original purpose of this Psalm was doubtless of a similar kind to that for which it has been chosen in modern times as a proper Psalm for the day of the Sovereign's acces- sion to the throne. But in its full meaning it Iooks beyond all earthly sovereigns to Him \\'ho is in the most true and complete sense the Anointed of the Lord. And it is to be remarked tli.at the words throughout are an illustration of the manner iu w hich Christ is pleased to 5'8 Cfje IPsalms. 4th Day. [Ps. 21.] 5 We ■will rejoice in tliy salvation, and triumph in the Xanie of the Lokd our God : the Lord perfomi all thy petitions. 6 Now know I, that the Lokd helpeth His Anointed, and will hear him from His holy heaven ; even with the wholesome strength of Hi3 right hand. 7 "Some put their trust in chariots, and some in horses : but we will remember the Name of the Lord our God. 8 They are brought down, and fallen : but we are risen, and stand upright. 9 Save, Lord, and hear us, O King of heaven : when we call upon Thee. THE XXI. PSALM. Domine, in virtute Tua. THE King shall rejoice in Thy strength, Lord : exceeding glad shall he be of Thy salvation. 2 Thou hast given him his heart's desire : and hast not denied him the request of his lips. 3 For Thou shalt * prevent him with the bless- ings of goodness : and shalt set a crown of pure gold upon his head. 4 He asked life of Thee, and Thou gavest him a long life : even for ever and ever. 5 His honour is great in Thy salvation : glory, and great worship shalt Thou lay upon him. 6 For Thou shalt give him everlasting felicity : and make him glad with the joy of Thy counten- ance. 7 And why ? because the King putteth his trust in the Lord : and in the mercy of the most Highest he shall not miscarry. 8 All Thine enemies shall feel Thy hand : Thy right hand shall find out them that hate Thee. 9 Thou shalt make them like a fiery oven in time of Thy wrath : the Lord shall destroy them in His displeasure, and the fire shall consume them. 10 Their fruit shalt Thou root out of the earth : and their seed from among the children of men. 1 1 For they intended mischief against Thee : and imagined such a device as they are not able to perform. 12 Therefore shalt Thou put them to flight : and the strings of Thy bow shalt Thou make ready against the face of them. 13 Be Thou exalted, Lord, in Thine own strength : so will we sing, and praise Thy power. Comp. Deut. 17. XXI. Hist. David. War with Syria, etc. [2 Sara. 10. 15-19 ; 12. Liturz. Ascension Day Mattins, Royal Accession. Wind- sor Obiit Sunday. £.. B. ffi. Sun. day. ftlartyrs. Con- fessors, Inv. and Ex. Cross Mattins, 3rd Noct. b i.e. Anticipate, or §0 before, nim, in lessing hJm. Loetabimur in salutari tuo : et in nomine Dei nostri magnificabimur. Impleat Dominus omnes petitiones tuas : nunc cognovi quoniam salvum fecit Dominus Christum Suuni. Exaudiet ilium de coelo sancto Suo : in poten- tatibus salus desterre Eju.s. Hi in curribus, et hi in equis : nos autem in nomine Domini Dei nostri invocabimus. Ipsi obligati sunt, et ceciderunt, nos autem surreximus et erecti sumus. Domine salvum fac regem : et exaudi nos in die qua invocaverimus Te. PSALMUS XX. DOMINE in virtute Tua Isetabitur rex : et super salutare Tuum exsultabit vehemen- ter. Desiderium cordis ejus tribuisti ei : et volun- tate labiorum ejus non fraudasti eum. Quoniam prsevenisti eum in benedictionibus dulcedinis : posuisti in capite ejus coronam de lapide pretioso. Vitam petiit a Te, et tribuisti ei : longitudinem dierum in soeculum, et in sreculum sseculi. Magna est gloria ejus in salutari Tuo : gloriam et magnum decorem impones super eum. Quoniam dabis eum in benedictionem in sascu- lum steculi : laetificabis eum in gaudio cum vultu Tuo. Quoniam rex sperat in Domino : et in miseri- cordia Altissimi non commovebitur. Inveuiatur manus Tua omnibus inimicis Tuis : dextera Tua inveniat omnes qui Te oderunt. Pones eos ut clibauum ignis in tempore vultus Tui : Dominus in ira Sua conturbabit eos, et devorabit eos ignis. Fructum eorum de terra perdes eorum a filiis hominum. et semen Quoniam declinaverunt in Te mala : cogitave- runt consilia, c[U£e non potuerunt stabilire. Quoniam pones eos dorsum : in reliquiis Tuis prteparabis vultum eorum. Exaltare Domine in virtute Tua et psallemus virtutes Tuas. cantabimus identify Himself with His mystical Body ; so that the Church joins lierself with Him in His very intercession for her mem- bers. Christ says, "Do this in remembrance of Me;" and while the Church obeys His command and offers a constant Memorial before God of the Sacrifice of Christ, she yet places that Memorial in His hands, saying, May God remember all Thy offerings ; grant Thee Thy heart's desire, which is that all may have the benefit of Thine offering and rejoice in Thy salvation. There was a type of this in Christ's words to His Three Apostles, "What, could ye not watch with Me one hour?" and there is a parable of it in the Revelation, where "the Lamb as it had been slain" stands in continual inter- cession before the Throne, yet in the midst of the four and twenty elders. The last verse is constantly uned in the suffrages of Morn- ing and Evening Prayer according to the form in which it appears in the LXX and the Vulgate. The two readings shew the lower and the higher application of the Psalm, the English being equivalent to the "Hosanna to the Son of David " with which Christ was led in triumph to Jerusalem. PSALM XXI. Whatever was the original purpose of this song of triumph, the coming of Christ to His Kingdom has given it a meaning before which all lower ones must fade into distance. Its position as a proper Psalm for Ascension Day points out therefore the proper interpretation to be given to it at all times, as a Psalm which magnifies the Son of Man seated on the Throne of His Divine glory. In such words the Church on earth echoes the strains of those who "cast their crowns before the Throne, saying, Thou art worthy, Lord, to receive glory, and honour, and power ; " remembering the " Author and Finisher of our 1 4tli Day. [Ps. 22.] Cl)e Ipsalms. 519 Day 4. EVENING PRAYER. THE XXII. PSALM. Deus, Deus meus. MY God, my God, look vpo7i me ; why hast Thou forsaken me : and art so far from my health, and from the words of my complaint ? 2 O my God, I cry in the day-time, but Thou hearest not : and in the night-season also I take no rest. 3 And Thou continuest holy : Thou worship of Israel. 4 Our fathers hoped in Thee : they trusted in Thee, and Thou didst deliver them. 5 Tliey called upon Thee, and were holpen : they put their trust in Thee, and were not con- founded. 6 But as for me, I am a worm, and no man : a very scorn of men, and the outcast of the people. 7 All they that see me, laugh me to scorn : they shoot out their lips, and shake their heads, aaying, 8 He trusted in God, that He would deliver him : let Him deliver him, if He will have him. 9 But Thou art He that took me out of my mother's womb : Thou wast my hope when I hanged yet upon my mother's breasts. 10 I have been left unto Thee ever since I was born : Thou art my God even from my mother's womb. 11 O go not from me, for trouble is hard at hand : and there is none to help me. 12 ^lany oxen are come about me : fat bulls of Basan close me in on every side. 13 They gape upon me with their mouths : as it were a ramping and a roaring lion. 14 I am poured out like water, and all my bones are out of joint : my heart also in the midst of my body is even like melting wax. 15 My strength ia dried up like a potsherd, and my tongue cleaveth to my gums : and Thou shalt bring me into the dust of death. 16 For many dogs are come about me : and the council of the wicked layeth siege against me. 17 They pierced my hands and my feet, I may " tell all my bones : they stand staring and look- ing upon me. XXII. Hilt. David ; while persecuted by S.iul. Linir^. Good Fri- day Mattins. S.g. It?. Prime. Good I'riday Mattins, I St Noct. Passion Ps. 2. iVeiiiiiitic Ps. 3. a i.e. Count. [Ccmfi. Ps. 90. 9. J PSALMUS XXI. DEUS Deus meus, respice in me, quare me dereliquisti ? longe a salute mea verba delictorum meorum. Deus meus, clamabo per diem, et non exaudies : et nocte, et non ad insipientiam mihi. Tu autem in sancto habitas : Laus Israel. In Te speraverunt patres nostri : speraverunt, et liberasti eos. Ad Te clamaverunt, et salvi facti sunt : in Te speraverunt, et non sunt confusi. Ego autem sum vermis, et non homo : oppro- brium hominum, et abjectio plebis. Omnes videntes me deriserunt me sunt labiis, et moverunt caput. locuti salvum Speravit in Domino : eripiat eum faciat eum, quoniam vult eum. Quoniam Tu es Qui extraxisti me de ventre ; spes mea ab uberibus matris meee : in Te pro- jectus sum ex utero. De ventre matris meas Deus meus es Tu : ne discesseris a me. Quoniam tribulatio proxima est : quoniam non est qui adjuvet. Circundederunt me vituli multi ; tauri pingues obsederunt me. Aperuerunt super me os suuni : sicut leo rapiens et rugiens. Sicut aqua effusus sum : et dispersa sunt omnia ossa mea. Factum est cor meum tanquam cera liquescens : in medio ventris mei. Aruit tanquam testa virtus mea, et lingua mea adhsesit faucibus meis : et in pulverem mortis deduxisti me. Quoniam circundederunt me canes multi : con- cilium malignantium obsedit me. Fodemnt manus meas et pedes meos : dinume- raverunt omnia ossa mea. Ipsi vero consideraverunt et inspexerunt me : faith, Who for the joy that was set before Him entlured the Cross, despising the shame, and is set down at the right hand of the Throne of God." The heart's desire of Christ was, that all might be one in Him as He was One with the Father : that all miglit be redeemed and reign with Him as kings and priests in His glorified kingdom. And when He pr.xyed unto Him that was able to save Him from death, that if it were possible the cup might pass from Him, He was heard in that He feared, and offered the perfect obedience of " not My will but Thine." And BO, although the King was to wear a crown of thorns, and to give up His life instead of keeping it, yet was He by those very means to attain His prayer, so that He might reign for ever and ever, and be able to say, "1 am He that liveth, and was dead, and behold I am alive for evermore." PSALM XXII. The special consecration of this Psalm by our Lord's use of its opening words in the most awful moment of His Pas- sion, has invested it for ever with a royal grandeur of Divine Borrow. ' The opening words recall to mind the force which was afterwards given to them by our Lord, when, even after His Resurrection, He declared His perfect Humanity and His capacity for perfect Union with Human N,ature by saying, "I ascend unto My Father, and your Father; and to My God and your God." [John xx. 17.] They reveal at once the One Man of Sorrows making Himself one with those whom He had come to redeem. But the words that follow, and which give the keynote to the whole awful .strain of sorrow, indicate the mystery of tliat darkness which was to fall \ipon the soul of Him Whose Body was already suffering the fulness of pain upon the Cross. In that hour, it may be from noon till tlirce o'clock, the vast burden of all sin w.is concentrated upon the Redeemer's Soul; and with it the still more unbearable burden of that Divine I St. AiiKUStine speaks of this Psalm as being used on the day of our Lord's Passion. 520 Cf)C Ipsalms 4th Day. [Ps. 23.] 18 They part my garments among them : and cast lots upon my vesture. 19 But be not Thou far from me, O LoRn : Thou art my succour, haste Thee to help me. 20 Deliver my soul from the sword : my darling from tlie power of the dog. 21 Save me from the lion's mouth : Thou hast heard me also from among the horns of the "unicorns. 22 1 will declare Thy Name unto my brethren : in the midst of the congregation will I praise Thee. 23 praise the Lord, ye that fear Him : magnify Him, all ye of the seed of Jacob, and fear Him, all ye seed of Israel. 2-t For He hath not despised, nor abhorred, the low estate of the poor : He hath not hid His face from him, but when he called unto Him He heard him. 25 My praise is of Thee in the great congrega- tion : my vows will I perform in the sight of them that fear Him. 26 The poor shall eat, and be satisfied : they that seek after the Lord shall praise Him ; your heart shall live for ever. 27 All the ends of the world shall remember themselves, and be turned unto the Lord : and all the kindreds of the nations shall worship before Him. 28 For the kingdom is the Lord's : and He is the Governor among the people. 29 All such as be fat upon earth : have eaten, and worshipped. 30 All they that go down into the dust, shall kneel before Him : and no man hath quickened his own soul. 31 Jfi/ seed shall serve Him : they .shall be counted unto the Lord for a generation. 32 They shall come, and the heavens shall declare His righteousness : unto a people that shall be born whom the Lord hath made. THE XXni. PSALM. Dominus regit me. THE Lord is my Shepherd : therefore can I lack nothing. 2 He shall feed me in a green pasture : and lead me forth beside the waters of comfort. a Snc Attttct. Bitle, il, 6=r. xxni. Htsl. David ; when persecuted by Saul. i,/„>i-. S. fi. «. Prime. Mattins of the departed. diviserunt sibi vestimenta mea, et super vestem meani miserunt sortem. Tu autem Domixe ne elongaveris auxilium Tuum a me : ad defensionem meam conspice. Erue a framea Deus animam meam : et de manu canis unicam meam. Salva me ex ore leonis : et a cornibus unicor- nium humilitatem meam. Xarrabo Nomen Tuum fratribus meis : in medio Ecclesire laudabo Te. Qui timetis Dominuji, laudate Eum : universum semen Jacob glorificate Eum. Timeat Eum omne semen Israel : quoniam non sprevit neque despesit deprecationem pauperis. Nee avertit faciem Suam a me : et cum clama- rem ad Eum exaudivit me. Apud Te laus mea in Ecclesia magna mea reddam in conspectu timentium Eum. vota Edent pauperes et saturabuntur, et laudabunt DoMiNUM qui requirunt Eum : vivent corda eorum in sa3culum sreculi. Eeminiscentur et convertentur ad Dominum : universi fines terrse. Et adorabunt in conspectu Ejus : universse familire Gentium. Quoniam Domini est regnum : et Ipse domi- nabitur Gentium. Manducaverunt et adoraverunt omnes pingues terroe : in conspectu Ejus cadent omnes qui descendunt in terrani. Et anima mea illi vivet : et semen meum ser- viet ipsi. Aununtiabitur Domino generatio ventura : et annuntiabunt coeli justitiam Ejus populo qui nascetur, quern fecit Dominus. P.SALMUS XXII. DOMINUS regit me, et nihil mihi deerit : in loco pascuae ibi me collocavit. Super aquam refectionis educavit me : animam meam convertit. displeasure which siu calls down from the All-righteous God. In what way the Divine Presence was hid from the sight of Him Whose Human Nature was inseparably joined to His Godhead, can be explained by no uninspired pen, and has not been revealed by the Holy Ghost. The words themselves reveal the fact, and all that can be said beyond is, that they form a compreliensive commentary on the words of the pro- phet, "Surely He hath borne our gi'iefs, and carried our sorrows" [Isa. liii. 4], and on those of the Apostle, "For He hath made Him to be sin for lis Who knew no sin." [2 Cor. V. 21 ; G.al. iii. 13.] The body of the Ps.alm has so exact a con-espondence with the narrative of the Crucifixion as to furnish an irrefutable illustration of the truth that "all Scrijjture is given by inspiration of God " [2 Tim. iii. 16] : for only the Omni- science of Him to Whom all time is one continual present could have foreseen the circumstances so exactly named. It should therefore be taken, in the same manner as the fifty- third cliapter of Is.aiah, as a Divine exposition and commemo- ration of the P,assion. Viewed in this light, it shews how utter w.as the dcptli of humiliation to which Christ descended th.at He might reach to the lowest of sinners. The patriarchs and many holy men had called on God, and He had delivered them. Abraham at tlie sacrifice of Isaac, Josci>h in the pit, Job when stricken to the ground with misery, Daniel in the lions' den, the three holy Children in the Babylonian furnace, — these had been heard from Heaven ; but Christ was to go through with His sacrifice, was to descend into the lowest pit, a place of d.arkness. and into the deep ; was to have His visage more marred than .lob or any sons of men ; was to have His soul more among lions than was Daniel's body, and to go through a furnace of afihction far fiercer than that of Babylon. And instead of being able to s.ay in the midst of all, "Our God Whom we serve is able to deliver us," He was to suffer a darkness more terrible than death, so that He could say, "I am a worm, and no man" . . . "why hast Thou forsaken Me?" . . . " I cry, but Thou hearest not." Even this awful prophecy and exposition of the Passion, however, passes on to a declaration of the joy and victory which were to spring out of it : and the latter half of the Psalm foreshadows the resignation with which Christ was able to commend His spirit to the Father, the joy with which He could look forth on the travail of His soul and be satisfied : God heard the Poor when He called unto Him, and did not continue to hide His face from Him. The twenty. fifth and twenty-sixtli verses are a prophecy of the Holy Eucharist. Christ had said, " The bread which I will give is My Flesh, which I will give for the life of the world," 5th Day. [Ps. 24.] Ct)c Ipsalms. 521 3 He shall convert my soul : and bring me forth in the paths of righteousness for His Kame's sake. 4 Yea, though I walk through the valley of the shadow of death, I will fear no evil ; for Thou art with me, Thy rod and Thy staflf com- fort me. 5 Thou shalt prepare a table before me against them that trouble me : Thou hast anointed my head with oil, and my cup shall be full. 6 But Thy lovingkindness and mercy shall follow me all the days of my life : and I will dwell in the house of the Lord for ever. Day 5. Morning Prayer, the xxiv. psalm. Domini est terra. THE earth is the Lord's, and all that therein is ; the compass of the world, and they that dwell therein. 2 For He hath founded it upon the seas : and prepared it upon the floods. 3 Who shall ascend into the hill of the Lord : or who shall rise up in His holy place ? 4 Even he, that hath clean hands, and a pure heart : and that hath not lift up his mind unto vanity, nor sworn to deceive his neighbour. 5 He shall receive the blessing from the Lord : and righteousness from the God of his salvation. 6 This is the generation of them that seek Him : even of them that seek thy face, O Jacob. 7 Lift up j'our heads, O ye gates, and be ye lift up, ye everlasting doors : and the King of glory shall come in. 8 Who is the King of glory : it is the Lord strong and mighty, even the Lord mighty in battle. 9 Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors : and the King of glory shall come in. 10 AVho is the King of glory : even the Lord of Hosts, He is the King of glory. xxrv. ffisf. Dedicarion of the Tabernacle on Zion. [3 Sam. 6. >7l Linirg. Ascension Day, Evensong. ». g. S- Prime. Circumcision, Tri- nity Sunday. Mar- tyrs. Transfigura- tion, B. V. M., Dcdic. of Churcli, Inv. and Ex. Cross, Virg. and Matr.. Mattins, 1st Noct. Easter Eve, St. Michael, and Noct. Confessors, 3rd Noct. a So also LXX. Deduxit me super semitas justitije : propter Nomen Suum. Nam et si ambulavero in medio umbrte mortis : non timebo mala, quoniam Tu mecum es. Virga Tua et baculus Tuus : ipsa me con- solata sunt. Parasti in conspectu meo mensam : adversus eos qui tribulant me. Impinguasti in oleo caput meum : et calix mens inebrians quam prseclarus est. Et misericordia Tua subsequetur me : omnibus diebus vitaa me;B. Et ut inhabitem in domo Domini : in longi- tudinem dierum. D PSALMUS xxra. OillNI est terra, et plenitude ejus : orbis terrarum, et universi qui habitant in eo. Quia Ipse super maria fundavit eum : et super flumina prajparavit eum. Quis ascendet in montem D<jmini ? aut quis stabit in loco sancto Ejus ? Innocens manibus et mundo corde ; qui non accepit in vano animam suam : nee juravit in dolo proximo suo. Hie accipiet benedictionem a Domino : et misericordiam a Deo salutari suo. Haec est generatio quaerentium Eum tium faciem Dei Jacob." qujeren- AttoUite portas, principes, vestras, et elevamini portce seternales : et mtroibit Kex glorice. Quis est iste Eex gloriae? Dominus fortis et potens, Dominus potens in praelio. AttoUite portas, principes, vestras, et elevamini portae seternales : et introibit Rex glorire. Quis est iste Rex gloria % Dominus virtutum, Ipse est Rex gloria;. and " He that eateth Me, even he shall live by Me ; " and by His Death on the Cross He performed the vow which He had thus made, so that tlie members of His mystical Body might eat of tlie Lifegiving Food, and be satisfied with that Flesh wliich is meat indeed. PSALM XXIII. This sweet Hymn is the voice of Christ speaking in His members according to that mystical relation shadowed forth by His lieing both the Lamb and tlie Slieplierd, and accord- ing to His words, " Without Mo ye can do nothing." As tlie Lamb of God He Himself walked througli the valley of the shadow of death ; as the Good Shepherd He supports those who go tliither by the sceptre of His Licarnation, and by the staff of His Cross, the staff of Beauty and the staff of Bands.' [Zlech. xi. 7-l'2.] Tliis Psalm seems to follow the '22nil in natural order, that being the agonized prayer of the Cross, this the peaceful praise of Paradise. And as there was a rest for the Shep- herd, .so is there a rest prepared for the sheep: when "they shall hunf;er no more, neither thirst any more ; neitlicr shall the sun light on them, nor any heat. For the Lamb Which is in the midst of the throne shall feed them, and shall lead ' This was a Burial Psalm in the time nf St. CIir>'sostom. them unto living fountains of ^^■ater3 ; and God shall wipe away all tears from their eyes." All which, both in the Psalm and in the Revelation, seems to point to a sacramental Life in Christ both here and hereafter ; here in the Holy Eucharist, hereafter in the restored Tree of Life whose leaves are for the healing of tlie nations, and whereof the redeemed may "eat and live for ever" in a re-opened Paradise. The fifth verse of this Psalm may be a constant reminder to US that the Blessed Sacrament is the true remedy of the Christian against tlie Evil One and his temptations. Angels came to prepare a table for Christ in the wilderness of temptation ; but He Himself prepares one for His people in the Church. PSALM XXIV." As the last Psalm sang of the transition of Christ from the death of the Cross to tlie rest of Paradise, so docs this of His Ascension into Heaven. By His Death the Lord has gained all those kingdoms of tlie earth, and tlie glory of them, wliicli were offered to Him at the Temptation. As the Spirit of God brooded over the waters of chaos, and there sprung tlicrcfrom tlie solid earth ' The fli-st verse of this Psalm has rocoivwl a new historical interest from the striking aprlieation given to it by its conspicuous position on the front of tlic Royal Exchange, at the centre of the world's commerce. 522 Ct)e P0alm0. 5th Day. [Ps. 25.] THE XXV. PSALM. Ad Te, Domine, levavi. TTNTO Thee, O Lord, will I lift up my soul, v-J my God, I have put my trust in Thee : O let me not be confounded, neither let mine enemies triumph over me. 2 For all they that hope in Thee shall not be ashamed : but such as transgress without a cause shall be put to confusion. 3 Shew me Thy ways, Lord : and teach me Thy paths. 4 Lead me forth in Thy truth, and learn me : for Thou art the God of my salvation ; in Thee hath been my hope all the day long. 5 Call to remembrance, O Lord, Thy tender mercies : and Thy lovingkindnesses, which have been ever of old. 6 O remember not the sins and offences of my youth : but according to Thy mercy think Thou upon me, O Lord, for Thy goodness. 7 Gracious, and righteous is the Lord : there- fore will He teach sinners in the way. 8 Them that are meek shall He guide in judge- ment : and such as are gentle, them shall He learn His way. 9 All the paths of the Lord are mercy, and truth : unto such as keep His covenant, and His testimonies. 10 For Thy Name's sake, Lord : be merci- ful unto my sin, for it is great. 11 What man is he, that feareth the Lord : him shall He teach in the way that He shall choose. 1 2 His soul shall dwell at ease : and his seed shall inherit the land. 13 The secret of the Lord is among them that fear Him : and He will shew them His cove- nant. 1 4 Mine eyes are ever looking unto the Lord : for He shall pluck my feet out of the net. 1.5 Turn Thee unto me, and have mercy upon me : for I am desolate, and in misery. 16 The sorrows of my heart are enlarged : O bring Thou me out of my troubles. 1 7 Look upon my adversity, and misery : and forgive me all my sin. XXV. Hist. Dedication of the Tabernacle on Zion. [3 Sam. 6. ■7) L,.:.r/:. S. «!. m- Prime. B. V. M.. Mattins, 1st Noct. Mattins of the de- parted, and Noct. PSALMUS XXIV. Te Doming levavi animam meam, Deus mens in Te confido : non erubescam. Neque irrideant me inimici mei : etenim universi qui sustinent Te non confundentur. A^ Confundantur omnes iniqua agentes : super- vacue. Vias Tuas Domine demonstra mihi : et semitas Tuas edoce me. Dirige me in veritate Tua, et doce me : quia Tu es Deus salvator mens, et Te sustinui tota die. Eeminiscere miserationum Tuarum Domine : et misericordiarum Tuarum, qu£e a sseculo sunt. Delicta juventutis meae : et ignorantias meas ne memineris. Secundum misericordiam Tuam memento mei Tu : propter bonitatem Tuam, Domine. Dulcis et rectus Dominus : propter hoc legem dabit delinquentibus in via. Diriget mansuetos in judicio : docebit mites vias suas. Universse vias Domini misericordia et Veritas : requirentibus testamentum Ejus et testimonia Ejus. Propter nomen Tuum Domine propitiaberis peccato meo : multum est enim. Quis est homo qui timet Dominum'! legem statuit ei in via cpiam elegit. Anima ejus in bonis demorabitur : et semen ejus hsereditabit terram. Firmamentum est Dominus timentibus Eum : et testamentum Ipsius ut manifestetur illis. Oculi mei semper ad Dominum : quoniam Ipse evellet de laqueo pedes meos. Respice in me, et miserere mei : quia unicus et pauper sum ego. Tribulationes cordis mei multiplicatae sunt : de necessitatibus meis erue me. Vide humilitatem meam, et laborem meum : et dimitte uni versa delicta mea. of the natural creation, so has the Kingdom of Christ been founded upon the water-floods which overwhelmed the Saviour in His sufferings, and the sacramental stream which flowed from His side. So also is the Church supported safely on the waves of this troublesome world, as the Ark in the deluge, or the Apostles' boat in the storm, because of His Presence Who has prepared it upon the floods. The middle verses may be compared with the 15th Psalm, and are a prelude to the four triumphant verses which form the main idea of this Hymn of victory. The King of Glory first entered on His Triumph when He smote those gates of brass and brake those bars of iron asunder which He had declared should not prevail against His Church, and therefore could not against Him. A second time the cry went forth, Who is the King of Glory ? when He Who had come with dyed garments from Bozrah ascended up to Heaven to make a continual offering of His Body before the Throne. A third time He will ride forth at the head of the armies of Heaven, clothed with a vesture dipped in blood, to tread "the winepress of the fierceness and wrath of Almighty God ; " and once more will the cry go up, " Lift up your he.ads, ye gates, and be ye lift up, ye everlasting doors ;" "Worthy is the Lamb that was slain ; " " The marriage of the Lamb is come." PSALM XXV. In the penitential tone of this Psalm we hear again the voice of Christ speaking for His mystical Body, uniting Him- self with all its members, so that He becomes the representa- tive Israel pleading with God for pardon in their name. He is our merciful High Priest, bearing "the names of the children of Israel in the breastplate of judgement upon His heart, when He goeth in unto the holy place " [Exod. xxviii. 9] "to appear in the presence of God for us." Accordingly we find, as in some other Psalms, several changes in the pro- nouns, sometimes a singular one being used, and at others a plural : " / have put my trust in Thee," " All they that hope in Thee." As "in all our afflictions He was afflicted" while on earth, so even now His perpetual Intercession embraces within its compass that experience of the burden of all sin which was acquired when He bore ours upon the Cross. In the words of this Psalm, therefore, Christ is teaching us how to approach the Throne of mercy: "Take with you words, and turn to the Lord : say unto Him, Take away all iniquity, and receive us graciously : so will we render the calves of our lips." [Hosea xiv. 2.] And hence it has been called a pattern of all prayer. Offered up by the Church of 5th Day. [Ps. 26, 27.] Cbe lpsalm0. 523 18 Consider mine enemies, how many they are : and they bear a tyrannous hate against me. 19 O keep my soul, and deliver me : let me not be confounded, for I have put my trust in Thee. 20 Let perfectness, and righteous dealing wait upon me : for my hope hath been in Thee. 21 Deliver Israel, O God : out of all his troubles. have been : try THE XXVI. PSALM. Judica me, Domine. BE Thou my Judge, O Lord, for I walked innocently : my trust hath also in the Lord, therefore shall I not fall. 2 Examine me, O Lord, and prove me out my reins, and my heart. 3 For Thy lovingkindness is ever before mine eyes : and I wUl walk in Thy truth. 4 I have not dwelt with vain persons >neitlier will I have fellowship with the deceitful. 5 I have hated the congregation of the wicked : and will not sit among the ungodly. 6 I will wash my hands in innocency, Lord : and so will I go to Thine altar ; 7 That I may shew the voice of thanksgiving ; and tell of all Thy wondrous works. 8 Lord, I have loved the habitation of Thy house : and the place where Thine honour dwelleth. 9 shut not up my soul with the sinners : nor my life with the blood-thirsty ; 10 In whose hands is wickedness : and their right hand is full of gifts. 1 1 But as for me, I will walk innocently : deliver me, and be merciful unto me. 12 My foot standeth right : I will praise the Lord in the congregations. Day 5. EVENING PRAYER. THE XXVII. PSALM. Dominus illuminatio. THE Lord is my light, and my salvation ; whom then shall I fear : the Lord is the strength of my life; of whom then shall I afraid ? be XXVI. Hisf. Dedication of the Tabernacle on Zion. [3 Sam. 6. Litiii-g. s. g. g. Prime. Pra;parat. Missse. xxvn. Uist. Dedication of tile Tabernacle on Zion. [a Sam. 6. ■7-1 „ „ _ Lilitrs^. S. S. S. Mond. Mattins. Good Friday, ist Noct. Easter Eve, and Noct. Mat- tins of the dc- parted, and Noct. espice inimicos meos, quoniam multiplicati sunt : et odio iniquo oderunt me. Custodi animam meam, et erue me : non eru- bescam, quoniam speravi in Te. Innooentes et recti adhreserunt mihi : quia sustinui Te. Libera, Deus, Israel : ex omnibus tribulation i- bus suis. PSALMUS XXV. JUDICA me, Domine, quoniam ego in inno- centia mea ingressus sum : et in Domino sperans non infirmabor. Proba me, Domine, et tenta me : ure renes meos et cor meum. Quoniam misericordia Tua ante oculos meos est : et complacui in veritate Tua. Non sedi cum concilio vanitatis ; et cum iniqua gerentibus non introibo. Odivi ecclesiam malignautium : et cum impiis non sedebo. Lavabo inter innocentes manus meas : et cir- cundabo altare Tuum Domine. Ut audiam voceni laudis Tuk : et enarrem universa mirabilia Tua. Domine, dOesi decorem domus Tuaj : et locum habitationis glorise Tuae. Ne perdas cum impiis Deus animam meam : et cum viris sanguinum vitam meam. In quorum manibus iniquitates sunt : dextera eorum repleta est muneribus. Ego autem in innocentia mea ingressus sum : redime me, et miserere mei. Pes mens stetit in directo : in ecclesiis oene- dicam Te, Domine. PSALMUS XXVL DOMINUS illuminatio mea : et salus mea ; quem timebo 1 Dominus protector vitag mese : a quo trepidabol God, it is a continual acknowledgement of the sins of which human nature has ever been guilty before Him, from the time of its youth in our first parents to that of its old ago in these latter days. Offered up by each Christian soul, it is a lowly confession before the righteous Judge of our general unworthi- ness and our particular sin ; of our sorrow for sin, and our desire to be strengthened against evil and the Evil One. It pleads the loving-kindness of (iod as evidenced in the days of old, and asks for a repetition of mercies from the inexhaustible fountain of His love : and, self-abased l)y remembrance of former falls, it beseeches Him to con.sider how gre.at is the power arrayed .against us, and how utterly unable the sinner is to walk upright in the way of righteousness without His gracious leading, and support, and protection. Thus, when we know not what to pray for as we ought, God Himself teaches us, and " the Spirit itself makcth inter- cession for us with groanings which cannot be uttered.'' [Rom. viii. 2().] PSALM XXVL Sinners must appeal to the mercy of their Judge ; but Ho in Whom was no guile could appeal to His strict justice. Only of Christ therefore can this Psalm be spoken in its literal meaning; while others who s.iy, "Be Thou my Judge, Lord," must add, "If Thou, Lord, shouldest be extreme to mark what is done amiss, Lord, who shall stand ? " But although we can only imperfectly copy the Pattern of perfect rigliteousness, and walk with faltering steps in the pathway which He has trodden, yet Christ has left us an example in tho words of this Psalm of the manner in which alone an acceptable approach can be made to the Altar of God. He entered into Heaven in tho strength of His innocence, we must come before God's Altar in the strength of our penitence. This Psalm has accordingly been used from time imme- morial as part of tlio private prayers of the Celebrant when he is about to offer up the Eucharistic Sacrifice to God. In the same spirit and with the same intention it may be used by all Christians, since all have tlieir part in tlie offering made liy their ministerial leader. And at wh.atcvcr time the Psalm is sung, it must remind all who use it, clergy or laity, of that High Priest ^Yho w.aa "holy, harmless, undefiled, separate from sinners," as an Example to all who cng.age in the service of God. XXVII. Christ spake words in this Psalm for Himself, His 524 Cbe Psalms. 5th Day. [Ps. 27.] 2 "Wlien the wicked, even mine enemies, and my foes came upon me to eat up my flesh : they stumbled and fell 3 Though an host of men were laid against me, yet shall not my heart be afraid : and though there rose up war against me, yet will I put my trust in Him. 4 One thing have I desired of the Lord, which I ■will require : even that I may dwell in the liouse of the Lord all the days of my life, to behold the fair beauty of the Lord, and to visit His temple. 5 For in the time of trouble He shall hide me in His tabernacle : yea, in the secret place of His dwelling shall He hide me, and set me up upon a rock of stone. 6 And now shall He lift up mine head : above mine enemies round about me. 7 Therefore will I offer in His dwelling an oblation with great gladness : I wiU sing, and speak praises unto the Lord. 8 Hearken unto my voice, O Lord, when I cry unto Thee : have mercy upon me, and hear me. 9 My heart hath talked of Thee, Seek ye my face : Thy face, Lord, will I seek. 10 hide not Thou Thy face from me : nor cast Thy servant away in displeasure. 1 1 Thou hast been my succour : leave me not, neither forsake me, God of my salvation. 12 When my father and my mother forsake me : the Lord taketh me up. 13 Teach me Thy way, O Lord : and lead me in the right way, because of mine enemies. 14 Deliver me not over into the will of mine adversaries : for there are false witnesses risen up against me, and such as speak wrong. 15 1 should utterly have fainted : but that I believe verily to see the goodness of the Lord in the land of the living. t John i3, 6- Dum appropiant super me nocentes : ut edant carnes meas ; Qui tribulant me inimici mei : ipsi infirmati sunt et ceciderunt. Si consistant adversum me castra : non timebit cor meum. Si essurgat adversum me praelium : in hoc ego sperabo. Unam petii a Domixo, lianc requiram : ut inhabitem in domo Dosiixi omnibus diebus vitae mere. Ut videam voluntatem Domini : et visitem templum Ejus. Quoniam abscondit me in tabernaculo Suo in die malorum : protexit me in abscondito taber- naculi Sui. In petra exaltavit me : et nunc exaltavit caput meum super inimicos meos. Circuivi, et immolavi in tabernaculo Ejus hoa- tiam vociferationis : cantabo et psalmum dicam Domino. Exaudi, Domine, vocem meam qua clamavi ad Te : miserere mei, et exaudi me. Tibi dixit cor meum, excpiisivit Te facies mea : faciem Tuam, Domixe, requiram. Ne avertas faciem Tuam a me : ne declines in ira a servo Tuo. Adjutor meus esto ; ne derelinquas me : neque despicias me, Deus salutaris meus. Quoniam pater meus et mater mea derelique- runt me : Domixus autem assumpsit me. Legem pone mihi, Domixe, in via Tua : et dirige me in semita recta propter inimicos meoa. Ne tradideris me in animas tribulantium me, quoniam insurrexerunt in me testes iniqui : et mentita est iniquitas sibi. Credo videre bona Domini : in terra viventium. Church, and for each Christian soul ; expressing that faith in the Presence of God which He had in its perfection, and which is given to His servants to possess according to the measure of the gift of Him. Most of the Psalm applies literally to Christ in the time of His Passion, the "false witnesses" of the fourteenth verse being an evident prophecy of those who came and per- verted our Lord's words respecting the resurrection of the temple of His body. In the very first words there appears an implied reference to the physical and spiritual darkness l)y which He was surrounded when ou the Cross ; the stum- bling and falling of those who had come against Him in the Garden of the Agony is in the same way referred to in the second verse ; the lifting up of His head in the sixth verse carries the thoughts to His lifting up on the Cross by which He gained the throne of an everlasting kingdom : and the oblation of the seventh to that sacrifice of praise and thanks- giving whose efficacy is derived from the "full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world " there made by Him. We may also observe that "My voice" in the eighth verse follows immediately after the prophecy of the Sacrifice ofTered on the Cross and re-presented in the Eucharist, and that it can scarcely be otherwise interpreted than of Christ's perpetual Intercession, and of the "blood that speaketh better things than that of Abel." And in the sixteenth verse we are reminded of His saying, " Mine hour is not yet come." Not less may the Psalm be taken as an aspiration of Christ speaking in His members. In the hour of trial faith looks upward, remembering that "God is light." Even when the Virgin, the daughter of Sion. is sitting in the dust, she hears the voice from on high, "Arise, shine, for thy Light is come," or "The Lord shall be unto thee an everlasting Light, and thy God thy glory ;" and though troubles may be on every side, yet is there the glory of the regenerated City of God in the future, when it shall have no need to be illuminated by any but spiritual joy, for "the Lamb is the Light of it." For such a joy the individual Christian also may hope, desiring that he may dwell for ever in this house of the Lord, and behold the fairness of the " King in His beauty." Moses "talked of God, Seek ye My face," but God told him that he could not see His face and live, and he beheld only part of the Divine glory while "standing upon the rock," and hid in the "clift of the rock." The Rock of Ages has been cleft that the children of God may find a safe hiding-place for ever, and the Divine glorj' is now revealed in the Incarnate Person of the Lord Jesus. .So the time will come when a yet higher vision of it will be vouchsafed, when there shall he no more fainting, and when they who wait upon the Lord shall go from strength to strength till His words are fulfilled, "They shall see His face ; and His Name shall be in their foreheads. And there shall be no night there : and they need no candle, neither light of the sun , for the Lord God giveth them light : and they shall reign for ever and ever." PSALM XXVIII. Christ's Human Nature here cries to the Divine Nature : His Mystical Body prays to Him and in Him as He stands by the throne of the Father. The following paraphrase from Gerholdus strikes the keynote of the Psalm with a clear tone, and shews the manner in which saintly writers have heard the voice of Christ speaking by the mouth of David : — "I, the assumed Human Nature, will cry unto Thee, I 5th Day. [Ps. 28, 29.] Cbe Psalms. 525 16 tarry thou the Lord's leisure : be strong, and He shall comfort thine heart and put thou thy trust in the Lord. THE XXVm. PSALM. Ad Te, Domine. "TTNTO Thee will I cry, O Lord my Strength : LJ think no scorn of me, lest, if Thou make as though Thou hearest not, I become like them that go down into the pit. 2 Hear the voice of my humble petitions, when I cry unto Thee : when I hold up my hands towards the mercy-seat of Thy holy temple. 3 O pluck me not away, neither destroy me with the ungodly, and wicked doers : which speak friendly to their neighbours, but imagine mischief in their hearts. 4 Reward them according to their deeds : and according to the wickedness of their own inven- tions. .5 Recompense them after the work of their hands : pay them that they have deserved. 6 For they regard not in their mind the works of the Lord, nor the operation of His hands : therefore shall He break them down, and not build them up. 7 Praised be the Lord : for He hath heard the voice of my humble petitions. 8 The Lord is my Strength, and my Shield, my heart hath trusted in Him, and I am helped : therefore my heart danceth for joy, and in my song will I praise Him. 9 The Lord is my Strength : and He is the wholesome Defence of His Anointed. 10 save Thy people, and give Thy blessing unto Thine inheritance : feed them, and set them uj) for ever. THE XXIX. PSALM. Afferte Domino. BRING unto the Lord, O ye mighty, bring young rams unto the Lord : ascribe unto the Lord worship and strength. XXVIII. Hilt. Dedication of the Tabern.lcle on Zion. [2 Sam. 6. ■7) Lttitrr. S. 13. ^. Mond. Mattins. XXIX. J/ist. Dedication of the Tabernacle on Zion. [2 Sam. 6. /.ittire. &. g. ^. Mond. Mattins. lipipliany. Trans- fig., ist Ivoct. Exspecta Dominum, viriliter age, et confortetur cor tuum : et sustine Dominum. PSALMUS XXVII. AD Te, Domine, clamabo; Deu.s meus, ne sileas -^^ a me : nequando taceas a me et assimilabor descendentibus in lacum. Exaudi, Domine, vocem deprecationis meae dum oro ad Te ; dum extoUo manus meas ad templum sanctum Tuum. Ne simul tradas me cum peccatoribus : et cum operantibus iniquitatem ne perdas me. Qui loquuntur pacem cum proximo suo : mala autem in cordibus eorum. Da illis secundum opera eorum : et secundum nequitiam adinventionum ipsorum. Secundum opera manuum eorum tribue illis : redde retributionem eorum ipsis. Quoniam non intellexerunt opera Domini : et in opera manuum Ejus destrues illos, et non sedi- ficabis eos. Benedictus Dominus : quoniam exaudivit vocem deprecationis mese. Dominus adjutor meus, et protector meus : et in Ipso speravit cor meum, et adjutus sum. Et refloruit caro mea : et ex voluntate mea con- fitebor Ei. Dominus fortitudo plebis Suie : et protector salvationum Christi Sui est. Salvum fac populum Tuum Domine, et benedic haereditati Tua3 : et rege eos, et extolle illos usque in asternum. PSALMUS XXVIII. AFFERTE Domino, filii Dei -^^ tilios arietum. afferte Domino Lord : Thou art My Deity, in which I, the .Son of David, am the Son of God, equally as the Fatlier and the Holy Ghost are God : Thou art My Deity, and since 'J'hou art the Word of the Father, keep not silence from Me, from Me, the Human Nature which Thou, O Word, didst personally unite to Thyself. By the voice of Thy Blood, crying from the ground, do Thou, Word, so speak as to be heard, even in Hell, when my soul shall descend thither: make manifest that I am not like them that go down into tlie jiit, from tlie weight of original, or the guilt of actual, sin. For I, untaintfil by any sin, shall so be ' free among the dead, ' that I also shall be able to deliver others thence, and to say even to death itself, 'O death, where is thy eting? grave, where is thy victory ? ' " The last four verses of the Psalm exhibit again the transi- tion from humiliation and death to triumph and life, in the per- son of God's Anointed; and the union of Christ with His people in tlie closing words nf faithful and joyful i)r.-iyer. The last of all is used daily by the Church in tlie suifnagcs of Mattins and Kvcnsong : " jJ'. O Lord, save Thy people. R/. And bless Tliiiic inheritance ; " and also in the Te Deum, " Govern them, and lift them up for ever." PSALM XXIX. This is a song of praise and thanksgiving to God for the work wrought by tlie Holy Ghost in the kingdom of the New Creation. The perpetual presence of the Lord in His Church is signified by the mention of His Voice, of which it is said in the prophecy of the New Testament that " out of the throne proceeded lightnings and thuiulerings and voices." The same prophecy also speaks of " seven lamps of lire burn- ing before the throne, which are the .Seven Spirits of God" [Rev. iv. 5], and hence we may undcrstaml that the sevenfold operations of the Holy Ghost are mystically set forth by the seven times repeated " voice of the Lord." As the Spirit of God moved upon the face of the waters of Creation, giving life to an inanimate world, so does He com- mand the waters and rule the sea in the Sacrament of Baptism, the Laver or "Sea of gLass" [Rev. iv. 6] "mingled with lire " [Rev. xv. 2], in which our fallen nature is regenerated to a life capable of righteousness .and a title to the inheritance of the saints in light. \\'hen God tlie I''ather glorified the Son of Man, some said that "it thundered," and only cars opened by faith heard tlie Voice of God as it declared, "I have both glorified it, and will glorify it .again." [.John xii. 2S.] Only tlie faithful, again, knew tlu; significance of that mysterious sign which appeared when the house was shaken where the Apostles were assembled on the morn of rente- cost, and the Holy (iliost divided the flaming tongues of lire upon the heads of those present, liut, wlietlier or not by visible and audible signs, the operation of the llnly Ghost is ever being carried on in the Church of (iod, by an endow- ment to it of power from on high ; power given in Baptism, in Confirmation, in the Holy Eucharist ; power to break up the strongest obstacles that oppose themselves : power to 526 C&e Psalms. 6th Day. [Ps. 30.] 2 Give the Lord the honour due unto His Name : worship the Lord with holy worship. 3 It is the Lord that commandeth the waters : it is the glorious God that maketh the thunder. 4 It is the Lord that ruleth the sea ; the voice of the Lord is mighty in operation : the voice of the Lord is a glorious voice. 5 The voice of the Lord breaketh the cedar- trees : yea, the Lord breaketh the cedars of Libanus. 6 He maketh them also to skip like a calf : Libanus also, and "Sirion like a young *unicoru. 7 The voice of the Lord divideth the flames of fire, the voice of the Lord shaketh the wilder- ness : yea, the Lord shaketh the wilderness of ' Cades. 8 The voice of the Lord maketh the hinds to bring forth young, and "'discovereth the thick bushes : in His temple doth every man speak of His honour. 9 The Lord sitteth above the water-flood : and the Lord remaineth a King for ever. 10 The Lord shall give strength unto His people : the Lord shall give His people the blessing of peace. Day 6. MORNING PRAYER. THE XXX. PSALM. Exaltabo Te, Domine. I WILL magnify Thee, Lord, for Thou hast set me up : and not made my foes to triumph over me. 2 O Lord my God, I cried unto Thee : and Thou hast healed me. 3 Thou, Lord, hast brought my soul out of hell : Thou hast kept my life from them that go down to the pit. 4 Sing praises unto the Lord, O ye saints of His : and give thanks unto Him for a remem- brance of His holiness. 5 For His wrath endureth but the twinkling of an eye, and in His pleasure is life : heaviness may endure for a night, but joy cometh iu the morning. 6 And in my prosperity I said, I shall never be removed : Thou, Lord, of Thy goodness hast made my hiU so strong. a i.e. Hermon. [Deut. 3. 9.1 l> See Attnel. Eitlf, ii. 622. c i.e. Kadesli. d i.e. Uncovereth. XXX. Hist. David : at benediction of his house. [2 Sam. 6, Liliirir. S. S. IS. Mond. Matlins. Haster Eve, St. Mirh.iel. Ex. Cross, 2nd Noct. Aflferte Domino gloriam et honorem, afferte Domino gloriam Nomini Ejus : adorate Dominum in atrio sancto Ejus. Vox Domini super aquas, Deus majestatis intonuit : Dominus super aquas multas. Vox Domini in virtute : vox Domini in magni- ficentia. Vox Domini confringentis cedros : et confringet Dominus cedros Libani Et comminuet eas tanquam vitulum Libani : et dilectus quemadmodum filius unicornium. Vox Domini intercidentis flammam ignis ; vox Domini concutientis desertum : et commovebit Dominus desertum Cades. Vox Domini prseparentis cervos, et revelabit condensa : et in templo Ejus omnes dicent gloriam. Dominus diluvium inhabitare facit : et sedebit Dominus Eex in oeteruum. Dominus virtutem jjopulo Suo dabit : Dominus benedicet populo Suo iu pace. PSALMUS XXIX. EXALTABO Te, Domine, quoniam suscepisti me : nee delectasti iuimicos meos super me. Domine Deus meus, clamavi ad Te : et sanasti me. Domine eduxisti ab inferno animam meam : salvasti me a descendeutibus in lacum. PsaUite Domino omnes sancti Ejus : et confite- mini memorise sanctitatis Ejus. Quoniam ira in indignatione Ejus : et vita in voluntate Ejus. Ad vesperum demorabitur fletus : et ad matu- tinum laetitia. Ego autera dixi in abundantia mea : Non movebor in ajternum. Domine, in voluntate Tua : prsestitisti decori meo virtutem. elevate the Church and the soul to the highest spiritual exaltation and "joy in the Holy Ghost ; " power to shatter the oaks of the forest [verse 8], putting down the proud in the imagination of their hearts, and raising up a Saviour to reveal the mysteries hid in the " thick bushes " of prophecy. In the Temple of the Holy Ghost, therefore, — in the mystical Body of Christ, — all things proclaim His glory Who stiU moveth upon the face of the waters to vivify, strengthen, and give final peace to His people. "The temple of God was opened in Heaven, and there was seen in His temple the Ark of His Testament : and there were lightnings, and voices, and thunderings, and an earthquake, and great hail." "And the temple was tilled with smoke from tlie glory of God, and from His power." [Rev. xi. 19; xv. S.] PSALM XXX. This Psalm is entitled "for the opening of the house of David," looking also, perhaps, to the dedication of the temple built by his son Solomon.' Our Lord associated the Temple with a typical signification when He said of His own Body, " Destroy this temple, and iu three days I will raise it up." [John ii. 19.] Not witliout reason, therefore, have w'ise interpreters associated this dedication Psalm with the dedi- cation of Christ's Body in its Resurrectiou and Ascension, whereby was founded that mystical Body which will also in His time be raised from its militant aud suffering condition to be dedicated as the holy city aud the New Jerusalem, "prepared as a bride adorned for her husband, " [Rev. xxi, 2,] Tlie voice of Christ is heard, therefore, in this Psalm, rejoicing in His deliverance from death, the grave, and hell. The wrath of God came upon Him as the reprpseutative of all sinners, and for a time the Father turned His face even 1 When the firstfnilts were brought to be offered, those who brought them were accustomed to sing Psalm cxxii. as they came on their way te the Temple, and Psalm cl, on their ch'ser approach to it. Wlien they arrived within the court of the Temple, the Levites sang Psalm xxx,. per- haps from some association of ideas between the dedication of the Temple and of the firstfruits. 6th Day. [Ps. 31.] Cbe Psalms. 527 7 Thou didst turn Thy face from me : aud I was troubled. 8 Then cried I unto Thee, Loed : and gat me to my Lord right humbly. 9 What profit is there in my blood : when I go down to the pit 1 10 Shall the dust give thanks unto Thee : or shall it declare Thy truth ? 1 1 Hear, O Lokd, and have mercy upon me : Loed, be Thou my helper. 1 2 Thou hast turned my heaviness into joy : Thou hast put off my sackcloth, and girded me with gladness. 1 3 Therefore shall every good man sing of Thy praise without ceasing : my God, I will give thanks unto Thee for ever. THE XXXI. PSALM. In Te, Doniine, speravi. IN Thee, Lord, have I put my trust : let me never be put to confusion, deliver me in Thy righteousness. 2 Bow down Thine ear to me : make haste to deliver me. 3 And be Thou my strong Eock, and House of defence : that Tliou mayest save me. 4 For Thou art my strong Rock, and my Castle : be Thou also my Guide, and lead me for Thy Name's sake. 5 Draw me out of the net that they have laid privily for me : for Thou art my Strength. 6 Into Thy hands I commend my spirit ; for Thou hast redeemed me, O Loed, Thou God of truth. 7 I have hated them that hold of superstitious vanities : and my trust hath been in the Lord. 8 I will be glad, and rejoice in Thy mercy ; for Thou hast considered my trouble, and hast known my soul in adversities. 9 Thou hast not shut me up into the hand of the enemy : but hast set my feet in a large room. 10 Have mercy upon me, Lord, for I am in trouble : and mine eye is consumed for very heaviness ; yea, my soul and my body. 11 For my life is waxen old with heaviness : and my years with mourning. 12 My strength faileth me, because of mine iniquity : and my bones are consumed. XXXI. Hist. See AnHot. Btble, ii. 648. L,!,.re. s. e. m- Mond. Mattins. Compline, verses 1-6. Avertisti faciem Tuam a mo : et factus sum conturbatus. Ad Te, DoMiNE, clamabo : et ad Deum meum deprecabor. Quaj utilitas in sanguine meo : dum descendo in corruptionem ? Nunquid confitebitur Tibi pulvis : aut annun- tiabit veritatem Tuam 1 Audivit DoMiNUS et misertus est mei : DoMi- NUS factus est adjutor mens. Convertisti planctum meum in gaudium mihi : concidisti saccum meum, et circundedisti me lajtitia. Ut cantet Tibi gloria mea, et non compungar : DoMiNE Deus mens, in teternum confitebor Tibi. I PSALMUS XXX. N Te, DoMiNE, speravi; non confundar in asteruum : in justitla Tua libera me. Inclina ad me aurem Tuam : accelera ut eruas me. Esto mihi in Deum protectorem et in domum refugii : ut salvum me facias. Quoniam fortitudo mea et refugium meum es Tu : et propter nomen Tuum deduces me, et enutries me. Educes me de laqueo quern absconderunt mihi : quoniam Tu es protector mens. In manus Tuas commendo spiritum meum : redemisti me, Domine Deus veritatis. Odisti observantes vanitates : supervacue. Ego autem in Domino speravi : exultabo et listabor in misericordia Tua. Quoniam respexisti humilitatem meam : salvasti de necessitatibus animam meam. Nee conclusisti me in manibus inimici : statu- isti in loco spatioso pedes meos. Miserere mei, Domine, quoniam tribulor : con- turbatus est in ira oculus meus, auiina mea et venter meus. Quoniam defecit in dolore vita mea : et anni mei in gemitibus. Infirmata est in paupertate virtus mea ; et ossa mea conturbata sunt. from His beloved Son, so tliat the soul of the holy and inno- cent One was troubled^ Giving up His life, that Holy One suflFered His body to be carried to the grave, while His soul descended into hell. But the dust of death could not magnify the glory of God, nor offer an Eucharistic sacrifice, nor give profit from the blood of the Atonement, nor proclaim Divine Truth. Tliorefore the Lord in His good purposes, for His own glory, and for man's salvation, brought the soul of Christ out of liell, kept His body from the usual lot (if those who descend into the grave, put oil' from Him the sackcloth of sulTering humanity aud a natural body, and girded Him with the joy of a humanity that is glorified and a body that has become spiritual. Because of this mercy of God towards man for the sake of his Redeemer, the Church, which is Christ's glory, — even the children which God has given to Him, — will praise Him continually, offering up to Him fur ever the acceptable memori.al of His love, according to His commandment, "This do, for a remembrance of Me." The apjilication of this Psalm to Christ the Head shews clearly without further illustration how it may bo applied to His members, collectively and individually. When the time of her tribvdation is past, the Church can follow the words of her Lord, and .as He could say, "Thou hast set Me up," as the High Priest interceding, the King of kings ruliug, and the Lamb of God receiving Divine worship, so may His Church praise God for re\ ealing His glory by and in her, lifting her up from the dust and sackcloth of sufi'ering, and girding her with the joy of an universal triumph. And there are times when the Christian .soul may take such words for its own also, and thank God with a better informed faith than Hezekiah did, when even he said, "The living, the living, he shall praise Thee, as I do this day. " PSALM XXXI. This is another of the Psalms which our Lord has marked with the sign of the Cross, His last words at Calvary being taken from the sixth verse, " Fatlicr, into Thy hands I commend My spirit." It is an old tradition that Ho repeated all the Psalms from tlie 22nd as far as this verse of the lilst during the three hours of His extreme sufferings ; thus making these worda the Compline Hymn of His earthly life. The Pe.alm is especially one of those in which Christ spe.aks 528 C6e IPsalms. 6th Day. [Ps. 31.] 13 1 became a reproof among all mine enemies, but especially among my neighbours : and they of mine acquaintance were afraid of me, and tliey that did see me without conveyed themselves from me. 14 1 am clean forgotten, as a dead man out of mind : I am become like a broken vessel 15 For I have heard the blasphemy of the multitude : and fear is on every side, while they conspire together against me, and take their counsel to take away my life. 16 But my hope hath lieen in Thee, O Lord : I have said, Thou art my God. 17 My time is in Thy hand, deliver me from the hand of mine enemies : and from them that persecute me. 18 Shew Thy servant the light of Thy counten- ance : and save me for Thy mercy sake. 19 Let me not be confounded, O Lord, for I have called upon Thee : let the ungodly be put to confusion, and be put to silence in the grave. 20 Let the lying lips be put to silence : which cruelly, disdainfully, and despitefully speak against the righteous. ... 21 O how plentiful is Thy goodness which Thou hast laid up for them that fear Thee : and that Thou hast prepared for them that put their trust in Thee, even before the sons of men. 22 Thou shalt hide them privily by Thine own presence from the provoking of aU men : Thou shalt keep them secretly in Thy tabernacle from the strife of tongues. 23 Tlianks be to the Lord : for He hath shewed me marvellous great kindness in a strong city. 24 And when I made haste, I said : I am cast out of the sight of Thine eyes. 25 Nevertheless Thou heardest the voice of my prayer : when I cried unto Thee. 26 love the Lord, all ye His saints : for the Lord preserveth them that are faithful, and plenteously rewardeth the proud doer. 27 Be strong, and He shall establish your heart : all ye that put your trust in the Lord. Super omnes inimicos meos factus sum oppro- brium vicinis meis valde : et timor notis meis. Qui videbant me foras fugerunt a me : oblivioni datus sum, tanquam mortuus a corde. Factus sum tanquam vas perditum : quoniam audivi vituperationem miiltorura commorantium in circuitu. In eo dum convenirent simul adversum me : accipere animam meam consiliati sunt. Ego autem in Te speravi, Domine ; dixi, Deus meus es Tu : in manibus Tuis sortes me®. Eripe me de manu inimicorum meorum : et a persequentibus me. lUustra faciem Tuam super servum Tuum, sal- vum me fac in misericordia Tua, Domine : non confuudar, quoniam invocavi Te. Erubescant impii, et deducantur in infernum : muta fiant labia dolosa. Quse loquuntur adversus justum iniquitatem : in superbia, et in abusione. Quam magna multitudodulcedinis Tuse Domine : quam abscondisti timentibus Te 1 Perfecisti eis qui sperant in Te : in conspectu filiorum hominum. Abscondes eos in abscondito faciei Tuce : a conturbatione hominum. Proteges eos in tabernaculo Tuo ' a contra- dictione linguarum. Benedictus DoMiNrs : quoniam mirificavit misericordiam Suam mihi ; in civitate munita. Ego autem dixi in excessu mentis meai : Pro- jectus sum a facie oculorum Tuorum. Ideo exaudisti vocem orationis mese : dum clamarem ad Te. Diligite Dominum omnes sancti Ejus, quoniam veritatem requiret Dominus : et retribuet abundanter facientibua superbiam. Viriliter agite, et confortetur cor vestrum : omnes qui speratis in Domino. as personating His people, or rather as concentrating within Himself all their experiences. Having taken our nature, He speaks in our words, that we may the better learn to speak with His. Accordingly we hear Him speaking of God's mercy towards Him, although that mercy was needless for One Whose immaculate nature could face the unmitigated justice of the All righteous ; and of His strength failing because of His iniquity, though all the sin which He bore was that of others. So He said to the persecutor of His Church, "Saul, Saul, why persecutest thou Me?" and so He will say at the last day, " Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me." In psalms and prophecies we may find the Scriptural com- plement of the Gospels, revealed by Him Who could foresee history. So in the eleventh verse of this Psalm we have a most affecting truth concerning the influence of Christ's sorrows on His human n.ature. His earthly life extended only to thirty-three years, yet he seemed so much older that the Jews said to Him. "Thou art not yet fifty years old." The truth is here told us, that His "life was waxen old through heaviness, and His years with mourning ; " youth and joy having no place in the ministerial life of Him W^ho saw and felt the whole accumulated burden of all sin. The direct .application of this Psalm to our Lord is thus as clearly shewn as in any of those which are more especially named as Psalms of the Passion • nor can a complete applica- tion be made to any other person, or to Him in any other manner than as representing those for whom His work of atonement was wrought. The whole Psalm is an amplifica- tion of our Lord's prayer, "Not My will, but Thine;" and sets before us very strongly the necessity and the advantage of prayer. For if He uttered such words of prayer for deliverance Who knew the whole course of events that was to follow, how much more are they bound to supplicate their (iod to Whom the future is a sealed book ! And if the Lord heard the voice of the Saviour's prayer [verse 2.")], and sent an angel to strengthen Him though the cup of the Passion was not removed, much more may they look to be made strong, and to have their hearts established, who are in so much greater need of the Divine aid. Few Psalms contain more verses which can be taken into use by the Christian as ex])ressive of his own experience and aspirations. As our Lord left to His people the germ of all prayer, so He has consecrated the words of David by His own adoption of them, and that in such a manner that we may use them as part of His own prevailing intercession. PSAI.M XXXII. Christ, as the representative of the whole human race, offers up in this Psalm the sacrifice of penitence, and rejoices in the blessedness of Absolution. So "blessed" indeed was 6th Day. [Ps. 32, 33.] Cf)e ip.salms. 529 Dav 6. Evening Prayer. THE XXXn. PSALM. Beati, quorum. BLESSED is he whose unrighteoiisness is for- given : and whose sin is covered. 2 Blessed is the man unto whom the Lord imputeth no sin : and Ln whose spirit there is no guile. 3 For while I held my tongue : my bones con- sumed away through my daily complaining. 4 For Thy hand is heavy upon me day and night : and my moisture is like the drought in summer. 5 I will acknowledge my sin unto Thee : and mine unrighteousness have I not hid. 6 I said, I will confess my sins unto the Lord : and so Thou forgavest the ■wickedness of my sin. 7 For this shall every one that is godly make his prayer unto Thee, in a time when Thou mayest be found : but in the great water-floods they shall not come nigh him. 8 Thou art a Place to hide me in, Thou shalt preserve me from trouble : Thou shalt compass me about with songs of deliverance. 9 I will inform thee, and teach thee in the way wherein thou shalt go : and I will guide thee with iline eye. 10 Be ye not like to horse and mule, which have no understanding : whose mouths must be held with bit and bridle, lest they fall upon thee. 1 1 Great plagues remain for the ungodly : but whoso putteth his trust in the Lord, mercy embraceth him on every side. 12 Be glad, O ye righteous, and rejoice in the Lord ; and be joyful, all ye that are true of heart. THE XXXIII. PSALM. Exultate, justi. r)E.IOICE in the Lord, O ye righteous : for ^^ it becometh well the just to be thankful. 2 Praise the Lord with harp : sing praises unto Him with the lute, and instrument of ten strings. XXXH. Hist. David. Occa- sion unknown. Liturg. Ash Wed. M.ittins. S.g.S- Mond. Mattitis. PeniUntiai Ps. 3. XXXIII. Ilisl. Davi.l. Occa- sion unknown. L,ti,rs. S. ^. 3U. Mond.Maltius. All Saints, Many Mar- tyrs, Many Con- lessors, 3ril Noct. [.■^fcS. KMi^.Sertn. 333.1 PSALMUS XXXI. BEATI quorum remissse sunt iniquitates : et quorum tecta sunt peccata. Beatus vir cui non imputavit Dominus pecca- tum : nee est in spiritu ejus dolus. Quoniam tacui, inveteraverunt ossa mea : dum clamarem tota die. Quoniam die ac nocte gravata est super me manus Tua : conversus sum in asrumna mea, dum configitur spina. Delictum meum cognitum Tibi feci : et injustitiam meam non abscondi. DLsi, Confitebor adversum me injustitiam meam Domino : et Tu remisisti impietatem peccati meL Pro hac orabit ad Te omnis sanctus : in tem- pore opportuno. Veruntamen in diluvio aquarum multarum : ad eum non approximabunt. Tu es refugium meum a tribulatione quse cir- cundedit me : exultatio mea, erue me a circun- dantibus me. Intellectum tibi dabo, et instruam te in via hac qua gradieris : firmabo super te oculos ^Meos. Nolite fieri sicut equus et mulus : quibus non est inteUectus. In chamo et frasno "maxillas eorum constringe : qui non approximant ad te. Multa flagella peccatoris : sperantem autem in Domino misericordia circundabit. Lastamini in Domino et exidtate justi gloriamini omnes recti corde. et PSALMUS xxxn. EXULTATE justi in Domino : rectos decet coUaudatio. i Confiteniini Domino in cithara : in psalterio decern chordarum psallite lUi. He by the purity of His nature that no sin was imputed to Him as His own, nor was any guile found in His spirit. Yet so great is the mercy of God that tlie hlessedness of the forgiven soul is made next, and even like to, th.at of the inno- cent soul. When His pardoning word has exercised its power, and " unrigliteonsne.ss is forgiven," the spirit is freed, and pure of guile and sin ; so that they who are thus reunited to tlie spotless Laml) of God become partakere of His holiness. Thus, alUiough there is no peace to tlie sinner while ho luilils his tongue, .ind refuses to confess his sin, he who puts his trust in the Lord's mercy and humbly acknowledges his transgressions will find that mercy embracing him on every side. Especially he will lind out that the Son of Man hath power on eartli to forgive sins, and that this power He has given ti> His Church [.John xx. '2;)]; that when "truth of heart," a sincere penitence, has removed every bar from the way of God's word of abafilution, it will go forth with power to convey actual pardon, aud, with pardon, comfort. This penitential I'salm is, therefore, a word of Christ shewing us the pattern of repentance to be foUoweil by His members, and proclaiming the blessedness of their state whose repentance I>as been of that sincere character that God is able to bless to the penitent the words of absolution, and thus to make them effective to his pardon and justilicatiou. PSALM XXXIIL' This Psalm has been used time immemorial on festivals of martyrs. It was, doubtless, adopted for that purpose from its manifest position as a sequel to the foregoing Psalm of penitence; which makes it represent the "New Song" of the saints who have entered into perfec;t peace tlirough the linal pardon of their (Jod : " And tliey sung a new song, say- ing. Thou art worthy to take the book, and to open the seals thereof : for Tliou wast slain, and hast reileemed us to God by Thy blood out of every kinilred, and tongue, and people, and nation ; and hast made us unto our (iod kings and priests : and we shall reign on the earth." [Rev. v. 9, 10.] This association of ideas is further exhibited by the general subject of the Psalm, which is a hymn of praise to God for 1 The structure of tliis Psalm is observable, consisting a.<! it does of ttn infroductory and concluding verse, and of nine intermediate stanzas or snbjerts. It can scarcely be donbted that this struetuiv was recognized in tlie nuisic to which the Ps.ilm was originally sung. It is also probablo that there is a reference to it in the cud of the second verse. •Jl 530 €-\)C Ipsalms. 6th Day. [Ps. 34.] 3 Sing unto the Lord a new song : sing praises lustily unto Ilim with a good courage. 4 For the Word of the Lord is true : and all His works are faithful. 5 He loveth righteousness and judgement : the earth is full of the goodness of the Lord. 6 By the Word of the Lord were the heavens made : and all the hosts of them by the breath of His mouth. 7 He gathereth the waters of the sea together, as it were upon an heap : and layeth up the deep, as in a treasure-house. 8 Let all the earth fear the Loud : stand in awe of Him, all ye that dwell in the world. 9 For He spake, and it was done : He com manded, and it stood fast. 10 The Lord bringeth the counsel of the heathen to nought : and maketh the devices of the people to be of none effect, a7ui casteth cmt the counsels of princes. 11 The counsel of the Lord shall endure for ever : and the thoughts of His heart from genera- tion to generation. 12 Blessed are the people whose God is the Lord Jehovah : and blessed are the folk that He hath chosen to Him, to be His inheritance. 13 The Lord looked down from heaven, and beheld all the children of men : from the habita- tion of His dwelling He considereth all them that dwell on the earth. 1 4 He fashioneth all the hearts of them : and understandeth all their works. 1 5 There is no king that can be saved by the multitude of an host : neither is any mighty man delivered by much strength. 16 A horse is counted but a vain thing to save a man : neither shall he deliver any man by his great strength. 17 Behold, the eye of the Lord is upon them that fear Him : and upon them that put their trust in His mercy; 18 To deliver their soul from death : and to feed them in the time of dearth. 19 Our soul hath patiently tarried for the Lord : for He is our Help, and our Shield. 20 For our heart shall rejoice in Him : because we have hoped in His holy Name. 21 Let Thy merciful kindness, Lord, be upon us : like as we do put our trust in Thee." I THE XXXIV. rSALM. Benedicam Domino. WILL alway give thanks unto the Lord His praise shall ever be in my mouth. a I.itany Suffrages. XXXIV. Ntsr David ; at court of Achiih. i.«,ry. *. S. 3g. Mond. ^^attins, Many M.irtyrs. 3rd Noct. St. Michael and All Saints. 2nd Koct. Apostlesand Evangelists. 1st Noct. Cantate Ei canticum novum : bene psallite Ei in vociferatione. Quia rectum est verbum Domini : et omnia opera Ejus in fide. Diligit misericordiam et judicium : misericordia Domini plena est terra, Verbo Domini cceli firmati sunt : et spiritu oris Ejus omnis virtus eorum. Congregans sicut in utre aquas maris, in thesauris abyssos. ponens Timeat Dominum omnis terra : ab Eo autem commoveantur omnes inhabitantes orbem. Quoniam Ipse dixit, et facta sunt : Ipse man- davit, et creata sunt DoMiNUS dissipat consilia gentium ; reprobat autem cogitationes populorum : et reprobat con- silia principum. Consilium autem Domini in seternum manet : cogitationes cordis Ejus in generatione et genera- tionem. Beata gens cujus est Dominus Deus ejus : populus quem elegit in haereditatem SibL De ccelo respesit Dominus : vidit omnes fiUos hominum. De prajparato habitaculo Suo : raspexit super omnes qui habitant terram. Qui finxit singillatim corda eorum : qui intel- ligit omnia opera eorum. Non salvatur rex per multam virtutem : et gigas non salvabitur in multitudine virtutis suae. Fallax equus ad salutem ; virtutis sute non salvabitur. in abundantia autem Ecce ocuH Domini super metuentes Eum in eis qui sperant super misericordia Ejus. et Ut eruat a morte animas eorum : et alat eos in fame. Anima nostra sustinet Dominum : quoniam adjutor et protector noster est. Quia in Eo laitabitur cor nostrum : et in nomine sancto Ejus speravimus. Fiat misericordia Tua, Domine, super nos : quemadmodum speravimus in Te. psALMus xxxni. BENEDICAM Dominum in omni tempore semper laus Ejus in ore meo. the wonders of Creation, it being one of the strains of he.avenly lauds that "Thou art worthy, Lord, to receive glory and honour and power : for Thou hast created all things, and for Tliy pleasure they are and were created." [Rev. iv. 11.] But all such hymns of praise for God's good work in the natural creation carry a further meaning which looks to the new and spiritual Creation whereby all things are made new in Christ Jesus. By tlie word of the Lord were the heavens made : and the same word will be the Creator of the new heaven and tlio new earth, when tlie first heaven and the first earth shall have passed away and there shall be no more sea. The Church, enlightened by the words of Christ and the Holy Ghost, sings this hymn to God with a far deeper meaning than attached to it when sung by the Jewish Church : beholding with open face the glory of the Lord Jesus revealed in it : and adoring Him in its measured strains as that eternal Word, Who became man for us men and for our salvation, and Whose perpetual miracle of new creation is the subject of her continual thanksgiving. PSALM XXXIV.' This Psalm contains a Divine prophecy of the Agony, 1 Tliis P.salm is appointed for use at the time of Communion in the Liturgy of St. James, and in the Apostolical Constitutions. The assoiin- tion of it with the Eucharist plainly arises from the words of the eighth verse. lu the Hebrew it Is an Alphabet Psalm. 6th Day. [Ps. 34.] Cf)e Psalms. 531 2 My soul shall make her boast in the Lord : the humble shall hear thereof, and be glad. 3 praise the Lord with me : and let us magnify His Name together. 4 I sought the Lord, and He heard me : yea, He delivered me out of all my fear. 5 They had an eye unto Him, and were light- ened ; and their faces were not ashamed. 6 Lo, the poor crieth, and the Lord heareth him : yea, and saveth him out of all his troubles. 7 The angel of the Lord tarrieth round about them that fear Him : and delivereth them. 8 taste, and see how gracious the Lord is : blessed is the man that trusteth in Him. 9 O fear the Lord, ye that are His saints : for they that fear Him lack nothing. 10 The lions do lack, and suffer hunger ; but they who seek the Lord shall want no manner of thing that is good. 11 Come, ye children, and hearken imto me : I will teach you the fear of the Lord. 12 AVhat man is he that lusteth to live : and would fain see good days 1 13 Keep thy tongue from evil : and thy lips, that they sjieak no guile. 14 "Eschew evil, and do good ; seek peace, and *ensue it. 15 The eyes of the Lord are over the right- eous : and His ears are open unto their prayers. 16 The countenance of the Lord is against them that do evil : to root out the remembrance of them from the earth. 17 The righteous cry, and the Lord heareth them : and delivereth them out of all their troubles. 18 The Lord Ls nigh unto them that are of a contrite heart : and will save such as be of an humble spirit. 19 Great are the troubles of the righteous : but the Lord delivereth him out of all. 20 He keepeth all his bones : so that not one of them is broken. 21 But misfortune shall slay the ungodly : and they that hate the righteous shall be desolate. 22 The Lord delivereth the souls of His servants : and all they that put their trust in Him shall not be destitute. In Domino laudabitur anima mea mansueti, et lajtentur. audiant n i.e. ShuQ, or, as in B. v.. '• depart from." tt i.t. Follow after, or,asin B,V., "pur- sue." Magnificate Dominum mecum : et exaltemus nomen Ejus in idipsura. Exquisivi Dominum, et exaudivit me : et ex omnibus tribulationibus meis eripuit me. Accedite ad Eum, et iUuminamini : et facies vestriB non confundentur. Iste pauper claraavit, et Dominus exaudivit eum : et ex omnibus tribulationibus ejus salvavit eum. Immittet angelus Domini in circuitu timentium Eum : et eripiet eos. Gustate, et videte quoniam suavis est Do- minus : beatus vir qui sperat in Eo. Timeto Dominum omnes sancti Ejus : quoniam non est inopia tinientibus Eum. Divites eguerunt et esurierunt : inquirentes autem Dominum non minuentur omni bono. Venite, filii, audite me : timorem Domini docebo vos. Quis est homo qui vult vitam : diligit dies videre bonos 1 Prohibe linguam tuam a malo : et labia tua ne loquantur dolum. Diverte a malo et fac bonum : inquire pacem, et persequere eam. Oculi Domini super justos : et aures Ejus ad preces eorum. Vultus autem Domini super facientes mala : ut perdat de terra memoriam eorum. Clamaverunt justi, et Dominus exaudivit eos : et ex omnibus tribulationibus eorum liberavit eos. Juxta est Dominus his, qui tribulato sunt corde : et humiles spiritu salvabit. Multre tribulationes justorum : et de omnibus his liberavit eos Dominus. Custodit Dominus omnia ossa eorum : unum ex his non conteretur. ' Mors peccatorum pessima : et qui oderunt justum delinquent. Eedimet Dominus animas servorum Suorum ; et non delinquent omnes qui sperant in Eo. Suffering, ami Deliverance of the holy Jesus ; and also of the fate of Judas the betrayer : "Great are the troubles of the righteous. . . . But they that hate the righteous shall be desolate." In the third verse there is a direct recognition of the principle; that Clirist's words in the I'salnis are also often given to be the wonls of His meniliers ; and in the sixth and seventh verses tliis principle is illnstrated by the change of the pronoun from singular to. plural. The "poor in spirit" are one with Him Wlio became "the poor" that He might ni.ake many rich. He cried to His Father wlien His soul was exceeding sorrowful, even unto death, and the angel of the Lord appeared from Heaven, stronathcning Him. Our Lord is also called "THK lUGUTEOrs" (the term being used iiitcrchangctably in tlu' same manner) in the (iftcentli, seven- teenth, and nineteeulli verses. Tliis term is founil in Acts iii. 14, and vii. .W, aTid the twentieth verse being expressly applied to our Lord by St. John, shews clearly of Whom the Psalm speaks. In contrast to this designation of the holy Jesus, "the Ungodly" must clearly be taken to mean the betrayer, whom " misfortune slow" when "he hanged himself, and falling headlong he burst asunder in the midst, and his bowels gushed out," and of whom the Apostle said, "Let his habitation l}e desolate." Hence we may see that tiie "evil" of the traitor's "tongue," and the "guile" of his "Hail, Master," are signified in the thirteenth and fourteenth verses, setting him forth as a terrible examiJe, .and warning us that it is possible even now to crucify the Son of God afresh. In the eleventh verse we seem to hear the parting words of the great Teacher to His little flock, "I will not leave you orphans : " the echo of which loving words sounded in the oft repeated salutation of His beloved A))ostle, "My little ehihlren," Of tliat little flock, the children of the Lord, tlie words of the I's.alm are al.'io spoken ; of the Bride which is "bone of His bone, and flesh of His flesli," and which He will preserve through all tlu^ troubles of this world, that though her blood be even shed like water in the streets of Jerusalem, tlie strength of her internal fr.ame sliall sur- vive to be restored to life in the glory of the Resurrection kingdom. 532 Cbe Psalms. 7th Day. [Ps. 35.] Day 7. MORNING PRATER. THE XXXV. PSALM. Judica, Domine. PLEAD Thou my cause, O Lokd, with them that strive with me : and fight Thou against them that fight against me. 2 Lay hand upnu the .shield and buckler : and stand up to help me. 3 Bring forth the spear, and stop the way against them that persecute me : say unto my soul, I am thy salvation. 4 Let them be confounded, and put to shame, that .seek after my soul : let them be turned back, and brought to confusion, that imagine mischief for me. 5 Let them be as the dust before the wind : and the angel of the Lord scattering them. 6 Let their way be dark and slippery : and let the angel of the Lord per.secute them. 7 For they have privily laid their net to destroy me without a cause : yea, even without a cause have they made a pit for my soul. 8 Let a sudden destruction come upon him unawares, and his net, that he hath laid privily, catch himself : that ho may fall into his own mis- chief. 9 And, my soul, be joyful in the Lord : it shall rejiiice in His salvation. 1 All my bones shall say, Lord, who is like unto Thee, Who deliverest the poor from him that is too strong for him : yea, the poor, and him that is in misery, from him that spoileth him. 1 1 False witnesses did rise up : they laid to my charge things that I knew not. 12 They rewarded me evil for good : to the great discomfort of my soul. 1 3 jN'evertheless, when they were sick I put on sackcloth, and humbled my soul with fasting : and my prayer shall turn into mine own bosom. 14 I behaved myself as though it had been my friend, or my brother : I went heavily as one that mourneth for his mother. 15 But in mine adversity they rejoiced, and gathered themselves together : yea, the very abjects came together against me unawares, mak- ing mouths at me, and ceased not. 16 AVith tlie flatterers were busy mockers : who gnashed upon me with their teeth. XXXV. Hist. David ; while persecuted by Saul. Ulurf. S. g. 3g. Mond. Mattiiis PSALM XXXV. A Scriptural key to the Evangelical interpretation of this Psalm is given by onr Lord Himself in one of His final dis- courses : " But this is come to pass, that the word might be fulfilled that is written in their law, They hated Me without a cause. " [John xv. 25. ] Tlie eleventh verse also received a literal fulfilment in the false witness borne against our Lord wlien He was accused Ijefure tlie High Priest. Ami, like the preceding Psalm, it contains, in addition to tliese direct refer- ences to the sufferings of our Lord, a prophetic intimation of the fate which should befall tlie traitor .hulas. Although bearing much resemblance to the 22nd Psalm in its general character, this differs from tliat in dwelliu" less upon tlie sorrows of the suffering Jesus as they affected His body and soul than on the aspect which those sorrows wear as being brought about by the acts of those whom He came to love and save. In the one Psalm the Man of Sorrows is heard crying out in the depth of the woe brought upon Him PSALMUS xxxrv. JLTDICA, Domine, nocentes me impugnantes me. expugna Apprehende arma et scutum : et exsurge in adjutorium mihi. Eftunde frameam, et conclude adversus eos qui persequuntur me : die animse me^e, Salus tua Ego sum. Confundantur et revereantur : quserentes ani- mam meam. Avertantur retrorsum et confundantur : cogi- tantes mihi mala. Fiant tanquam pulvis ante faciem venti : et angelus Domini coarctans eos. Fiat via illorum tenebra; et lubricum : et angel- us Domini persequens eos. Quoniara gratis absconderunt mihi interitum laquei sui : supervacue exprobraverunt animam meam. Veniat illi laqueus quem ignorat : et captio quam abscondit apprehendat eum, et in laqueum cadat in ipsum. Anima autem mea exultabit in Domino : et delectabitur super salutari Suo. Omnia ossa mea dicent : Domine, quis similis Tibi % Eripiens inopem de manu fortiorum ejus : egenum et paujierem a diripientibus eum. Surgentes testes iuiqui terrogabant me. Eetribuebant mihi mala pro bonis : sterilitatem anim» mea?. Ego autem cum mihi molesti essent : induebar cilicio. Humiliabam in jejunio animam meam : et oratio mea in sinu meo convertetnr. Quasi proximum, et quasi fratrem nostrum, sic complacebam : quasi lugens et contristatus, sic humiliabar. Et adversum me Itctati sunt, et convenerunt : congregata sunt super me flagella, et ignoravi. Dissipati sunt, nee compuncti ; tentaveruut me ; subsannaverunt me subsannatione : frendue- runt super me dentibus suis. qu* ignorabam in- by His vicarious atonement : in the other, the guileless Just One appeals to the All-righteous Judge against the unrighteous judgement of men : "Judge Me, Lord, according to Thy righteousness." In this aspect the 35th Psalm furnishes us w ith a fearful comment upon the injustice of the Jews in per secuting Christ. And since, when He cries, " Plead Thou My cause," He asks the righteous Judge to plead that of His mystical Body also, the Psalm e.xpresses not less the injustice of those who at any time persecute the Church. In the one case we see the manner in which the world treated the Good Samaritan who put on the sackcloth of our nature that He might lift up that nature, sick and wounded by the Fall : in the other the Antichrists of every age rising up in false wit- ness, and spreading nets against His Church, the one mission of which is to gather souls to God. In both the appeal lies from the injustice of earth to tlie righteousness of Heaven : " How long, IjOrd, holy and true, dost Thou not judge and avenge our blood on them th.at dwell on the earth?" And the Church of the Redeemer can look forward as her Lord 7th Day. |Ps. 36.] Ct)e Psalms. 533 1 7 Lord, how long wilt Thou look upon this : O deliver my soul from the calamities which they bring on me, and my darling from the lions. 18 So will I give Thee thanks in the great congregation ; I will praise Thee among much people. 19 O let not them that are mine enemies triumph over me ungodly : neither let them wink with their eyes that hate me without a cause. 20 And why? their communing is not for peace ; but they imagine deceitful words against them that are quiet in the land. 21 They gaped upon me with their mouth, and said : Fie on thee, fie on thee, we saw it with our eyes. 22 This Thou hast seen, Loed : hold not Thy tongue then, go not far from me, O Loed. 23 Awake and stand up to judge my quarrel : avenge Thou my cause, my God and my Loed. 24 Judge me, O Lord my God, according to Thy righteousness : and let them not triumph over me. 25 Let them not say in their hearts, There, there, so would we have it : neither let them say. We have "devoured him. 26 Let thom be put to confusion and shame together that rejoice at my trouble : let them be clothed with rebuke and dishonour that boast themselves against me. 27 Let them be glad and rejoice that favour my righteous dealing : yea, let them say alway. Blessed be the Lord, Who hath pleasure in the prosperity of His servant. 28 And as for my tongue, it shall be talking of Tliy righteousness : and of Thy praise all the day long. THE XXXVI. PSALM. Dixit injustus. MY heart sheweth me the wickedness of the ungodly : that there is no fear of God before his eyes. 2 For he ilattereth himself in his own sight : until his abominable sin be found out. 3 The words of his mouth are unrighteous, and full of deceit : he hath left off to behave him.self wisely, and to do good. 4 He imagineth mischief upon his bed, and hath set himself in no good way : neither doth he abhor any thing that is evil. 5 Thy mercy, Lord, reachcth unto tho heavens : and Thy faithfulness unto the clouds. [ Al. devoured. XXXVI Hist. David; while persecuted by Saul. A,y,,.,. S. p. It). Mi.ud, Mattins. Many Martyrs, 3rd Nocc DoMiNE, quando respicies? restitue animam meam a malignitate eorum : a leonibus unicam meam. Confitebor Tibi in ecclesia magna : in populo gravi laudabo Te. Non supergaudeant mihi qui adversantur mihi inique : qui oderunt me gratis, et annuunt oculis. Quoniam mihi quidem pacifice loquebantur : et in iracundia terrae loquentes dolos cogitabant. Et dilataverunt super me os suum : dixerunt, Euge, euge, viderunt oculi nostri. Vidisti, DoMiNE, ne sileas : Domine, ne dis- cedas a me. Exsurge et intende judicio meo Deus mens : et DoMiNUs mens in causam meam. Judica me secundum justitiam Tuam, Domine Deus mens : et non supergaudeant mihi. Non dicant in cordibus suis, Euge, euge, animas nostras : nee dicant, Devorabimus eum. Erubescant et revereantur simul : qui gratulan- tur mails meis. Induantur confusione et reverentia : qui maligna loquuntur super me. Exultent et Isetentur qui volunt justitiam meam : et dicant semper, Magnificetur DoMiNus, C^ui voluit pacem servi Ejus. Et lingua mea meditabitur justitiam Tuam : tota die laudem Tuam. D PSALMUS XXXV. IXIT injustus ut delinquat in semetipso est timor Dei ante oculos ejus. Quoniam dolose egit in conspectu ejus : ut inveniatur iniquitas ejus ad odium. Verba oris ejus iniquitas et dolus :' noluit inteUigere ut bene ageret. Iniquitatem meditatus est in cubili suo : astitit omni via; non bonas ; malitiam autem non odivit DoinNE, in coclo misericordia Tua Tua usque ad nubes. et Veritas (lid, with faith in the righteous verdict of her God and in His avengini; hand : looking for the destniotion, not of foes, Init of the enmity and sin of foes ; looking for thorn to be su conquered and Ijroiiglit to shame that they may be clotlied witli the rebuke and dishonour of true penitence, and after- wards be among the number of those tliat sing, " lilessed be the Lonl, Wlio hath pleasure in the prosperity of His servant." Some remarks applying to the imprecatory tone of the first eight verses will be found in the notes to the 69th I'salm. PSALM xxx\a' The first four verses of this Psalm set forth the condition ^ III the indiclinent of criminals, a form of words is used wliicli is tnkf n from the llrst verse of this i'salm, viz. '* not having the fear of God before his eyes." of fallen man ; the latter verses proclaim the mercy of God in the dispensation of grace from tlie "Fountain" of our Lord's immaculate human nature which was "opened for all uncleauness." "The fear of God," that fear which proceeds from love and not from terror, was lost by the Fall ; tlie " flatteiy " of himself by the sinner was sliewn by tlie attempt to veil the shame which came witli the knowledge of evil : tlie excuses which the sinners made to (ioil were unrighteous and full of deceit ; they had left off to behave themselves wisely, and tried to hide themselves fi-om their All-seeing Creator : good became alien to them instead of being natural ; and they had lost the hatred of disobedience and sin with which they had originally been endowed. All this was typical of sin and sinners at all times ; and at all times God's mercy to the sin- ner is immeasurable, immoveable, ami inexhaustible. Such is the signification underlying the first half of the Psalm. 534 Cbc Psalms. 7th Day. [Ps. 37.] 6 Tliy righteousness standeth like the strong mountains : Thy judgements are like the great deep. 7 Thou, Lord, shalt save both man and beast ; How excellent is Thy mercy, God : and the children of men shall put their trust under the shadow of Tliy wings. 8 They shall be satisfied with tlie plenteous- ness of Thy house : and Thou shalt give them drink of Thy pleasures as out of the river. 9 For with Tliee is the well of life : and in Thy light shall we see light. 10 continue forth Thy loving-kindness unto them that know Thee : and Thy righteousness unto them that are true of heart. 11 let not the foot of pride come against me : and let not the hand of the ungodly cast me down. 12 There are they fallen, all that work wicked- ness : they are cast down, and shall not be able to stand. Day 7. EVENING Prayer. THE XXXVII. PSALM. Noll 1 ceinulan lai FRET not thyself because of the ungodly : neither be thou envious against the evil- doers. 2 For they shall soon be cut down like the grass : and be withered even as the green herb. 3 Put thou thy trust in the Lord, and be doing good : dwell in the land, and verily thou shalt lie fed. 4 Delight thou in the Lord : and He shall give thee thy heart's desire. 5 Commit thy way unto the Lord, and put thy trust in Him : and He shall bring it to pass. G He shall make thy righteousness as clear as the light : and thy just dealing as the noon-day. 7 Hold thee still in the Lord, and abide patiently upon Him : but grieve not thyself at him whose way doth prosper, against the man that doeth after evil counsels. 8 Leave off from wrath, and let go displeasure : fret not thyself, else shalt thou be moved to do evil. 9 Wicked doers shall be rooted out : and they that patiently abide the Lord, those shall inherit the land. 10 Yet a little while, and the ungodly shall be clean gone : thou shalt look after his place, and he shall be away. XXXVII. ^tst. David ; when persecuted by Saul. and added to in his last days. LilHrr. S. 1. K. Mond. Mattins. Justitia Tua sicut montes Dei : judicia Tua abyssus multa. Homines et jumentasalvabis, Domine : quemad- modum multiplicasti misericordiam Tuam, Deus. Filii autem hominum : in tegmine alarum Tuarum sperabunt. Inebriabuntur ab ubertate domus Tuae : et torrents voluptatis Tuaj potabis eos. Quoniam apud Te fons vit<B : et in lumine Tuo videbimus lumen. Prsetende misericordiam Tuam scientibus Te : et justitiam Tuam his qui recto sunt corde. Non veniat mihi pes superbiae : et manus pecca- toris non moveat me. Ibi ceciderunt qui operantur iniquitatem : expulsi smit, nee potueruut stare. PSALMUS XXXVI. "VFOLI temulari in malignantibus -L^ zelaveris facientes iniquitatem. ueque Quoniam tanquam fcenum velociter arescent : et quemadmodum olera herbarum cito decident. Spera in Domino, et fac bonitatem : et inhabita terram, et pasceris in divitiis ejus. Delectare in Domino : et dabit tibi petitiones cordis tui. Eevela Domino viam tuam : et spera in Eo, et Ipse faciet. Et educet quasi lumen justitiam tuam, et judicium tuum tanquam meridiem : subditus esto Domino, et ora Eum. Noli a?mulari in eo qui prosperatur in via sua : in homine faciente iujustitiaa. Desine ab ira, et derelinquo furorem : noli a?mulari ut maligneris. Quoniam cjui malignantur, exterminabuntur : sustinentes autem Dominum, ipsi hiereditabunt terram. Et adhuo pusillum, et non erit peccator : et quaires locum ejus, et lion invenies. Then we praise God that "when there was none to help, His arm brought salvation " [Isa. Ixiii. 5], and that His love gathered sinners to Himself "like as a hen gathereth her chickens under her wings," by sending His Son into the world to save them. To that Son the ninth and tenth verses turn, anticipating His own proclamation of Himself as the Fountain of living water, the Living Bread of Which men may eat and be satisfied, the Light of the world Which enlightens all men with its beams. It is also obvious that this Psalm proclaims the wickedness of Antichrist and the Lord's final victory over him. PSALM XXXVII. Christ speaks in and to the Church, exhorting it not to be overborne by persecution or any other trouble, but to look to the end. Evil may prevail for a time, but at last the tares will be cut down for destruction, and the wheat gathered into the garner of God. The prevailing theme of the Psalm is that of patience and rest in the Lord. "In your patience possess ye your souls, " was the Lord's own teaching to His Church respecting the troublous times that would come upon it ; and twice in the Book of the Revelation it is repeated, "Here is the patience and faith of the saints." In like man- ner the Apostles hail often written to the early Church in tlie same strain, as if mucli. faith was requisite to enable it to believe that in quietness and in confidence was their strength : " Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that after ye have done tlie will of (iod, ye might receive the promise. For yet a little wliile, and He that shall come will come, and will not tarry." [Heb. x. 35-37-] The trials of the early Church were so stupendous that it did indeed require a strong faith to believe that the Lord was upholding it with His hand, and that the powers of sin would not pre. vail. They saw the ungodly in great power, and the followers 7th Day. [Ps. 37.] Cbe Psalms. 535 11 But the meek-spirited shall possess the earth : and shall be refreshed in the multitude of peace. 12 The ungodly seeketh counsel against the just : and gnasheth upon him with his teeth. 13 The Lord shall laugh him to scorn : for He hath seen that His day is coming. 14 The ungodly have drawn out the sword, and have bent their bow : to cast down the poor and needy, and to slay such as are of a right con- versation. 15 Their sword shall go through their own heart : and their bow shall be broken. 16 A small thing that the righteous hath : is better than great riches of the ungodly. 17 For the arms of the ungodly shall be broken : and the Lord upholdeth the righteous. 18 The Lord knoweth the "days of the godly : and their inheritance .shall endure for ever. 19 They shall not be confounded in the peril- ous time : and in the days of dearth they shall have enough. 20 As for the ungodly, they shall perish, and the enemies of the Lord shall consume as the fat of lambs : yea, even as the smoke shall they con- sume away. 21 The ungodly borroweth, and payetli not again : but the righteous is merciful and liberal. 22 Such as are blessed of God shall possess the land : and they that are cursed of Him shall be rooted out. 23 The Lord ordereth a good man's going : and maketh his way acceptaV)le to Himself. 24: Tliough he fall, he shall not be cast away : for the Lord upholdeth him with His hand. 25 I have been young, and now am old : and yet saw I never the righteous forsaken, nor his seed begging their bread. 26 The righteous is ever merciful, and lendeth ; and his seed is blessed. 27 Flee from evil, and do the thing that is and dwell for evermore. For the Lord loveth the thing that is He forsaketh not His that be godly, but they are preserved for ever. 29 The unriffhteotis sliall he jmnished : as for the seed of the ungodly, it shall be rooted out. 30 The righteous shall inherit the land : and dwell therein for ever. 31 The mouth of the righteous is exercised in wisdom : and his tongue will be talking of judge- ment. o AI. ways. good 28 rif'ht Mansueti autem hojreditabunt terram delectabuntur in multitudine pads. et Observabit peccator justum : et stridebit super eum dentibus suis. DoMiNUs autem irridebit eum : quuniam pros- picit quod veniet dies Ejus. Gladium evaginaverunt peccatores : intenderunt arcum suum, Ut dejiciant pauperem et inopem : ut trucident rectos corde. Gladius eorum intret in corda ipsorum : et arcus eorum confringatur. Melius est modicum justo : super divitias pec- catorum multas. Quoniam brachia peccatorum conterentur : con- firmat autem justos Dominus. Novit Dominus dies immaculatorum : et haere- ditas eorum in Eeternum erit. Non confundentur in tempore malo : et in diebus famis saturabuntur, quia peccatores peri- bunt. Inimiei vero Domini mox ut honorificati fuerint et exaltati : deficientes, quemadmodum fumus deficient. Mutuabitur peccator, et non solvet : Justus autem miseretur et tribuet. Quia benedicentes Ei ha3reditabunt terram : maledicentes autem Ei disperibunt. Apud DoMiNUM gressus hominis dirigentur : et viam ejus volet. Cum ceciderit, non collidetur : quia Dominus supponit manuni Suam. Junior fui, etenim senui : et non vidi justum derelictum, nee semen ejus qusereus panem. Tota die miseretur et commodat : et semen illius in benedictione erit. Declina a malo, et fac bonum : et inhabita in SEeculum sieculi Quia Dominus amat judicium et non derelin- quet sanctos Suos : in a;teruum conservabuntur. Injusti punientur : et semen impiorum peribit. Justi autem hfereditubunt terram : et inhabi- tabunt in sseculum sa;culi super earn. Os justi meditabitur sapientiam : et lingua ejus loquetur judicium. of the Righteous One everywhere cast down by the most bitter persecution. But tliey were bidden not to fret them- selves liecausc of tlic power of Antichrist, for that he would soon be cut down as the gr.ass by the sickle of Ciod's Angel : "The devil is come down unto yon, having great wrath, because he knoweth that he hath but a sliort time. And when the dragon saw that he was cast into the e.irth, he per- secuted the woman wliich brought forth the Man." [Rev. xii. 12, i:!."! They were bidden thus to be ever taking the strain of this Psalm (wliioh was doubtless often sung by them in Divine Service) as the guiding ]]riiK;i[)le of their Christian life. Let not the seeming prosperity of (iod's enemies make you ccmtrast your own eonditinn with theirs : rest in the I-ord ; watch what the end will be ; assure yourselves in your faith, and believe that Christ and the right must prevail, and that evil shall be cast down. Abide patiently in tho Lord, and lie shall bring it to pass. And, as the Apostolic teaching of the suffering Church often reminded them that here they had no continuing city, but that they sought one to come, so in this Psalm there are repeated references to "the land" and "tho inheritance" which is prepared for those who "tarry the Lord's leisure," and look for " a house not made with hands, eternal in the heavens," though this earthly tabern,acle of the Lord should be utterly dissolved. It may be that both here and in our Lord's own words, "Blessed are the meek, for they sh.all inherit the eartli," there is a prophecy of a world purilicd from sin and regenerated by lire for the future liabitatiou of the redeemed, as it was oueo regenerated by water. Although the stores of precious comfort which this Psalm contains may thus be most strongly illustrated by reference to the trials of the Church in those days when the sufferings of Christ's natural body were continued in His Body mystical, yet it is not for one age alone that its words are spoken. It is still true that we "must through much tribulation enter 536 Cf)C Psalms. 8th Day. [Ps. 38.] a tree fiourish- in its native 32 The law of his God is in his heart : and his goings shall not slide. 33 The ungodly seeth the righteoius : and seeketh occasion to slay him. 34 The Lord wiU not leave him in his hand : nor condemn him when he is judged. 35 Hope thou in the Lord, and keep His way, and He shall promote thee that thou shalt possess the laud : when the ungodly shall perish, thou shalt see it. 36 I myself have seen the ungodly in great power : and flourishing like a green "bay-tree. 37 I went by, and lo, he was gone : I sought him, but his place could no where be found. 38 Keep innocency, and take heed unto the thing that is right : for that shall bring a man peace at the last. 39 As for the transgressors, they shall perish together : and the end of the ungodly is, they shall be rooted out at the last. 40 But the salvation of the righteous cometh of the Lord : Who is also their strength in the time of trouble. 41 And the Lord shall stand by them, and save them : He shall deliver them from the ungodly, and shall save them, because they put their trust in Him. Day 8. Morning Prayer, the xxxtiii. p.salm. Domine, ne in furore, me not to rebuke, O Lord, in Thine neither chasten me in Thy heavy : and PUT anger displeasure. 2 For Thine arrows stick fast Thy hand presseth me sore. 3 There is no health in my flesh, because of Thy displeasure : neither is there any rest in my bones, by reason of my sin. 4 For my wickednesses are gone over my head : and are like a sore burden, too heavy for me to bear. 5 My wounds stink, and are corrupt : through my foolishness. 6 I am brought into so great trouble and misery : that I go mourning all the day long. 7 For my loins are fiUed with a sore disease : and there is no whole part in my body. xxxvm. Hist. David ; after his sin with Bath- sheba, Ltturg. Ash Wed. Mattins. S.@.1§. Mond. Mattins. Good Friday. 2nd Noct. Fenitential Ps. 3. Passion Ps. 3. et non supplanta- : et quMrit morti- Lex Dei ejus in corde ipsius buntur gressus ejus. Considerat peccator justum ficare eum. DoMiNDS autem non derelincjuet eum in mani- bus ejus : nee damnabit eum cum judicabitur illi. Expecta Domixum, et custodi viam Ejus ; et esaltabit te, ut hareditate capias terrani : cum perierint peccatores, videbis. Vidi impium superexaltatum : et elevatum sicut cedros Libani. Et transivi, et ecce non erat : quaesivi eum, et non est inventus locus ejus. Custodi innocentiam, et vide sequitatem : quoniam sunt reliquise homini pacifico. Injusti autem disperibunt simul : reliquise impiorum interibunt. Salus autem justorum a Domino : et protector eorum est in tempore tribulationis. .Et adjuvabit eos Dominus, et liberabit eos : et eruet eos a peccatoribus, et salvabit eos, quia speraverunt in Eo. PSALMUS XXXVII. DOMINE, ne in furore Tuo arguas me : neque in ira Tua corripias me. Quoniam sagittje Ture infixas sunt mihi : et confirmasti super me manum Tuam. Non est sanitas in came mea a facie irse Tuse : non est pax ossibus meis a facie peccatorum meorum. Quoniam iniquitates meee supergressEe sunt caput meum : et sicut onus grave gravatae sunt super me. Putruerunt et corruptas sunt cicatrices meas : a facie insipieutia; mere. Miser factus sum, et curvatus sum usque in fin em : tota die contristatus ingrediebar. Quoniam lumbi mei impleti sunt illusionibus : et non est sanitas in carne mea. into " our rest ; and there is still need for the faith of Chris- tians to be stirred up, that they may look to the end both as regards the Church and their own particular lot. For how often still does it seem that the ungodly are in great prosper- ity ; that truth, peace, and love have to take the lower place in the world, while heresy, war, and hatred have tlie upper hand ; that the good are cast down, and the wicked built up. Then is the time to sing thi.s Psalm with a new fervour, remembering that the Son of Man once had not where to lay His head, but now reigns King of kings and Lord of lords ; that His little flock was once persecuted on all sides, yet now extends through all kingdoms of the world. "They that patiently abide the Lord, those shall inherit the land." PSALM XXXVIII. Lest we should fear to consider these words of deep peni- tence as those of our Lord, the eleventh, thirteenth, and fourteenth verses are specially pointed towards the circum- stances which attended His last hours, when "all the dis- ciples forsook Him and lied," and when the words of the prophecy were literally fulfilled concerning the "Lamb of God:" "He was oppressed, and He was afflicted; yet He opened not His mouth. He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He opeueth not His mouth." "Then Herod questioned with Him in many words, but He answered nothing." "And when He was accused of the chief priests and elders, He answered nothing." The Psalm throughout may be profitably compared with Isaiah liii. and Job xvi. and xvii., where in one case we see the most distinct prophecy of our Lord's vicarial work of penitential suffering, and in the other a per- sonal type of Him in His afHictiou. " Ye have heard of the patience of Job, and have seen the end of the Lord. " [James v. 11.] It is not unlikely that when David wrote this Psalm he was suffering some bodily affliction such as Job had suffered, and that all from the third to the seventh verse had a literal meaning when uttered by hiui. When these verses are taken of our Lord, they must be taken of the torture which His holy Body underwent from the agony of the wounds caused by the nails in His hands and feet, and the sharp thorns of 8th Day. [Ps. 39.] Cbe IPsalms. 537 8 I am feeble, and sore smitten : I have roared for the very disquietness of my heart, 9 Lord, Thou knowest all my desire : and my groaning is not hid from Thee. 10 My heart panteth, my strength hath failed me ; and the sight of mine eyes is gone from me. 11 My lovers and my neighbours did stand looking upon my trouble : and my kinsmen stood afar oiF. 12 They al.so that sought after my life laid snares for me : and they that went about to do me evil, talked of wickedness, and imagined deceit all the day long. 13 As for me, I was like a deaf man, and heard not : and as one that is dumb, who doth not open his mouth. 14 1 became even as a man that heareth not : and in whose mouth are no reproofs. 15 For in Thee, O Lord, have I put my trust : Thou shalt answer for me, O Lord my God. 16 1 have required that they, even mine enemies, should not triumph over mo : for when my foot slipped, they rejoiced greatly against me. 17 And I, truly, am set in the plague : and my heaviness is ever in my sight. 18 For I will confess my wickedness : and be sorry for my sin. 19 But mine enemies live, and are mighty : and they that hate me wrongfully are many in number. 20 They also that reward evil for good are against me ; because I follow the thing that good is. 21 Forsake me not, O Lord my God : be not Thou far from me. 22 Haste Thee to help mo ; O Lord God of my salvation. THE XXXIX. PSALM. Dixi, custodiam. I SAID, I will take heed to my ways : that I offend not in my tongue. 2 I will keep my mouth as it were with a bridle : while the ungodly is in my sight. 3 I held my tongue, and spake nothing : I kept silence, yea, even from good words ; Ijut it was pain and grief to me. XXXIX. /iist. David ; after his sin with Bath. shcba. Liturg. Burial of the (lead. S.IB.S. Tuesd. Matliiis. Afflictus sum et humiliatus sum nimis : rugie- bam a gemitu cordis mei. DoMiNE, ante Te omne desiderium meum : et gemitus mens a Te non est absconditus. Cor meum conturbatum est, dereliquit me virtus mea ; et lumen oculorum meorum et ipsum non est mecum. Amici mei et proximi mei : adversum me ap- propinquaverunt, et steterunt. Et qui juxta me erant de longe steterunt : et vim faciebant qui quajrebant animam meam. Et qui inquirebant mala mihi locuti sunt vani- tates : et dolos tota die meditabantur. Ego autem tanquam surdus non audiebam : et sicut mutus non aperiens os suum. Et factus sum sicut homo non audiens : et non habens in ore suo redargutiones. Quoniam in Te, Domine, speravi : Tu exaudies me, Domine Deus meus. Quia dixi, Nequando supergaudeant mihi inimici mei : et dum commoventur pedes mei, super me magna locuti sunt. Quoniam ego in flagella paratus sum : et dolor meus in conspectu meo semper. Quoniam iniquitatem meam annuntiabo : et cogitabo pro peccato meo. Inimici autem mei vivunt et confirmati sunt super me : et multiplicati sunt qui oderunt me inique. Qui retribuunt mala pro bonis detrahebant mihi : quoniam sequebar bonitatem. Ne derelinquas me Domine Deus meus : ne di.sce.sseris a me. Intende in adjutorium meum : Domine Deus salutis mese. PSALMUS xxxvin. DIXI, Custodiam vias meas : ut non delin- quam in lingua mea. Posui ori meo custodiam : cum consisteret peccator adversum me. ' Obmutui, et humiliatus sum, et silui a bonis : ct dolor meus renovatus est. His crown, ami the racking pain of lianging from the Cross. Our Lord speaks them also, mystically, of His mystical Body, of which He was bearing the sins ; sins, the effects of which upon human nature are described in tlie words of tlie prophet, "The whole liead is sick, and the wliole heart faiut. Krom the bole of tile foot even unto the head there is no soundness in it; but wounds, ami bruises, and putrifying sores : they liave not been closed, ncitlier bound up, neither mollified with ointment." [Isa. i. 5, 6.1 The words of the fifth verse in the Vulgate seem especially to connect tlie latter words of the prophet with the Psalm, for they seem to speak of wounds partly healed, but again reopened, such wounds .as the moral cicatrices of liuiiian nature had been subjected to from the time of its first di.'adly wound in tlio Kail. In such a s]iiritual sense, also, is tliis penitential Psalm to be used by individual Christians. Remembering how hateful all sin is m tlic sight of Cod, how it lias marred the beauty of His handiwork, and how totally incurable arc tlie wounds it causes except liy the remedy of Christ's Incarnation and sufferings, none need consider the expressions wliicli are used too strong for ordiu.ary penitents. .She who so cli'arly .saw her siu ever before her in the days of our Lord's earthly life, and who laid it all upon Him as she bathed His feet with her tears, was honoured by our Lord's words, " She loved mucli." So the greater the love of God, the greater will be the liatred of sin, the more clear will be the view of its sinfulness, the more freely will tlie lips confess it, and the more deeply the lieart be sorry for it. ^\■lliIe, therefore, this Psalm reveals to us some of the feelings by which our Redeemer was moveil when He bore our sins in His own Body on the tree, it fur- nishes also a Divine strain of penitence which His members may take on their lips from age to ago as following His example. PSALM XXXIX. When our Redeemer said, "If it be possible, let tliis cup ]iass from Me," He was praying in the spirit and almost in the words of David, "Take Thy plague away from me ; " and when David s.ang, "Wlien Thou witli rebukes dost eh.asten man for sin. Thou niakest his beauty to consume HWay," he w.as prophesying of Him "Whose visage was marred more than any m,an," and Who when wo should see Him should "have no beauty in Him that we should desire Him." This 538 Cfje Ipsalms 8th Day. [Ps. 40.] 4 ISly heart was hot within nie, and while I was thus musing the fire kindled : and at the last I spake with my tongue. 5 Lord, let me know mine end, and the number of my days : that I may be certified how long I have to live. 6 Behold, Thou hast made my days as it were a span long : and mine age is even as nothing in respect of Thee, and verily every man living is altogether vanity. 7 For man walketli in a vain shadow, and disquieteth himself in vain : he heapeth up riches, and cannot tell who shall gather them. 8 And now. Lord, what is my hope : truly my hope is even in Thee. 9 Deliver me from all mine offences : and make me not a rebuke unto the foolish. 10 1 became dumb, and opened not my mouth : for it was Thy doing. 11 Take Thy plague away from me : I am even consumed by the means of Thy heavy hand. 12 When Thou with rebukes dost chasten man for sin, Thou makest his beauty to consume away, like as it were a moth fretting a garment : every man therefore is but vanity. 13 Hear my prayer, O Lokd, and with Thine ears consider my calling : hold not Thy peace at my tears. 14 For I am a stranger with Thee, and a sojourner : as all my fathers were. 15 spare me a little, that I may recover my strength : before I go hence, and be no more seen. THE XL. PSALM. Expectaus expectavi. I "WAITED patiently for the Lord : and He inclined unto me, and heard my calling. 2 He brought me also out of the horrible pit, out of the mire and clay : and set my feet upon the rock, and ordered my goings. 3 And He hath put a new song in my mouth : even a thanksgiving unto our God. 4 Many shall see it and fear : and shall put their trust in the Lord. XL. Jhsi. D.ivid : after liis sin with Bath- slieba. Ljruri^. Good Fri- day Mattiiis. 5.©. It?. Tuesd.Mattiirs. tiood Friday, 2iid N'oct. Mattiiis of llie departed, 3rd Noct. Concaluit cor meum intra me : et in medita- tione mea exardescet ignis. Locutus sum in lingua mea : Notum fac mihi, DoMiNE, finem memn ; Et numerum dierum meorum, quis est : ut sciam quid desit mihi. Ecce mensurabiles posuisti dies meos : et sub- stantia mea tanquam nihilum ante Tc. Veruntamen universa vanitas : omnis homo vivens. Veruntamen in imagine pertransit homo : sed et frustra conturbatur. Thesaurizat : et ignorat cui congregabit ea. Et nunc quai est espectatio mea ? nonne Do- minus 1 et substantia mea apud Te est. Ab omniljus iniquitatibus meis erue mo : opprobrium insipienti dedisti me. Obnmtui, et non aperui os meum, quoniam Tu fecisti : amove a me plagas Tuas. A fortitudine manus Tuas ego defeci : in increpationibus, propter iniquitatem, corripuisti hominem. Et tabescere fecisti sicut araneam animam ejus : veruntamen vane contui-batur omnis homo. Exaudi orationem meam, Domine, et depre- cationem meam : auribus percipe lachrymas meas. Ne sileas, quoniam advena ego sum apud To : et peregrinus, sicut onmes jiatres mei. Kemitte mihi, ut refrigerer priusquam abeam : et amijlius non ero. PSALMUS XXXIX. EXSPECTANS exspectavi Dominum : et intendit mihi. Et exaudivit preces meas : et eduxit me de lacu miserife, et de Into fascis. Et statuit super petram pedes meos : et direxit gressus meos. Et immisit in os meum canticum novum : carmen Deo nostro. Videbunt multi et timebunt : et sperabunt in Domino. Psalm may, therefore, be reverently considered as the words of Christ speaking for His members, and declaring in His own person the sorrows wliich death had wrought and would continue to work in the world. " We see Jesus, AVho was made a little lower than the angels for the suffering of death, crowned with glory and honour ; tliat He by the grace of God should taste death for every man. " [Heb. ii. 9.] That He miglit become in all things like unto His brethren, He also became a stranger and a sojourner, and ended His pilgrimage by tasting death, that death miglit be vanquished. In this Psalm, especially when used in the Burial Office, we may licar Christ saying to all tliose who desire a place in His kingdom, "Can ye drink of the cup that I drink of, and be baptized witli tlio baptism that I am baptized with ?" Through deatli He triumphed over death and entered into His glory, being made perfect tlirough suffering : and Ijy tlie grave and gate of death His people must pass that they may attain a joyful resurrection. Resignation, pr.ayer, trust, and hope are, therefore, the four notes of tlie chord wliich sounds tliroughout this mournful hymn. "What is your life? It is even a vapour, that appearetli for a little time, and then v.anisheth away." [James iv. 14.] Yet, "I know that my Redeemer liveth. Who is the Resurrection and the Life, and though He slay me, yet will I trust in Him." "We know that if our earthly house of this tabernacle were dissolved, we have a building of Ood, an house not made with bands, eternal in the heavens:" and we may therefore say, "0 death, where is thy sting? grave, where is thy victory?" for "if we believe that Jesus died, and rose again, even so them al.-io that sleep in Jesus will God bring with Him." Thus the light of the glorious Gospel has transfigured the mournful words of the Old Testament saint, and developed out of them a new meaning to those who sorrow not as men with- out hope. PSALM XL. The words of St. Paul in the Epistle to the Hebrews, and the custom of the Church in adopting this Psalm for Good Friday, identify it as a hymn of Christ : and witli this key to the meaning of it there is no difficulty in tracing out that He speaks, first, as One offering up Himself as a person.al Sacri- fice of atonement for sin ; and, secondly, as tlie Head of the mystical P<ody which He is pleased to associate in intimate oneness with Himself. A Body hast Thou prepared Me that I may offer it as the One acceptable .Sacrifice : a Body hast 8th Day. [Ps. 40.] Cbc pgalms. 539 5 Blessed is the man that hath set his hope in the Lord : and turned not unto the proud, and to such as go about with lies. 6 O Lord my God, great are the wondrous works which Thou hast done, like as be also Thy thoughts which are to us-ward : and yet there is no man that ordereth them unto Thee. 7 If I should declaie them and speak of them : they should be more than I am able to express. 8 Sacrifice and meat-offering Thou wouldest not : but mine ears hast Thou opened. 9 Burnt-offerings and sacrifice for sin hast Thou not required : then said I, Lo, I come, 10 In the volume of the book it is written of me, that I .should fulfil Thy will, my God : I am content to do it ; yea, Thy law is within my heart. Ill have declared Thy righteousness in the great congregation : lo, I will not refrain my lips, O Lord, and that Thou knowest. 12 I have not hid Thy righteousness within my heart : my talk hath been of Thy truth, and of Thy salvation. 13 I have not kept back Thy loving mercy and truth : from the great congregation. 14 "Withdraw not Thou Thy mercy from me, Lord ; let Thy loving-kindness and Thy truth alway preserve me. 15 For innumerable troubles are come about me, my sins have taken such hold upon me that 1 am not able to look up : yea, they are more in number than the hairs of my head, and my heart hath failed me. 16 Lord, let it be Thy pleasure to deliver me : make haste, Lord, to help me. 17 Let them be a.shamed, and confounded together, that seek after my soul to destroy it : let them be driven backward, and put to rebuke, that wish me evil. 18 Let them be desolate, and rewarded with .shame : that say unto me, Fie upon thee, fie upon thee. 19 Let all those that seek Thee be joyful and glad in Thee : and let such as love Thy salvation say alway. The Lord be praised. 20 As for me, I am poor and needy : but the Lord careth for me. 21 Thou art my Helper and Eedeemer : make no long tarrying, my God. a "corpus. Lat.J [Old Beatus vir cujus est nomen Domini spes ejus : et non respexit in vanitates et insaniaa falsas. Multa fecisti Tu, Domine Deus mens, mira- bilia Tua : et cogitationibus Tuis non est qui similis sit Tibi. Annuntiavi et locutus sum : multiplicati sunt super numerum. Sacrificiura et oblationem noluisti : "aures autem perfecisti mihL Holocaustum et pro peccato non postulasti : tunc dixi ; Ecce venio. In capite libri scriptum est de me, ut facerem voluntatem Tuam ; Deus mens, volui : et legem Tuam in medio cordis mei. Annuntiavi justitiam Tuam in ecclesia magna : ecce labia mea non prohibebo ; Domine, Tu scisti. Justitiam Tuam non abscondi in corde meo : veritatem Tuam et salutare Tuum dixi. Non abscondi misericordiam Tuam et veritatem Tuam : a concilio multo. Tu autem, Domine, ne longe facias miserationes Tuas a me : misericordia Tua et Veritas Tua sem» per susceperunt me. Quoniam circundederunt me mala quorum non est numerus : comprehenderunt me iniquitates mea;, et non potui ut viderem. Multiplicatce sunt super capillos capitis mei : et cor meum dereliquit me. Complaceat Tibi, Domine, ut eruas me : Domine, ad adjuvandum me respice. Confundantur et revereantur sinml qui quse- runt animam meam : ut auferant earn. Convertantur retrorsum et revereantur : qui volunt mihi mala. Ferant confestim confusionem suam : qui dieunt mihi, Euge, euge. Exultent et Isetentur super Te omnes qurerentes Te : et dicant semper, INIagnificetur Dominus, qui diligunt salutare Tuum. i Ego autem mendicus sum et pauper : Dominus soUicitus est mei. Adjutor mens, et protector mens Tu es : Deus meus, ne tardaveris. Tliou prepared Me that the mystery of My Incarnation may be continued in the mystery of My Church.' As a I'salm applicable to the day of Christ's Passion, it must be considered in the light of a solemn," and even awful, thanksgiving for His death as the soun-e of the world's new life. The agony and the darkness are p-ast : and, even from the Cross, He Who took ujion Him the form of a .Serv.ant and wore the badge of the bondage of sin, can behold His triumph in all future ages. " He sh.all see of the travail of His soul, and sh.all be satisfied : by His knowledge sh.all My Kighteous Servant justify many ; for He shall bear their iniquities." [Isa. liii. 11.] Thus it is a song of Ciood Friday sorrows sung in the knowledge th.at Kastcr is to follow : and the tone of it is like those pictures of the C'ruciti.\ion in which our Lord's incarnate Body is suspended free upon the 1 "\ linily liast Tliou iiri-paied JIo." is rpmtrd l)y St. Paul from tlui Soptuagiiil. not from tlic Ilobrew. It will be obstTvtd aliovo that the aneiciil Vulgate, the " Vetus It.ila," quoted in the margin, has the same reading; while the more modern Vnlgate of St. Jerome's later re\ i.sion has a reading very similar to that of the English. Tho piercing cf the ears w;)s a sign of servitude. [See Exod. xxi. ti.J Cross, surrounded by the glorious rays of that Divine Nature which made it impossible for His soul to be left in hell, or for His flesh to see corruption. [Acts ii. ,31.] The words "I waited patiently," are suggestive of several interpretations. [IJ Of our Lord's w.aiting, until the fulness of the time should come when that blessed work of Redemp- tion should be wrought which He had purposed from the time of the Fall itself. [2] Of that patient waiting for the time of the appointed Sacrifice which is indicated by the declaration on sever.al occasions that His hour w.as not yet come. [3] Of that patience which the prophet foresaw when he declared that as .a sheep before her shearers is dunib, so He openeth not His mouth, aiul that He gave His b.ack to the smiters, and His cheeks to them th.at plucked oft' the hair. [4] Of Christ speaking in the name of His people who are waiting the Lord's good time in the Church on earth .and in the Church of Paradise: some in afllictious, — like their M.aster and Head,— m.any full of ardent longing to be with Him, all in the hope of th.at blessedness which He holds forth in tho Churcli Triumphant. "I waited patiently for the Lord. . . . Make no long tarrying, O my Uod." With a 540 Cf)C IPsalms. 8th Day. [Ps. 41, 42.] Day 8. EVENING PRAYER. THE XLI. PSALM. Beatus qui intelligit. BLESSED is he that considereth the poor and needy : the Lord shall deliver him in the time of trouble. 2 The Lord preserve him, and keep him alive, that he may be blessed upon earth : and deliver not Thou him into the will of his enemies. 3 The Lord comfort him when he lieth sick upon his bed : make Thou all his bed in his sick- ness. 4 I said, Lord, be merciful unto me : heal my soul, for I have sinned against Thee. 5 Jline enemies speak evil of me : When shall he die, and his name perish 1 6 And if he come to see me, he speaketh vanity : and his heart conceiveth falsehood \vith- in himself, and when he cometh forth he telleth it. 7 All mine enemies whisper together against me : even against me do they imagine this evil. 8 Let the sentence of guiltiness proceed against him : and now that he "dieth, let him rise up no more. 9 Yea, even mine own familiar friend, whom I trusted : who did also eat of my bread, hath laid great wait for me. 10 Rut be Thou merciful unto me, O Lord : raise Thou me uj) again, and I shall reward them. 11 By this I know Thou favourest me : that mine enemy doth not triumph against me. 12 And when I am in my 'health, Thou upholdest me : and shalt set me before Thy face for ever. 13 Blessed be the Lord God of Israel : world without end. Amen. THE XLII. PSALM. Quemailmodum. I IKE as the hart desireth the water-brooks : ■i so longeth my soul after Thee, O God. 2 ]\Iy soul is athirst for God, yea, even for the living God : when shall I come to appear before the presence of God ] XLl. Hist. D.lvid : after his sin with Bath- sheba. Liiur^. s. ?n. 38. Tuesd. M.illins. Mattins of llie de- parted. 3rd Noct. b i.e. Spiritual health; or. as in B. v., integrity. XLH. Hist. Perhaps by David when in exile at Mahanaim, and afterwards expand- ed by the Korah- ites. Lituff. &. S. 31!. Tuesd. Nfattiiis. Mattins of the de- parted, 3rd Noct. . PSALMUS XL. intelligit super egenum et in die mala liberabit eum BEATUS qui pauperem DoMINUS. DoMiNUS conservet eum, et vivificet eum, et beatum faciat eum in terra : et non tradat eum in animam inimicorum ejus. DoMiNUS opem ferat iUi super lectum doloris ejus : universum stratum ejus versasti in infirmi- tate ejus. Ego dixi, DoMiNE, miserere mei : sana animam meam, quia peccavi Tibi. Inimici mei dixerunt mala mihi : Quando morietur et peribit nomen ejus 1 Et si ingrediebatur ut videret, vana loquebatur : cor ejus congregavit iniquitatem sibi. Egrediebatur foras : et loquebatur in idipsum. Adversum me susurrabant omnes inimici mei : adversum me cogitabant mala mihi. Verbum iniquum constituerunt adversum me : nunquid qui dormit, non adjiciet ut resurgat ? Etenim homo pacis raea;, in quo speravi, qui edebat panes meos : magnificavit super me supplantationem. Tu autem, Domine, miserere mei, et resuscita lue : et retribuam eis. In hoc cognovi quoniam voluisti me : quoniam non gaudebit inimicus meus super me. Me autem propter innocentiam suscepisti : et confirmasti me in conspectu Tuo in seternum. Benedictus Dominus Deds Israel : a szeculo, et in sa^culum ; Fiat, fiat. PSALMUS XLL QUE?*rADMODUM desiderat cervus aa fontes aquarum : ita desiderat anima mea ad Te Deus. Sitivit anima mea ad Deum fontem vivum : quando veniam, et apparebo ante facieni Dei 1 versicle and response breathing the same tone the Holy Bible ends : — 'f. Surely I come cjuickly : Amen. R/. Even so, come. Lord Jesus. In such a tone the suffering Saviour commended His soul on the first Good Fritlay, saying, " Father, into Tliy liauds I commend My spirit : " and in such a tone also may His mys- tical Body, corporate and in its several members, be ever patiently waiting for the Lord, and working in humljle obedi- ence during the time of waiting. PSALiI XLI. There is enough analogy between this and the first Psalm to lead to the conclusion that it was intended for the position it now occupies as the last Psalm of the first book ; the end of wliich book is marked by the Doxology. A.s tlte tirst is a meditative hymn on the blessedness of the guileless Man, so this is one upon the mystery of His poverty Wlio became poor that He miglit make many rich. Our Lord quoted it as a])plying to Himself in .Tohn xiii. 18, declaring that the ninth verse of the Psalm was fulfilled by His Betrayal. The' fifth and four following verses relate therefore to the betrayer, his sentence and his punishment, and "now that he dieth" [or "lieth"], "let him rise up no more," may be compared witli the mysterious words of St. Peter, that Judas had gone "to his own place." This Psalm is to be viewed in two aspects. [I] It sets forth the blessedness of "considering," — or medit.iting upon with understanding, — the Person of the Redeemer; an aspect wliich may remind us of St. Paul's expression as to "dis- cerning "or "considering" the Lord's Body iu the Holy Eucharist. As "many are weak and sickly, and many sleep" [1 Cor. xi. i'.t] through not considering the Poor and Needy, so will the Lord deliver from trouble, preserve alive, strengthen and comfort those wlio there do discern Him. [2] The second aspect under which the Psalm is to be viewed shews the Son of God Himself considering poor and needy human nature, and coming down from Heaven to become as one of us. In His time of trouble the Lord delivered Him, and was merciful to Him when He became as tlie One Sinner in the place of all sinners. It wnll have been observed that all the forty-one Psalms which compose the first book point unswervingly to our Blessed Lord. They were a gift to the Church of Israel, 8th Day. [Ps. 43.] Cf)c P0alms. 541 3 My tears have been ray meat day and night : while they daily say uuto me, Where is now thy 4 Now when I think thereupon, I pour out my heart by my self : for I went with the multi- tude, and brought them forth into the house of God; 5 In the voice of praise and thanksgiving : among such as keep holy-day. 6 Why art thou so full of heaviness, O my soul : and why art thou 'disquieted within me! 7 Put thy trust in God : for I will yet give ffim thanks for the help of His countenance. 8 My God, my soul is vexed within me : there- fore will I remember Thee concerning the land of Jordan, and the little hill of 'Hermon. 9 One deep calleth another, because of the noise of the water-pipes ; all Thy wavss and storms are gone over me. 10 The Lord hath granted His loving-kindness in the day-time : and in the night-season did I sing of Him, and made my prayer unto the God of my life. Ill will say unto the God of my strength, Why hast Thou forgotten me : why go I thus heavily, while the enemy oppresseth me? 12 My bones are smitten asunder as with a sword : while mine enemies that trouble me cast me in the teeth ; 13 Namely, while they say daily unto me : Where is now thy God? 14 \Vhy art thou so vexed, O my soul ; and why art thou so disquieted within me ? 15 O put thy trust in God : for I will yet thank Him, Which is the help of my countenance, and my God. THE XLIII. PSALM. Judica me, Deus. GIVE sentence with me, O God, and defetid my cause against the ungodly people : O deliver me from the deceitful and wicked man. a Al. jij liisq'tietid. b 1!. v., ami of the Hermonites ['T Hermons], from the bill Mizai. XLIII. Hist. A contiiiua- tioh of the preced- ing Fsaliii. L,tu,-g. S. B. 5?. Tuesday Lauds. Corp. Chr.. 3rd Noct. super me Fuerunt mihi lachrymae mese panes die ac nocte : dum dicitur mihi quotidie, Ubi est Deus tuus % Hbbc recordatus sum, et effudi in me animam meam : quoniam transibo in locum tabernaculi admirabilis, usque ad domum Dei. In voce exultationis et confessionis ; sonus epulantis. Quare tristis es anima mea ? et quare conturbas me? Spera in Deo, quoniam adhuc confitebor Illi : salutare vultus mei et Deu.s mens. Ad meipsum anima mea conturbata est : prop- terea memor ero Tui de terra Jordanis, et Her- monii a monte modico. Abyssus abyssum invocat : in voce catarac- tarum Tuarum. Omnia excelsa Tua et fluctus Tui transierunt. In die mandavit Dominus misericordiam Suam : et nocte canticum Ejus. Apud me oratio Deo vitaj meje : dicam Deo, Susceptor mens es : Quare oblitus es mei ? quare contristatus incedo, dum affligit me inimicus ? Dum confringuntur ossa mea, exprobraverunt mihi : qui tribulant me inimici mei. Dum dicimt mihi per singulos dies : Ubi est Deus tuus ? Quare tristis es anima mea ? et quare conturbas me i Spera in Deo, quoniam adhuc confitebor Illi : salutare vultus mei, et Deus mens. PSALMUS XLII. JUDICA me, Deus, et discerne causam meam de gente non sancta : ab homiiie iuiquo et doloso erue me. that its faith miglit Imik forward in hope: tliuy are a gift to the Christian Church, that litr faitli may be intelligently llxed upon her Kedeenier, and behold throughout the written word--" in the volume of the book" — the story of the per- sonal WORD'.S Incarnation and redeeming work. THE SECOND BOOK. PSALM XLII. The Second Book of the Psalms opens with one in which Christ is again heard speaking. He speaks in His own I'ersou as longing for the time of ascending to His Father, in the person of liis mystical Body as longing for the time when her earthly pilgrimage will be ended, and her militant humi- liation tr.ansHgured into triumphant glory. It was formerly used in the Burial Office of the Church of England [.we p. 478] : and has a pl.ace in the Primitive Liturgy of St. Mark, both applications of it expressing the earnest longing of the Churcli and the devout soul for the Divine Presence : " My Soul is atliirst for God in His Eucharistic Mystery : My soul is athirst for Him in His Paradisal Presence." In their fulness the aspirations of this P.salm can only bo assigned to Christ Himself. Job typically anticipated the sufTerings of the Holy One to a certain extent, so that he could say, " And now my soul is poured out upon mo, the d.ays of .affliction have taken hold ujion me." but it was to the soul of the "Man of Sorrows" alone tliat the whole force of such words as those of this Psalm could belong ; of Him only that it could be said one abyss proclaimed to another tliat all the waves and storms of Divine an^'cr with sin h>ad overwhelmed Him. We m.ay, therefore, see in the touching expressions of this beautiful hymn the highest and most perfect form of resignation to tlie will of God under the most extreme depres- sion of sorrow ami sull'eiing : words whieli open out to us the mind of Christ, shewing how the truly faithful soul will trust in (iod as a loving Father, and huig fiu" His presence, even when bowing down under the weight of trial : " longing to be with Christ, which is far better," yet desiring, .above all, to fulfil His will. It is a Psalm which must have h.-id e.special force in the Divine Service of the early Cliurch, when per- secutions surrounded it on every side, .and the echoes from one overwhelming cataract of heathen fury overtook the rush of another. Such intense longings for a better life and the pe.ace of Paradiso belong to such times r.ather than to those of untroubled .ages : .and when the Antichristi.an persecutions of the Latter days have come upon the Church, the meaning of this hymn will ag.ain be felt in its fulness as it may liave been felt by those who had to endure the .Antichrists of the firft .age. Yet the spirit of the Tsalui enters into .all huigiiigs for the Presence of Clirist : and those who fully realize the work of sin will be al)le to enter into it to a gre.at extent in connec- tion with the blessedness of that Presence in the Eucharistic Mystery. PSALM XLIII. This is plainly a continuation of the preceding Psalm (though not a portion of it), the ideas of it being exactly .analogous, and tlie burden, from which the whole derives so 542 C{)e Ipsalms. 9th Day. [Ps. 44.] 2 For Thou art the God of my strength, why hast Thou put me from Thee : and why go I so heavily, while the enemy oppresseth me ? 3 O send out Thy light and Thy truth, that they may lead me : and bring me unto Thy holy hill, and to Thy dwelling. 4 And that I may go unto the altar of God, even unto the God of my joy and gladness : and upon the harp will I give thanks unto Thee, O God, my God. 5 Why art thou so heavy, O my soul : and why art thou so disquieted within me '? 6 put thy trust in God : for I will yet give Him thanks, Which is the help of my countenance, and my God. Day 9. MORNING PRAYKR. THE XLIV. PSALM. Deus, auribus. WE have heard with our ears, God, our fathers have told us : what Thou hast done in their time of old ; 2 " How Thou hast driven out the heathen with Thy hand, and planted them in : how Thou hast destroyed the nations, and cast them out. 3 'For they gat not the land in possession through their own sword : neither was it their own arm that helped them ; 4 'But Thy right hand, and -the light of Thy countenance hadst a favour unto them. 5 Thou art my King, God Jacob. 6 ''Through Thee will we enemies : and in Thy Name will we tread them under that rise up against us. 7 For I will not trust in my bow : it is not my sword that shall help me; 8 But it is Thou that savest us from our enemies : and puttest them to confusion that hate us. 9 We make our boast of God all day long : and will praise Thy Name for ever. 10 But now Thou art far ofl", and puttest us to confusion : and goest not forth with our armies. 11 Thou makest us to turn our backs upon our enemies ; so that they which hate us, spoil our goods. 12 Thou lettest us be eaten up like sheep : and hast scattered us among the heathen. Thine arm, and : because Thou : send help unto overthrow our XLlV. Hist. The Korah. lies, early in the feign of Ahaz. Lttiire:. 3. 1. ?J. Tucsd. Mattins. a Deut. 7. c Exod. 3 DeuL 4. 37. d Deut. 33. 17. Quia Tu es Deus fortitude mea : quare me repulisti, et quare tristis incedo, dum affligit me inimicus ] Emitte lucem Tuam et veritatem Tuam : ipsa me deduxerunt et adduxerunt in montem sanctum Tuum, et in tabernacula Tua. Et introibo ad altare Dei : ad Deum qui l»tificat juventutem meam. Confitebor Tibi in cithara, Deus, Deus mens : quare tristis es anima mea, et quare conturbas me] Spera in Deo, quoniam adhuc confitebor Illi : salutare vultus mei et Deus mens. PSALMUS XLIII. DEUS, auribus nostris audivimus ; patres nostri annuntiaverunt nobis. Opus quod operatus es in diebus eorum : et in diebus antiquis. Manus Tua gentes disperdidit et plantasti eos : afflixisti populos et expulisti eos. Nee enim in gladio suo possederunt terram : et brachium eorum non salvavit eos ; Sed dextera Tua, et brachium Tuum, et illu- minatio vultus Tui : quoniam complacuisti in eis. Tu es Ipse Eex mens et Deus mens : qui mandas salutes Jacob. In Te inimicos nostros ventilabimus cornu : et in nomine Tuo spernemus insurgentes in nobis. Non enim in arcu meo sperabo : et gladius mens non salvabit me. Salvasti enim nos de affligentibus nos : et odientes nos confudisti. In Deo laudabimur tota die : et in nomine Tuo confitebimur in sa-culum. Nunc autem repulisti et confudisti nos : et non egredieris, Deu.s, in virtutibus nostris. Avertisti nos retrorsum post inimicos nostros : et qui oderunt nos diripiebant sibi. Dedisti nos tanquam oves escarum jentibus dispersisti nos. et in mournful and passion-like a character, repeated ; yet a dis- tinctive character is also given to this concluding portion of the threefold hymn, which makes it a song anticipative of Piesurrection joy. As the words of Christ are, "Thou wilt not leave My soul in hell . . . Thou wilt shew Me the path of life ; " so they are, "Send out Thy light . . . bring Me unto Thy holy hill." And while we liear Clirist longing for the light of the Resurrection, and the Altar wliere tlie Lamb, as it had been slain, was to take His kingdom to Himself, so we also hear the voice of His Church asking Cod to send forth to her the Light of the world, in the Person of Christ, to lead her through this life to glory everlasting, and by the earthly to the heavenly Altar. The third verse looks plainly to Him Wlio is the Way, the Truth, the Life, and the Light of the Citv nf God ; and the fourth verse as plainly to the Eucharis- tic thanksgiving of the Christian dispensation. PSALM XLIV. For periods of great trouble, such as the time wlieu the Philistines came up with their champion against the army of Saul, or when Sennacherib against Hezekiah, or when the nation was broken to pieces by the tyranny of Antioehus Epiphanes, this Psalm was penned as a national pleading with God for His own people in their .afHiction ; and, so pro- phesying, the writer unconsciously gave words to the future Church whicli might in all ages be lifted up to God as a prayer for deliverance. It must be understood that the tone of this Psalm is by no means one of expostulation w'ith God, as if it were to be said to Him, Why hast Thou done this ? It is, on the contrary, a declaration of perfect trust in Him, like that uttered by Job when ho said, "Though He slay me, yetwnll I trust in Him." 9th Day. [Ps. 45.] Cbe psalms. 543 13 Thou sellest Thy people for nought : and takest no money for them. li Thou makest us to be rebuked of our neighbours : to be laughed to scorn, and had in derision of them that are round about us. 15 Thou makest us to be a by-word among the heathen : and that the people shake their heads at us. 16 My confusion is daily before me : and the shame of my face hath covered me; 17 For the voice of the slanderer and blas- phemer : for the enemy and avenger. 18 And though all this be come upon us, yet do we not forget Thee : nor behave ourselves frowardly in Thy covenant. 19 Our heart is not turned back ; neither oiu: steps gone out of Thy way ; 20 No, not when Thou hast smitten us into the place of dragons : and covered us with the shadow of death. 21 If we have forgotten the Name of our God, and holden up our hands to any strange god : shall not God search it out! for He knoweth the very secrets of the heart. 22 For Thy sake also are we killed all the day long : and are counted as sheep appointed to be slain. 23 Up, Lord, why sleepest Thou : awake, and be not absent from us for ever. 24 Wherefore hidest Thou Thy face : and forgettest our misery and trouble ? 25 For our soul is brought low, even unto the dust : our belly cleaveth unto the ground. 26 Arise, and help ua : and deliver us for Thy mercy's sake." THE XLV. PSALM. Eructavit cor meum. MY heart is inditing of a good matter : I speak of the things which I have made unto the King. 2 My tongue is the pen : of a ready writer. 3 Thou art fairer than the children of men : full of *grace are Thy lips, because God hath blessed thee for ever. 4 Gird Thee with Thy sword upon Thy thigh, O Thou most Mighty : according to Thy worship and renown. 5 Good luck have Thou with Thine honour ; ride on, because of the word of truth, of meek- ness, and righteousness; and Thy right hand shall teach Thee terrible things. XLV. Hist. Tlie Korah. ites, at tlie mar- riage of Solomon, [. KinKS3.'| Liturg. Christmas Maltins. S-S-fi- Tuesd. Matttns. Christmas. Apostles and Evangelists, Name of Jesus, ist Noct. Circuni.and B. V. M..VirK. ,lnd Matr, 2nd Noct. All Saints, 3rcl Noct. MtiSiatiicV-^. 4. * Camp, Liikc i- 28, ill the Orcein. Vendidisti populum Tuum sine pretio : et non fuit multitudo in commutationibus eorum. Posuisti nos opprobrium vicinis nostris ; sub- sannationem et derisum his qui in circuitu nostro sunt. Posuisti nos in similitudinem Gentibus : com- motionem capitis in populis. Tota die verecundia mea contra mo est : et confusio faciei mea3 cooperuit me. A voce exprobantis et obloquentis : a facie inimici et persequentis. Haic omnia venerunt super nos, nee obliti sumus Te : et inique non egimua in testamento Tuo. Et non recessit retro cor nostrum : et declinasti semitas nostras a via Tua. Quoniam humiliasti nos in loco afBictionis : et cooperuit nos umbra mortis. Si obliti sumus nomen Dei nostri : et si ex- pandimus manus nostras ad deum alienum. Nonne Deus requiret ista? ipse enim novit abscondita cordis. Quoniam propter Te mortificamur tota die : festimati sumus sicut oves occisionis. Exsurge, quare obdormis Domine % exsurge, et ne repellas in iinem. Quare faciem Tuam avertis : oblivisceris inopi® nostrse et tribulationis nostras ? Quoniam humiliata est in pulvere anima nostra : conglutinatus est in terra venter noster. Exsurge Domine, adjuva nos : et redime nos propter nomen Tuum. PSALMUS XLrV. ERUCTAVIT cor meum verbum bonum : dico ego opera mea Regi. Lingua mea calamus scribas : velociter scri- bentis. Speciosus forma prse filiis hominum ; diffusa est gratia in labiis Tuis : propterea benedixit Te Deus in aeternum. Accingere gladio Tuo super femur Tuum : po- tentissime. Specie Tua et pulchritudino Tua : intende, prospere procede, et regna. Propter veritatem, et mansuetudinem, ct justi- tiam : et deducet To mirabiliter dextera Tua. Thu3, taken in its true sense, it may recall to miud our Lord's words respecting the time when the last troubles would come upon Jerusalem ; and those still greater troubles, of which these were a type, upon tlio City of God in the end of the world : " lu your patience possess ye your souls." Thus tlie tone of the I'.salm is, "The Lord h.as brought all this woe upon us ; yet thmi^h lie sutler much more than this to come upon us, our steps shall not go out of His w.ay : we will trust ttill in His mercy, and call on Him to shew it in His good time." And the actual experience of such persecu- tion in the early Church drew out from St. Paul an applica- tion of this tone when ho wrote, " Who shall separate us from the love of Christ? shall tribuKitinn, or distress, or per- secution, or famine, or nakedness, or peril, or swoid ? As it ia written, For Thy sake we are killed all the day long ; wo are accounted as sheep for the slaughter. Nay, in all these things we are more than contiuerors through Him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nordeiith, nor .-iny other creiiture, shall be able to separate us frimi the love of God, which is in Christ Jesus our Lord. " [Rom. viii. 35-.39.] PSALM XLV. For whatever occasion this grand triumphal hymn was composed, the typical apidication of it is cast into the shade by its fullilment in Christ : concerning Wlmm, the gi.od WORD of God, it is whtilly indite.l ; and to the glory of Whose Person ami work the praise of the faithful heart flows freely, as from the jjcn of a scribe swiftly writing. The use of the I'sabn on Christmas Day gives tlie key to 544 Cf)C IPsalms. 9th Day. [Ps. 45.] 6 Thy arrows are very sharp, and the people shall be subdued unto Thee : even in the midst among the King's enemies. 7 Thy seat, God, endureth for ever : the sceptre of Thy kingdom is a right sceptre. 8 Thou hast loved righteousness, and liated iniquity ; wherefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. 9 All thy garments smell of myrrh, aloes, and cassia : out of the ivory palaces, whereby they have made thee glad. 10 Kings' daughters were among thy honour- able women : upon thy right hand did stand tlie queen in a vesture of gold, vrouyht about tvith divers colours. 11 Hearken, O daughter, and consider, incline thine ear : forget also thine own people, and thy father's house. 12 So shall the King have pleasure in tlij' beauty : for He is thy Lord God, and worship thou Him. 13 And the daughter of Tyre shall be there with a gift : like as the rich also among the people shall make their supplication before thee. 14 The King's daughter is all glorious within : her clothing is of wrought gold. 15 *She shall be brought unto the King in raiment of needlework : the virgins that be her fellows shall bear her company, and shall be brought unto thee. IG With joy and gladness shall they be brought : and shall enter into the King's palace. 17 Instead of thy fathers thou shalt have chil- dren : whom thou mayest make princes in all lands. 1 'O Spovis [LXX.I b Coijip. Judy. 5. 30. Sagittse Tuse acutae ; populi sub Te cadent : in corda inimicorum regis. "Sedes Tua, Deus, in SEeculum sseculi : virga directionis virga regni Tui. Dilexisti justitiam et odisti iniquitatem : prop- terea un.xit te Deus, Deus tuus, oleo laititias prte consortibus tuis. Myrrha, et gutta, et cassia a vestimentis tuis, a domibus eburneis : ex quibus delectaverunt te filiiB regum in honore tuo. Astitit Eegina a dextris tuis iu vestitu deaurato : circundata varietate. Audi, filia, et vide, et inclina aurem tuam : et obliviscere popuhuu tuum, et domum patris tui. Et concupiscet Rex decorem tuum : quoniam Ipse est DoMiKUS Deus tuus, et adorabunt Eum. Et filias Tyri in muneribus : vultum tuum deprecabuntur omnes divites plebis. Omnis gloria ejus filias Regis ab intus, in fimbriis aureis : circumamicta varietatibus. Adducentur Regi virgines post earn : proximo ejus afferentur tibi. AfFerentur in Isetitia et exultatione : adducentur in templum Regis. Pro patribus tuis nati sunt tibi filii : constitiies eos principes super omnem terram. its interpretation as a song of joy and praise respecting the Incarnation, and teaches us to draw out that interpretation even in detail. Thus we sing to Him, "Thou art fairer than the chiklren of nit-n " in respect of the Beauty of the King in His Human Nature, which was certainly the perfection of moral purity, and probably of external grace.' For although He was "made sin for us," yet He "knew no sin," but was spotless altogether in nature, will, and deed ; and altlioiigh His visage was marred more than any man's, by the persecu- tion and suffering He undenvent, yet it could not but be that it was fairer tlian any other countenance in its original aud unmarred state. Thus, too, we sing to Him, "Full of grace are Thy lips," remembering how it was said of Him, "Xever man spake like tliis Man " [John vii. 4G], and how "all bare Him witness, and wondered at the gracious words which proceeded out of His mouth." [Luke iv. 22.] The fourth verse refers to the ceremony by which corona- tion was completed, the girding on of the sword. So when the fulness of the time was come, the WORD of God rides forth conquering and to conquer, girding on His Human N.ature, — His Vesture dipped in blood, — on which, and on His thigh, is written the glorious Name which is the Chris- tian fulness of the prophetic "Most Mighty,"' — "King of kings and Lord of lords." [Rev. xix. 10.] The eflects of the Incarnation are signified by the " terrible" or "wonder- ful " things achieved by the right hand of the Incarnate Word. Such marvellous works have already been effected as the overthrow of Paganism, the establishment of a sound morality, the first spread and the enduring perpetuity of the Christian Church : such terrible things are yet in store as the 1 No one can fail to observe tlie exceptional character of the traditional portmit of Christ with which reiigious art is ]ierva(led. Tliis is found as the Good Sheplierd in the Catacombs, and in many other very ancient forms : and there is probably trntli in the rein-esentations that there were several conteniiiorary portraits of our Lord tal<en, witli and without miraculous agency, during His earthly life. This traditional countenance of Christ is not Jewish, but a Catholic eclecticism of human T>eauty fSee Annotated Bible, iii. 148.] second Advent of the Word, the overthrow of Antichrist, the general Resurrection, the Last Judgement, and the subjuga- tion of all things to the universal Sovereignty of Christ. This luiiversal dominion of Christ is further referred to in the seventh verse, which is used in Heb. i. 8, 9, as evidence of the Divine Nature of our Lord : the use of the word " tliroue " instead of " seat " making the meaning more plain there than in the English version of the Psalm. Such a dominion is prepared for Christ in this dispensation, in the Day of Judgement, aud in the perfected Church in glory ; a dominion of a right, erect, straight, or righteous sceptre, ever guiding to the justice and trutli of Cod, and ever opposed to the lawless iniquity of the Evil One. In the eighth verse tlie reward of Chi'ist's love in becoming Man is jjroclaimed, the anointing of His Human Nature with the Holy Ghost given to Him without measure that He might have unlimited power to work out tlie work of salvation. This mention of the Anointing of Christ is especially connected with His Hnm.an Nature by the mention of "myrrh, aloes, and cassia," which carry the mind to the offerings of the wise men, and to the spices with which the holy body of Jesus was embalmed at His burial.- This seems the connecting- link between the former and the latter verses of the Psalm, the former setting forth the royalty of the Bridegroom, our Lord Jesus Christ ; the latter declaring the royalty of the Bride, His Church. St. John the Baptist was the first to mention the Bride in 2 It is observable that the anointing oil of the Jlosaic dispensation [Exod. XXX. 23] was made of " principal spices" and olive oil. TJie "pnn- cipal spices" named are myrrh, sweet cinnamon, sweet calanuis, and cas- sia, the myrrh and cassia being each to weigh as nmch as both the others put together. This oil was used for anointing the Tabernacle, the vessels, and the priests, including Aaron. .\mong the plants of tlie "garden enclosed" [Song of Solomon, iv. 12], the "spring shut up," the "fountain sealed," are spikenard, calamus. ciimamon, frankincense, myrrh, anci aloes, with "all the chief spices." Myrrh, aloes, and cinnamon (which is nearly identical with cassia) are also named together in Prov. vii. 17. 9th Day. [Ps. 46.] Cf)C Ipsalms. 545 very 18 I will remember Thy Name from one generation to another ; therefore shaU the people give thanks unto Thee, world without end. THE XLVI. PSALM. Deus noster refugium. GOD is our Hope and Strength present Help in trouble. 2 Therefore wiU we not fear, though the earth be moved : and though the hills be carried into the midst of the sea. 3 Though the waters thereof rage and swell ; and though the mountains shake at the tempest of the same. 4 The rivers of the flood thereof shall make glad the city of God : the holy place of the tabernacle of the most Highest. 5 God is in the midst of her, therefore shall she not be removed ; God shall help her, and that right early. 6 The heathen make much ado, and the king- doms are moved : but God hath shewed His voice, and the earth shall melt away. 7 The Lord of Hosts is with us : the God of Jacob is our Refuge. 8 O come hither, and behold the works of the Lord : what destruction He hath brought upon the earth. 9 He maketh wars to cease in all the world : He breaketh the bow, and knappeth the spear in sunder, and burneth the chariots in the fire. 10 Be still then, and know that I am God : I will be exalted among the heathen, and I will be exalted in the earth. 1 1 The Lord of Hosts is with us : the God of Jacob is our Refuge. XI. VI. //«/. The Korah. ites. .nfter the de- struction of Sen- nacherib's army. Lilurg. S. g. |§. Tiiesd. Matlins. Epiphany, 3rd Noct, Trans- fit^iration, Dedic. Church, 1st Noct. Trinity, B. V. M., Virff. and Matr., and Noct. Memores erunt nominis Tui Domine : in omni generatione et generationem. Propterea populi confitebuntur Tibi in reternum : et in seeculum sseculi. PSALMUS XLV. DEUS noster refugium et virtus : adjutor in tribulationibus quoe invenerunt nos nimis. Propterea non timebimus dum turbabitur terra : et transferentur montes in cor maris. Sonuerunt et turbatse sunt aquse eorum : con- turbati sunt montes in fortitudine ejus. Fluminis impetus Iretificat civitatem Dei : sanctiiicavit taberuaculum Suum Altissimus. Deus in medio ejus ; non commovebitur : adjuvabit eam Deus mane diluculo. Conturbatas sunt Gentes, et inclinata sunt regna : dedit vocem Suam, mota est terra. DoMiNUS virtutum nobiscum : susceptor noster Deus Jacob. Venite et videte opera Domini : quaj posuit prodigia super terram. Auferens bella usque ad finem terrse : arcum conteret, et confringet arma ; et scuta comburet igni. Vacate, et videte quoniam Ego sum Deus : exaltabor in Gentibus, et exaltabor in terra. DoMiNUs virtutum nobiscum : susceptor noster Deus Jacob. New Testament times when he said, " He that hath the Bride is the Bridegroom." [Jolm iii. 29.] Similar phraseology appears in our Lord's earliest words [Mark ii. 19 ; Luke v. 34], and in several of His parables, where He represents the kingdom of Heaven under the figure of marriage. St. Paul speaks of his earnest desire to present the Church as "a chaste virgin " to Christ [2 Cor. xi. 2], and likens the union between it and Christ to the union of husband and wife. [Eph. v. 23-.')2.] But, above all, the tone of this Psalm is taken up in the latter chapters of the Revelation, "Let us be glad and rejoice, and give honour to Him : for the marriage of the Lamb is come, and His wife hath made herself ready." [Rev. xix. 7.] "And I John saw the holy city, new Jerusa- lem, coming down from God out of heaven, prepared as a bride adorned for her husband." [Rev. x.xi. 2.] "And there came unto me one of the seven angels , . . saying, Come hither, I will shew thee the bride, the Lamb's wife. And he carried me awiiy in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descend- ing out of heaven from God." [Rev. xxi. 9, 10.] And as the King, the Incarnate Word, is fairer than the children of men in natural beauty of body and soul, so the Queen on His right hand is also represented as being adorned with all that can make lit to stand before Him, as well as being "all glorious within." Though the Church is "clothed ^vith the sun" [Rev. xii. 1] in a spiritual sense, yet in a literal sen.9c also she is to have all that external splendour which is typified by clothing of wrought goM and raiment of needlework ; a vesture of gold, wrought about with divers colours, reflecting the glory of the Bridegroom's "vesture dipped in blood."' In this Psalm, therefore, the Church ever oft'ers a hymn of ' There is an acci Jental coincidence of a very striking characU-r between this Cliristinas Mattins Psalm and the first lesson on Chi-istnias Eve, which is Isa. Ix. [See also p. 249.) thanksgiving to Christ for that Betrothal of Himself to His mystical Body which will be perfected by the final assump- tion 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 CJlory stands pre- pared to receive to His side the Church which He has espoused ; that as a Queen she may enter into His palace, as a Queen be cro^vned with a never-fading beauty, and as a Queen reign with Him, "having the glory of God." [Rev. xxi- 11.] PSALM XLVI. As the kingdoms of this world shall become the kingdom of the Lord and of His Christ, so the waters which rage and swell and shake the earth to its foundations shall be subdued at the Divine command, "Be still," and become the river which makes glad the City of Ciod. "There sh,aU be no more sea" to trouble the Church [Kev. xxi. 1]; but there shall be "a pure river of w.tter of life, cle.ir as crystal, pro- ceeding out of the throne of Ciod and of the Ijamb " [Rev. xxii. 1], and "everything shall live whither the river cometh." [Ezek. xlvii. 9.] Such is the mystical strain which this Psalm carries up to the praise of God. The ordinary ant.agonism of the world may embarrass the Church, or active persecution trouble it, but the Spirit of Ciod moves up(m the face of the waters to bring life out of death ; Ciod will remember Noah, to make that by which He brings destruction upon the earth be also the salvation of His Church. Christ, though asleep, is yet in the ship of the Apostles, ready to rebuke the winds and the waves, and to say, " Peace, be still." Grant, O Lord, we beseech Thee, that the course of this world may be so peaceably ordered liy Thy governance, that Thy Church may joyfully serve Thee in all godly quietness, through Jesus Christ our Lord. Amen. !M 546 Cfje P0alms. 9th Day. [Ps. 47, 48.] Day 9. EVENING PRAYER. THE XLVII. PSALM. Omnes gentes, plaudite. OCLAP your hands together, all ye people : O sing unto God with the voice of melody. 2 For the Lord is high, and to be feared : He is the great King upon all the earth. 3 He shall subdue the people under us : and the nations under our feet. 4 He shall choose out an heritage for us : even the worship of Jacob, whom He loved. 5 God is gone up with a merry noise : and the Lord with the sound of the trump. 6 sing praises, sing praises unto oti)' God : O sing praises, sing praises unto our King. 7 For God is the King of all the earth : sing ye praises with understanding. 8 God reigneth over the heathen : God sitteth upon His holy seat. 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. THE XLVin. PSALM. Magnus Dominus. /^ REAT is the Lord, and highly to be praised : VJT in the city of our God, even upon His holy hill. 2 The hill of Sion is a fair place, and the joy of the whole earth ; upon the north-side lieth the city of the great King ; God is well known in her palaces as a sure refuge. 3 For lo, the kings of the earth : are gathered and gone by together. 4 They marvelled to see such things : they were astonished, and suddenly cast down. 5 Fear came there upon them, and sorrow : as upon a woman in her travail 6 Thou shalt break the .ships of the sea : through the east-wind. 7 Like as we have heard, so have we seen in the city of the Lord of Hosts, in the city of our God : God upholdeth the same for ever. 8 We wait for Thy loving-kindness, God : in the midst of Thy temple. XLVII. Hist. After jeh05ha. pliat's victory over the confederate armies, [a Chron. 20. I L ttiir^. Ascension ivensong. „. S.g. ?Q. Tuesd. Mat- tins. Epipli.iny, ist Noct. Trinity Sun- day. Apnstles and Evangelists, Trans- fiy.. Ex. Cross, St. Michael, and Noct. XLVIII. Hisl. After Jehosha- phai's victory over the confederate armies, (2 Chron. 20,] Liiuyg, WhitSLin- day Mattins. S- ^. |§. Tuesd. \\'hitsuntide, Mat- tins, Name of Jesus. ist. Noct. Christ- mas, Circumcision. Trinity Sunday, Dedic. of Church. Trans fig., and Noct. PSALMUS XLVI. OMNES Gentes plaudite manibus : jubilate Deo in voce exultationis. Quoniam Dominus excelsus terribilis : Eex magnus super omnera terram. Subjecit populos nobis : et gentes sub pedibus nostris. Elegit nobis hsereditatem Suam : ' speciem Jacob quam dilexit. Ascendit Deus in jubilo : et Dominus in voce tubae. Psallite Deo nostro, psallite : psallite Regi nostro, psallite. Quoniam Kex omnis terrie Deus ; psallite sapienter. Regnabit Deus super Gentes : Deus sedet super sedem sanctam Suam. Principes populorum congregati sunt cum Deo Abraham : quoniam dii fortes terrse vehementer elevati sunt. M PSALMUS XLVII. AGNUS Dominus, et laudabilis nimis : in civitate Dei nostri, in monte sancto Ejus. Fundatur exsultatione universse terrse mens Sion : latera aquilonis, civitas Regis magni. Deus in domibus ejus cognoscetur : cum sus- cipiet earn. Quoniam ecce reges terrs congregati sunt : con- venerunt in imum. Ipsi videntes sic aamirati sunt, conturbati sunt, commoti sunt : tremor apprehendit eos. Ibi dolores ut parturientis menti conteres naves Tharsis. in spiritu vehe- Sicut audivimus, sic vidimus in civitate Domini virtutum, in civitate Dei nostri : Deus fundavit eam in seternum. Suscepimus, Deus, niisericordiam Tuam : in medio templi Tui. PSALM XLVII. This is a hymn of triumph, not for any temporal victory of Christ's Church, but for tliat glorious work of peace by which the fold of the Good Shepherd is being extended that it may embrace all races of mankind. As holy Simeon saw that the Sun of Righteousness had arisen to be a Light to lighten the Gentiles, as well as God's ancient people Israel, so the prophet had been inspired to tell of the then distant age of the Messiah, that "God reigneth over the heathen," and that "the princes of the people," beyond the bounds of the chosen race, are joined unto the people of the God of Abraham. The selection of this Psalm for Ascension Day is connected partly with the ordinary interpretation of the fifth verse, but not less with the general tone of victory which pervades the whole, and which is so suitable to the leading of captivity captive by Christ when He ascended up on high, to reign over the people whom He had bought with a price, and to place His Human Nature on the holy throne of Divine majesty and power. It is a song of trust also in Christ, in which the Church declares that, as the " word of the Lord came unto Abram in a vision, saying, Fear not, Abram, I am thy shield, and thy exceeding great reward," so will the same WORD, God, Which is very high exalted, ever defend as with a shield the inheritance which He has won for His own. PSALM XLVIII. Much light is thrown upon this Psalm by comparing together the two chapters of the Revelation in which are described the fall of the mystical city Babylon, and tlie establishment for ever of the New Jerusalem. The eighteenth chapter expands the third and following three verses of the Psalm into a fearful description of a sudden destruction, and privation of the Light and Presence of God : "Alas, alas! that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls ! For in one hour so great riches is come to nought. . . . And the light of a candle shall shine no more at all in thee ; and the voice of the bridegroom and of the bride shall be heard no more at all in thee." [Rev. xviii, 16, 17, 23.] The Holy City, on the other hand, whose foundations were laid at Pentecost, is seen descending from God, "prepared as a bride adorned for her husb.and . . . and the city had no need 9th Day. [Ps. 49.] Cftc ll?i0falms. 547 9 God, according to Thy Name, so is Thy praise unto the world's end : Thy right hand is full of righteousness. 10 Let the mount Sion rejoice, and the daughter of Judah be glad : because of Thy judgements. 1 1 Walk about Sion, and go round about her : and tell the towers thereof. 12 Mark well her bulwarks, set up her houses : that ye may tell them that come after. 13 For this God is our God for ever and ever : He shall be our Guide uuto death. THE XLIX. PSALM. Audite h«c, omnes. OHEAR ye this, all ye people : ponder it i\'ith your ears, all ye that dwell in the world; 2 High and low, rich and poor : one vnth another. 3 !My mouth shall speak of wisdom : and my heart shall muse of understanding. 4 I will incline mine ear to the parable : and shew my dark speech upon the harp. 5 Wherefore should I fear in the days of wickedness ; and when the wickedness of my heels compasseth me round about 1 6 There be some that put their trust in their goods : and boast themselves in the multitude of their riches. 7 But no man may deliver his brother : nor make agreement unto God for him; 8 For it cost more to redeem their souls : so that he must let that alone for ever; 9 Yea, though he live long : and see not the grave. 10 For he seeth that wise men also die, and perish together : as well as the ignorant and foolish, and leave their riches for other. 11 And yet they think that their houses shall continue for ever : and that their dwelling-places shall endure from one generation to another; and call the lands after their own names. 12 Nevertheless, man will not abide in honour : seeing he may be compared unto the beasts that perish ; this is the way of them. 13 This is their foolishness : and their posterity praise their saying. XLIX. /^rjA After Jehosha- phat's victory over the confederate armies, [a Chron. 20.] Lilu^. S. g. S. Tucsd. Mattins. Secundum Nomen Tuum, Deus, sic et laus Tua in fines terrse : justitia plena est dextera Tua. Lsetetur mons Sion, et exsultent filise Judae : propter judicia Tua, Domine. Circundate Sion, et complectimini eam : nar- rate in turribus ejus. Ponite corda vestra in virtute ejus : et distri- buite domos ejus ; ut enarretis in progenie altera. Quoniam hie est Deus, Deus noster in aeternum, et in saeculum soeculi : Ipse reget nos in ssecula. PSALMUS XLVm. AUDITE haec, omnes gentes : auribus percipite -^^^ omnes qui habitatis orbem. Quique terrigenre, et filii hominum : simul in unum dives et pauper. Os meum loquetur sapientiam : et meditatio cordis mei prudentiam. Inclinabo in parabolam aurem meam : aperiam in psalterio propositionem meam. Cur timebo in die mala 1 iniquitas calcanei mei circuudabit me. Qui confidunt in virtute sua : et in multitudine divitianun suarum gloriantur, Frater non redimit ; redimet homo : non dabit Deo placationem suam, Et pretium redemptionia animae suaa : et labo- rabit in seternum, et vivet adhuc in finem. Non videbit interitum cum viderit sapientes morientea : simul insipiens et stultua peribunt. Et relinquent alienis divitias suas : et sepulchra eorum domus illorum in seternum. Tabernacula eorum in progenie et progenie : vocaverunt nomina sua in terris suis. Et homo, cum in honore esset, non inte\lexit : comparatus est jumentis insipientibus, et similia f actus est ill is. Hiec via illorum scandalum ipsia : et postea in ore suo complacebunt. of the sun, neither of the moon, to shine in it ; for the glory of God did lighten it, and the Lamb is the Light thereof. . . they need no ciindle, neither light of tlie sun ; for tlie Lord God giveth them light." [Rev. xxi. 2, 23; xxii. 5.] While therefore the city of Antichrist, which says in its pride, "I shall be a lady for ever" [Isa. xlvii. 7], is a marvel to see, because of its gigantic rain, the City of God, the Temple of the Holy Ghost, shall stand firm in all its towers and Inilwarks, because God Himself upholds it, and dwells in the midst of its streets. PSALM XLIX. The "parable" and " dark speech " of this Psalm appear to refer to the vision of a better resurrection which upholds the faithful soul wlien depressed by adversity. The strain of the Psalm is, Look not at the outward prosperity of this life, as that wliich is most to be desired, and the loss of which is most to be lamented ; but rather look to that deliverance from eternal misery [v. 15] and that reception into the Presence of God, which will be the only true and enduring prosperity. Until Christ brought life and immortality to light by the Gospel, it was only in parables and dark sayings that they were made known to the world, and even the seventh and fifteenth verses speak of redemption and a future life of blessedness only in negative .and enigmatical terms. Such parables and enigmas have, however, received their interpretation by the word and work of Christ ; and thus an additional force is given to them as tiiey are used in the Church. God has revealed even to babes the truths th.at were hidden from the wise and prudent of old, and every Christian can behold the unveiling of mysteries, which pro- phets and kings looked into without undcrst.anding. And thus, when we sing that no man may deliver his brother, we do it in the knowledge that One h.as made Himself our Brother, to redeem us by making an .atonement with God for us ; and when, "But God hatli delivered My soul from the place of hell ; for He shall receive Me," we know that we are speaking of Him Who lay in darkness and the shadow of death, that He might make us the children of God, and exalt us to everlasting life. He is the Righteous Who could say, "All souls are Mine," and could have domination over them, to lead captivity captive, in the morning of His Resurrection. There is an obvious association of ideas between this Psalm 548 Cf)e Psalms. lOth Day. [Ps. 50.] 14 They lie in the hell like sheep, death gnaweth upon them, and the righteous shall have dominatioa over them in the morning ; their beauty shall consume in the sepulchre out of their dwelling. 15 But God hath delivered my soul from the place of hell : for He shall receive me. 16 Be not thou afraid, though one be made rich : or if the glory of his house be increased ; 17 For he shall carry nothing away with him when he dieth : neither shall his pomp follow him. 18 For while he lived, he counted himself an happy man : and so long as thou doest well unto thyself, men will speak good of thee. 19 He shall follow the generation of his fathers : and shall never see light. 20 !Man being in honour hath no understand- ing : but is compared unto the beasts that perish. D.\Y 10. Morning Prayer. THE L. PSALM. Deus deorum. THE Lord, even the most mighty God, hath spoken : and called the world, from the rising up of the sun unto the going down thereof. 2 Out of Sion hath God appeared : in perfect beauty. 3 Our God shall come, and shall not keep silence : there shall go before Him a consuming fire, and a mighty tempest shall be stirred up round about Him. 4 He shall call the heaven from above : and the earth, that He may judge His people. 5 Gather Jly saints together unto Me : those have made a covenant with Me with sacri- that fice. 6 ness 7 And the heavens shall declare His righteous- : for God is Judge Himself. Hear, My people, and I will speak : I My self will testify against thee, Israel ; for I am God, even thy God. 8 I will not reprove thee because of thy sacri- fices, or for thy burnt-offerings ; because they were not alway before Me. 9 I win take no bullock out of thine house : nor he-goat out of thy folds. L. Htit. Asaph. Oc- casion uiiKnown. Lilurs. S. B. m- Tiiesd. Mattins. Sicut oves in inferno positi sunt : mors depascet eos. Et dorainabuntur eorum justi in matutino ; et auxilium eorum veterascet in inferno a gloria eorum. Veruntamen Deus redimet animam meam de manu inferi : cum acceperit me. Ne timueris cum dives factus fuerit homo : et cum multiplicata fuerit gloria domus ejas. Quoniam cum interierit, non sumet omnia : neque descendet cum eo gloria ejus. Quia anima ejus in vita ipsius beuedioetur : confitebitur tibi cum benefeceris ei. Introibit usque in progenies patrum suorum : et usque in seternum non videbit lumen. Homo, cum in honore asset, non intellexit : comparatus est jumentis insipientibus, et similis factus est illLs. PSALMUS XLIX. DEUS deorum DoMiNua locutus est : et voca- vit terram, A soils ortu usque ad occasum : ex Sion species decoris Ejus. Deus manifeste veniet : Deus noster, et non silebit. Ignis in conspectu Ejus exardescet : et in cir- cuitu Ejus tempestas valida. Advocavit coelum desursum : et terram, dis- cernere populum Suum. Congregate lUi sanctos Ejus : qui ordinant testamentum Ejus super sacrificia. Et annuntiabunt coeU justitiam Ejus : quoniam Deus judex est. Audi populus Mens, et loquar ; Israel, et testi- ficabor tibi : Deus, Deus tuus, Ego sum. Non in sacrificiis tuis arguam te : holocausta autem tua in conspectu Meo sunt semper. Non accipiam de domo tua vitulos : neque de gregibus tuis hircos. and our Blessed Lord's parables of the rich fool, and of Dives and Lazarus. The one thought that his house should con- tinue for ever, but wliile he was planning for the future heard the voice, "This night shall thy soul be required of thee," and was compared unto the beasts that perish. The other "was clothed in purple and fine linen, and fared sumptuously every day," j-et carried nothing away with him, neither did hi3 pomp follow him ; for it was in hell and in torment that he opened the eyes which had been closed by death. But though a Job or a Lazarus may be compassed about with the consequences of that sin which bruised the heel even of the Second Adam, he may s.ay, "Wherefore should I fear?" "I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth ; and though worms destroy this body, yet in my flesh shall I see God." And thus, while the wicked follows the generation of his fathers, and shall never see light, they that live in Christ follow the generation of the New birth, and walking in the path of light which He will shew them, attain at last to the perfect Day. PSALM L. This Psalm proclaims the Advent of the Son of God to establish a new covenant between God and man. In the old covenant the voice of the Lord was heard from Sinai by a single nation, but in the new covenant He speaks to the whole world, and sends forth His invitation "from the rising up of the sun unto the going down thereof." But, although it declares the Advent of Christ in the " perfect beauty " of the Incarnation, it sets Him forth especially in that character to which our Lord referred when He said, "The Father hath committed all judgement unto the Son." And hence the Psalm is a continual witness that, although we are come to the "Mount Sion" of mercy, and not to the mount which burned with the fire of judgement, yet the dispensation of the Son of Man is a continuous di3pens.ation of judgement even in this life. Our righteous Judge is judging His people while the day of grace is still theirs, saying even to His saints, and those that have made a covenant with Him, with the sacrifice of the Xew Dispensation, " Hear, O My people, and I will speak. . . . Consider this, lest I pluck you away, and there be none to deliver you." This judgement is, therefore, as far as it relates to the present life, our Lord's merci- ful appeal to the consciences of His people, by which He is striving to bring them to penitence, love, and a closer walk with Him. At the same time, as His prophetic words con- 10th Day. [Ps. 51.] Cfje Ipsalms. 549 10 For all the beasts of the forest are Mine : and so are the cattle upon a thousand hills. Ill know all the fowls upon the mountains : and the wild beasts of the field are in Jly sight. 12 If I be hungry, I will not tell thee : for the whole world is Mine, and all that is therein. 13 Thinkest thou that I wiU eat bull's flesh : aud drink the blood of goats ? 14 Offer unto God thanksgiving : and pay thy vows unto the most Highest. 15 And call upon Jle in the time of trouble : so will I hear thee, and thou shalt praise Me. 16 But unto the ungodly said God : Why dost thou preach My laws, and takest !My covenant in thy mouth ; 17 Whereas thou hatest to be reformed : and hast cast My words behind thee 1 18 When thou sawest a thief, thou consentedst unto him : and hast lieen partaker with the adulterers. 19 Thou hast let thy mouth speak wickedness : and with thy tongue thou hast set forth deceit. 20 Thou satest, and spakest against thy brother : yea, and hast slandered thine own mother's son. 21 These things hast thou done, and I held My tongue, and thou thoughtest ivichedly, that I am even such a one as thy self : but I will reprove thee, and set before thee the things that thou hast done. 22 consider this, ye that forget God : lest I pluck you away, and there be none to deliver you. 23 Whoso offereth Me thanks and praise, he honoureth Me : and to him that ordereth his con- versation right will I shew the salvation of God. THE LI. PSALM. Miseiere mei, Deus. HAVE mercy upon me, God, after Thy great goodness : according to the multi- tude of Thy mercies do away mine oflFences. 2 Wash me throughly from my wickedness : and cleanse me from my sin. 3 For I acknowledge my faults ; and my sin is ever before me. LI. Hist. David; after Ills bill with Bath- shcba. {3 Sam. 12.] Lititrff. Ash Wed. Commination, S^. g. S. Ferial Lauds. Lauds of tile departed. PeititetiCuU Vs. 4. Quoniam Meas sunt omnes ferre silvarum : jumenta in montibus et boves. Cognovi omnia volatilia cceli : et pulchritudo agri Mecum est. Si esuriero non dicani tibi : Mens est enim orbis terras et plenitudo ejus. X'unquid manducabo carnes taurorum? aut sanguinem hircorum potabo ? Immola Deo sacrificium laudis : et redde Altissimo vota tua. Et invoca Me in die tribulationis : eruam te et honorificabis Me. Peccatori autem dixit Deus, Quare tu enarras justitias Meas : et assumis testamentum Meum per OS tuum ! Tu vero odisti disciplinam : et projecisti ser- mones ileos retrorsum. Si videbas furem, currebas cum eo : et cum adulteris portionem tuam ponebas. Os tuum abundavit malitia : et lingua tua concinnabat dolos. Sedens adversus fratrem tuum loquebaris : et adversus filium matris tuae ponebas scandalum ; haec fecisti, et tacui. Existimasti inique quod ero tui simiUs : arguam te, et statuam contra faciem tuam. Intelligite hjec, qui obliviscimini Deum : nequando rapiat, et non sit qui eripiat. Sacrificium laudis honorificabit Me : et illic iter quo ostendam illi salutare Dei. PSALMUS L. MISEREEE mei, Deus : secundum magnam misericordiam Tuam. Et secundum multitudinem miserationum Tuarum : dele iniquitatem meam. Amplius lava me ab iniquitate mea : et a pec- cato meo munda me. Quoniam iniquitatem meam ego cognosco : et peccatum meum contra me est semper. ceming the destruction of .Jenisalem had a further refeience to the end of the world, so, when speaking of judging His people in this life, He refers also to that final and irrevocalile .ludgement, from which, if He have not saved, there is none to deliver. Thus we are reminded of His words as He wept over the Holy City, " How often woidd I have gathered thy children together, as a hen doth gather her brood under her wings ! " or of His words spoken Ijy the prophet, "Come, now, and let us reason together, saith the Lord ; Though your sins be as scarlet, they shall be as white as snow ; though they bo red like crimson, they shall be as wool. If ye be willing and obedient, ye .shall eat the good of the land." The rcfuruuccg to sacrifices which this Psalm contains are to be taken in two senses. First, they speak of the unac- ccptabU-ness of offerings made in hypocrisy, and wliich arc not accompanied by penitence, obedience, and love ; offerings which are .again repudiated by God in the penitential Psalm that follows: "To what purpose is the multitude of your sacrifices unto Me ? saith the Lord : I am full of the burnt- offerings of rams, and the fat of fed beasts ; an<l I delight not in the blood of l)ullncka, or of lambs, or of hcgoats. . . . Bring no more vain oblations ; incense is an abomination unto Me." [Isa. i. 11-13.] Secondly, they look prophetically to the passing away of the old dispensation, which was founded on a system of sacrifices wherein slain animals were ofl'ered, and to the coming in of the new dispensation, which is founded on the once-oflered Sacrifice of Christ, presented before God continually in Heaven, aud re-presented on earth, in the sacrifice of the Holy Eucharist. Thus, " Ofl'er unto God thanksgiving," and, " Whoso oflereth Me thanks and praise, ho honoureth Me," look to that of which the prophet Malachi spoke when, after saying, " I have no pleasure in you, saith the Lord of hosts, neither will I accept an offering at your hand," he added, " For from the rising of the sun even unto the going down of the same, My Name shall be great among the Gentiles ; and in every place incense shall be offered uuto My Name, and a pure offering : for My Name shall be great among the heathen, saith the Lord of hosts." [Mai. i. 11.] PSALM LI. Such was the completeness of our Blessed Redeemer's identifi- cation of Himself with our nature, that even these words of deep and sorrowing penitence are His words, spoken as the Representative of all sinners. God laid upon Him the iniquities of us all, and thus He speaks ns One in Whom all 550 Cbe Psalms. lOth Day. [Ps. 51.] 4 Against Thee only have I sinned, and done this evil in Thy sight : that Thou mightest be justified in Thy saying, and clear when Thou art judged. 5 Behold, I was shapen in wickedness : and in sin hath my mother conceived me. 6 But lo, Thou requirest truth in the inward parts : and shalt make me to understand wisdom secretly. 7 Thou shalt purge me with hyssop, and I shall be clean : Thou shalt wash me, and I shall be whiter than snow. 8 Thou shalt make me hear of joy and glad- ness : that the bones which Thou hast broken may rejoice. 9 Turn Thy face from my sins : and put out all my misdeeds. 10 Make me a clean heart, O God : and renew a right spirit within me. 1 1 Cast me not away from Thy presence : and take not Thy holy Spirit from me. 12 give me the comfort of Thy help again : and stablish me with Thy free Spirit. 13 Then shall I teach Thy ways unto the wicked : and sinners shall be converted unto Thee. 14 Deliver me from blood-guiltiness, O God, Thou that art the God of my health : and my tongue shall sing of Thy righteousness. 15 "Thou shalt open my lips, Loed : and my mouth shall shew Thy praise. 16 For Thou desirest no sacrifice, else would I give it Thee : but Thou delightest not in burut- oflferings. 17 The sacrifice of God is a troubled spirit : a broken and contrite heart, O God, shalt Thou not despise. 18 O be favourable and gracious unto Sion : build Thou the walls of Jerusalem. 19 Then shalt Thou be pleased with the sac- rifice of righteousness, with the burnt-offerings and oblations : then shall they offer young bul- locks upon Thine altar. a Mattins and Even- song Versiclcs. Tibi soli peccavi, et malum coram Te feci : ut justificeris in sermonibus Tuis, et vincas cum judicaris. Ecce enim in iniquitatibus conceptus sum : et in peccatis concepit me mater mea. Ecce enim veritatem dilexisti : incerta et occulta sapientise Tu;b manifestasti mihi. Asperges me, Dojmra, hyssopo, et mundabor : lavabis me, et super nivem dealbabor. Auditui meo dabis gaudium et laetitiam exsultabunt ossa humiliata. et Averte faciem Tuam a peccatis meis : et omnes iniquitates meas dele. Cor mundum crea in me, DEtrs : et spiritum rectum innova in visceribus meis. Ne projicias me a facie Tua : et spiritum sanctum Tuum ne auferas a me. Eedde mihi Ifetitiam salutaris Tui : et spiritu prmcipali confirma me. Docebo iniquos vias Tuas : et impii ad Te con- vertentur. Libera me de sanguinibus, Deus, Deus salutis meaj : et exsultabit lingua mea justitiam Tuam. DoMiNE, labia mea aperies : et os meum annum tiabit laudem Tuam. Quoniam si voluisses sacrificium, dedissem : utique holocaustis non delectaberis. Sacrificium Deo spiritus contribulatus : cor contritum et humiliatum, Deus, non despicies. Benigne fac, Domine, in bona voluntate Tua Sion : ut redificentur muri Hierusalem. Tunc acceptabis sacrificium justitiae, oblationes et holocausta : tunc imponent super altare Tuum vitulos. the woea of mankind, all original and all actual sin, were for the time condensed into a focus, that, by the intensity of His penitence, they might be brought within the reach of mercy and pardon. Hence, all the millions of mankind that have inherited sin from the first Adam are brought before the All-righteous Judge in the Person and by the voice of the Second Adam, Who says for them, and not for Himself, " Have mercy upon Me," " Do away Mine offences," " Wash Me," " Cleanse iVIe." Have mercy upon Me, for in Me Thou dost behold not Thy sinless Son alone, but Him Whom Thou hast made sin for all Thy sinful children. Do away Mine offences, for not only am I Thy Son, in Whom is no guile, but the new Head and Leader and Representative of Thine offend- ing offspring. Wash Me, Whose sinless Conception by my Virgin Mother left no need for baptism, and cleanse Me, Who have no defilement of Jly Nature, for I am made like unto My brethren in all things, that I may win purity for them. I acknowledge ily faults, for theirs have I taken on Me, and My sin is ever before Me, for the burden of their sin weighs Me down from My cradle in the manger at Bethlehem to My Cross on the hill of Calvary. Oh, be favourable and gracious unto Thy Sion, and build Thou the walls of Thy Xew Jeru- salem, that the Eucharists of My atoning Sacrifice may ever be presented before Thee, and in that and in them all other sacri- fices find their fulfilment, their completion, and their climax. It is only in the way thus indicated that a full explanation can be given of (1) the deep and intense spirit of self-accusa- tion ; (2) the entire confidence in the cleansing power of God ; and (3) the sense of most intimate relation between Himself and His Judge, by which the penitent's words in this Psalm are so strikingly characterized. In this degree, and that a very high degree, David was a type of our atoning Lord when he uttered this Psalm, and thus his tone of penitence so far exceeded that which ordinary sinners could thoroughly assume : but David's penitence was that of an actual sinner, who could say literally of himself individually that he was shapen in wickedness, that his mother had conceived him with the taint of original sin, that he needed purging with hyssop from the leprosy of actual sin, and deliverance from blood-guiltiness. The personal sinlessness of the Lamb of God aggravated the pain of the burden laid upon Him, and also enabled Him to see the whole of God's liatredfor sin as no actual sinner could.' And thus when He " was made sin for us," that He might make intercession for us by a vicarious penitence, the intensity of the words of penitence was in proportion to His thorough and penetrative perception of its necessity. As He was set forth to us for an example of innocence, so He is also set forth for an example of penitence ; and hence, where we should least expect it, in Him Who knew no sin, we find the perfect Pattern which the sinner is to copy when he comes before God confessing his transgressions, praying for pardon, promis- ing amendment of life, and faithfully expecting a perfect absolution. Part of the tenth, eleventh, and fifteenth verses of this 1 This explains " Against Thee only have I sinned." In the depth of His vicarious penitence tlie offence against God becomes so blindingly apparent that the offence against man is for the time invisible. 10th Day. [Ps. 52, 53.] Clje Ipsatms. 551 THE LII. PSALM. Quid gloriaris ? "TTTHY boastest thou thyself, thou tyrant : VV that thou canst do mischief ; 2 Whereas the goodness of God : endureth yet daily 1 3 Thy tongue imagineth wickedness : and with lies thou cuttest like a sharp rasor. 4 Thou hast loved unrighteousness more than goodness : and to talk of lies more than righteous- ness. 5 Thou hast loved to speak all words that may do hurt : thou false tongue. 6 Therefore shall God destroy thee for ever : He shall take thee, and pluck thee out of thy dwelling, and root thee out of the land of the living. 7 The righteous also shall see this, and fear : and shall laugh him to scorn. 8 Lo, this is the man that took not God for his strength : but trusted unto the multitude of his riches, and strengthened himself in his wickedness. 9 As for me, I am like a green olive-tree in the house of God : my trust is in the tender mercy of God for ever and ever. 10 I will always give thanks unto Thee for that Thou hast done : and I will hope in Thy Name, for Thy saints like it well. Day 10. Evening Prayer.- the liii. psalm. Dixit insipieus. his heart "rpHE foolish body hath said in -L There is no God. 2 * Corrupt are they, and become abominable in their wickedness : there is none that doeth good. 3 ' God looked down from heaven upon the children of men : to see if there were any that would understand, and seek after God. 4 ''But they are all gone out of the way, they are altogether become abominable : there is also none that doeth good, no not one. 5 ' Are not they without understanding that work wickedness : eating up my people as if they would eat bread 1 they have not called upon God. 6 ^They were afraid where no fear was : for LH. l/ije. David; when betrayed by Doeg. [i Sam. 33. 9.] titttri;. S. ^. 31?. Tuesd. Mattins. LIII. Niif. David. Occa- sion unknown. Wed. Mattins. a Ps. 14. t. i Ps. 14. ■■ PSALMUS LL QUID gloriaris in malitia : qui potens es in iniquitate 1 Tota die injustitiam cogitavit lingua tua : sicut novacula acuta fecisti dolum. Dilexisti malitiam super benignitatem : iniqui- tatem magis quam loqui oequitatem. Dilexisti omnia verba praecipitationis : lingua dolosa. Propterea Deus destruet te in finera : evellet te, et emigrabit te de tabernaculo tuo ; et radicem tuam de terra viventium. Videbunt justi et timebunt, et super eum ride- bunt, et dicent : Ecce homo qui non posuit Deum adjutorem suum : Sed speravit in multitudine divitiaruni suarum : et praevaluit in vanitate sua. Ego autem, sicut oliva fructifera in domo Dei: speravi in misericordia Dei in reternum ; et in sseculum saeculi. Confitebor Tibi in SEeculum, quia fecisti : et exspectabo Nomen Tuum, quoniam bonum est in conspectu sanctorum Tuorum. PSALMUS LIL ~r\IXIT insipiens in corde .suo : Non est Deus. Corrupt! sunt, et abominabiles facti sunt in iniquitatibus : non est qui faciat bonum. Deus de coelo prospexit super filios hominum : ut videat si est intelligens, aut requirens Deum. Omnes declinaverunt, simul inutiles facti sunt : non est qui faciat bonum, non est usque ad unum. i Nonne sclent omnes qui operantur iniquitatem : qui devorant plebem meam ut cibum panis? Deum non invocaverunt : illic trepidaverunt tiinore, ubi non fuit timor. Psalm arc daily used as versicles at Mattins and Evensong. The wiiole Psalm was formerly used every day except Sunday. PSALM LII. The title of this Psalm couuecta it with the iniquitous acts of Doeg in slaying Ahimelech and a multitude of other priests and their families at the command of .Saul. [I Sam. xxii. 18, 19.] By this wicked act both Saul and Uoeg constituted themselves types of Antichrist, and the words spoken against them by the I'salmist derive a part of their force from the fact that they arc also a prophecy respecting the great enemy of the Lord and of His Church. This gives tlie key to the strong language respecting tlie "lies "of the "tyrant" by which the Psalm Is characterized ; for the whole rule of Antichrist will reflect the one great lie set up in liis person, when " he as God sitteth in the temple of Cod, showing him- self that he is God." [2 Thess. ii. 4.] ]5ut the "sharp razor " of Antichrist will be vanr|uished by the "two-edged sword" [Rev. i. 161 of trutli whie]i proceeds out of the mouth of " the WORD of God." [Ibid. xix. 13. 2 Thess. ii. 8.] Thus also a contrast is set forth in tliis Psalm between the kingdom of Antichrist and tlio Clun-cli. Tlic one will be rooted out of the land of the living, the other planted like a green olive-tree in the House of God. For all past mercies to lier, therefore, the Church here gives thanks to God, assured that she may still hope in His Name, Who has promised that the gates of Hell shall not prevail against her. PSALM LIII. This Psalm is nearly identical with the fourteenth. Tlie difference, and a very conspicuous one, is, that there is here no mention of "the Poor' and "the Righteous," after the words " They were afraid wliere no fear was." This omission gives the Psalm a more direct application to the persecution of the Churcli by Antichrist than to the opposition offered by him to our Lord personally ; and thus it may be taken as a hymn of the Church in the" last days of its mihtant condition, w-hen the souls under the Altar will cry, "How long Lord, holy and true, dost Tliou not judge and avenge our blood on them that dwell ou the earth ? " and when Autichnst having 552 Cf)C Psalms. loth Day. [Ps. 54, 55.] God hath broken the bones of him that besieged thee ; thou hast put them to confusion, because God hath desjiised them. 7 " Oh, that the salvation were given unto Israel out of Sion : Oh, that the Loed would deliver His people out of captivity. 8 Then should Jacob rejoice : and Israel should be right glad. THE LrV'. PSALM. Deus, in Nomine. SAVE me, O God, for Thy fame's sake : and avenge me in Thy strength. 2 Hear my prayer, God ; and hearken unto the words of my mouth. 3 For 'strangers are risen up against me : and tyrants, which have not God before their eyes, seek after my soul. 4 Behold, God is my Helper : the Lokd is with them that uphold my soul. 5 He shall reward evil unto mine enemies : destroy Thou them in Thy truth. 6 An offering of a free heart will I give Thee, and praise Thy Name, Lord : because it is so comfortable.' 7 For He hath delivered me out of all my trouble : and mine eye hath seen His desire upon mine enemies. THE LV. PSALM. H Exaudi, Deus. EAR my prayer, O God : Thyself from my petition. and hide not 2 Take heed unto me, and hear me : how I mourn in my jjrayer, and am vexed. 3 The enemy crieth so, and the ungodly cometh on so fast : for they are minded to do me some mischief, so maliciously are they set against me. 4 My heart is disquieted within me : and the fear of death is fallen upon me. 5 Fearfulness and trembling are come upon me : and an horrible dread hath overwhelmed me. a Ps. 14. II. LIV. Hi'sf. David : when betrayed by Ziph- ites. [I Sam. 23. 19.] Ltturg. Good Fri- day .Mattins. 5.^. ^. Sunday and all Festivals. Prime. Good Friday Mat- tins, and Noct. Easter Eve, 3rd Noct. * i.e. Aliens or foreigners. c See footnote i. LV. Nist. David ; on his fijj^ht from Jerusa- lem. [2 Sam. IS 1 Lilurg. S. g. % Wed. Mattins. Quoniam Deus dissipavit ossa eorum qui hominibus placent : confusi sunt, quoniam Deus sprevit eos. Quis dabit ex Sion salutare Israel 1 cum con- verterit Deus captivitatem plebis Suae : exsul- tabit Jacob, et leetabitur Israel. PSALMUS LIII. DEUS, in Nomine Tuo salvum me fac : et in virtute Tua judica me. Deus, exaudi orationem meam : auribiis per- cipe verba oris mei. Quoniam alieni insun-exerunt adversum me, et fortes qusesierunt animam meam : et non pro- posuerunt Deum ante conspectum suum. Ecce enim Deus adjuvat me : et Dominus susceptor est anim« me£e. Averte mala iuimicis meis : et in veritate Tua disperde Ulos. Voluutarie sacrificabo Tibi; et confitebor Nomini Tuo, Domint; : quoniam bonum est. Quoniam ex omni tribulatione eripuisti me : et super inimicos meos despexit oculus mens. PSALMUS LIV. EXAUDI, Deus, orationem meam : et ne despexeris deprecationem meam ; intende mihi, et exaudi me. Contristatus sum in exercitatione mea : et con- turbatus sum a voce inimici, et a tribulatione peccatoris. Quoniam declinaverunt in me iniquitates : et in ira molesti erant mihi. Cor meum conturbatum est in me : et formido mortis cecidit super me. Timor et tremor venerunt super me : et con- texerunt me tenebras. been empowered "to make war with the saints and to over- come them," they also will cry, "Oh, that the salv.ation were given unto Israel out of Sion; oh, that the Lord would deliver His people out of captivity." But "he that leadeth mto captivity shall go into captivity; he that killeth with the sword must be killed with the sword. Here is the patience and faith of the saints." [Rev. xiii. 10.] PSALM UX. The long-established custom of the Church has given us the true meaning of this Psalm by appropriating it to the com- memoration of our Blessed Lord's Passion. In the words "Save me, God," we hear the same voice as that which uttered the bitter cry which was taken from the twenty- second Psalm. In "strangers are risen up against me," we hear the prediction, ages beforehand, of the fact that Jesus would be put to death by a foreign ruler and foreign soldiers, a circumstance m the last degree unlikely to have occurred to the uninspired mind of a .Jew in David's time, but clearly foreseen and foreordained by God. In "the tyrants which ■■ comfortable] i.e. strtngtUning. So the earliest English Bibles read Isa. xli. 7, " And he comfortide hym with nailes, that it shulde not be moiled." And Phil, iv. 13, "I may alle thingis in him that comfortith mc. The ultimate derivation of "comfort" is from " fortis." have not God before their eyes," we see the unjust conduct of Pilate, who was convinced of the Holy Sufferer's innocence, and yet condemned Him through fear of men. In "God is my Helper " may be traced the spirit which prompted the words, "Put up thy sword into the sheath," and "Thou couldest have no power at all against Me, except it were given thee from above." In the "offering of a free heart," we see the submission expressed in the words "not My will but Thine be done," and the voluntai-y yielding up of His life when no man had power to take it from Him. Lastly, the "vengeance" spoken of here receives its proper interpre- tation by a comparison of the last words of the Psalm with our Lord's words, "Father, forgive them, for they know not what they do." The prayer was heard, and Jesus, looking forth from His Cross, " saw of the travail of His soul and was satisfied, " for even His enemies were afterwards made to be at peace \vith Him by the power of His Intercession. PSALM LV. The sorrows of our Blessed Redeemer's Soul are here pre- dicted by His own inspiration, so that the prophecy becomes a history, setting forth the mental trouble which preceded His Apprehension and Death. This anguish culminated in the Agony of Gethsemane and the Cross, but it also pervaded 10th Day. [Ps. 55.] Cf)e Ipsalms. 553 6 And I said, O that I liad wings like a dove : for then would I flee away and be at rest. 7 Lo, then would I get me away far otl" : and remain in the wilderness. 8 I would make haste to escape : because of the stormy wind and tempest. 9 Destroy their tongues, O Lord, and divide them : for I have spied unrighteousness and strife in the city. 10 Day and night "they go about within the walls thereof : mischief also and sorrow are in the midst of it. 1 1 Wickedness is therein : deceit and guile go not out of their streets. 12 For it is not an open enemy that hath done me this dishonour : for then I could have borne it. 13 Xeither was it mine adversary that did magnify himself against me : for then pemdivii- iure I would have hid my self from him. 1-4 But it was even thou, my companion : my guide, and mine own familiar friend. 15 We took sweet counsel together : and walked in the house of God as friends. 16 Let death come hastily upon them, and let them go down 'quick into hell : for wickedness is in their dwellings, and among them. 1 7 As for me, I will call upon God : and the Lord shall save me. 18 In the evening, and morning, and at noon- day will I pray, and that instantly : and He shall hear my voice. 19 It is He that hath delivered my soul in peace from the battle that was against me : for there were many with me. 20 Yea, even God, that endureth for ever, shall hear me, and bring them down : for they will not turn, nor fear God. 21 He laid his hands upon such as be at peace with him : and he brake his covenant. 22 The words of his mouth were softer than butter, having war in his heart : his words were smoother than oil, and yet bo they very swords. a i.e. " Uiiriglit. euusness and strife." 4 Ci»«A Matl. 36. ci.f.AiWc. \Conip, Num. i6. 30.) Et dixi, quis dabit mihi pennas sicut columbee : et volabo, et requiescam. Ecce elongavi fugiens : et mansi in solitudine. Exspectabani eum qui salvum me fecit : a pusiUanimitate spiritus et tempestate. Prascipita, Domixe, divide Hnguas eorum : quoniam vidi iniquitatem et contradictionem in civitate. Die ac nocte circundabit eam super muros ejus iniquitas : et labor in medio ejus et injustitia. Et non defecit de plateis ejus : usura et dolus. Quoniam si inimicus meus maledixisset mihi : sustinuissem utique. Et si is qui oderat me super me magna locutus fuisset : abscondissem me forsitan ab eo. Tu vero homo unanimLs : dux meus et notus meus : *Qui sLmul mecum dulces capiebas cibos : in domo Dei ambulavimus cum consensu. Veniat mors super illos : et descendant in infernum viventes. Quoniam nequitise in habitaculis eorum : in medio eorum. Ego autem ad Deum clamavi : et Domintjs salvavit me. Vespere, et mane, et meridie narrabo et ammn- tiabo : et exaudiet vocem meam. Redimet in pace animam meam ab his qui appropinquant mihi : quoniam inter multos erant mecum. Exaudiet Deus, et humiliabit illos : qui est ante saecula. Non enim est illis commutatio, et non timue- ruut Deum : extendit manum suam in retribuendo. Contaminaverunt testamentum ejus : divisi sunt ab ira vultus ejus, et appropinquavit cor iUius. Molliti sunt sermones ejus super oleum : et ipsi sunt jacula. all His life, aud especially that period of it when His Ministry -<Jjrought Him within the nearer contemplation of man's ingratitude. That the holy .Tesus suffered from the fear of death is a proof of His perfect oneness in nature with those whom He came to save. But He doubtless suffered more than the ordinary fear of death from the knowledge that He was to tread the winepress alone, and that of the people there was none with Him. [Isa. Ixiii. .3.] As David went up the "ascent of the Mount of Olivet, and wept as he went," on the occasion when this Psalm was written, "the people that was with him" were also "weeping as they went up." [2 Sam. XV. .SO.] But when the Son of David atedfastly set His face to go up to .Jerusalem, "He went bcf oi'c thcni " [Mark X. 32], walking alone in such a mamier as to show His purpose, to amaze them and make them afraid. So, when in the garden of Gethsemane, He first left the body of His Apostles at the gate, and then "went a little further," that He might be divided from the companionship even of the three chosen disciples ; and as if to make His loneliness more complete, they could not even at a distance watcl\ with Him, but fell asleep. Alone Ho went with those who apprehended Him, for "all forsook Him and fled;" .alone Ho appeared before the High Priest and Pilate, even Peter denying that he was His friend ; alone He hung upon the Cross, His dis- ciples "standing afar off." Such utter isolation in His sufferings and sorrows may have aggrav.ated greatly the fear of death, and the horrilile dread by which He was over- whelmed ; and still more would that fear be aggrav.ated by the "storm and tempest" of the bitter and tumultuous assembly by whicli He was surrounded. The twelfth and following verses contain an indication of the character of that intercourse between Christ and His Apostles which led Him to say that He had called them friends and not servants, and that, whereas a servant knew not his master's will, they, as friends, had been admitted to take sweet counsel with Jlim. It was one of these whose words were smoother than oil when ho said, " Master, Master, and kissed Him," and yet were as the piercing of a sword, since they were words with which he betr.ayed that Master. It was to that one that, even at the last, the meek, loving, and forgiving Jesus said, "Friend, wherefore art thou come? " The peculiar circumstances under which St. Peter quoted tlie twenty-third verse, "casting all your care upon Him, for He careth for you," show that this Psalm may be taken also as the words of Christ's mystical Body, speaking of the troubles which come upon her from Antichrist. The afflic- tions of the Church under Nero's persecution foreshadowed thoso which will come upon her in the latter d,ays, as is 554 Cl)C Psalms. 11th Day. [Ps. 56.] 23 O cast thy burden upon the Lord, and He shall nourish thee : and shall not suffer the right- eous to fall for ever. 24 And as for them : Thou, God, shalt bring them into the pit of destruction. 25 The blood-thirsty and deceitful men shall not live out half their days : nevertheless, my trust shall be in Thee, Loud. Day 11. MORNING PRAYER. THE LVI. PSALM. Miserere mei, Deus. BE merciful unto me, O God, for man goeth about to devour me : he is daily "fighting and troubling me. 2 Mine enemies are "daily in hand to swallow me up : for they be many that fight against me, O Thou most Highest. 3 Nevertheless, though I am sometime afraid : yet put I my trust in Thee. 4 I will praise God, because of His word : I have put my trust in God, and will not fear what flesh can do unto me. 5 They daily mistake my words : all that they imagine is to do me evil. 6 They hold all together, and keep themselves close : and mark my steps, when they lay wait for my soul. 7 Shall they escape for their wickedness : Thou, O God, in Thy displeasure shalt cast them down. 8 Thou tellest my *flittings; put my tears into Thy bottle : are not these things noted in Thy book ? 9 Whensoever I call upon Thee, then shall mine enemies be put to flight : this I know ; for God is on my side. 10 In God's word will I rejoice : in the Lord's word will I comfort me. 11 Yea, in God have I put my trast : I \vill not be afraid what man can do unto me. 1 2 Unto Thee, O God, will I pay my vows : unto Thee will I give thanks. LVI. Htst. At the court of .\chish. [i Sam. SI. U.J Wed. Mattins. a i.e. Ail the day. b i.e. Tilou number- est my wanderings. Jacta super Dominum curam tuam et Ipse te enutriet : et non dabit in seternum fluctuationem justo. Tu vero, Deus, deduces eos : in puteum interi- tus. Yiri sanguinum et dolosi non dimidiabunt dies suos : ego autem sperabo in Te, Domink PSALMUS LV. MISERERE mei, Deus, quoniam conculcavit me homo : tota die impugnans tribulavit me. Conculcaverunt me inimici mei tota die : quoniam multi bellantes adversum me. Ab altitudiue diei timebo : ego vero in Te sperabo. In Deo laudabo sermones meos ; in Deo speravi : non timebo quid faciat mihi caro. Tota die verba mea execrabantur : adversum me omnes cogitationes eorum in malum. Inhabitabunt et abscondent : ipsi calcaneum meum observabunt. Sicut sustinuerunt animam meam, pro nihilo salvos facies UIos : in ira populos confringes. Deus, vitam meam annuntiavi Tibi : posuisti lachrymas meas in conspectu Tuo. Sicut et in promissione Tua : tunc convertentur inimici mei retrorsum. In quacunque die invocavero Te : ecce cognovi quoniam Deus meus es. In Deo laudabo verbum, in Domino laudabo sermonem : in Deo speravi, non timebo quid faciat mihi homo. In me sunt, Deus, vota Tua : quEe reddam, laudationes Tibi. shown by our Lord's prophecy of both those periods. And as the Jews led on the persecution of the Church whenever opportunity offered, so, doubtless, there will be those who ought to be loving brethren, but will prove the most bitter of foes, in the terrible persecution of Antichrist. Thus many verses of this Psalm have a future application to the position of the Church, as well as a past application to the sorrows of Christ. And they may, in a degree, be applied to all periods of trouble which fall upon the City of God, through the con- stant and persistent antagonism of "the Prince of this world. " PSALM LVI. The tone of this Psalm agrees with that of the preceding : and it as clearly refers to that lifelong persecution which our Lord underwent from those who lay wait for Him, who endeavoured to entangle Him in His talk, and who daily mistook His words, by imputing to Him treason against God and man. But although man was thus imaginmg evil against Christ, all His life was laid open before the Kighteous Judge, His sorrows were noted in God's Book of remembrance, and "when He had offered up prayers and supplications, with strong crying and tears, unto Him that was able to save Him from death. He was heard in that He feared." There is also to be found in this Psalm a duect and particular reference to the Passion of our. Lord. "Man" going about to devour Him represents In one sense concrete human nature, the sins of which were the cause of all Christ's trouble ; l)ut, in another sense, the Adversary who is ever going about seeking whom he may devour, aud of whom our Lord sometimes spoke parabolically under the figure of a human Enemy. The "daily "of verses 1 and 2 should be understood as " all the day long," and the "swallowing up " of the same verses bears also the sense of pressing down, as of grapes into a wine-vat. Thus we have given to us a key to the interpretation of the Psalm as spoken of that day when our Redeemer's Body and Soul were afflicted so sorely by the sins of mankind, and bruised in the winepress of the wrath of God, that the life-giving blood might flow forth as an offering of Atonement and a fountain of health : of that day when fear bore Him down from the sixth hour to the ninth — "from the height of the day " — during the time of darkness ; when they mistook even His last cry of anguish for a cry after human succour ; when some marked His steps by sitting down and watching Him in a spirit of mere cruel curiosity, and others lay wait for His Soul by saying, "Let be, let us see whether Elias vnlX come to save Him." So solemn a meaning of this Psalm will warn against its too close application to the troubles of our ordinary life. The member of Christ is, indeed, surrounded by spiritual enemies, the Evil One and all his evil instruments, and against these the prayerful words of the Psalm may legitimately be used. nth Day. [Ps. 57, 58.] €i)t Ipsalms. 555 13 For Thou Last delivered my soul from death, and my feet from falling : that I may walk before God in the light of the living. THE LVII. PSALM. Miserere mei, Deus. BE merciful unto me, O God, be merciful unto me, for my soul trusteth in Thee : and under the shadow of Thy wings shall be my refuge, until this tyranny be over-past. 2 I ■will call unto the most high God : even unto the God that shall perform the cause which I have in hand. 3 He shall send from heaven : and save me from the reproof of him that would eat me up. 4 God shall send forth His mercy and truth : my soul is among lions. 5 And I lie even among the children of men, that are set on fire : whose teeth are spears and arrows, and their tongue a sharp sword. 6 Set up Thyself, O God, above the heavens : and Thy glory above all the earth. 7 They have laid a net for my feet, and pressed down my soul : they have digged a pit before me, and are fallen into the midst of it themselves. 8 "My heart is fixed, O God, my heart is fixed : I will sing, and give praise. 9 *Awake up, my glory ; awake, lute and harp: I my self will awake right early. 10 'I wiU give thanks unto Thee, O Lord, among the people : and I wiU sing unto Thee among the nations. 11 ''For the greatness of Thy mercy reacheth unto the heavens : and Thy truth unto the clouds. 12 'Set up Thyself, O God, above the heavens : and Thy glory above all the earth. THE LVIII. PSALM. Si vere utique. ARE your minds set upon righteousness, ye -^J- congregation : and do ye judge the thing that is right, O ye sons of men 1 LVII. //«/. At the Mve or Ailullam, [i Sam. =3,] Liturji. Easter Day, Mattius. a.O.ft. Wed. Mattins. c Ps. io8. 3. d Ps. 108. 4. e Ps. 108. 5. LVIII. IJiit. At the cave of Adullam. (i Sam. 33.] LU<,ye. S. g. %. Wed. Mattins. Quoniam eripuisti animam meam de morte, et pedes meos de lapsu : ut placeam coram Deo in lumine viventium. PSALMUS LVI. MISERERE mei, Deus, miserere mei : quo- niam in Te confidit anima mea. Et in umbra alarimi Tuarum sperabo : donee transeat iniquitatis. Clamabo ad Deum altissimum ; Deum Qui benefecit rruhi. Jlisit de coelo, et liberavit me : dedit in oppro- brium conculcantes me. Misit Deus misericordiam Suam et veritatem Suam : et eripuit animam meam de medio catu- lorum leonum ; dormivi conturbatus. Filii hominum dentes eorum arma et sagittse : et lingua eorum gladius acutus. Exaltare super coelos, Deus : et in omnem terram gloria Tua. Laqueum paraverunt pedibus meis : et incur- vaverunt animam meam. Foderunt ante faeiem meam foveam : et inci- derunt in earn. Paratum cor meum, Deus, paratum cor meum : cantabo et psalraum dicam Domino. Exsurge gloria mea, exsurge psalterium et cithara : exsurgam diluculo. Confitebor Tibi in populis, Doiune : et psal- mum dicam Tibi in gentibus : Quoniam magnificata est usque ad coelos misericordia Tua : et usque ad nubes Veritas Tua. Exaltare super coelos, Deus : et super omnem terram gloria Tua. 8 PSALMUS LVIL I vere utique justitiam loquimini : recta judi- cate filii hominum. But worJa tluit were primarily spoken as a prophecy relating to the persecution of Christ are infinitely too solemn to be referred to tlie human foes, however evil, of any other human person, however saintly. Of the Church as a body, the whole Psalm may, however, be used without such hesitation, seeing tliat all foes of Christ are also enemies of His Church, and that they who persecute the Church are re-opening the wounds of the Cnicified Jesus Himself. [Acts ix. .5.] PSALM LVIL The Easter character of this Psalm is evident in the sixtli and the last five verses, the latter of which are identical with the first five verses of the 108th Psalm. It was written by David when in the Cave of Adullam, to which there is supposed to be some reference in the appeal of the first verse to a refuge under the shadow of (iod's wings, and in the expression " my soul is among lions," in the fourth verse. These early verses are not less applicable to the Son of David, however, than the latter ones, describing as they do the bitter tyranny with which He was persecuted, con- demned, and tormented by those who " digged a pit before Him," and afterwards fell into the destruction which they had prepared for Him and His. And as of David in the Cave of Adullam, and among lions in the surrounding wilderness ; as of Christ on the Cross and in the Cave wherein He was buried ; so does the Psalm sing of His mystical Body taking refuge in "dens and caves of the earth," cast to the lions in the amphitheatre, smitten and slain >vith a tyranny to which the world never saw a parallel : and yet ever saying, " Under tlie shadow of Thy wings shall be my refuge, until the day-dawn come, and I awake right early. " The prophetic reference to Christ as God in the sixth and twelfth verses is strikingly plain. It is the voice of the Church calling upon Him to crowii His Passion with His Resurrection, antl answering His words, "I Myself will awake right early," with the chorus, "Set up Thyself, (iod, above the heavens;" "Awake up, My glory," with " Set up Thy glory aliove all the earth." And as the Church has part with Christ in His Sufferings, so also in tlic joy and triumph of His Resurrection. While therefore the Head sings, " Awake up, My glory ... I Myself will awake right early," the proplictic echo is heard, " Tliy dead men shall live, together witli My dead body shall they arise. Awake and sing, ye that dwell in dust : for Thy dew is as the dew of herbs, and the earth shall cast out the dead." [Isa. xxvi. 19.] PSALM LVIII. David was not at any time brought before a " congrega- 556 €tt Ipsalms. nth Day. [Ps. 59.] 2 Yea, ye imagine mischief in your heart upon the earth : and your hands deal with wickedness. 3 The ungodly are froward, even from their mother's womb : as soon as they are born, they go astray, and speak lies. 4 They are as venomous as the poison of a serpent : even like the deaf adder that stoppeth her ears ; 5 Which refuseth to hear the voice of the charmer : charm he never so wisely. 6 Break their teeth, O God, in their mouths, smite the jaw-bones of the lions, Lord : let them fall away like water that runneth apace, and when they shoot their arrows let them be rooted out. 7 Let them consume away like a snail, and be like the untimely fruit of a woman : and let them not see the sun. 8 Or ever your pots be made hot with thorns : so let indignation vex him, even as a thing that is raw. 9 "The righteous shall rejoice when he seeth the vengeance : he shall wash hLs footsteps in the blood of the ungodly. 10 So that a man shall say, Verily there is a reward for the righteous : doubtless there is a God that judgeth the earth. Day 11. Evening Prayer, the lix. psalm. Eripe me de inimicis. DELIVER me from mine enemies, God : defend me from them that rise up against me. 2 O deliver me from the wicked doers : and save me from the blood-thirsty men. 3 For lo, they lie waiting for my soul : the mighty men are gathered against me, without any offence or fault of me, O Loed. 4 They run and prepare themselves without my fault : arise Thou therefore to help me, and behold. 5 Stand up, O Lord God of hosts. Thou God of Israel, to visit all the heathen : and be not merciful unto them that offend of malicious wickedness. .7 R*:v. II. 13. 13. LIX. //wA David ; on his ftiglit from Saul. [I Sam. 19. II.] i./.irf. S. B- % Wed. M .T 1 1 i n s. Good Friday, 3rd Noct. Piiisiott Ps. 4. Etenim in corde iniquitates operamini in terra : injustitias enim manus vestrffi concinnant. Alienati sunt peccatores a vulva ; erraverunt ab utero : locuti sunt falsa. Furor illis secundum similitudinem serpentis : sicut aspidis surda) et obturantis aures suas. Quce non exaudiet vocem incantantium : et venefici incantantis sapienter. Deus conteret dentes eorum in ore ipsorum : molas leonum confringet Dominus. Ad nihilum devenient tanquam aqua decurrens : intendit arcum suum donee infirmentur. Sicut cera qua? fluit, auferentur : supercecidit ignis, et non viderunt solem. Priusquam intelligerent spinae vestrse rhamnum : sicut viventes, sic in ira absorbet eos. Loetabitur Justus cum viderit vindictam : manus suas laviibit in sanguine peccatoris. Et dicet homo. Si utique est fructus justo : uticiue est Deus judicans eos in terra. PSALMUS LVIII. ERIPE me de inimicis meis, Deus meus : et ab insurgentibus in me libera me. Eripe me de operantibus iniquitatem : et de viris sanguinum salva me. Quia ecce ceperunt animam meam : irruenmt in me fortes. Neque iniquitas mea, neque peccatum meum, DoMiNE : sine iniquitate cucurri, et direxi. Exsurge in occursum meum, et vide : et Tu, DoMiNE, Deus virtutmn, Deus Israel. Intende ad visitandas omnes gentes : non miserearis omnibus qui operantur iniquitatem. tion," or assembly of judges, nor was his conduct ever debated in a judicial sense by those who gave counsel to Saul or Absalom. Our Lord was, however, brought before the Saiihedrin, the supreme assembly of judicature among the Jews, and the Psalm has a literal meaning in respect to Him which it has not in respect to David. To the unjust judge- ment of those who condemned Christ, and to the Jewish nation as represented by them, this Psalm must be considered to apply ; and as, iu the preceding one, the cruel severity of His foes is spoken of, so here is their cruel injustice. The comparison of these unjust judges to poisonous serpents meets with a parallel in the expression used both by St. John the Baptist and our Lord, "ye generation of ^^pers;" and the reference to the deafness of the viper or adder is a prediction of the spirit in which the judges of our Lord said, " What need we any further ■witness ? " and in which those who stoned the first martyr of His Church " cried out with a loud voice, and stopped their ears, and ran upon him with one accord." It was venomous hatred which prompted the foes of Christ and His Church, in both cases, and not a desire for either truth or justice. In the latter verses of the Psalm there are some of those terrible imprecations upon which some comments are given in the notes at page 568. The explanation of the eighth verse (as it is given in the Prayer Book version) appears to be conveyed in such a paraphrase as "Though your cooking vessels can be rapidly heated by the quickly-burning thorns gathered in the wilderness, yet the indignation of God shall more quickly overtake these unjust judges : swiftly as raw flesh could be thus sodden, more swiftly shall the fire of God's wrath destroy them." [.S'ee also Ann, Bible, ii. 66S.] PSALM LIX. This Psalm has been universally interpreted as being spoken of our Lord's Passion and the destruction of the Jewish nation. It is also prophetic of the sufferings of Christ's mystical Body, and of the ultimate overthrow of Antichristian power. In the first words we have a parallel to the historical words of our Lord, "If it be possible, let this cup pass from Me," tlie human nature of Christ being made perfect in weakness, so that He might ascribe His strength unto the Divine Nature. The bloodthirstiness of the Jews was conspicuously shown in their conduct before Pilate: for when he desired to release Christ, they cried, " Cnicify Him, crucify Him;" and when Pilate washed his hands before them, they willingly accepted tlie responsibility thrown upon them by that act, saying, "His blood be on us and on our children." Such a thirsting nth Day. [Ps. 60.] €.l)t lp,salm0. 557 6 They go to and fro in the evening : they "grin like a dog, and run about through the city. 7 Behold, they speak with their mouth, and swords are in their lips : for who doth hear ? 8 But Thou, O Lord, shall have them in derision : and Thou shalt laugh all the heathen to scorn. 9 My strength will I ascribe unto Thee : for Thou art the God of my refuge. 10 God sheweth me His goodness plenteously: and God shall let me see my desire upon mine enemies. 1 1 Slay them not, lest my people forget it : but scatter them abroad among the peojile, and put them down, Lord, our defence. 12 For the sin of their mouth, and for the words of their lips they shall be taken in their pride : and why? their preaching is of cursing and lies. 13 Consume them in Thy wrath, con.siime them, that they may perLsh : and know that it is God that ruleth in Jacob, and unto the ends of the world. 14 And in the evening they will return : ''grin like a dog, and will go about the city. 15 They will nm here and there for meat : and grudge if they be not satisfied. 16 As for me, I wiU sing of Thy power, and will praise Thy mercy betimes in the morning : for Thou hast been my Defence and Refuge in the day of my trouble. 17 Unto Thee, my Strength, will I sing : for Thou, O God, art my Refuge, and my merci- ful God. THE LX. PSALM. Deus, repulisti nos. OGOD, Thou hast cast us out, and scattered us abroad : Thou hast also been displeased, O turn Thee unto us again. 2 Thou hast moved the land, and divided it : heal the sores thereof, for it shaketh. 3 Thou hast shewed Thy people heavy things : Thou hast given ua a drink of deadly wine. (I B.V'. make a noise, ui. howl. 6 B.V. make a noise, t.f. howl. LX. Hist. David f his war with Syna and Edom. [3 Sam. 8.] Liturgy. Sb- ^. 15. Wed. Mattins. Convertentur ad vesperam, et famem patientur ut canes : et circuibunt civitatem. Ecce loquentur in ore suo et gladius in labiis eorum : quoniam quis audivit 1 Et Tu, DoMiNE, deridebis eos : et ad nihilum deduces omnes gentes. Fortitudinem meam ad Te custodiam, quia Deus susceptor meus : Deus meus, misericordia Ejus prseveniet me. Deuss ostendit mihi super inimicos meos ; ne occidas eos : nequando obliviscantur populi mei. Disperge illos in virtute Tua : et depone eos protector meus, Domine. Delictum oris eorum, sermonem labiorum ipso- rum : et comprehendantur in superbia sua. Et de execratione et mendacio : annuntiabun- tur in consummatione. In ira consummationis, et non erunt : et scient quia Deus dominabitur Jacob et finium terrae. Convertentur ad vesperam, et famem patientur ut canes : circuibunt civitatem. Ipsi dispergentur ad manducandum : si vero non fuerint saturati, et murmurabunt. Ego autem cantabo fortitudinem Tuam : et exaltabo mane misericordiam Tuam. Quia factus es susceptor meus : et refugium meum in die tribulationis meas. Adjutor meus, Tibi psallam : quia Deus sus- ceptor meus es ; Deus meus, misericordia mea. PSALMUS LIX. DEUS, repulisti nos, et destruxisti nos : iratus es et misertus es nobis. Commovisti terram et conturbasti eam : sana contritiones ejus ; quia commota est. Ostendisti populo Tuo dura : potasti nos vino compunctionis. for His blood on the part of His brethren was doubtless an addition to the bitterness of Christ's suffering. It is com- pared in tliis Psalm to the savage voracity of the dogs of Eastern cities, whose wild ferocity is notorious to tliis day, and the comparison recalls the words of the prophet Zepha- niah, "Her princes within her are roaring lions; her judges are evening wolves." It is observable that thla Psalm presents the unconverted .Jews under the aspect of heathen, for to them as the perse- cutors of our Loril the words of the Psalm plainly appiy. This is explained by Theodorct as a result of the change of circumstances which has taken place since their persistent and national rejection of our Lord : " Tlie .Jews, who once were the cliildren, have, for their own wickedness, I)een de- graded to the rank of dogs; while the (ientilcs, who were once dogs, luavo been advanced to the dignity of sons." Nothing can, in fact, be more repugnant to Christianity than the Judaism of Christian times. Tlie Judaism of ancient days <lerived all its reality from Christ, to Whom all its ordinances looked forward, and upon Whom they all depended for their efficacy. But the Judaism of Christian times rejects Christ iiltogethcr, and hence the very substance of the ancient faith, with which it professes to be one, is eliminated ; and since there is none other Name under Heaven by which men must be saved, that system which rejects the Saviour is mere heathenism, or, at best, a mere empty imitation of the re- ligion professed by Moses, David, and the Prophets. Thus the Jews have become the enemies of Christ, and of the one Church in which there is salvation. This they have ever shewn themselves to be in days when they had oppor- tunity to lead persecutions, and it is likely that the fourteenth verse of this Psalm predicts a time wlien they will again return, in the evening of the worlil's history as in the evenmg of our Lord's life, and devastate the City of God. When such a period arrives the Church will look forward as Christ did ; and though bowed down witli the evening of trouble, look forward to a Resurrection of triumph, when she may sing her new song, praising God's mercy I)etimes in the morning, because He has been her refuge, and her merciful God. PSALM LX. As the last Psalm was a prophecy respecting the rejection of those among the ancient people of God who reject Christ, so this is tlie prophetic pleading of those among them who recognize the token, or banner of the Cross, whicli He has given for au ensign to all people, and a sigii of His tnith. (Verse 4.] As a body " Israel hath not obtained that which he seeketh for," but there were multitudes of Jew3 from the Apostles downward who believed in Christ, and they were 558 Cbe Psalms. 12th Day. [Ps. 61, 62.] 4 Thou hast given a token for such as fear Thee : that they may triumph because of the truth. 5 "Therefore were Thy beloved delivered ; help me with Thy right hand, and hear me. 6 *GoD hath spoken in His holiness, I will rejoice, and divide Sichem : and mete out the valley of Succoth. 7 "^Gilead is Mine, and Manasses is Jline : Ephraim also is the strength of Sly head ; Judah is My lawgiver, 8 !Moab is My washpot ; over Edom will I cast out My shoe : Philistia, be thou glad of !Me. 9 '' Who will lead me into the strong city : who ■will bring me into Edom ? 10 'Hast not Thou cast us out, O God ; wilt not Thou, O God, go out with our hosts ? 11 -^0 be Thou our help in trouble : for vain is the help of man. 12 ^Through God will we do great acts : fi>r it is He that shall tread down our enemies. THE LXI. PSALM. ExaucU Deus. HEAR my crying, O God : give ear imto my prayer. 2 From the ends of the earth will I call upon Thee : when my heart is in heaviness. 3 O set me up upon the Rock that is higher than I : for Thou hast been my Hope, and a strong Tower for me against the enemy. 4 I will dwell in Thy tabernacle for ever : and my trust shall be under the covering of Thy wings. 5 For Thou, O Lord, hast heard my desires : and hast given an heritage unto those that fear Thy Name. 6 Thou shalt grant the King a long life : that his years may endure throughout all generations. 7 He shall dwell before God for ever : pre- pare Thy loving mercy and faithfulness, that they may preserve him. 8 So will I always sing praise unto Thy Name : that I may daily perform my vows. Day 12. MORNING PRAYKR. THE LXII. PSALM. Noime Deo ? M Y soul truly waiteth still upon God Him Cometh my .salvatioi,. for of h Ps. lo8. 7. r Ps. loB. S. 9. /Ps. I f Ps. LXI. Hist. David ; liis war with Syria and Hdoiii. [a Sam. 8.] Uti.ri:. ». B. 10. Wed. Mattiiis. Apostles and Evan- gelists. Name of Jesus, and N'oct. LXII. Hist. David : his war with Syria and lidom. [2 Sam. 8. J Ulurg. S. g. JJ. Wed. Mattins. Dedisti metuentibus Te significationem fugiant a facie arcus. ut Ut liberentur dilecti Tui ; salvum fac dextera Tua, et exaudi me. Deus locutus est in sancto Suo : Lsetabor et partibor Sichimam ; et convallem tabernaculorum metibor. Meus est Galaad, et Mens est Manasses : et Ephraim fortitudo capitis Mei. Juda rex Meus : Moab olla spei Mese. In IdumKam extendam calceamentum Meum : ilihi alienigense subditi sunt. Quis deducet me in civitatem munitara : quis deducet me usque in Idumceam ? Nonne Tu, Deus, Qui repulisti nos : et non egredieris, Deu.s, in virtutibus nostris % Da nobis auxilium de tribulatione : quia vana salus hominis. In Deo faciemus virtutem : et Ipse ad nihilum deducet tribulantes nos. PSALMUS LX. EXAUDI, Deus, deprecationem meam : in- tende orationi me£e. A finibus terrte ad Te clamavi, dum anxiaretur cor meum : in petra exaltasti me. Deduxisti me, quia factus es spes mea : turris fortitudinis a facie inimici. Inhabitabo in tabernaculo Tuo in sseculo tegar in velamento alarum Tuarum. pro- Quoniam Tu, Deus meus, exaudisti orationem meam : dedisti hsereditatem timentibus Nomen Tuum. Dies super dies regis adjicies : annos ejus usque in diem generationis et generationis. Permanet in seternum in conspectu Dei : miseri- cordiam et veritatem Ejus quis requiretl Sic psalmum dicam Nomini Tuo in sjeculum saeculi ; ut reddam vota mea de die in diem. PSALMUS LXL "VTONNE Deo subjects erit anima mea? ab -L^ Ipso enini salutare meum. " the election " who "hath obtamed it." [Rom. xi. 7.] The full meaning of tliis Psalm will probably be brought out in a blaze of light by some great conversion of the Jews in the latter days, when they will recognize the sign of the Son of Man, and call upon Him to go forth with their hosts to the " strong city," the new Jerusalem descending out of Heaven from God. And whether or not it be God's purpose to restore His ancient people to their land, as the sixth and three following verses might be thought to intimate, they must certainly be gathered in to a blessed home if they axe taken into the Church of their Redeemer. The Psalm has an evident application to any season of trouble in the Church of God, and is at all times a call upon Christians to look to the Cross of their Saviour as the sign of truth, and of victory over the enemies of the faith as well as over spiritual foes. PSALM LXL This is the aspiration of the Churcli of t'lirist, which He lias placed even in " the ends of the earth," and of which He has promised that it should be founded on the Rock of His Person, so that the gates of Hell shall not prevail against it. Thus Christ speaks in His mystical Body ; declaring (I) the perpetual dependence of the Church on lier Head, (2) the everlasting reign of Christ in and with those who have been made "kings and priests" by His redeeming love, and (.'?) the never-ending work of adoration which is commenced in the day-by-day ^I'orsliip of the Church Militant, and perfected in the joy and praise of the Churcli Triumphant. From one end of the earth to the other, then, the Church of Christ is beseeching Hini to draw closer that union with Him- self which is here spoken of as a setting up upon the Rock. She is pleading the merit of His Intercession Whose desires have been heard, and Who, looking forth on the heritage gained by the travail of His Soul, was satisfied. Knowing His prayer, " That they all may be one ; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us " [John xvii. 21], she knows that He Who was dead and is alive again, Who ia 12th Day. [Ps. 63.] Cbe IPsalms. 559 2 He verily is my Strength and my Salvation : He is my Defence, so that I shall not greatly fall. 3 How long will ye imagine mischief against every man : ye shall be slain all the sort of you ; yea, as a tottering -wall shall yo be, and like a broken hedge. 4 Their device is only how to put him out whom God will exalt : their delight is in lie.s, they give good words with their mouth, but curse with their heart. 5 Nevertheless, my soul, wait thou still upon God : for my hope is in Him. 6 He truly is my Strength and my Salvation : He is my Defence, so that I shall not fall. 7 In God is my health, and my glory ; the rock of my might, and in God is my trust. 8 O put your trust in Him alway, ye people : pour out your hearts before Him, for God is our Hope. 9 As for the children of men, they are but vanity : the children of men are deceitful upon the weights, they are altogether lighter than vanity itself. 10 trust not in wrong and robbery, give not yourselves unto vanity : if riches increase, sot not your heart upon them. 11 God spake once, and twice I have also heard the same : that power belongeth unto God; 12 And that Thou, Lord, art merciful : for Thou rewardest every man according to his work. THE LXIII. PSALM. Deus, Deus meus. OGOD, Thou art my God : early will I seek Thee. 2 My soul thirsteth for Thee, my flesh also longeth after Thee : in a barren and dry land where no water is. 3 Thus have I looked for Thee in holiness : that I might behold Thy power and glory. 4 For Thy loving-kindness is better than the life itself : my lips shall praise Thee. 5 As long as I live will I magnify Thee on this manner : and lift up my hands in Thy Name. 6 ^ly soul shall be satisfied even as it were with marrow and fatness : when my mouth praiseth Thee with joyful lips. LXIII, Hist. David ; on Ab- salom's rebellion. 1,,.,^^. S. g. K. Lands, ferial ami festival. Lauds of tlie departed. liastern. A daily Morning Psalm. Nam et Ipse Deus meus et salutaris meus : susceptor meus non movebor amplius. Quousque irruitis in hominem : interficitis universi vos, tanquam parieti inchnato et maceriae depulsse ? Veruntamen pretium meum cogitaverunt repel- lere : cucurri in siti ; ore suo benedicebant, et corde suo maledicebant. Veruntamen Deo subjecta esto anima mea : quoniam ab Ipso patientia mea. Qui Ipse Deus meus et salvator meus : adjutor meus ; non einigrabo. In Deo salutare meum, et gloria mea : Deus auxilii mei ; et spes mea in Deo est. Sperate in Eo omnis congregatio populi : eflfun- dite coram Illo corda vestra; Deus adjutor noster in seternum. Veruntamen vani filii hominum, mendaces filii hominum in stateris : ut decipiant ipsi de vanitate in idipsum. Nolite sperare in iniquitate, et rapinas nolite concupiscere : divitite si afBuant, nolite cor ap- ponere. Semel locutus est Deus, duo hsec audivi ; quia potestas Dei est, et Tibi, Domine, misericordia : quia Tu reddes unicuique juxta opera sua. PSALMUS LXn. T^EUS, Deus meus : ad Te de luce vigilo. Sitivit in Te anima mea : quam multipliciter Tibi caro mea. In terra deserta, invia, et inaquosa ; .sic in sancto apparui Tibi : ut viderem virtutem Tuam, et gloriam Tuam. Quoniam melior est misericordia Tua super vitas : labia mea laudabunt Te. Sic benedicam Te in vita mea : et in Nomine Tuo levabo manus meas. Sicut adipe et pinguedine repleatur anima mea : et labiis exsultationis laudabit os meum. King of kinga and Lord of lords, and Who will reign for ever and ever, will prepare His loving mercy and faitlifulness for the preservation of His mystical Body, and that the " crying" of lier prayers here will end in tlio eternity of her jjraises hereafter. PSALM LXn, The exclamation of strong faith in the second and sevcntli verses of this Psalm connects it with the preceding one, in which " set me up upon the Rock th.at is higlier tlian I " i.s the characteristic aspiration. It is tlie faith of C'lirist's mys- tical Body while in a state of outward depression : " \Ve are troubled on every side, yet not distressed ; we are perplexed, but not in despair ; persecuted, but not forsaken ; cast down, but not destroyed .... while we look not at the tilings wliich are seen, l)ut at the things wliich are not seen : for tlio tilings whicli are seen are temporal, but the things which are not seen are eternal." The third verse seems to associate itself very naturally witli the passages of Isaiah and Ezckiel noted in the margin ; and especially with the latter of them, in which the prophets who seduced the people from their true allegiance to God .are said to build up a wall, and temper it with untempered mortar only to see it utterly destroyed. For tlie device of tliose who " imagine miscliief " is plainly against Clirist's dignity : it is "only to put Him out Whom God will exalt," to depreciate the gloi-y of oiu" Lord .is Incarnate (Jod, and to deny the sovereign exaltation to wliich He has been raised. From these two associations we ni.Ty very properly consider this Psalm as referring to .all those devclopcmcnts of unbelief in our Blessed Lord which will reach their climax in tlie iinal persecution of Him, in His Church, by Anticlirist. PSALM LXIII. Our Lord's words upon the Cross are recalled by the open- ing excLamation of tliis Psalm, "0 God, Thou art my God," and His cry "I thirst," by the second ver-so. St. Augustine also remembers, when commenting upon the eleventh verse, that our Lord said of Herod, "(Jo till that for.;" and as Herod was an Edoniitc and not a Jew, he conjectures that the imprecation of tliat verse was fulfilled by the Jews falling 56o Cbe Psalms. 12th Day. [Ps. 64.] 7 Have I not remembered Thee in my bed : and thought upon Thee when I was wak- ing? 8 Because Thou hast been my Helper : there- fore under the shadow of Thy wings will I rejoice. 9 My soul hangeth upon Thee : Thy right hand hath iipholden me. 10 These also, that seek the hurt of my soul : they shall go under the earth. 1 1 Let them fall upon the edge of the sword : that they may be a portion for foxes. 1 2 But the King shall rejoice in God ; all they also that swear by him shall be commended : for the mouth of them that speak lies shall be stopped. THE LXIV. PSALM. Exaudi, Deus. HEAE my voice, O God, in my prayer ; pre- serve my life from fear of the enemy. 2 Hide me from the gathering together of the froward : and from the insurrection of wicked doers ; 3 Who have whet their tongues like a sword : and shoot out their arrows, even bitter words ; 4 That they may privily shoot at him that is perfect : suddenly do they hit him, and fear not. 5 They encourage themselves in mischief : and commune among themselves, how they may lay snares, and say, that no man shall see them. 6 They imagine wickedness, and practise it : that they keep secret among themselves, every man in the deep of his heart. 7 But God shall suddenly shoot at them with a swift arrow ; that they .shall be wounded. 8 Yea, their own tongues shall make them fall ; insomuch that whoso seeth them shall laugh them to scorn. 9 And all men that see it shall say, This hath God done : for they shall perceive that it is His work. I.XIV. Hist. David : on Sheba's rebellion. [2 Sam. 20,] Lit,ire. S. g. IB- Wed. M a 1 1 i n s. Apostles and Evan- gelists, and Noct. Sic memor fui Tui super stratum meum ; in matutinis meditabor in Te : quia fuisti adjutor meus. Et in velamento alarum Tuarum exsultabo ; adhoesit anima mea post Te : me suscepit destera Tua. Ipsi vero in vanum qusesierunt animam meam; introibunt in inferiora terrte : tradentur in manus gladii ; partes vulpium erunt. Rex vero loetabitur in Deo ; laudabuntur omnes qui jurant in eo : quia obstructum est os loquen- tium iniqua. PSALMUS LXIII. EXAUDI, Deus, orationem meam cum depre- cor : a timore inimici eripe animam meam. Protexisti me a conventu malignantium : a multitudine operantium iniquitatem. Quia exacuerunt ut gladium linguas suas : in- tenderunt arcum rem amaram, ut sagittent in occultis immaculatum. Subito sagittabunt eum, et non timebunt : firmaverunt sibi sermonem nequam. Narraverunt ut absconderent laqueos : dixerunt, Quis videbit eos % Scrutati .sunt iniquitates : defecerunt scrutantea scrutinio. Accedet homo ad cor altum ; et exaltabitur Deus. Sagittte parvulorum factse sunt plagas eorum : et infirmatai sunt contra eos lingUEe eorum. Conturbati sunt omnes qui videbant eos : et timuit omnis homo. Et annuntiaverunt opera Dei : et facta Ejus inteUexerunt. under the domiuion of foreign nilers : "they rejected the Lamb, they chose the fox." This idea seems to be confirmed by the immediate reference to "the King" which follows; for, iu the Psalms, the King spoken of is ever, mystically, tlie King of kings and Lord of lords. Thus light is thrown on several parts of this Psalm as applying to our Lord. " Early will I seek Thee," recalls to mind that "very early in the morning " when the sepulchre was found empty by the holy women, because Christ had arisen to seek His Father : " they also that swear by Him " are they who "name the Name of Christ," and have "this seal, the Lord knoweth them that are His," the mystic Tau, or Cross, of Ezekiel [Ezek. ix. 4], the "seal of the living God," with which "the servants of our God are sealed in their foreheads." [Rev. \-ii. 2.] Thus also we may judge that "them that speak lies " is to be interpreted in no ordinary sense, but of that Antichrist unto whom was given a "mouth speaking great things and blasphemies," whose " mark" also will be received " in their right hand, or in their foreheads," by those who are deceived by him, but whom the Lord shall " consume with the spii'it of His mouth, and shall destroy with the brightness of His Coming." PSALM LXIV. The tone of this Psalm clear'y identifies it with Christ and His enemies ; and, by a more remote anticipation, with the Church of f!od, and the simulative Church which Antichrist will establish in the last days. As a prophetic hymn sung in the person of Christ, He is heard piaying in it that He may be preserved from the malice of the Sauhedrin and of the general assembly of the Jewish multitude : who were devising secret plots, and making tumultuous insurrection against "Him that is perfect," Whose immaculacy was openly acknowledged by the chief judge and governor of the nation ; and more privately by their own subornation of false witnesses. But the arrow cf God's justice sped more swiftly and surely against them than their own arrows against Christ ; and their own tongues, their " bitter words," were one cause of their fall. They said, "We have no king but Caesar," and Ciesar avenged their rebellion against him by destroying their Temple, city, and nation. Tliey said, " His blood be tipon us and on our children," and their words were fulfilled by an avenging of that holy blood which has lasted from that day for more than eigliteen cen- turies ; an avenging so clearly the work of a Divine Ruler that all men who see into the inner meaning of great events and courses of events say, "This hath God done," perceiving "that it is His work." So have the Jews fallen, that their degene- racy has made that nation an object of just scorn, which was anciently the most noble nation on the face of the earth. But THE Ric.HTEOrs rejoiccs in the Lord in the new Israel, whom He has made " true of heart " by the new heart with which He has endowed the regenerate. I 12th Day. [Ps. 65.] Cf)C Ipsalms. 561 10 The righteous shall rejoice in the Lord, and pat his trust in Hiin : and all they that are true of heart shall be glad. Day 12. EVENING PRAYER. THE LXV. PSALM. Te decet hymnus. THOU, O God, art praised in Sion ; and unto Thee shall the vow be performed in Jeru- salem. 2 Thou that hearest the prayer : unto Thee shall all flesh come. 3 My misdeeds prevail against me ; be Thou merciful unto our sins. 4 Blessed is the man, whom Thou choosest, and receivest unto Thee : he shall dwell in Thy court, and shall be satisfied Avith the pleasures of Thy house, even of Thy holy temple. 5 Thou shalt shew us wonderful things in Thy righteousness, God of our .salvation ; Thou that art the Hope of aU the ends of the earth, and of them that remain in the broad sea. 6 Who in His strength setteth fast the moun- tains : and is girded about with power. 7 Who stilleth the raging of the sea : and the noise of his waves, and the madness of the people. 8 They also that dwell in the uttennost parts of the earth shall be afraid at Thy tokens : Thou that makest the outgoings of the morning and evening to praise Thee. 9 Thou visitest the earth, and blessest it : Thou makest it very plenteous. 10 The river of God is full of water ; Thou preparest their corn, for so Thou providest for the earth. 11 Thou waterest her furrows, Thou sendest rani into the little valleys thereof : Thou makest it soft with the drops of rain, and blessest the increase of it. 1 2 Thou cro-miest the year with Thy goodness : and Thy clouds drop fatness. I Lajtabitur Justus in Domino et sperabit in Eo ; et laudabuutur omnes recti corde. LXV. Hist, David ; a thanksgiving after the rcliellioiis and famine. LiOirs. S. g. JJ. Wed. Mattins. Lauds of the de. parted. T PSALMDS LXIV. E decet hymnus, Deus, in Sion : et Tibi red- detur votum in Hierusalem. Exaudi orationem meam : ad Te omnis caro veniet. Verba iniquorum prsevaluerunt super nos : et impietatibus nostris Tu propitiaberis. Beatus quern elegisti, et assimapsisti : inhabi- tabit in atriis Tuis. Eeplebimur in bonis domus Ture : sanctum est templum Tuum, mirabile in aequitate. Exaudi nos, Deus salutaris noster : spes om- nium finium terrK, et in mari longe. Prseparans montes in virtute Tua, accinctus potentia : Qui conturbas profundum maris, sonum fluctuum ejus. Turbabuntur gentes, et timebunt qui habitant terminos a signis Tuis : esdtus matutini et vespere delectabis. Visitasti terram et inebriasti eam : multipli- casti locupletare eam. Flumen Dei repletum est aqnis : parasti cibum illorum ; quoniam ita est praeparatio ejus. Rivos ejus inebrians, multiplica genimina ejus ; stiUicidiis ejus lajtabitur germinans. in Benedices coronre anni benlgnltatis Tune campi Tui replebuntur ubertate. ct Against the future gathering together of the fi'oward under the rule of Antichrist the spouse of Christ will ]>revail as He Himself prevailed, and, like Him, after a period of suffering. Then again ■will the Hand of an Almighty Judge make itself evident to all, so that it shall be said of the mystical Babylon, " Rejoice over her, thou Heaven, and ye holy Apostles and Prophets; for C4od h.atli avenged you on her." .... "True and righteous are His judgements." PSALM LXV. The doctrine of the Holy Trinity was revealed in Old Tes- tament lu'ophecies in such language that the coming of Christ and the Holy Ghost could alone give the key to its meaning. This and the two following Psalms the Christian may thus use as hymns to the praise of (iod the Creator, Cod the P.e- deemer, and God the Sanctifier, M'hen the .Tew could see in them only the praise of God as He revealed Himself on Sinai. But the Three Persons of the Blessed Trinity are so inti- mately united that no human thought can safely dwell upon their individuality, and consequently these three Ps.tlms run into each other, mingling the praises of the whole Trinity with those of each Person. So also, as God's kingdom of Nature and His kingdom of Grace arc separate, and yet closely luiited, the Psalm in praise of f!od as the Creator of tlie vi.sililc world of n.ature, looks, all through, to the " thing.s wliicli arc not seen," magnifying His glory in the "new Heavens and the new Earth " which have been founded in the redeeming work of Christ. The second, third, and fourth verses of this Psalm are to be interpreted in the spirit of .S. Paul's words, that " we must all appear before the judgement-seat of Christ," and "Who shall deliver me from the hotly of this death ? I thank God through Jesus Christ our Lord." As the continual interces- sion of our Mediator is being heiird always by God, so also is " the pra3'er " of His Cluirch, " Thy kingdom come ; " and in answer to it "all flesh shall come" unto Him. In that day who will be able to say otherwise than " My misdeeds prevail against me, O be Thou merciful unto our sins"V And, on the other luand, how vast "a nniltitude, which no num can num- ber, " will be able to claim a share in the saving words of Christ, " Behold I and the children whom Thou hast given Me," and to say, "Blessed is TUB max Whom Thou choosest and receivest unto Thee. " Blessed all they who in that day are still part of His mystical Body : " they shall sec His face, and His Name shall be in their foreheads. " The remainder of the Psalm is so full of suggestive thoughts in reference to the work of grace in the Chureli Militant, and tliat of salvation in the Church Triuniph.ant, that it is impos- si1)le to draw out its Christian application thoroughly in a few lines. Some such thoughts are indicated by the maiginal references : and the key to the -nhole Psalm m.ay be found in the song with which the four-and-twenty elders worship the Creator, proclaiming His glory as revealed in the fourfohl (iospel : "Thou art wortliy, O Lord, to receive glory and honour and power : for Thou hast created all things, and for Thy pleasure they are and were created." [Rev. iv. 11.] Thou hast set fast the mountains of the earth, anil the Rock of Thy 2n 56: €i)t Psalm0. 12th Day. [Ps. 66.] 1 3 They shall drop upon the dwellings of the ■wilderness : and the little hills shall rejoice on every side. 14 The folds shall be full of sheep : the val- leys also shall stand so thick with corn, that they shall laugh and sing. THE LXVI. PSALM. Jubilate Deo. OBE joyful in God, all ye lands : sing praises unto the honour of His Name, make His praise to be glorious. 2 Say unto God, how wonderful art Thou in Thy works : through the greatness of Thy power shall Thine enemies be found liars unto Thee. 3 For all the world shall worship Thee ; sing of Thee, and praise Thy Name. 4 O come hither, and behold the works of God : how wonderful He is in His doing toward the children of men. 5 He turned the sea into dry land : so that they went through the water on foot ; there did we rejoice thereof. 6 He ruleth with His power for ever ; His eyes behold the people : and such as will not believe shall not be able to exalt themselves. 7 O praise our God, ye people : and make the voice of His praise to be lieard ; 8 Who holdeth our soul in life ; and suifereth not our feet to sUp. 9 For Thou, O God, hast proved us : Thou also hast tried us, like as silver is tried. 10 Thou broughtest us into the snare : and laidest trouble upon our loins. 1 1 Thou sufferedst men to ride over our heads : we went through fire and water, and Thou broughtest us out into a wealthy place. 12 I will go into Thine house with burnt- offerings : and will pay Thee my vows, which I promised with my lip.?, and spake with my mouth, when I was in trouble. LXVI. Nict, David; n thanks^ving after the rebellion.'^ anil famine. Liturs. Prayers to be used at Sea. .^. %. m. Wed. M.it- tins. Epiphany, ist Noct. Ex. Cross, 2nd Noct. Pinguescent speciosa deserti : et exsultatione coUes accingentur. Induti sunt arietes ovium, et vaUes abunda- bunt frumento : clamabunt; etenim hymnum dicent. PSALMUS LXV. JUBILATE Deo omnis terra, psalmum dicite Nomini Ejus : date gloriam laudi Ejus. Dicite Deo, Quam terribilia sunt opera Tua, Doming : in multitudine virtutis Tuaj mentientur Tibi inimici Tui. Omnis terra adoret Te, et psallat Tibi : psal- mum dicat Nomini Tuo. Venite et videte opera Dei : terribilis in con- siliia super filios hominum. Qui convertit mare in aridam ; in flumine per- transibunt pede : ibi Isetabimur in ipso. Qui dominatur in vii:tute Sua in teternuni ; ociili Ejus super gentes respiciunt : qui exasperant non exaltentur Ln semetipsis. Benedicite gentes Dedm nostrum : et auditam facite vocem laudis Ejus. Qui posuit animam meam ad vitam : et non dedit in commotionem pedes meos. Quoniam probasti nos, Deus : igne nos exami- nasti, sicut examinatur argentum. Indusisti nos in laqueum posuisti tribulationes in dorso nostro : imposuisti homines super capita nostra. Transivimus per ignem et aquam : et eduxisti nos in refrigerium. Introibo in domum Tuam in holocaustis : reddam Tibi vota mea quse distinxerunt labia mea. Et locutum est os meum ; in tribulatione mea. Church : Thou art girded about witli the power of the God- liead and of the manhood : Thou didst still the raging of the Deluge, and Thou hast bidden the winds and the waves to "be still " around Thy saving Ai-k : Thee the Sons of God praised in the morning of Creation, Thee all the redeemed praise in the evening of redemption and salvation : Thou hast visited the earth with natural abundance, and with the abun- dance of the river of Life and the Bread of Heaven : Thou crownest year by year with Thy goodness, and Thy goodness shall be our song when Thou dost crown the whole period of redemption with Thy gootl salvation. And in that day, Lord, shall Thy folds be full of Thy sheep, and Thy gamers rejoicing in the harvest of that " Corn of wheat " wliich abid- eth not alone. PSALM LXVI. In the Septuagint version the title affixed to this Psalm is, "For the end, a Song of a Psalm of Resurrection," which shows that the Church has for many ages, and perhaps even before the time of the Incarnation, considered it to be especially associated with Him Who is now revealed to us as the Second Person in the Blessed Trinity. As the general strain of the preceding Psalm associated the works of Creation with those of Grace, so that of this Psalm associates with the latter the wonderful doings of God's Providence toward the children of men : the contemplation of those doings centring upon His dealings with the ancient and the new Israel. The song is thus sung of the Resurrection of Christ's mystical Body rather than respecting that of His natural Body ; and it may be observed tliat the expressions used in the opening verses are of the most comprehensive character: " all ye lauds, " " all the world," distinctly prophesying the universal spread of Christ's Kingdom. The first words of those who were convei'ted out of "all lands " on the Day of Pentecost shew the fulfilment of the first words of this Psalm : " We do hear them speak in our tongues the wonderful works of God ; " and among the earliest of the songs of the redeemed is named the " song of Moses and the Lamb :" "Great and marvellous are Thy works. Lord God Almighty ; just and true are Thy ways. Thou King of Saints. Who shall not fear Thee, Lord, and glorify Thy Name ? for Thou only art holy : for all nations shall come and worship before Thee ; for Thy judgements are made manifest." In the same strain the Church of Christ is ever pointing to the mercies of God in creating, redeeming, and sanctifying man- kind, and invites all to come and join their voices in His praise. He led His ancient people through the sea as on dry land ; and so He has ever preserved His new Israel from being overwhelmed by the sea of the world ; but has turned the sea into dry land by making the kingdoms of this world the king- doms of the Lord and of His Christ. Hereafter He will so order it tliat there shall be an opposing world no longer, but only His Church — "there shall be no more sea." The nation of the Jews passed through nnich affliction, which the prophecies tell us was sent partly for their punish- ment, and partly for their purification. The latter was never so effectually accomplished as to fulfil entirely the words and 13th Day. [Ps. 67, 68.] Cf)c Ipisalms. 563 13 1 will offer unto Thee fat burnt-sacrifices, ■with the incense of rams : I will offer bullocks and goats. 14 O come hither, and hearken, all ye that fear God : and I will tell you what He hath done for my soul. 15 I called unto Him with my mouth : and gave Him praises with my tongue. 16 If I incline unto wickedness with mine heart : the Lord wiU not hear me. 17 But God hath heard me : and considered the voice of my prayer. 18 Praised be God Who hath not cast out my prayer : uor turned His mercy from me. THE LXVII. PSALM. Deus misereatur. "(~^ OD be merciful unto us, and bless us : and vIT" shew us the light of His countenance, and he merciful unto «s/ 2 That Thy way may be known upon earth ; Thy saving health among all nations. 3 Let the people praise Thee, O God ; yea, let all the people praise Thee. 4 O let the nations rejoice and be glad : for Thou shalt judge the folk righteously, and govern the nations upon earth. 5 Let the people praise Thee, God ; let all the people praise Thee. 6 Then shall the earth bring forth her increa.se : and God, even our own God, .shall give us His blessing. 7 God shall bless us : and all the ends of the world shall fear Him. Day 13. MORNING Prayer. THE LXVIII. PSALM. Exsurgat Deus. * "TET God arise, and let His enemies be scattered : -L^ let them also that hate Him flee before Him. Lxvri. Nijt. David ; a thankseivinu after the rebellions ami famine. Lxtui-^ Evensong Canticle. Holy Matrimony. S. ^. 1^. Sunday and Festival Lauds. Lauds of tile de. parted. a Comp. Num. 6. 24- 36. Lxvni. Hut, David : con- quest and dedica. tion of the Holy Oty. [2 Sam. 5. 6.] Lilnrg. Whitsun- day Mattins. S-- g. IS- Wed. Whit- suntide. Mattins. b Num. 10. 35. Holocausta medullata offeram Tibi cum incenso arietum : offeram Tibi boves cum hircis. Venite, audite, et narrabo, omnes qui timetis Deum : quanta fecit animaj meee. Ad Ipsum ore meo clamavi : et exaltavi sub lingua mea. Iniquitatem si aspexi in corde meo : non exaudiet Dominus. Propterea exaudivit Deus : et attendit voci deprecationis meoe. Benedictus Deus, Qui non amovit depreca- tionem meam : et misericordiam Suam a me. PSALMUS LXVI. DEUS misereatur nostri, et benedicat nobis : illuminet vultum Suum super nos,' et mise- reatur nostri. LTt cognoscamus in terra viam Tuam : in omni- bus gentibus salutare Tuum. Confiteantur Tibi populi, Deus : confiteantiir Tibi populi omnes. Lsetentur et exsultent gentes, quoniam judicas populos in sequitate : et gentes in terra dirigis. Confiteantur Tibi populi, Deus, confiteantur Tibi populi omnes : terra dedit fructum suum. Benedicat nos Deus, Deus noster; benedicat nos Deus : et metuant Eum omnes fines terrse. PSALMUS LXVII. EXSURGAT Deus, et dissipentur inimici Ejus : et fugiant qui oderunt Eum a facie Ejus. spirit in which the whole Psalm, from the seventh verse to the end, is written. We must tlierefore look for a more complete fulfilment of it in God's trial of the Church by some great "fight of affliction," such as our Lord predicts will Imp- pen in the end of the world. [Matt, xxiii. 4-.31.] At that time, the prophet Malachi tells us, the Lord " sliall sit as a refiner and purifier of silver ; and He shall purify tlie sons of Levi, and purge tliem as gold ami silver, that they may offer unto tlie Lord an offering in lighteousness." And speaking of tlie palm-bearers thus refined, the angel told St. .John, " These are they whicli came out of great tribulation, and have washed their robes, and made them wliite in the blood of the Lamb." [Rev. vii. 14.] PSALM LXVII. It has been pointed out at page 35 tliat there is some simi- larity between the Song of Simeon and this Psalm. Perliaps the Gospel Canticle was suggested by the well-known w'ords of the Psalm, as the Magnificat appears to have been sug- gested by the Song of Hannah : but whether it were so or not, the Psalm is clearly to be understood only by taking it as a prophecy of the spread of the Ciospel, the illumination of mankind by that Light of the world Who alone can make God's way truly known upon earth. Hence this Psalm is to be interpreted as a hjTnn to God the Holy Ghost. He was merciful to mankind by blessing it with the Incarnation of our Lord, and thus causing to shine on earth the WORD, "the true Light, Which, coming into the world, lightetli every man." [John i. 9.] Ho l)lessed man- kind by spreading the knowledge of His saving health among all nations, when He gave the Apostles those marvellous gifts by which they were enabled to convert the world. He causes the earth to bring forth her spiritual Increase by bestowing on the Ministry of the Church those ordinary gifts which enable them to give sacramental life and nourishment. "Neither is he that plantetli .anything, neither he that w;itereth ; but God that giveth the increase." [I Cor. iii. 7.] The jubilant tone of this prophetic hymn may encourage us to hope that, notwithstaniling the dreadful position in which the .Jews stand towards the one only Saviour, Whom they wilfully and blindly deny, the time will come when " a remnant according to the election of grace" [Koin. xi. 5] will again bo found as in the first days of Christianity, and when the prophecy in Zech. viii. ].'J will be again fulfilled: "So will I save you, and ye shall be a blessing." PSALM LXVIII. The whole Western Church has used this Psalm on Whit- sunday time immemorial, and in tlie ancient Church of ICugland it was also used every morning during the Octave. It is thus interpreted as a hymn of pr.iisc to (iod the Holy Ghost, commemorating His work in the Church of God, and setting forth the typical relation to that work of God's deal- ings with His ancient congregation. The whole Psahn conveys the idea of a triumphant, irre- sistible march : the forward march of the Church of Christ, according to the words of the prophet, "I will surely assemble, Jacob, all of thee : I will surely gather the rem- 564 Ct)e P0alm0. 13th Day. [Ps. 68.] 2 Like as the smoke vanislieth, so shalt Thou drive tliem away : and like as the wax meltetli at the fire, so let the ungodly perish at the pre- sence of God. 3 But let the righteous be glad and rejoice before God : let them also be merry and joyful. 4 O sing unto God, and sing praises unto His Name : magnify Him that rideth upon the heavens, as it were upon an horse ; praise Him "in His Name, yea, and rejoice before Him. 5 He is a Father of the fatherless, and defend- cth the cause of the widows ; even God in His holy habitation. 6 He is the God that niaketh men to be of one mind in an house, and bringeth the prisoners out of captivity : but letteth the runagates con- tinue in scarceness. 7 O God, when Thou wentest forth before the people ; when Thou wentest through the wilder- ness, 8 The earth shook, and the heavens dropped at the presence of God ; even as Sinai also was moved at the presence of God, Who is the God of Israel. 9 Thou, O God, sentest a gracious rain upon Thine inheritance ; and refreshedst it when it was weary. 10 Thy congregation shall dwell therein : for Thou, O God, hast of Thy goodness prepared for the poor. 11 The Lord gave the word : great was the company of the 'preachers. 12 Kings with their armies did flee, and were discomfited : and they of the houshold divided the spoU. 13 Though ye have lien among the pots, yet shall ye be as the wings of a dove : that is covered with silver wings, and her feathers like gold. 14 When the Almighty scattered kings for their sake : then were they as white as snow in Salmon. 15 As the hUl of Basan, so is God's hill ; even an high hill, as the hiU of Basan. IG Why hop ye so, ye high hills? this is God's hill, in the which it pleaseth Him to dwell : yea, the Lord will abide in it for ever. a B.V.. in His Name JAIL' Comp. Iixad. 15. 2, Isa. 12. ~; 26. J. b Of, of tliose who proclaimed it, " The pubhslier. esses of it were a 'great liost"[Heb ]; I referring originally, [perhaps, to Miriam and the women of Israel after the pas- sage of the Ked Sea. [Exod. 15. 1.] Sicut deficit fumus, deficiant : sicut fluit cera a facie ignis, sic pereant peccatores a facie Dei. Et justi epulentur, et exsultent in conspectu Dei : et delectentur in Itetitia. Cantate Deo, psalinum dicite Nomini Ejus : iter facite Ei Qui ascendit super occasum ; Do- ISIIN0S Nomen Illi. Exsultate in conspectu Ejus : turbabuntur a facie Ejus, patris orphanorum, et judicis vidua- rum. Deus in loco sancto Suo : Deus Qui inhabitare facit unius moris in domo. Qui educit vinctos in fortitudine : similiter eos qui exasperant, qui habitant in sepulchris. Deus, cum egredereris in conspectu populi Tui ; cum pertransires in deserto ; Terra mota est ; etenim coeli distillaverunt a facie Dei Sinai : a facie Dei Israel Pluviam voluntariam segregabis, Deus, haeredi- tati Tua3 ; et infirmata est : Tu vero perfecisti earn. Animalia Tua habitabunt in ea : parasti in dulcedine Tua pauperi, Deus. DoMiNus dabit verbum evangelizantibus : vir- tute multa. Eex virtutum dilecti dilecti : et speciei domus dividere spolia. Si dormiatis inter medios cleros, pennse columbae deargentatas : et posteriora dorsi ejus in pallore auri. Dum discernit coelestis reges super earn, nive dealbabuntur in Sehnon : mons Dei, mons pin- guis. !Mons coagulatus, ons pinguis : ut quid sus- picamini montes coagulatos ? Jlons in quo beneplacitum est Deo habitare in eo ; etenim Dominus habitabit in finem. uant of Israel ; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold : tliey shall make great noise by reason of the multitude of men. The Bx-eaker is come up before them ; they have broken up, and have passed through the gate, and are gone out by it : and their King 1 This is a form of the holy Name "Jehovah," aud is found in the Song of Moses [Exod. xv. 2], wliere the authorized vor.sion traiisLates it "the LORD." It is the termination of the familiar word Hallelu-jah of Rev. xix. 4, 6, and of the Psalms, a word which forms an integral part of the praises of the Jewish economy, the Christian Church, and of glorifled saints in Heaven. This sacred word was not introduced into the authorized version tmtil A.D. 1611, although it is found in the Geneva Bible. It had not, therefore, i>f course, any place in the Great Bible of 1S40. from which the Prayer Book Psalms are taken. The earliest Prayer Book in which it has been dis- covered is an Oxford octavo of Baskett, d.ated 1710, but it was not com- monly printed until the middle of the last century. Yet in the Scottish Book of 1637 it had already ajipeared. In an English Psalter of 1540 [Douce BB. 71, Bodl. Lib.] the latter half of the verse is rendered as in the Vulgate, "Tiikeyour journey to film tliat ascendeth up above the west, the Lord is His Name ;" but in Mattliew's Bible of 1537 it is the same as in the Great Bible of 1640. It seems difficult to believe that some confusion has not arLsen in our English version through tlte identity of the German word "jah" and the English word "yea." The sacred Name is undoubtedly in the Hebrew, but the Scptuagint is identical with the Vulgate ; and it seems prcfertible to use the form of the verse adopted from the Great Bible, as above, rather than to sing the In- etfable Name Itself, for which "the LORD" is reverently substituted in the English Bible. shall pass before them, and the Lord on tlie head of them." [Micah ii. 13.] It seems to have been founded on words recorded in the Book of Kumbers : "And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let Thine enemies be scattered, and let them that hate Thee flee before Thee. And when it rested, he said, Return, Lord, unto the many tliousands of Israel." But tliere are so many expressions in this Psalm whioli can only be explained with reference to the spiritual triumph of tlie Church of Christ, tliat it may be doubted whether it was written with any local or temporary meaning, and whether it is not to be regarded simply as a prophetic hymn of the same cliaracter as some portions, and especially the sixtieth chapter, of Isaiah. Such a sense, at least, is the only one in which it can be used in Divine Service. In the first verse, then, in the eighteenth (which is the central one of the Psalm), and in the last, immistakeable reference is made to our Lord's glorious Resurrection, Ascen- sion, and Session at tlie riglit hand of God, as tlie source of all blessing and glory to tlie Chiu'ch : His Resun-ection having achieved the victory, His Ascension celebrated the triumph, His Session in "the holy place " ^^•ithin the veil established His Intercessory office on belialf of His people. The first and second verses contam a metaphor similar to that of Malachi: "Unto you that fear My Name shall the 13th Day. [Ps. 68.] €bc IPsalms. 565 17 The chariots of God are twenty thousand, even thousands of angels : and the Lord is among them, as in the holy place of Sinai. 18 Thou art gone up on high, Thou hast led captivity captive, and received gifts for men : yea, even for Thine enemies, that the Lokd God might dwell among them. 19 Praised be the Lord daily : even the God Who helpeth us, and poureth His benefits upon us. 20 He is our God, even the Goo of Whom Cometh salvation : God is the Lord, by Whom we escape death. 21 God shall wound the head of His enemies : and the hairy scalp of such a one as goeth on still in his wickedness. 22 The LoED hath said, I will bring jNIy people again, as I did from Basan : Jline own will 1 bring again, as I did sometime from the deep of the sea. 23 That thy foot may be dipped in the blood of thine enemies : and that the tongue of thy dogs may be red through the same. 2-4 It is well seen, O God, how Thou goest : how Thou, my God and King, goest in the sanc- tuary. 25 The singers go before, the minstrels follow after : in the midst are the damsels playing with the timbrels. 26 Give thanks, O Israel, unto God the Lord in the congregations : from the ground of tlie heart. 27 There is little Benjamin their ruler, and the princes of Judah their counsel : the princes of Zabulon, and the princes of Nephthali. 28 Thy God hath sent foi-th strength for thee : stablish the thing, God, that Thou hast wrought in us, 29 For Thy temple's sake at Jerusalem : so shall kings bring presents unto Thee. .30 When the company of the spear-men and nmltitudo of the mighty are scattered abroad among the beasts of the people, so that they humbly bring pieces of silver : and when He hath scattered the people that delight in war ; Currus Dei decern millibus multiplex, millia Isetantium : Dominus in eis, in Sinai in sancto. Ascendisti in altum, cepisti captivitatem : accepisti dona in hominibus. Etenim non credentes : inhabitare Dominum Deum. Benedictus Dominus die quotidie : prosperum iter faciet nobis Deus salutarium nostrorum. Deus noster, Deus salvos faciendi : et Domini Domini esitus mortis. Veruntamen Deus confringet capita inimiconim Suorum : vertioem capilli perambulantium in delictis suis. Dixit Dominus, Ex Basan convertam : conver- tarn in profundum maris : Ut intingatur pes tuns in sanguine : lingua canum tuorum ex inimicis ab ipso. Viderunt ingressus Tuos, Deus : ingressus Dei mei, Eegis mei Qui est in sancto. PriBvenerunt principes conjuncti psallentibus : in medio juvencularam tympanistriarum. In ecclesiis benedicite Deo : Domino de fonti- bus Israel. Ibi Benjamin adolescentulus : in mentis ex- cessu. Principes Juda, duces eorum : principes Zabu- lon, et principes Neptalim. .Manda Deu.s virtuti tua; : confinna hoc, Deus, quod operatus es in nobis : A templo Tuo in Hierusalem : Tibi offerent reges munera. Increpa feras arundinis, congregatio taurorum in vaccis populorum : ut excludant eos qui pro- bati sunt argento. Dissipa gentes qure bella volunt ; venient legati Sun of Righteousness arise witli liealing in His wings," an arising of tlie Liglit of the world, before wliich all tlic mists of moral and spiritual darkness must fly, in the time of pro- bation, and Ijefore whieh all enemies must succumb in tlio Day of Judgement. The following three verses [4, 5, 6] contain a declaration of tlie glory of tlic Lord similar to that in the words of Isaiah, adopted by the Biiptist ; tlic true sense being, " make straiglit in the deserts a highw.ay for Him tliat ridctli : " and doubtless this is closely analogous to tlie words of St. Jolin, "I saw Heaven opened, and Ijeliold a white horse, and He that sat upon him was called l'"aitliful and True, and in righteousness He doth judge and make war .... and Ho liath on His vesture and on His tliigh a Name written, Kisa of kiniis AND Lokd OF LOKDS." [Kev. xix. 10.] Notwitlistanding this, He is the Prince of I'c.ace, and under His dispcns.ation of the peace wliicli He left witli His Churcli, the Holy (Jhost is ever binding togetlier in one Body the cliildreu of Ciod, "making men to be of one mind ill an house," if. in the spiritual Temple wherein He dwells. In the seventh verse ttie leading of Israel through the wilderness by God is taken as a tj'pe of the new Israel going througli the world under the leadership of Him respecting Whom the pi'opliet said, "Behold, tlie Lord God will come with stroug hand, and His arm sliall rule for Him." The eartli quaked at His Resurrection, wlien He became the Fii-st- fruits of the gieat harvest, entering Heaven at the head of a risen army of saints, as the Firstliorn among many brethren. So will there be great earthquakes at the Second Advent, wlien once more He will go forth before the people. And so also, when His Presence with tlio Cliurch was again mani- fested by the coming of the Holy Ghost, and as an answer to tlie prayer of the Apostles, tliere was on the one occasion "a nisliing mighty wind," wliile on the other "the place was shaken where they were assembled together." With such signs did God send " the gracious rain " of the Holy Spirit "upon His inheritance," refreshing it when it Mas weary through tlio long alisence of His manifestations from the ancient Temple and its system. Passing o\er many things without further illustration than that contained in the marginal references, the twenty-seventh verse m.ay be selected as showing that nothing is set down at random in Holy Scripture, and tliat mystical meanings pro- liably underlie almost every idea tliat it contains. The tribes there named are Benjamin and .Judali, Zabulon and Nephthali. These were the most prominent of all the tribes during tlio history of I.sraelas an united people, .and Benjamin and Judah were located nearest of all to tlie holj' house of God. From these four tribes, also, siirung all tlie Apostles of our Lord ; those who were Galilieaus belonging to Zabulon and Nephthali, S66 Cf)C Ipsalms. 13th Day. [Ps. 69.] 31 Then shall the princes come out of Egypt : the "IMorians' land shall soon stretch out her hands unto God. 32 Sing unto God, ye kingdoms of the earth : O sing praises unto the Lord. 33 Who sitteth in the heavens over all from the beginning : lo, He doth send out His voice, yea, and that a mighty voice. 3i Ascribe ye the poorer to God over Israel : His worship and strength is in the clouds. 35 O God, wonderful art Thou in Thy holy places : even the God of Israel; He will give strength and power unto His people ; blessed be God. Day 13. EVKNING PRAYER. THE LXIX. PSALM. Salnim me fac. SAVE me, God : for the waters are come in, even unto my soul. 2 I stick fast in the deep mire, where no ground is : I am come into deep waters, so that the floods run over me. 3 I am weary of crying, my throat is dry : my sight faileth me for waiting so long upon my God. 4 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. 5 I paid them the things that I never took : God, Thou knowest my simpleness, and my faults are not hid from Thee. 6 Let not them that trust in Thee, O Lord God of hosts, be ashamed for my cause : let not those that seek Thee be confounded through me, Lord God of Israel. 7 And why ? for Thy sake have I suffered reproof : shame hath covered my face. 8 I am become a stranger imto my brethren : even an alien unto my mother's children. 9 For the zeal of Thine house hath even eaten me : and the rebukes of them that rebuked Thee are fallen upon me. a i,e. The land of the Moors. LXIX. Hist. David. Occa- sion unknown. Liturg. Good Fri- day Evensong. 5. '^■ S- Thursd. Mattins. Maundy Thursd.. 1st Noct. Fasiu^n Ps. 5. ex ^Egypto Deo. ^Ethiopia prseveniet manus ejus Eegna terraa, cantate Deo : psallite Doiiiifo : PsaUite Deo Qui ascendit super ccelum coeli : ad orientem. Ecce dabit voci Suae vocem virtutis ; date gloriam Deo super Israel : magnificentia Ejus et virtus Ejus in nubibus. Mirabilis Deus in Sanctis Suis : Deus Israel Ipse dabit virtutem et fortitudinem plebi Suaj ; benedictus Deus. PSALMUS LXVm. SALVUM me fac Deus : quoniam intraverunt aquie usque ad animam meam. Infisus sum in limo profundi : et non est sub- stantia. Veni in altitudinem maris : et tempestas de- mersit me. Laboravi damans, raucse factse sunt fauces mese : defecerunt oculi mei, dum spero in Deum meum. Multiplicati sunt super capiUos capitis mei : qxii oderunt me gratis. Confortati sunt qui persecuti sunt me inimici mei injuste : qua; non rapui, tunc exsolvebam. Decs, Tu scLs insipientiam meam : et delicta mea a Te non sunt abscondita. Non enibescant in me qui exspectant Te, Do- mixe : DoMiXE virtutum. Non confundantur super me : qui quaerunt Te, Deus Israel. Quoniam propter Te sustinui opprobrium : openiit confusio faciem meam. Extraneus factus sum fratribus meis : et pere- grinus filiis matris meas. Quoniam zelus domus Tuae comedit me : et opprobria exprobrantium Tibi, ceciderunt super the " brethren " (or " cousins,'' as we say in modem language) of our Lord to the tribe of Judah, and St. Paul to Benjamin.' Thus the princes of these tribes represent those princes of the Church of whom our Lord said that they should sit on tweh-e thrones judging the twelve tribes of Israel ; those by whom "He sent forth strength for" His Church, and established the thing that He had wrought for His Temple's sake, the Temple of the Holy Ghost, in His New Jerusalem. PSALM LXIX. This a^\-ful prophecy of our Blessed Savioiu-'s Passion is much quoted in the New Testament, and seems to have been often in the minds of Christ and His Apostles when not directly quoted by them. It has also a strong analogy with some portions of the Prophecy and the Lamentations of Jere- miah, whose great sufferings seem to have been tj^pical, in the highest degree, of the Passion of the Lord. 1 It is worth remark th.it St. PauVs name signifies "little," a circum- stance which partly suggested, perhaps, his assertion tluit he was "the least of all the Apostles." It is also to be noted that " little Benjamin their rtUer" was represented by the twelfth stone in the breastpLtte of Aaron, which stone was a jasper. But in the foundations of the wall of the City of God, "the /irs( foundation was jasper," as if signifying that "the last shall be first." [Coni;i. Exod- xxviii. 50; Rev. .Txi. 19.) The cry of anguish with which the Psalm opens is of the same nature as others which are heard from the lips of Christ in other Psalms, and it testifies here and elsewhere to the thoroughly human character of that human nature which He bore ; so human that it was liable to the same fear of death which all experience. Hezekiah in his sickness, Jonah in the deep of the sea, Jeremiah in the mire of the pit, were all tj'pes of our Lord in this : but great as were their troubles and their fears, they were not overwhelmed as He \\'as by the " floods of imgodliness " borne for others, nor had their fear of death that supernatural character which made His so infi- nitely painful. Yet though He called upon the Father to save Him, He would not shorten or lessen His oii-n suffering. He saved others, and He could have saved Himself : He walked upon the natural waters, but He suffered Himself to sink into the miry bed of that sea of persecution which sur- rounded Him : He comforted the penitent thief with the loving promise, "To-day shalt thou be vrMa. Me in Paradise ;" but for Himself was the cry of woe, " My God, My God, why hast Thou forsaken Me ? " Ever ready to hear the cry of others. He Himself, for our sins, was "weary of crying," His "sight failing through waiting so long upon His God." Thus, throughout this Psalm, the intensity of Christ's Sufferings is set forth in language equalled only in its awful 13th Day. [Ps. 69.1 Cfje ipsalms. 567 101 wept and chastened myself with fasting : and that was turned to my reproof. 11 I put on .sackcloth also : and they jested upon me. 12 They that sit in the "gate speak against « >>. riie me : and the drunkards make songs upon me. 13 But, Lord, I make my prayer unto Thee ; in an acceptable time. 14 Hear me, God, in the multitude of Thy mercy : even in the truth of Thy salvation. 15 Take me out of the mire, that I sink not: let me be delivered from them that hate me, and out of the deep waters. 16 Let not the water-flood drown me, neither let the deep swallow me up : and let not the pit shut her mouth upon me. 17 Hear me, O Loed, for Thy loving-kindness is comfortable : turn Thee unto me according to the multitude of Thy mercies. 18 And hide not Thy face from Thy servant, for I am in trouble : O haste Thee, and hear me. 19 Draw nigh unto my soul, and save it : O deliver me, because of mine enemies. 20 Thou hast known my reproof, my shame, and my dishonour : mine adversaries are all in Thy sight. 2 1 Thy rebuke hath broken my heart ; I am fuU of heaviness : I looked for some to have pity on me, but there was no man, neither found I any to comfort me. 22 They gave me gall to eat : and whea I was thirsty they gave me vinegar to drink. 23 Let their table be made a snare to take themselves withal : and let the things that should have been for their wealth be unto them an occa- sion of falling. 24 Let their eyes be blinded, that they see not : and ever bow Thou down their backs. 25 Pour out Thine indignation upon them : and let Thy wrathful displeasure take hold of them. 26 Let their habitation be void : and no man to dwell in their tents. 27 For they persecute him whom Thou hast smitten : and they talk how they may vex them whom Thou h;vst wounded. 28 Let them fall from one wickedness to an- other : and not come into Thy righteousness. rulers, judge- Et operui in jejunio animam meam : et factum est in opprobrium mihi. Et posui vestimentum meum cilicium : et fac- tus sum illis in parabolam. Adversum me loquebantur qui sedebant in porta : et in me psallebant qui bibebant vinum. Ego vero orationem meam ad Te, Domine : tempus beneplaciti, Deus. In multitudine misericordi» Tuse exaudi me : in veritate salutis Tuae. Eripe me de Into, ut non infigar : libera me ab his qui oderunt me, et de profundis aquarum. Non me demergat tempestas aquse : neque absorbeat me profundum ; neque urgeat super me puteus OS suum. Exaudi me, Domine, quoniam benigna est misericordia Tua : secundum multitudinem mise- rationum Tuarum respice in me. Et ne avertas faciem Tuam a puero Tuo : quoniam tribulor, velociter exaudi me. Intende animas meoe, et libera eam : propter inimicos meos eripe me. Tu scis improperium meum et confusionem meam : et reverentiam meam. In conspectu Tuo sunt omnes qui tribulant me : improperium exspectavit cor meum et miseriam. Et sustinui qui simul contristaretur et non fuit: et qui consolaretur, et non inveni. Et dederunt in escam meam fel : et in siti mea potaverunt me aceto. Fiat mensa eorum coram ipsis in laqueum : et in retributioues et in scandalum. Obscurentur oculi eorum ne videant : et dorsum eorum semper incurva. EfFunde super eos iram Tuam : et furor irse Tuse comprehendat eos. Fiat habitatio eorum deserta : et in taberna- culis eorum non sit qui inhabitct. Quoniam quern Tu pcrcussisti, persecuti sunt : et super dolorem vulnerum meurnm addideirunt. Appone iniquitatem super iniquitatem eorum : et non intrent in justitiam Tuam. sadness by the tweuty-seoond I'salm. He is guiltless and alone, and weak with weeping and fasting ; His enemies are mighty, and more in number tlian the hairs of His head. The sins of those who sinned against God are fallen upon Him Who knew no sui. He exchanged the joys of Heaven for the sorrows of earth, fasted from the Presence of His Father, and put on the sackcloth of human nature ; His Icpving work was turned to His reproof, so that when He spoke of (iod as His Father they charged Him with blasphemy, and, instead of beholding His inimaculate Human Nature, called Him the "son of the carpenter:" the judges that " sat in the gate " condemned Him unjustly, and the foolish soldiers and passers- by reviled Him. But in the midst of all this .sorrowing prophecy of Christ's Passion, tliere is a continual appeal from the injustice of m:m to the justice and love of God, and also a constant declara- ticm of the great Truth that Christ sufi'(n-(Ml for the sins of mankinil. Thus, " They that hate Me tcil/ioiita catme" .... "I paid them the thing that I never took" .... "They that would destroy Me (7«(7(?e«s " .... "God, Thou Vnow- est My simpleness, and My faults are not hid from Tliee " .... " For Thy sake have I suffered reproof " .... "The ^ zeal of Thine house hath even eaten Me "...." But. Lord, i 1 make My prayer unto Thee" .... "Hear Mc, Lord, for Thy loving-kiudnesa is comfortable " .... "Thou hast known My reproof. My shame, and My dishonour" .... "Thy rebuke hath broken My heart." Thus did the spotless Lamb of God plead from the midst of the fire of the sacrifice, pleading not for Himself, but for others. Thus did He pray that the sin by -nhich He was borne down might be removed from Him, that it niight be removed from those for whom He bore it. Thus did He cry "Save Me," "Take Me out of the deep waters," that, being Himself saved. He might bo "mighty to save" .all men. Thus did He hold forth Ilis broken heart as an atonement for the hard hearts of sinners. Like all Psalms of our Lord's I'assion, this also ends in a song of Eesurrcction juy ; and in the expressions used we may trace clearly the manner in which Christ's Dcatli, Descent into Hell, Resun-cction, and Ascension, are all events in \vhich the redeemed are made partakers through their union with Him. So the Lord hears the intercessions of the PooK, and the prisoners of hope ai-e released from their dark dungeon of death, to live in the light of Par.adise : the City of God is built up out of Christ's own Body, and all they which are wiittpii in the Lamb's book of life shall inherit it ; " and 568 Cf)C Ipsalm.! ». 13th Day. [Ps. 70.] 29 Let them be -wiped out of the book of the living : and not be written among the righteous. 30 Aa for me, when I am poor and in heavi- ness : Thy help, God, shall lift me up. 311 will praise the Name of God with a song : and magnify it with thanksgiving. 32 This also shall please the Loed : better than a bullock that hath horns and hoofs. 33 The humble shall consider this, and be glad : seek ye after God, and your soul shall live. 34: For the Lord heareth the poor : and despiseth not His prisoners. 3.5 Let heaven and earth praise Him : the sea, and all that moveth therein. 36 For God will save Sion, and build the cities of Judah : that men may dwell there, and have it in possession. 37 The posterity also of His servants shall inherit it : and they that love Hm Name shall dwell therein. THE LXX. PSALM. Deus, in adjutorium. " XTASTE Thee, O God, to deliver me : make J — L haste to help me, O Loed. 2 *Let them be ashamed and confounded that seek after my soul ; let them be turned backward and put to confusion that wish me evil. 3 "Let them for their reward be soon brought to shame : that cry over me. There, there. 4 ''But let all those that seek Thee be joyful and glad in Thee ; and let all such as delight in Thy salvation say alway, The Lord be praised. LXX. nisi. David; Ado- nijali's rebellion, [i King5 I.] i,v,<rf. S. 13- P.. Thurid. MattiUb. Maundy Tliursd., ibt Noct. .1 Ps. 40. i6. * Ps. 40. 17. rf Ps. 40. 19. Deleantur de libro viventium : et cum justis non scribantur. Ego sum pauper et dolens ; salus Tua, Deus, suscepit me. Laudabo Nomen Dei cum cantico : et magnifi- eabo Eum in laude. Et placebit Deo super vitulum noveUum : cornua iiroducentem et ungulas. Videant pauperes et Isetentur ; quserite Deum, et vivet anima vestra. Quoniam exaudivit paujjeres Dominus : et vinctos Suos non despexit. Laudent Ilium call et terra : mare et omnia reptilia in eis. Quoniam Deus salvam faoiet Sion : et wdifi- cabuntur civitates Judse. Et inhabitabunt ibi : et hrereditate acquirent earn. Et semen servorum Ejus possidebit eam : et qui diligunt Nomen Ejus habitabunt in ea. PSALMUS LXIX. DEUS, in adjutorium meum intende : Domine, ad adjuvandum me festina. Confundantur et revereantur : qui quajrunt animam meam. Avertantur retrorsum et erubescant : qui volunt mihi mala. Avertantur statim erubescentes : qui dicunt mihi, Euge, euge. Exultent et tetentur in Te omnes qui c[U8erunt Te : et dicant semper, Magnificetur Dominus, qui dilitrunt salutare Tuum. every creature which is in Heaven, and on the earth, and under the earth, and such as are in the sea, and all that ai-e in them," shall be heard "saying, Blessing, and honour, and gloiy, and power, be unto Him that sittetli upon the throne, and unto the Lamli," even the Lamb as it had been slaui, "for ever." [Rev. v. 13.] § The Imprecations. Gentle-minded and loving Christians have often felt a diffi- culty in the use of those Psalms which, like the si.xty-ninth, contain such strong expressions of feeling towards evil-doers as are apparently inconsistent with the precepts of charity enjoined in the Xew Testament. Psalms of this character have been sometimes called the " cursing "or " imprecatory " Psalms, and the spirit of them has been supposed to be so thoroughly Judaical as to make them unsuitable for use by the Christian Church. But such ideas respecting them are founded on an insufficient appreciation of the true sense in which all the Psalms are to be regarded : and they are, per- haps, accompanied by a too limited application of them to the experience and circumstances of the individual person who uses them. It should be remembered as a first principle in the use of the imprecatory Psalms, that the imprecations are uttered against the enemies of God, not against those of David or any other merely human person. It may be doubted whether the Sweet Singer of Israel could ever have uttered them in any but a prophetic sense, for he was of too meek, forgiving, and tender a character to entertain so strong a spirit of vengeance as the personal application of his words woiild imply. When Saul was a most bitter enemy to him, David twice refrained from taking his life, though the king was completely in his power : when Shimei cursed him with the most shameful imprecations, he forgave him as a man, altliough as a righteous ruler he could not altogether overlook the crime committed against the sove- reign's person ; when his rebellious son Absalom d:ed, the most pathetic tenderness was exliibited by the bereaved father, so that his " O Absalom, my son, my son," shadows forth tlic "0 Jerusalem, Jerusalem," of the Son of David in after ages. It was, therefore, as an inspired prophet, and not as a pri- vate wTiter, that David wrote the maledictions of the Psabns ; and he wrote them, not respectmg any men because they were enemies of his own, but because they were enemies of his God. Ill the same spirit tliey are to be used by the Christian Church. And this particular Psabn contains some striking references to the facts of the Crucifixion which furnish a key to the use of the maledictions or imprecations wherever they are found. For these references to facts, which belong exclusively to the SuS'erings of our Lord, show that the enemies of Christ are those against whom the terrible words are recorded : as, also, that they are spoken in the Person of Christ, the righteous and most merciful Judge of all men. Thus we are led to the Gospel narrative and to the historical words of Christ, to ex- amine whether anything analogous is to be found in the record of His meek, loving, and gentle life. And there it is to be observed, that He \Vho uttered the eight Benedictions in the Sermon on the Mount, also uttered the eight woes in the very same discourse ; that He Who was merciful to re- pentant publicans and simiers, denounced unrepentant hypo- crites iu terms of extreme sternness as a "generation of vipers," and meted out to them words of most bitter scorn and condemnation : that He Who wept over Jerusalem, pre- dicted at the same time, and in the terms of one passing a judicial sentence, that fearful siege and destruction the details of which are uumatclied for horror iu the history of the world : that He Who prayed for His murderers, " Father, forgive them," was the same Who revealed His own future words, "Depart, ye cursed, into everlasting fire." Remembering the disposition towards sinners which was entertained by the Saviour Who came to give up His life for them, we thus arrive at the conclusion that the more perfect the love of God and of souls is, the more decided and definite is the righteous indignation which is felt against those who dishonour tlie One and ruin the other. And a further indi- cation of this is found in the fact that it -n-as the "Apostle of 14th Day. [Ps. 71.] Cf)C Ipsalmg. 569 5 "As for me, I am poor and in misery : haste Thee unto me, O God. 6 'Thou art my Helper and my Redeemer : Lord, make no long tarrying. Day 14. MORNING PRAYER. THE LXXI. PSALM. In Te Doniiue, spera^-i. IN Thee, Lord, have I put my trust, let me never be put to confusion : but rid me, and deliver me in Thy righteousness ; incline Thine ear unto me, and save me. 2 Be Thou my Strong-hold, ^hereunto I may alway resort : Thou hast promised to help me, for Thou art my House of defence and my Castle. 3 Deliver me, my God, out of the hand of the ungodly : out of the hand of the unrighteous and cruel man. 4 For Thou, O Lord God, art the thing that I long for : Thou art my Hojie, even from my youth. 5 Through Thee have I been holden up ever since I was born : Thou art He that took me out of my mother's womb ; my praise shall be always of Thee. 6 I am become as it were a 'monster unto many : but my sure trust is in Thee. 7 let my mouth be filled with Thy praise : that I may sinr/ of Thy glory and honour all the day long. 8 Cast me not away in the time of age ; for- sake me not when my strength faileth me. 9 For mine enemies speak against me, and a Ps. 40. 20. b Ts. 4'.. 21. LXXI. Hit:. David; Ado. liijnli's rebellion, fl Kin^s i.| l.itsirg. \'isitation of tlieSick. S-S-B. Thursd. Mattins. M.nundy Thursd., 1st Noct. c i.e. A imraculous prodigy. Ego vero egenus et pauper sum : Deus, adjuva me. Adjutor meus et liberator meus es Tu ; Do- mine, ne moreris. I PSALMUS LXX. N Te DoMiNE speravi, non confundar in Eeternum : in justitia Tua libera me et eripe IncHua ad me aurem Tuam : et salva mo. Esto mihi in Deum protectorem, et in locum munitum : ut salvum me facias. Quoniam firmamentum meum : et refugium meum es Tu. Deus meus, eripe me de manu peccatoris : et de manu contra legem agentis et iniqui. Quoniam Tu es patientia mea, Domine : Do- mine, spes mea a juventute mea. In Te confirmatus sum es utero : de ventre matris meas Tu es protector meus : In Te cantatio mea semper : tanquam prodigium factus sum multis, et Tu adjutor fortis. Repleatur os meum laude ut cantem gloriam Tuam : tota die magnitudinem Tuam. Ne projicias me in tempore senectutis : cum defecerit virtus mea, ne derelinquas me. Quia dixenint inimici mei mihi : et qui custo- love " who %n'ote most severely of all the Apostles against unbelievera : and who was chosen by God to wind up the words of Holy Writ ^vith the fearful maledictions, " He that is unjust, let him be unjust still ; and he which is filtliy, let him be liltliy stilL" . ..." If any man shall add iinto these things, God shall add unto him the plagues that are written in this book ; and if any man shall take away from the words of tlie book of this proplieoy, God shall take away his part out of tlie book of life, and out of tlie holy city, and from tlie things which are written iu this book." [Rev. xxii. 11, IS, 19.] The imprecations of the Psalms are, then, utterances of that "wrath of the Lamb," to fly from wliich sinners, the enemies of Christ, will at tlie last call upon the rocks and hills to fall upon them, hide them, and annihilate them. [Rev. vi. 15-17.] They are spoken respecting those who finally refuse to become His friends, and who reject for ever the redeeming love which would have won them to His fold. When they are sung or said in the course of Divine Service or in private devotion, there must be no thought of applying them to any particular persons, or of taking them as words which have any reference to our owni real or supposed WTOngs. They are the words of Christ and His Church, not our words spoken as individual persons : they are uttered against the finally impenitent ; and who these are the Great Judge of all alone can decide. They must be used, therefore, in the spirit in which the m.artyrs cry, "Lord, how long?" in which the Church Militant pray.s day by day, "Thy Kingdom come," and in which .at the last, notwithstanding the horrors attending the Last .Judgement, the Bride will respond to "Ilini that tcstifieth, I come quickly," "Even so, come, Lord .Jesus." PSALM LXX. This Psaliu is almost identical with the last six verses of the fortieth ; but as the second book of the Psalms is chiefly spoken in the jicrson of Christ's mystical Body, while the first is chiefly spoken in the Person of Christ Himself, so it has been thought that this Psalm is the voice of tlie Churoli crying out, "Lord, how long?" at a period of great tribulation. It is observable that the language of the second and thii-d verses is such as will bear an interpretation of blessing rather than cursing. Saul sought after the souls of those whom he dragged to prison, and of God's holy martyr Stephen, and while he was "breathing out slaughters" such shame and confusion fell upon him, and so was he "turned backward," that he was converted to become a life servant and niartjT of that Lord Who said to him, " Saul, Saul, wliy persecutest thou Me?" [Acts vii. 58; i.x. 4.] Many persecutors are kno\ni to have been converted to Christ in those ages, and doubtless there were among them some of those v^ry men who had cried, "There, there," against the Lord Himself. In praying, therefore, " Make haste to help me, O Lord," the Clmrch prays in the same tone which the merciful Jesus taught when He bade us pray daily, " Thy Kingdom come ; " that all, even the enemies and jiersecutors of Christ, may be brought, like St. Paul, to be joyful and glad in Him. PSALM LXXI. Altliough the subject of this Psalm is the same as that of the preceding, its subdued tone and the absence of any expres- sions of extreme anguish give it quite a different character. While the one may bo supposed to represent the bitter pain of the Cross, the other may be taken as illustrating the period immediately preceding the Resurrection, when the remem- brance of the Passion lias not yet given place to the trium- phant jfiy of .a completed Victory. It is the same Voice which said, "Thou shalt not le.ave My soul in hell, neither wilt Thou sutler Thine Holy One to see corruption." Thus the Psalm represents to us the "patient abiding alway " of tho holy Jesus, waiting for the arrival of tlie appointed time for Him to be brought from the deep of the earth again, going forth in the strength of the Divine Nature, and never doubt- ing the righteousness of the DiWne Will.' 1 It is observable tlint altliough the first part of tliis rsalin is identical with the llrst part of the tliirlv-flrst, the special compline words of our Lord, " Into Thy hands I coinnieiid }ly Spirit," arc not found here. 570 Cbc p.salms. 14th Day. [Ps. 71.] they that lay wait for my soul take their counsel together, saying : Ood hath forsaken him ; per- secute him, and take him, for there is none to deliver him. 10 Go not far from me, O God : my God, haste Thee to help me. 11 Let them be confounded and perish that are against my soul : let them be covered with shame and dishonour that seek to do me evil. 12 As for me, I will patiently abide alway : and wiU praise Thee more and more. 13 ]\Iy mouth shall daily speak of Thy right- eousness and salvation : for I know no end thereof. 14 1 will go forth in the strength of the Loed God : and will make mention of Thy righteous- ness only. 15 Thou, O God, hast taught me from my youth up until now : therefore will I tell of Thy wondrous works. 16 Forsake me not, God, in mine old age, when I am gray-headed : until I have shewed Thy strength unto this generation, and Thy power to all them that are yet for to come. 17 Thy righteousness, O God, is very high : and great things are they that Thou hast done ; God, who is like unto Thee t 18 what great troubles and adversities hast Thou shewed me 1 and yet didst Thou turn and refresh me : yea, and broughtest me from the deep of the earth again. 19 Thou hast brought me to great honour : and comforted me on every side. 20 Therefore will I praise Thee and Thy faith- fulness, O God, playing upon an instrument of musick ; unto Thee will I sing upon the harp, O Thou Holy One of Israel. 21 My lips will be fain when I sing unto Thee : and so will my soul whom Thou hast delivered. diebant animam meam consilium fecerunt in unum. Dicentes, Deus dereliquit euni : persequimini et comprehendite eum ; quia non est qui eripiat. Deus, ne elongeris a me : Deus mens, in auxilium meum respice. Confundantur et deficiant detrahentes animae mese : operiantur confusione et pudore qui quse- runt mala mihi. Ego autem semper sperabo : et adjiciam super omnem laudem Tuam. Os meum annuntiabit justitiam Tuam : tota die salutaro Tuum. Quoniam non cognovi litteraturam, introibo in potentias Domini : Domine, memorabor justitise Tuse solius. Deus, docuisti me a juventute mea : et usque nunc pronuntiabo mirabilia Tua. Et usque in senectam et senium : Deus, ne derelinquas me : Donee annuntiem brachium Tuum : generationi omni qu;B ventura est : Potentiam Tuam et justitiam Tuam, Deus, usque in altissima, quse fecisti magnalia : Deus, quis similis Tibi ^ Quantas ostendisti mihi tribulationes multas et malas ; et conversus vivificasti me : et de abyssis terrse iterum reduxisti me. Multiplicasti magnificentiam Tuam : et con- versus consolatus es me. Nam et ego confitebor Tibi in vasis psalmi : veritatem Tuam, Deus ; psaUam Tibi in cithara, sanctus Israel. Exsidtabunt labia mea cum cantavero Tibi : et anima mea quam redemisti. From the fourtli to the eighth verses inclusive, and also in the fifteenth and sixteenth, there are such references to the duration of our Lord's life on earth as seem to Indicate that, although it continued for only thirty-three years, yet every period of man's life was represented by or condensed into it. " Cast me not away in the time of age," may well lead us to believe that the closing part of our suffering Redeemer's time of humiliation M-as, to Him, as the concluding part of an old man's life, rather than that of a man in the vigour of youth ; and that in so many years as are reckoned to one genei"atiou He exhausted the experiences of the longest lifetime. Thei-e may be, also, in the expression, "Forsake ISIe not when My strength faileth Me," and in the pleading of the two following verses, a prayer that the Godhead may yet continue with tlie Manhood, even when the strength of the Incamation [see note on Psalm xciii. 1] seemed to be failing in the last epoch of Christ's humiliation, the Descent into Hell. If so, then these verses shew that Christ's enemies were not quieted by His Death, but that the great Adversary and his hosts "lay wait for" His "soul," under the impression that it was forsaken by the Divine Nature when they beheld it separated from His Body. It cannot be doubted, that, to the Omniscient Eye which foresaw the events of Christ's Passion in the time of the Psalmist, the spiritual foes of the Redeemer must have been as penetratingly knowni, at least, as those who visibly stood in the hall of Pilate, or around the Cross. Like all Psalms which relate to the Sufferings of our Lord, this one ends in tones of joy and triumph : "0 what great troubles and adversities hast Thou shewed Me " in My Life and My Death, "and yet didst Thou turn and refresh Me" in Paradise, "yea, and broughtest ile from the deep of the earth again " by the re-union of Body and Soul in a glorious Resurrection. A manifest application of this Psalm to the Church, and to Christians in a time of sickness, is suggested by the words of the prophet Isaiah : ' ' They that wait upon the Lord shall renew their strength ; they shall mount up 'with wings as eagles ; they shall run, and not be weary ; and they shall walk, and not faint." [Isa. xl. 31.] As Christ was a "won- der " unto many, so His Church has sometimes been so far jjartaker in His sufferings as to say, " We are made a spectacle unto the world, and to angels, and to men." [1 Cor. iv. 9.] But such afflictions draw closer the bonds of union between the Head and the members, and will enable Him to say at last, "Behold, I and the children whom the Lord hath given Me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in Mount Zion." [Isa. viii. 18; Heb. ii. 1.3.] PSALM LXXII. These words of prophetic joy were ever considered by the Jews to be spoken of the Messiah and His Kingdom : to the Christian, with the light of the CJospel and the history of the Church before him, this Psalm can have no other meaning.' If it ever had a partial application to Solomon, it could only have been in a very inferior degree applied to him as a type of that Son of David Whose glorious reign was to be universal and without end ; and of Whom another prophet WTote, "Behold, a King shall reign in righteousness, and princes shall rule in judgement. And a Man shall be as an hiding- place from the wind, and a covert from the tempest ; as rivers 1 The neglect of the spiritual interpretation of the Psalms is paijifully illnstrated by a per^*e^sion of the seventh verse in the hymn ordered instead of Venite Exnltemiia in the *' Accession Service." Some other per^'ersions in tliis hymn are equally objectionable. 14th Day. [Ps. 72]. Cfje Psalms. 571 22 ^ly tongue also shall talk of Thy righteous- ness all the day long : for they are confounded and brought unto shame that seek to do me evil. THE LXXn. PSALM. Deus, judicium. GIVE the King Thy judgements, O God : and Thy righteousness unto the King's son. 2 Then shall he judge Thy people according unto right : and defend the poor. 3 The mountains also shall bring peace : and the little hills righteousness unto the people. 4 He shall keep the simple folk by their right : defend the children of the poor, and punish the wrong doer. 5 They shall fear Thee, as long as the sun and moon endureth : from one generation to another. 6 He shall come down like the rain into a fleece of wool : even aa the drops that water the earth. 7 In His time shall the righteous flourish : yea, and abundance of peace, so long as the moon endureth. 8 His dominion shall be also from the one sea to the other : and from the "flood unto the world's end. 9 They that dwell in the wilderness shall kneel before Him : His enemies shall lick the dust. 10 The kings of Tharsis and of the isles shall give presents : the kings of Arabia and Saba shall bring gifts. 1 1 All kings shall fall down before Him : all nations shall do Him service. 12 For He shall deliver the poor when he crieth : the needy also, and him that hath no helper. 13 He shall be favourable to the simple and needy ; and shall preserve the souls of the poor. 14 He shall deliver their souls from falsehood and wrong sight. and dear shall their blood be in His LXXII. Hut. David: Solo, nion's accession. Lilurg. a. S. 1§. Tliursd. ^IattiIls. Christmas. Epi- phany. Maundy Thursd., Trinity Sunday, snd Noct. a i.e. Tli« Euphra- tes, as the words refer to the king- dom of Solomon. Sed et lingua mea tota die meditabitur justi- tiam Tuam : cum confusi et reveriti fuerint qui quaerunt mala mihi. PSALMUS LXXI. DEUS, judicium Tuum Regi da : et justitiam Tuam Filio Regis : Judicare populum Tuum in justitia : et pauperes Tuos in judicio. Suscipiant montes pacem populo : et coUes justitiam. Judicabit pauperes popuU, et salvos faciet fiUos pauperum : et humiliabit calumniatorem. Et permanebit cum sole et'ante lunam : in generatione et generationem. Descendet sicut pluvia in vellus : et sicut stilli- cidia stillantia super terram. Orietur in diebus Ejus justitia, et abundantia pacis : donee auferatur luna. Et dominabitur a mari usque ad mare : et a flumine usque ad terminos orbis terrarum. Coram Illo procident ^Ethiopes : et inimici Ejus terram lingent. Eeges Tharsis et insuUe munera ofFereut : reges Arabum et Saba dona adducent. Et adorabunt Eum omnes reges : omnes gentes servient Ei. Quia liberabit pauperem a potente : et pau- perem cui non erat adjutor. Parcet pauperi et inopi • et animas pauperum salvas faciet. Ex usuris et iniquitate redimet animas eorum : et honorabile nomen eorum coram Illo. of water in a dry place ; aa the sliadow of a great rock in a weary land." " For unto us a Child is born, unto us a .Son is given : and the government shall be upon His shoulder ; and His Name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His Kingdom, to order it, and to establish it with judgement and with justice, from henceforth even for ever." " Behold, a greater than Solomon is here." The pei-petuity, the universality, and the infinite blessings of Christ's Kingilom are, then, mystically set fortli in this Psalm. Clirist came among the .Jews as the rain upon Gideon's fleece, leaving all around dry : but as the fleece was afterwards left dry wliile all around it fell the rain, so, when He was rejected by His o\m nation. He caused the CJentile world to blossom and bear fruit. He came, therefore, to establish an universal dominion " from sea to sea, "even to the "utmost bounils of the earth," ' to establish also a " Kingdom of God within " us, from the sea of Baptism to the sea of glass before the Tlirone, one from the flood to the world's end, even from thellooil of destruction to tlie " river of the water of life." And it is very observable that this- perpetual anil universal King- dom tlepends altogether on the " righteoireness " of the King s Son, that immaculate holiness and obedience which enabled Him to be the Saviour of sinners, the " work " of which is "peace," and the effect of it " quietness ' and assurance for ever." 1 " Tli.'tvsia and the isles " indicate all known and unknown regions Ij'ini; westward of tlie Straits of Gibraltar. To Him, then, is the "gold " of worship and the incense of prayer to be offered day by d,ay through all ages ; and by Him is the earth blessed with "an heap of com, the " Bi;ead of Life," to be the sustenance of His people here, and until the time when " His fruit shall shako like Libanus " in the Tree of Life, and be " green in the midst of the .street of " the New .Jerusalem. The doxology of this Psalm forms to it a fitting conclusion of fervent praise, but it also marks tlie end of the second book of Psalms ; in which it may be observed that the Church, as the mystical Body of Christ, has been more prominently brought forw.ard than in the first book. THE THIRD BOOK. PSALM LXXIII. As our Lord .Jesus increased in wisdom .as well as in stature [Luke ii. 52], it must be concluded tluat the fulness of know- ledge did not at once come to His Human Nature, notwith- standing its union witli His Omniscient Divine Nature. It is not, therefore, irreverent to suppose that some actual con- dition of our Lord's mind is predicted in this Psalm ; and that there was a period in His life when the vision of a Divine Providence was in some degree veiled from His sight, as at last was the Vision of the Divine Presence. Another view that may be taken is, that, as the Penitential Psalms are the words of Christ speaking for and in His sinful members, so these are His words speaking for and in those 572 €\)t Ipsalms. 14th Day. [Ps. 73.] 15 He sliall live, and unto Him shall be given of the gold of Arabia : prayer shall be made ever unto Him, and daily shall He be praised. 1 6 There shall be an heap of corn in the earth, high upon the hills : His fruit shall shake like Libanus, and shall be green in the city like grass upon the earth. 1 7 His Name shall endure for ever ; His Name shall remain under the sun among the pos- terities : which shall be blessed through Him; and all the heathen shall praise Him. 18 Blessed be the Lord God, even the God of Israel : AAliich only doeth wondrous things ; 19 And blessed be the Name of His JIajesty for ever : and all the earth shall be filled with His Majesty. Amen, Amen. Day 14. EVENING PRAYER. THE LXXIII PSALM. Quam bonus Israel ! TRULY God is loving unto Israel : even unto such as are of a clean heart. 2 Nevertheless, my feet were almost gone ; my treadings had weU-nigh slipt. 3 And why ? I was grieved at the wicked ; I do also see the ungodly in such prosperity. 4 For they are in no peril of death : but are lusty and strong. 5 They come in no misfortune like other folk : neither are they plagued like other men. 6 And this is the cause that they are so holden with pride : and overwhelmed with crueltj'. 7 Their eyes swell with fatness : and they do even what they lust. 8 They corrupt other, and speak of wicked blasphemy : their talking is against the most High. 9 For they stretch forth their mouth "unto the heaven : and their tongue goeth through the world. 10 Therefore fall the people unto them ; and thereout suck they no small advantage. 11 Tush, say they, how should God perceive it : is there knowledge in the most High ? 12 Lo, these are the ungodly, these prosper in the world, and these have riches in possession : and I said, Then have I cleansed my heart in vain, and washed mine hands in innocency. 13 All the day long have I been punished : and chastened every morning. 14 Yea, and I had almost said even as they : but lo, then I should have condemned the gene- ration of Thy children. i.xxni. ffijt. Asapli. Occa- sion unknown, Lit„r<r. S. g. ffi. Thursd. Mattins. Maundy Thursd., 2nd Noct. Et vivet et dabitur Ei de auro Arabise : et adorabunt de Ipso semper ; tota die benedicent EL Erit firmamentum in terra in summis montium; superextoUetur super Libanum fructus Ejus : et florebunt de civitate sicut foenum terrs. Sit Nomen Ejus benedictum in ssecula : ante solem permanet Nomen Ejus. Et benedicentur in Ipso omnes tribus terrse : omnes gentes magnificabunt Eum. Benedictus Domixus Deus Israel : Qui facit mirabUia solus : Et benedictum Nomen majestatis Ejus in ffiternum : et replebitur majestate Ejus omnis terra. Fiat, fiat. PSALMUS LXXII. QUAM bonus Israel Deus ; his qui recto sunt corde. Mei autem pene moti sunt pedes : pene effusi sunt gressus mei. Quia zelavi super iniquos : pacem peccatorum videns. Quia non est respectus morti eorum : et firma- mentum in plaga eonim. In labore hominum non sunt : et cum homini- bus non flagellabuntur. Ideo teniiit eos superbia : operti sunt iniqui- tate et impietate sua. Prodiit quasi ex adipe iniquitas eorum : trans- iemnt in affectum cordis. Cogitaverunt et locuti sunt nequitiam : iniqui- tatem in excelso locuti sunt. Posuerunt in ccelum os suum : et lingua eorum transivit in terra. Ideo convertetur populus mens hie : et dies pleui invenientur in eis. Et dixerunt, Quomodo scit Deus : et si est scieutia in Excelso? Ecce ipsi peccatores, et abundantes in saeculo : obtinuerunt divitias. Et cb'xi. Ergo sine causa justificavi cor meum : et lavi inter innocentes mauus meas : Et fui flageUatus tota die : et castigatio mea in matutinis. Si dicebam, Narrabo sic : ecce nationem filio- rum Tuorum reprobavi. whose eyes behold thlugs darkly, so that ' ' meu " seem ' ' as trees walking," until His Word causes them to see clearly, and His uuveiled Presence reveals the mysteries of His hidden Providence. The twenty-first chapter of Job is veiy similar in character to the seventy -third Psalm, and it is one of the many striking and instnictive coincidences brought out by the daily ser\'ices of the sanctuary that on the 14th of June the one is the first lesson at Mattins, the other an Evensong Psalm. Tliis coin- cidence is not the less striking because of the manner in which Job, as well as Da™!, was so conspicuous a type of our Blessed Lord : for it illustrates the principle laid down by Christ that the Scriptures speak in every page concerning Him. It was true of Him in the most literal sense that while the imgodly were prospering in the world and had great riches La possession, He was punished all the day long, chas- tened every morning, and without a place where to lay His Head. There are few portions of Holy Scripture which offer so much consolation to the Church of Christ, or to individual Christians in time of affliction and depression. The powers of wickedness have often seemed to be prevailing, and God's pui-poses to be failing ; prosperity has often seemed to follow the footsteps of vice, and miseiy that of virtue : but this is only a supei-ficial and shortsighted ■\-iew of things, which may be corrected by " going into the sanctuary of God," and look- ing at the eternal life of mankind as the true life. Then it will be found, that though Antichrist and his ministers may prevail for a time, Christ and His Church shall reign for ever and ever ; and that thougli wicked Dives may have his good li 14th Day. [Ps. 74.] Cl)c Psalms. 573 15 Then thought I to understand this : but it was too hard for me, IG Until I went into the sanctuary of God : then understood I the end of these men ; 17 Namely, how Thou dost set them in slip- pery places ; and castest them down, and de- stroyest them. 18 Oh, how suddenly do they consume ; per- ish, and come to a fearfid end ! 19 Yea, even like as a dream when one awaketh : so shalt Thou make their image to vanish out of the city. 20 Thus my heart was grieved : and it went even through my reins. 21 So fooUsh was I, and ignorant : even as it were a beast before Thee. 22 Nevertheless, I am alway by Thee : for Thou hast holden me by my right hand. 23 Thou shalt guide me with Thy counsel : and after that receive me with glory. 24 Whom have I in heaven but Thee : and there Ls none upon earth that I desire in com- parison of Thee. 25 My flesh and my heart faileth : but God is the strength of my heart, and my portion for ever. 26 For lo, they that forsake Thee shall perLsh : Thou hast destroyed all them that commit forni- cation against Thee. 27 But it is good for me to hold me fast by God, to put my trust in the Lord God : and to speak of all Thy works in ike gates of the daughter of Sion. THE LXXn'. PSALM. Ut quid, Deus. OGOD, wherefore art Thou absent from us so long : why is Thy wrath so hot against the sheep of Thy pasture ? 2 O think upon Thy congregation : whom Thou hast purchased and redeemed of old. 3 Think upon the tribe of Thine inheritance : and mount Sion, wherein Thou hast dwelt. 4 Lift up Thy feet, that Thou mayest utterly destroy every enemy : which hath done evil in Thy sanctuary. 5 Thine advei-saries roar in the midst of Thy congregations : and set up their banners for tokens. 6 He that hewed timber afore out of the thick trees ; was known to bring it to an excellent work. LXXIV. Hisi. Asaph ; dur- ing the Captivity. /.,!„n-. »• 1- Si- Thursd. Mattins. Maundy Thursd., and Noct. Existimabam ut cognoscerem : hoc labor est ante me. Donee intrem in sanctuarium Dei ; et intelli- gam in novissimis eorum. Veruntamen propter dolos posuLsti eLs : de- jecisti eos dum allevarentur. Quomodo facti sunt in desolationem ? subito defecerunt : perierunt propter iniquitatem suam. Velut somnium surgentium, Domine : in civi- tate Tua imaginem ipsorum ad nihilum rediges. Quia inflammatum est cor meum, et renes mei commutati sunt : et ego ad nihilum redactus sum et nescivi. Ut jumentum factus sum apud Te : et ego semper Tecum. Tenuisti uianum dexteram meam, et in volun- tate Tua deduxisti me : et cum gloria suscepisti me. Quid enim mihi est in coelo? et a Te quid volui super terram ? Defecit caro mea et cor meum : Deus cordis mei et pars mea Deus in a3ternum. Quia ecce, qui elongant se a Te peribunt : per- didi.sti omnes qui fornicantur abs Te. Mihi autem adhaerere Deo bonum est : jjonere in Domino Deo spem meam : Ut annuntiem omnes prsedicationes Tuas : in portis filise Sion. PSALMUS LXXIII. "TTT quid, Deus, repulisti in finem ; iratus est v-^* furor Tuus super oves pascuai Ture ? jSIemor esto congregationis Tuas : quam pos- sedisti ab initio. Kedemisti virgam hiereditatis Tuaj : mons Sion, in quo habitasti in eo. Leva manus Tuas in superbias eorum in finem : quanta malignatus est inimicus in sancto. ' Et gloriati sunt tjui odcrunt Te : in medio solennitatis Tu;e. Posuorunt signa sua, signa : et non cogiui- verunt sicut in exitu super suniiniun. thhigs and holy Lazanis liis evil things in this world, j'et lieieafter the prosperous sinner will be tormented and the uHlicteil saint coniforteil. As yet we cannot understand these mysteries of Proviilenco any more tlian we can understantl the mysteries of (lod's Personality and Trinity ; tliough we know as much as this, that Christ Himself was chastened, and was made perfect through sufferings, and that " if ye endure chastenuig, (iod dealeth with you as with sons." Hereafter tliey who dhtaiu an entrance into the eternal sanctuary of the Heavenly .Jeru- Siilcm will understanil these tilings. Man once endeavoured prejnatiirely to attain such fulness of knowlcilgc and to "be as (!od:" hereafter "we shall be like Him" in our ilegree, even in the understanding of His Providential acts : no longer looking upon Him darkly as through a glass, but seeing "Hini as He is," perfect hi justice, love, and truth. [I .lohn iii. 2-] PSALM LXXIV. This wailing lamentation belongs cither historically or pro- phetically to the periotl when (iod's Presence had been removed from Zion during the time of the Babylonish Captivity.' It is not, however, the lamentation of penitents, like the prayer of Daniel (which in some respects corresponds «ith this Psalm), but of the Church speaking by her Head. Hence there is no trace of such words as tlioso of Daniel, " Yea, all Israel have 1 It is n mi.ttako to considoi* tlii.s P.salin as applicable to the destruction of the Temple by the Koiiiaus under Titus. When this e\ent oecuiTed, Iho Preaeiure of God had been removed froui the Teiuide to the Chureh. The Spirit of God, speaking by St, Paul, declared that however glorious tho Old Disi)0n8ation was, tho Now 13ispcnsation far exeee<led it in glory. Tho same Spirit, speaking by the Psalmist, would not have lamented the pass- ing away of thatidil 1 ii:i]iensation in such terms as are hero used. lint such terms are (juite iiatuial in respect to the temporary destruction of a system wliieh was not yet permanently rcjilaced byabetter. 574 C&c Ipsalms. 14th Day. [Ps. 74.] 7 But now they break down all the carved work thereof : with, axes and hammers. 8 They have set fire upon Thy holy places : and have defiled the dwelling-place of Thy Name, even unto the ground. 9 Yea, they said in their hearts, Let us make havock of them altogether : thus have they burnt up all the houses of God in the land. 10 We see not our tokens, there is not one prophet more : no, not one is there among us, that understaudeth any more. 11 O God, how long shall the adversary do this dishonour : how long .shall the enemy blas- pheme Thy Name, for ever? 12 Why withdrawest Thou Thy hand : why pluckest Thou not Thy right hand out of Thy bosom to consume the enemy ? 13 For God is my King of old : the help that is done upon earth He doeth it Himself. 14 Thou didst divide the sea through Thy power : Thou brakest the heads of the "dragons in the waters. 15 Thou smotest the heads of "Leviathan in pieces ; and gavest him to be meat for the people in the wilderness. IG Thou broughtest out fountains and waters out of the hard rocks : Thou drieclst up mighty w^aters. 17 The day is Thine, and the night Ls Thine : Thou hast prepared the light and the sun. 18 Thou hast set all the borders of the earth : Thou hast made summer and winter. 19 Kemember this, O Lord, how the enemy hath rebuked : and how the foolish people hath blasphemed Thy Name. 20 O deliver not the soul of Thy turtle-dove unto the multitude of the enemies : and forget not the congregation of the poor for ever. 21 Look upon the covenant : for all the earth is fuU of darkness, and cruel habitations. 22 O let not the simple go away ashamed : but let the poor and needy give praise unto Thy Name. 23 Arise, O God, maintain Thine own cause : remember how the foohsh man blasphemeth Thee daily. 24 Forget not the voice of Thine enemies : the presumption of them that hate Thee increaseth ever more and more. a Tliese are sym- bolical names for the Egj-ptians. Quasi in silva lignorum securibus excideruut januas ejus in idipsum : in securi et ascia deje- cerunt eam. Incenderunt igni sanctuarium Tuum in terra : poUueruut tabernaculum Nominis TuL Dixerunt in corde suo cognatio eorum simul : Quiescere faciamus omnes dies f estos Dei a terra. Signa nostra non vidimus, jam non est pro- pheta : et nos non cognoscet amplius. Usquequo, Deus, improperabit inimicus : irritat adversarius Nomen Tuum in finem 1 Ut quid avertis manum Tuam : et dexteram Tuam de medio sinu Tuo in finem ? Deus autem Kex noster ante ssecula : operatus est salutem in medio terra3. Tu coufirmasti in virtute Tua mare : contribu- lasti capita di-aconum in aquis. Tu confregisti capita draconis : dedisti eum escam populis .iEthiopum. Tu dirupisti fontes et torrentes : Tu siccasti fluvios Ethan. Tuns est dies, et Tua est nox : Tu fabricatus es auroram et solem. Tu fecisti omnes terminos terrse : sestatem et ver Tu plasmasti ea. Memor esto hujus, inimicus improperavit Do- mino : et populus insipiens incitavit Nomen Tuum. Ne tradas bestiis animas confitentes Tibi : et animas pauperum Tuorum ne obUviscaris in iinem. Respice in testamentum Tuum : quia repleti sunt qui obscurati sunt terrse domibus iniqui- tatum. Ne avertatur humilis factus confusus : pauper et inops laudabunt Nomen Tuum. Exsurge, Deus, judica causam Tuam : memor esto improperiorum Tuorum, eorum quse ab insipiente sunt tota die. Ne obliviscaris voces inimicorum Tuorum : superbia eorum qui Te oderunt ascendit semper. transgressed Thy law .... therefore the curse is poured upon us." [Dan. ix. 11.] The one thought which pervades the Psalm is that of the dishonour done to God by tlie desola- tion of His holy House ; and the cry goes up to His Throne, " How long shaU the Adversary do this dishonour ? . . . . Maintain Thine o-mi cause." It is not the sinner wlio speaks, pleading, "0 Lord, hear; Lord, forgive; Lord, hearken and do : defer not, for Thine own sake, my God ; for Thy city and Thy people are called by Thy Name." [Dan. ix. 19.] But it is the Voice of Him Who cried, " Father, glorify Thy Name." This literal application of it to the Captivity, and the de- struction of vSolomon's Temple, is sulliciently evident ; and it is only necessary to point out that Christ seems already to be pleading for His Church even before the Dispensation of Sinai had given place to that of the Incarnation. It is far more clear, however, that the Psalm represents Him as pleading for tlie New Jerusalem in times of depression, affliction, and persecution, and especially in that time of desolation of which He Himself prophesied as to happen in the last days. No human words can heighten the awful horror of the picture drawn by our Lord in JIatt. xxiv. , and by St. John in Eev. xiii. 8, in which both are setting forth tlie final attempt of tlie Adversary to dishonour God by destroying His Church ; and to that period, doubtless, belongs the full force of this Psalm. But every opposition offered to the true work of Christ's Church is an approacli towards that height of blasphemy and persecution which will characterize that period. In respect to all such trouble, therefore, the Church continually sings this supplicatory hymn, beseeching the Lord to "maintain His ovra cause." PSALM LXXV. This is a song of triumphant hope sung by the Church of God in prospect of the final contest witli Antichrist : sung, not as by a human community, but as by the mystical Body 15th Day. [Ps. 75, 76.] Cf)c Jpsalms. 575 Day 15. MORNING PRAYER. THE LXXV. PSALM. Coiifitebimur Tibi. "TTNTO Thee, God, do we give thanks : v^ yea, unto Thee do we give thanks. 2 Thy Name also is so nigh : and tliat do Thy wondrous works declare. 3 When I receive the congregation : I shall judge according unto right. 4 The earth is weak, and all the inhabiters thereof : I bear up the pillars of it. 5 I said unto the fools, Deal not so madly : and to the ungodly, Set not up your horn. 6 Set not up your horn on high : and speak not with a stiff neck. 7 For ''promotion cometh neither from the east, nor from the west ; nor yet from the south. 8 And why 1 God is the Judge ; He putteth down one, and setteth up another. 9 For in the hand of the Lord there is a cup, and the wine is red : it is full mixed, and He poureth out of the same. 10 As for the dregs thereof : all the ungodly of the earth shall drink them, and suck them out. 1 1 But I will talk of the God of Jacob : and praise Him for ever. 12 All the horns of the ungodly also will I break : and the horns of the righteous shall be exalted. THE LXXVI. PSALM. Notus in .Judsea. IN Jewry is God known : His Name is great in Israel. 2 At Salem is His tabernacle : and His dwelling in Sion. 3 There brake He the arrows of the bow : the shield, the sword, and the battle. 4 Thou art of more honour and might : than the hills of the robbers. 5 The proud are robbed, they have slept their sleep : and all the men whose hands were mighty have found nothing. 6 At Thy rebuke, God of Jacob : both the chariot and horse are fallen. 7 Thou, even Thou art to be feared : and who may stand in Thy sight when Thou art angry ? LXXV. J/ist. Asaph ; dur- ing the Captivity. i„,.n'. s. m. m- Thursd. Mattins. Maundy Tluirsd. Apostles and Evan- gelists, 3rd Noct. a Comp. Song of Hannah, i Sam. 2. i-io, and the Mag. tiificat. b Or, setting up. LXXVI. Hist. Asaph ; on de- struction of Sen- nacherib's army. \2 Kings 19.) LUnrfT. Sb. 19. U?- Thursd. Matlins. Maundy Thursd,. Eister Eve, Ex. Cross, 3rd Notl. PSALMUS LXXrV. CONFITEBIMUR Tibi, Deus, confitebimur : et invocabimus Nomen Tuum. Narrabimus mirabilia Tua : cum accepero tem- pus, ego justitias judicabo. Liqnefacta est terra et omnes qui habitant in ea : ego confirmavi columnas ejus. Dixi iniquis, Nolite inique agere : et delinquen- tibus, Nolite exaltare cornu. Nolite extollere in altum cornu vestrum : nolite loqui adversus Deum iniquitatem. Quia neque ab oriente, neque ab Occidents, neque a desertis montibus : quoniam Deus judex est. Hunc humiliat et hunc exaltat : quia calix in manu Domini viui ineri plenus mixto. Et inclinavit ex hoc in hoc ; veruntamen f:ex ejus non est exinanita : bibent omnes peccatores terrae. Ego autem annuntiabo in sseculum : cantabo Deo Jacob. Et omnia cornua peccatorum confringam : et exaltabuntur cornua justi. PSALMUS LXXV. "^OTUS in Judfea Deus : in Israel magnum -i-N Nomen Ejus. Et factus est in pace locus Ejus : et habitatio Ejus in Sion. Ibi confregit potentias : arcum, scutum, gladium et bellum. Illuniiuans Tu mirabiliter a montibus seternis : turbati sunt omnes insipientes corde. Dormierunt somnum suum : et nihil invenerunt omnes viri divitiarum in manibus suis. Ab increpatione Tua, Deus Jacob : dormitave- runt qui ascenderunt equos. Tu terribilis es et quis resistet Tibi t ex tunc ira Tua. of Christ ; .and therefore, aa by Christ Himself speaking in .■vnd by His Churcli. The " Name " of God is brought "so nigh " to man throiigli tile Incarnation of the Second Person in the Blessed Trinity, and evidence of its nighness is given by all the wondrous works which have been done in the kingdom which Christ appointed to His C'liureh as His Father hail appointed unto Him. [Luke xxii. 29.] Though, therefore, the earth is weak (or "poured out" in weakness), yet does Christ, by His Pre- sence in the Church, "bear up the pillars of it," and establish His Kingdom as "a city which cannot be moved." Hence tlie folly of those who oppose and seek to overthrow the Church of Christ ; a folly which will culminate in the mad and ter- rible violence of the great Antichrist who will be "revealed in his time," the "Ungodly," who sets up his horn on high by offering himself as an object of worship instead of Christ, and speaking blasphemous things against the Most Highest. Aa God " brought it to pass " and not Sennacherib himself, that the Assyrian king should " be to lay waste fenced cities into ruinous heaps," so it is God also by Whom it will bo "given unto" Antichrist "to make war with the saints, aud to overcome them," for some good purpose towards His Church, doubtless its purgation by persecution. There may be some reverent hesitation in interpreting the ninth verse without any reference to the Blessed Sacrament : yet it seenis to be in strict analogy with two passages in the Revelation, in which "the wine of the wrath of God," and "the cup of His indignation " is given to the worshippers of Antichrist, and to "Great Babylon." And this sense seems to be confirmed by the undoubted reference in the last verse to the triumph of " the Lamb as it had been slain, having seven horns and seven eyes, which are the seven spirits of God," over both Antichrist and Babylon. PSALM LXXVL As the preceding Psalm is a prophetic hymn of Christ's mystical Body looking forward to the onslaught of Antichrist, so in this still higher strain of triunipli is to be discerned the celebration of a victory accomplished. The Septuagiut title describes it as sung respecting the Assyrian, doubtless after the destruction of Sennacherib's host : and, like the fornior 576 ^bt Psalms. 15th Day. [Ps. 77.] 8 Thou didst cause Thy judgement to be heard from heaven : the earth trembled, and was still, 9 When God arose to judgement : and to help all the meek upon earth. 10 The fierceness of man shall turn to Thy praise : and the fierceness of them shalt Thou refrain. 11 Promise unto the Lord your God, and keep it, all ye that are round about Him : bring presents unto Him that ought to be feared. 12 He shall refrain the spirit of princes : and is wonderful among the kings of the earth. THE LXXVII. PSALM. Voce mea ad Dominum. I WILL cry unto God with my voice : even unto God wiU I cry with my voice, and He shall hearken unto me. 2 In the time of my trouble I sought the Lord ; my sore ran, and ceased not in the night- season ; my soul refused comfort. 3 When I am in heaviness, I will think upon God : when my heart is vexed, I wiU complain. 4 Thou holdest mine eyes waking : I am so feeble, that I cannot speak. 5 I have considered the days of old : and the years that are past. 6 I call to remembrance my song : and in the night I commune with mine own heart, and search out my spirits. 7 Will the Lord absent Himself for ever : and will He be no more intreated 1 8 Is His mercy clean gone for ever : and is His promise come utterly to an end for evemiore ? 9 Hath God forgotten to be gracious : and win He shut up His loving-kindness in dis- pleasure 1 10 And I said, It is mine own infirmity : but I will remember the years of the right hand of the most Highest. Ill will remember the works of the Lord : and call to mind Thy wonders of old time. LXXVII. Hiif. Asaph. Occa- sion unknown. L,.;,rr. S. B. m- Thursd, M.ittins. Maundy Thursd,, 3rd Nott. De coelo auditum fecisti judicium : terra tre- muit et quievit, Cum exsurgeret in judicio Deus : ut salvos faceret omnes mansuetos terrs. Quoniam cogitatio hominis confitebitur Tibi : et reliquia3 cogitationis diem festum agent Tibi. Vovete et reddite Domino Deo vestro : omnes qui in circuitu Ejus affertis munera, Terribili, et Ei Qui aufert spiritum principum : terribili apud reges terrse. PSALMUS LXXVI. "VTOCE mea ad Dominuji clamavi I V ad Deuji, et inteudit mihi. voce mea In die tribulationis mem Detjm exquisivi, manibus meis nocte contra Eum : et non sum deceptus. Eenuit consolari anima mea : raemor fui Dei, et delectatus sum, et exercitatus sum ; et defecit spiritus mens. Anticipaverunt vigilias oculi mei : turbatus sum et non sum locutus. Cogitavi dies antiquos : et annos setemos in mente habui. Et meditatus sum nocte cum corde meo : et exercitabar et scopebam spiritum meum. Nunquid in Eeternum projiciet Deus : aut non apponet ut complacitior sit adhuc ? Aut in finem misericordiam Suam abscindet : a generatione in generationem ? Aut obliviscetur misereri Deus ? aut continebit in ira Sua misericordias Suas ? Et dixi, Nunc coepi Excelsi. htec mutatio dexterse Memor fui operum Domini ab initio mirabilium Tuorum. quia memor ero P.salm, this also is to be regarded as a hymn of victory over that Antichrist of whom Sennaclierib was one of tlie many personal types. It is very significant that the City of God is spoken of under the name of Salem, not Jerusalem ; the fonner being tlie name which it bore in tlie time of Melchizedec, after the order of whose Priestliood Christ came, Wliose undisputed reign alone will establish a City of perfect Peace.' [Rev. vi. 4; Isa. ii. 4 ; Micah iv. 3.] Tliis may be taken, therefore, as an Evangelical hymn of that new Jewry, Salem, and Sion, of %vhich St. John heard tlie "gi'eat voice out of Heaven, saying. Behold, the tabeniacle of God is -with men, and He will dwell witli them, and they shall be His people, and God Himself shall be with them, and be their God. And God sliall wipe away aU tears from theii' eyes ; and there sliall be no more death, neither soitow, nor crying, neither sliall there be any more pain, for the former things are passed away." [Rev. xxi. 3, 4.] The troubles of the last days are spoken of as past ; Antichrist is sulxlued and overthrown ; the judgement of Clirist has been lieard from the "great white throne ;" the perfect supremacy of the "King of kings and Lord of lords " is for ever established in an end- less reign of peace. ■ PSALM LXXVIL In the first Iialf of this Psahn the voice of Christ's mystical 1 The LiXX translates the Hebrew '*(» li^yij." Body cries out to God from the midst of some aiHictiouin wliich He has seemed to hide His face. The tenth verse recalls to mind that God is never really absent from the Church, and that if He seems to be so, it is because our own infirmity and want of faith prevent us from beholding His Presence. In the latter half of the Psalra God's dealings with His people of old are recounted as a memorial before Him in the tone of the Litany Antiphon : "0 Lord, arise, help us, and deliver us for Thy Name's sake. " There were occasions on which the way of Christ was " in the sea, and His path in the deep waters ; " and when ' ' the watei'.s saw " Him their God " and were afraid, and the depths were troubled : " and these miracles of our Lord's Person and Word seem to be prophetically commemorated in tliis Psalm no less than the miraculous passage of tlie Red Sea is histori- cally commemorated. On one of these occasions the storm arose when our Lord was asleep in the sliip, and after being awoke He expressly rebuked the disciples for their v\ant of faith, reminding them that their fear arose from their " otiti infirmity," for that His Presence not less than His Word is a sure token of safety to tlie Churcli. On the other occasion our Lord walked on the sea to the disciples, who were toiling in vain against a contrary wind, and they were by His Presence brought immediately to the haven where they i\ouId be. Then, too, it is recorded of them that their faitli was wanting, ' ' for they considered not the miracle of the loaves : for their heart was hardened." Thus the key-note of the Psalm is struck in the tenth verse. 15th Day. [Ps. 78.] Cf)C Psalms. 577 12 1 will think also of all Thy works : and my talking shall be of Thy doings. 1 3 Thy way, God, is holy ; who is so great a Cfod as our God ? 14 Thou art the God that doeth wonders : and hast declared Thy power among the people. 15 "Thou hast mightily delivered Thy people : even the sons of Jacob and Joseph. 16 *The waters saw Thee, O God, the waters saw Thee, and were afraid ; tlie depths also were troubled. 17 'The clouds poured out water, the air thundered : and Thine arrows went abroad. 18 The voice of Thy thunder was heard round about : the lightnings shone upon the ground, the earth was moved, and shook withal. 19 "'Thy way is in the sea, and Thy paths in the great waters : and Thy footsteps are not known. 20 Thou leddest Thy people like sheep : by the hand of Moses and Aaron. Day 15. EVENING PRAYER. THE LXXVIII. PSALM. Attendite, popule. '"FITEAR My law, O My people : incline your -I — L ears unto the words of My mouth. 2 "'I will open Jly mouth in a parable : I will declare hard sentences of old ; 3 " Which we have heard and known : and such as our fathers have told us ; 4 ''That we should not hide them from the children of the generations to come ; but to shew the honour of the Lord, His mighty and wonder- ful works that He hath done. 5 'He made a covenant with Jacob, and gave Israel a law : which He commanded our fore- fathers to teach their children ; 6 That their posterity might know it ; and the children which were yet unborn ; 7 *To the intent that when they came up ; they might shew their children the same ; a Comp. Ps. So. 3, 3. *Exocl.i4, 21. Matt. «. 26. f 2 Sam. 22. 14. Josh 10. II. 2 Sam. 22. Et meditabor in omnibus operibus Tuis : et in adinventionibus Tuis exercebor. Deus, in sancto via Tua ; quis Deus magnus sicut Deus noster % Tu es Deus Qui facis mira- biha. Notam fecisti in populis virtutem Tuam : rede- misti in brachio Tuo populum Tuum, filios Jacob et Joseph. Viderunt Te aqua?, Deus, viderunt Te aqua; et timuerunt : et turbat» sunt abyssi. JIultitudo sonitus aquarum : vocem dederunt nubes. Etenim sagitta; Tuaj transeunt : vox tonitrui Tui in rota. Illuxerunt coruscationes Tubs orbi terr» : com- mota est et contremuit terra, "'il'ssl'^''"' '^°"'" i I'l va3x\ via Tua, et semita? Tuw in aquLs I multis : et vestigia Tua non cognoscentur. Deduxisti sicut oves populum Tuum : in maim Moysi et Aaron. LXXVIII. lUst. As.Tph ; on the rebellion of the Ten Tribes. Liturs. 5. H. B. Thursd. Mattins. e Isa. 51. 4, / Matt. 13. 35. I Cor. 10. It. S Exod. 12. 14. Deut. 6. 20. h Col. i. 27. k Deut. 6. 20. PSALMUS LXXVn. ATTENDITE, popule Meus, legem Meam : -^^ inclinate aurem vestram in verba oris Mei. Aperiam in parabolis os Meum : loquar propo- sitiones ab initio. Quanta audivimus et cognovimus ea : et patres nostri narraverunt nobis. JMon sunt occultata a filiis eorum : in genera- tione altera. Narrantes laudes Domini et virtutes Ejus : et mirabilia Ejus quae fecit. Et suscitavit testimonium in Jacob : et legem posuit in Israel. Quanta mandavit patribus nostris : nota facere ea filiis suis ; ut cognoscat generatio altera ; Filii qui nascentur et exsurgent : et narrabunt filiis suLs. Adversity may surround the Church or particular members of it, and Christ's Presence may seem far off, or if He is in tlie sliip yet is He asleep ; faitli, liowever, ■will say, This appear- ance of danger is from " mine own infirmity, Init 1 will remember the years of the right hand of the mo.st Highest." Though we may be in tlie midst of " the waves of this trouble- some world " and He on the shore of His Father's Throne, yet is His way in the sea, and His patli in the great waters ; so that nothing can separate tlie Church from the protection of of His Presence. Though He may seem to be heedless of our danger, yet may ^e rely on His Presence, and be sure that if He is in the ship, though asleep, it is an Ark of safety. Very great comfort may therefore be found in this Psalm at all times of tribulation, for in it we memorialize God, and remind ourselves, of His wonders to His Church in old time, and cif His never-failing love towards her for ever. As He led His ancient people like sheep by the hand of Moses and Aaron, so does He Himself as the (iood Shepherd go before His sheep that they may hear His voice, and follow Him to pastures of safety ami peace. PSALM LXXVin. This didactic hynm sets forth the history of the ancient Israel as in a parable for the instruction of the new Israel of tiod, and for memorializing Him of His mercies to the Church of all ages. As regards the .Tews it has a parallel in the dis- course of St. Stephen before the Coimcil of the Sanhedrin, especially in setting forth the persistent disobedience to God by which their history had been marked, and the continual forgiveness with which He had requited their misdeeds. That the parable is spoken with reference to the Christian Church also we may clearly understand from the words with which St. Paul conchnles a short enumerati<in of some of the sins of Israel : " Now all tliese things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come."' The Psalm, there- fore, comes to the Church as the voice of Christ, saying, " Hearken unto Me, My people, and give ear unto Me, My nation ; for a law shall proceed from Me, and I will make My judgement to rest for a light of the people. Jly righteousness is near ; My salvation is gone forth : and Mine arm shall judge the people ; the isles shall- wait upon Me, and on Mine arm shall they trust. " "All these things spake Jesus unto the multitude in parables ; and without a parable spake He not unto them." As it will be impracticable to follow out this typical character of the Psalm in any lengthy detail, a few par- ticulars may be selected for the purpose of illustration from several of its various sections. The wliole Psalm olniously symbolizes the passage of the new Israel at all periods of its history from spiritual bondage and the wilderness of this worlil to the promised land of rest ' It has been ohsen*iMl, as illustratinR the typical force of tliis P.salm, that though relating to piiHt eventu the Hebrew verbs are in the future. 578 €-f)t Psalms. 15th Day. [Ps. 78.] 8 That they might put their trust in God : and not to forget the works of God, but to keep His commandments ; 9 "And not to be as their forefathers, a faith- less and stubborn generation : a generation that set not their heart aright, and whose spirit cleaveth not stedfastly unto God ; 10 *Like as the children of Ephraim : who being harnessed, and carrying bows, turned them- selves back in the day of battle. 11 'They kept not the covenant of God : and would not walk in Ilis law ; 12 But forgat what He had done : and the wonderful works that He had shewed for them. 13 ''i\Iarvellous things did He in the .sight of our forefathers, in the land of Egypt : even in the field of Zoan. 14 'He divided the sea, and let them go through : He made the waters to stand on an heap. 15 -Tn the day-time also He led them with a cloud : and all the night through with a light of fire. 16 -i^He clave the hard rocks in the wilderness : and gave them drink thereof, as it had been out of the great depth. 17 He brought waters out of the stony rock : so that it gushed out like the rivers. ] 8 ^Yet for all this they sinned more against Him : and provoked the most Highest in the wUderness. 19 'They tempted God in their hearts : and required meat for their lust. 20 * They spake against God also, saying : Shall God prepare a table in the wilderness ? 21 He smote the stony rock indeed, that the water gushed out, and the streams flowed withal: ' but can He give bread also, or provide flesh for His people ? 22 '"When the Lord heard this. He was wroth: so the fire was kindled in Jacob, and there came up heavy displeasure against Israel ; 23 Because they believed not in God : and put not their trust in His help. 24 "So He commanded the clouds above : and opened the doors of heaven. 2.5 He rained down manna also upon them for to eat : and gave them food from heaven. 26 "So man did eat Angels' food : for He sent them meat enough. 27 -^He caused the east-wdnd to blow under heaven ; and through His power He brought in the south-west-wind. M Deut.2i. i8. Acts 7. 51. 2 Chron. 30. | 7- b Hosea lo. 13 c 2 Kings 17. 14 Isn. I. 3. dSum. 14.22. Isa. 30. 3. 4. e Exod. 14, 2 I. I Cor. 10. 2. yExod. 13. 21. Isa. 4.5- ^Exod. 17. 6. Mum. 20. II, I Cor. 10.4. A Heb. 3. 16. I Exod. 16. 3. i Comf. John 6. "^s. 60. / N'um. II. 4, 2 m Num. II. I. )i Jolin 6. 32. John 6. 51. / Num. II. 31. Ut ponant in Deo spem suam : et non oblivis- cantur operum Dei ; et mandata Ejus exquirant. Ne fiant sicut patres eorum : geueratio prava et exasperans. Generatio quae non direxit cor suum : et non est creditus cum Deo spiritus ejus. Filii Ephrem intendentes et mittentes arcum : conversi sunt in die belU. Non custodierunt testamentum Dei : et in lege Ejus noluerunt ambulare. Et obliti sunt benefactorum Ejus : et mirabilium ejus qua3 ostendit eis. Coram patribus eorum fecit mirabilia in terra yEgypti : in campo Thaneos. Interrupit mare et perduxit eos : et statuit aquas quasi in utre. Et deduxit eos in nube diei iUuminatione ignis. Interrupit petram in eremo velut in abysso miilta. et tota nocte in et adaquavit eos Et eduxit aquam de petra : et deduxit tanquam flumina aquas. Et apposuerunt adhuc peccare Ei : in iram con- citaverunt Excelsum in inaquoso. Et tentaverunt Deum in cordibus suis : ut peterent escas animabus suis. Et male locuti sunt de Deo : dixerunt, Nun- quid poterit Deus parare mensam in deserto ? Qui percussit petram, et fluxerunt aquas : et torrentes inundaverunt : Nunquid et panem poterit dare : aut parare mensam populo Suo % Ideo audivit DoMiNus et distuUt : et ignis accensus est in Jacob, et ira ascendit in Israel. Quia non crediderunt in Deo runt in salutari Ejus. Et mandavit nubibus desuper : aperuit. Et pluit illis manna ad manducandum panem coeli dedit eis. Panem angelorum manducavit homo : cibaria misit eis in abundantia. Transtulit austrum de coelo : et induxit in vir- tute Sua africum. : nee sperave- et januas cceli et and the heavenly Jerusalem. Hence the significance of the fourteenth verse, relating to the Baptism of the Israelites in the cloud and in the sea at tlie outset of their journey towards the land of promise, and of all those following verses which set forth God's mercy in providmg drink and food for them during the whole period of their wanderings. 8t. Paul's words respecting these circumstances shew that we should mncli undervalue the true teaching of Holy Scripture if we failed to see their typical meaning : and his immediate refer- ence to the "Cup of Blessing "and "the Bread which we lireak '' clearly indicates that this typical meaning looks towards the sacramental life of the Christian Church. While, then, we recount the wonders of old time wlien God divided the sea to let His ancient people pass through, we recount, also, His continual mercy in causing His new Israel to pass through the waters of Baptism that they may be cleansed from tlie spiritual defilement of the Egypt out of which He has brought them. A prophecy of Isaiah also connects this portion of the history of Israel very distinctly with tlie abiding of the Holy Ghost in the Church. Having spoken of the day when " the Branch of the Lord " sliall be beautiful and glorious, and the remnant of Israel " shall be called holy, even every one that is written among the living in Jernsalein," the prophet goes on to say that the Lord shall then have " waslied away the filtli of the daughter of Zion " and purged tlie l>lood of Jerusa- lem "by the spirit of judgement, and the spirit of burning. And the Lord will create upon every dwelling-place upon mount Zion, and upon her assemblies, a cloud and smoke by day, and the sliining of a flaming fire by niglit : for upon all the glory shall be a defence. And there sliall be a tabernacle for a shadow in the day time from the heat, and for a place 15th Day. [Ps. 78.] Cf)C Psalms. 579 28 He rained flesh upon them as thick as dust : and feathered fowls like as the sand of the sea. 29 He let it fall among their tents : even round about their habitation. 30 So they did eat, and were well filled, for He gave them their own desire : they were not disappointed of their lust. 31 "But while the meat was yet in their mouths, the heavy wrath of God came upon them, and slew the ■wealthiest of them : yea, and smote down the chosen men that were in Israel. 32 * But for all this they sinned yet more ; and believed not His wondrous works. 33 Therefore their days did He consume in vanity : and their years in trouble. 3-i ' When He slew them, they sought Him : and turned them early, and enquired after God. 35 ''And they remembered that God was their strength ; and that the high God was their Re- deemer. 36 Nevertheless, they did but flatter Him with their mouth : and dissembled with Him in their tongue. 37 For their heart was not whole with Him : neither continued they stedfast in His covenant. 38 ' But He was so merciful, that He forgave their misdeeds : and destroyed them not. 39 ^ Yea, m.any a time turned He His wrath away : and would not sufier His whole displeasure to arise. 40 For He considered that they were but flesh : and that they were even a wind that passeth away, and cometh not again. 41 Many a time did they provoke Him in the wilderness : and grieved Him in the desert. 42 '^They turned back and tempted God : and moved the Holy One in Israel.^ 43 They thought not of His hand : and of the day when He delivered them from the hand of the enemy ; 44 How He had wrought His miracles in Egypt : and His wonders in the field of Zoan. 45 '' He turned their waters into blood : so that they might not drink of the rivers. 46 ' He sent lice among them, and devoured them up : and frogs to destroy them. 47 '■ He gave their fruit unto the caterpillar : and their labour unto the grasshopper. 48 'He destroyed their vines with hail-stones : and their mulberry-trees with the frost. 49 He smote their cattle also with hail-stones : and their flocks with hot thunder-bolts. a Num. II. 33. c 2 Chron. 30. 9. (t Deut. 32. 4, IS, 1 e E\od. 34. 6. /"Num. 14. 26. Exod. 14. II. 12; 15.23.24: 16. 2, 20, 27, 38 : 17. 1-3; 32. 8. Num. g Acts 7. 52. h Exod. 7. 19, Rev. 16. 4, 6. t Hxod. 8. 24, Rev. i6. 13. 14. k Exod. 10. 14. Rev 9. 3. / Exod. 9. 24- Rev. Et pluit super eos sicut pulverem carnes : et sicut arenam maris volatilia pennata. Et ceciderunt in medio castrorum eorum : circa tabernacula eorum. Et manducaverunt, et saturati sunt nimis, et desiderium eorum attulit eis : non sunt fraudati a desiderio suo. Adhuc escfe eorum erant in ore ipsorum : et ira Dei a-scendit super eos. Et occidit pingues eorum : et electos Israel impedivit. In omnibus his peccaverunt adhuc : et non crediderunt in mirabilibus Ejus. Et defecerunt in vanitate dies eoram : et anni eorum cum festinatione. Cum occideret eos, quaerebant Eum et reverte- bantur : et diluculo veniebant ad Eum. Et rememorati sunt quia Deus adjutor est eorum : et Deus excelsus Redemptor eorum est. Et dilexerunt Eum in ore suo : et lingua sua mentiti sunt Ei. Cor autem eorum non erat rectum cum Eo : nee fideles habiti sunt in testamento Ejus. Ipse autem est misericors et propitius fiet pec- catis eorum : et non disperdet eos. Et abundavit ut averteret iram Suam : et non accendit omnem iram Suam. Et recordatus est quia caro sunt : spiritus vadens et non rediens. Quotiens exacerbaverunt Eum in deserto : in iram concitaverunt Eum in inaquoso ? Et conversi sunt et tentaverunt Dedm : et Sanctum Israel exacerbaverunt. Non sunt recordati manus Ejus : die qua re- demit eos de manu tribulautis. Sicut posuit in yEgypto sigua Sua : et pro- digia Sua in campo Thaneos. Et convertit in sanguinem flumina eorum : et imbres eorum, ne biberent. Jlisit in eos cynomyiam, et comedit eos : et ranam, et disperdidit eos. Et dedit ajrugini fructus eorum : et labores eorum locusta;. Et occidit in grandine vineas eorum : et moros eorum in pruina. Et tradidit grandini jumenta eorum : et pos- ses.sionom eorum igui. of refuge, and for a covert from storm and from rain." [Isa. iv. 2-0.] Thus the cloudy pillar of tlie Psalm clearly typifies that cloud by which the house was filled where the Apostles were a9seml)led, and wliicli first signified to the Church the coming of the Holy Ghost to abide with it for ever. Led by the same inspired teaching, we know tliat tlie rock which God " clave ' in the wilderaess is a type of Christ the " Rook of ages ; " and in the continual provision of water from that fountain we thus see a type of that evcr-flo\\ing Fountain which has been opened for us in tlie grace of our Lord, the " living water" of wliich men drink here as a foretaste of the water of life provided for tlieni in tlic glorified (.'ity of (iod. We have still higher authority, if it were possible, that of ^ It lins been pointed out by a modem critic that the latter'rart of verse 42 is literiilly they " crossed tlie Holy One of Israel." n sliikinK i.rophecy of till' manner in which "the Jews filled up the measure of their guilt by tempting Oral manifest in the flesh amongst them, ami by 'crossing' the Holy One of Israel." (Thrupp on the Psalrns* ii. 2i>, note. J Christ's own words in the sixth chapter of St. John's Gospel, for taking the manna of the wilderness as a significant type of the " Living Bread " of the Cliurch. This has been already referred to in tlie Introduction to the Liturgy (p. 360], but a word may be added as to the significance of the twentieth and twenty-first verses. The half belief here indicated is one which has been illustrated in all ages of the Church. It was that which laid the foundation of heresies in the e,-irly Church, and that which has hindered the full reception of sacramental doctrine in later times. Up to a certain point doctrines respecting Christ and the Sacraments are received with com- parative facility ; but there is a point when these become "a hard saying," and many tuni back from following after our Lord into the fulness of mystery : " He smote the stony rock indeed, that the water gushed" out, and the streams flowed withal : " He came as a Man beyond all men, He gave man- kind the Sacrament of a New Birth in Holy Baptism, " But can He give bread also, or provide flesh for His people ? " did 58o Cbe Psalms. 15th Day. [Ps. 78.] 50 He cast upon them the furiousness of His wrath, anger, displeasure, and trouble : and sent evil angels among them. 51 "He made a way to His indignation, and spared not their soul from death : but gave their life over to the pestilence ; 52 * And smote all the first-born in Egypt : the most principal and mightiest in the dwellings of Ham. 53 ' But as for His own people. He led them forth like sheep : and carried them in the wilder- ness like a flock. 54 ''He brought them out safely, that they should not fear : and overwhelmed their enemies with the sea. 55 ' And brought them within the borders of His sanctuary : even to His mountain which He purchased with His right hand. 56 ^He cast out the heathen also before them : caused their land to be divided among them for an heritage, and made the tribes of Israel to dwell in their tents. 57 So they tempted and displeased the most high God : and kept not His testimonies ; 58 '^But turned their backs, and fell away like their forefathers : starting aside like a broken bow. 59 ''For they grieved Him with their hill- altars : and provoked Him to disjileasure with their images. 60 'When God heard this. He was wroth : and took sore displeasure at Israel. 61 *So that He forsook the tabernacle in Silo : even the tent that He had pitched among men. 62 ' He delivered their power into captivity : and their beauty into the enemy's hands. 63 '"He gave His people over also unto the sword : and was wroth with His inheritance. 61 The fire consumed their young men : and their maidens were not given to marriage. 65 "Their priests were slain with the sword : and there were no widows to make lamentation. 66 So the Lord awaked as one out of sleep : and like a giant refreshed with mne. 67 " He smote His enemies in the hinder parts : and put them to a perpetual shame. 68 ■'' He refused the tabernacle of Joseph : and chose not the tribe of Ephraim ; 69 'But chose the tribe of Judah : even the hill of Sion which He loved. 70 ''And there He built His temple on high : and laid the foundation of it like the ground which He hath made continually. (I Exod. 9. 8. b Exod. 12. 27-30. c Exod. 12. 37. rfExod, 14. 27. e Deut. 9. I. /Deut. 31. 3. Josh. II, 23 ; 14. 5. Comp, p. 557. note. g Hosea 7. 16. h Judg. 2. II. 13. !'2 Kings 17. 18. i 1 Sam. 1.3; 3. I. / Judg. 2, 14.23. Sara. 4. 17. }i I 5.1111. 4. II, 19, I Sam. 5. 6-12. / I Sam. 6. 12: 7. I. Isa. II. 13. ^ I Chion. 16. I ; 6. 31. 2 Chion. I. 4. Misit in eos iram indignationis Sua3 : indigna- tionem et iram, et tribulationem ; immissiones per angelos malos. Viam fecit semitoe irse Suaj, et non pepercit a morte auimarum eorum : et jumenta eorum in morte conclusit. Et percussit omne primogenitum in terra iEgypti : primitias omnis laboris eorum in taber- naculis Cham. Et abstulit sicut oves populum Suum : et per- duxit eos tanquam gregem in deserto. Et eduxit eos in spe, et non timuerunt : et ini- micos eorum operuit mare. Et induxit eos in montem sanctificationis Suae : montem, quem acquisivit dextera Ejus. Et ejecit a facie eorum gentes : et sorte divisit eis terram in funiculo distributionis. Et habitaro fecit in tabernaculis eorum : tribus Israel. Et tentaverunt et exacerbaverunt Deum excel- sum : et testimonia Ejus non custodierunt. Et averterunt se, et non servaverunt pactum : quemadmodum patres eorum, conversi sunt in arcum pravum. In iram concitaverunt Eum in collibus suis : et in sculptilibus suis ad »mulationem Eum provo- caverunt. Audivit Deus et sprevit : et ad nihilum redegit valde Israel. Et repulit tabernaculum Silo : tabernaculum Suum ubi habitavit in hominibus. Et tradidit in captivitatem virtutem eorum : et pulchritudinem eorum in manus inimici. Et conclusit in gladio populum Suum : et hrereditatem Suam sprevit. Juvenes eorum comedit ignis : et virgines eorum non sunt lamentatre. Sacerdotes eorum in gladio ceciderunt : et viduaj eorum non plorabantur. Et excitatus est tanquam dormiens Dominus : tanquam potens crapulatus a vino. Et percussit inimicos Sues in posteriora : opprobrium sempiternum dedit illis. Et repulit tabernaculum Joseph : et tribum Ephraim non elegit : Sed elegit tribum Juda : montem Sion quem dilexit. Et ffidificavit sicut unicornium sanctificium Suum : in terra quam fundavit in sa;cula. He come simply anil truly as God Incarnate ? does He give the Living Bread from Heaven, His o^vn Flesh, the Life of the Baptized, — in the Sacrament of the Holy Com- munion ? It may be observed in conclusion [1] that a comparison of the plagues of Egypt which are here enumerated with certain passages in the Book of the Revelation will shew that the Egypt of the Israelites represents typically the Antichrist of the Church : and [2] that as the Lord refused the tabernacle of Joseph and chose not the tribe of Ephraim, so He suffered some of the most flourishing Churches to ha\-e tlieir candle- stick removed out of its place in the early days of Christianity. The latter warning is for every age of the Cliurch : " Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short of it." [Heb. iv. 1.] PSALM LXXIX. The ancient appropriation of this as a proper Psalm for All Saints' Uay points out its constant function as a conmiemora- tion of the martyrs of the Church. It is also to be taken as a prophecy of those future martyrdoms which our Lord and His Apostle .St. John have predicted as characterizing the last gi-eat war of Antichrist against the Kingdom of the Cross : for again is heard the cry of the souls under the altar, "How long, Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?" a fit Antiphon to tliis Psalm. The words of the Psalm had, doubtless, a very literal application to the condition of the Jewish nation at such lieriods of its history as the Babylonish Captivity, and the desolation that fell upon its religion in the time of Antiochus I 16th Day. [Ps. 79.] Cbc IPsalms. 581 71 "He chose David also His servant : and took him away from the sheep-folds. 72 *As he was following the ewes great with young ones He took him : that he might feed Jacob His people, and Israel His inheritance. 73 'So he fed them with a faithful and true heart : and ruled them prudently with aU his power. Day 16. MORNING Praykr. THE LXXIX. PSALM. Deus, venenmt. OGOD, the heathen are come into Thine in- heritance : Thy holy temple have they defiled, and made Jerusalem an heap of stones. 2 The dead bodies of Thy servants have they given to be meat unto the fowls of the air : and the flesh of Thy saints unto the beasts of the land. 3 Their blood have they shed like water on every side of Jerusalem ; and there was no man to bury them. 4 We are become an open shame to our enemies : a very scorn and derision unto them that are round about us. 5 Lord, how long wilt Thou be angry : shall Thy jealousy burn like fire for ever? 6 Pour out Thine indignation upon the heathen that have not known Thee : and upon the king- doms that have not called upon Thy Name. 7 For they have devoured Jacob : and laid waste his dwelling-place. 8 O remember not our old sins, but have mercy upon us, and that soon ; for we are come to great misery. 9 Help us, O God of our salvation, for the glory of Thy Name : deliver us, and be merci- ful unto our sins, for Thy Name's sake. 10 Wherefore do the heathen say now their God 1 Where is 11 O let the vengeance of Thy servants' blood that is shed : be openly shewed upon the heathen in our sight. 12 O let the sorrowful sighing of the prisoners come before Thee : according to the greatness of Thy power, preserve Thou those that are appointed to die. 13 And for the blasphemy wherewith our neighbours have blasphemed Thee : reward Thou them, O Lord, seven-fold into their bosom. (T I Sam. 16. II, * 2 Sam. 5. 2. c John 10. II. Isa. 40. 11. LXXIX. His/. A^aph ; on Shishak*5 invasion. (2 Chron, 12. 2-9.) Lilurj,'^. S. g. fe. Thursd. Alattins. AU Saints, 2n(I Noct. Name of Jesus, Many Mar- tyrs, 3rd Noct. Et elegit David servum Suum, et sustulit eum de gregibus ovium : de post foetantes accepit eum, Pascere Jacob servum Suum ; et Israel haere- ditatem Suam : Et pavit eos in innocentia cordis sui : et in intellectibus manuuni suarum deduxit eos. PSALMUS LXXVIII, DEUS, venerunt geutes in hfereditatem Tuam : polluerunt templum sanctum Tuum; posue- runt Hierusalem in pomorum custodiam. Posuerunt morticiua servorum Tuorum escas volatilibus cceli : carnes sanctorum Tuorum bestiis terrse. Eifuderunt sanguinem eorum tanquam aquam in circuitu Hierusalem ; et non erat qui sepeHret. Facti sumus opprobrium vicinis nostris : sub- sannatio et illusio his qui in circuitu nostro sunt. Usquequo, Domine, irasceris in finem : accen- detur velut ignis zelus Tuus ? Etfunde iram Tuam in gentes quas Te non noverunt : et in regna qua; Nomen Tuum non invocaverunt : Quia comederunt Jacob : et locum ejus desola- verunt. Ne memineris iniquitatum nostraruni antiqua- rum : cito anticipent nos misericordiee Tuae, quia pauperes facti sumus nimis. Adjuva nos, Detjs salutaris noster, et propter gloriam Nominis Tui, Domine, libera nos ; et propitius esto peccatis nostris, propter Nomen Tuum : Ne forte dicant in gentibus, Ubi est Deus eorum 1 et innotescat in natiouibus coram oculis nostris, Ultio sanguinis servorum Tuorum, qui cff'usus est : introeat in couspectu Tuo gemitus cympedi- torum. Secundum inagnitudinem brachii Tui : jjosside filios mortiticatorum. Et redde vicinis nostris septupluni in sinu eorum : improperium ipsorum, quod cxprobrave- runt Tibi, Domine. Kpilihanes, .Jeremiah had predicted, "The carcases of this people sliall be meat for the fowls of the heaven and for the beasts of the earth ; and none shall fray them away Both the great and tlu; small .shall die in this land : and they shall not l:te bniied, neither sliall men lament for them :" and no doubt his prophecy was exactly fultilli:d. We know also, from tlie Books of the M.accabees, how nmcli the persecution which fell upon .ludica in their days was like the persecution of Christianity three and foiu' centui-ies later. But however literally the words of the I'salm may express the sad condition of .JutUea at such periods, their meaning is not exhausted by such an application, and there are clearly features of martyr- dom pourtrayed to which the sutTeriiig Jews, as a body, could not lay claim. We are ratlier to look for tlio true Christian meaning of this Psalm iu the Church of the first three centuries, and of that period of which our Lord prophesied when He spoke of the abomination of desolation standing in the holy place [Matt. xxiv. 1,5], and respecting the tioubles of which time He adds, " And except those days should be shortened, there should no flesh be saved, but for the elect's sake those days shall lie shortened," Of this desolation of the Church by Antichrist St. Paul also speaks, clearly intimating at tlie same time that its peculiar anil dreadful character cannot be fully compre- hended until it is " revealed " by its actual occurrence, "That day shall not come, " says he, "except there come a falling away first, and that man of sin be revealed, the son of per- ditiiin : who opposeth and exalteth himself above all that is called (!od, or that is worshipperl, so that he, as (iod, sitteth in the temple of (!od, showing himself that he is God." [2 Tliess, ii. .'?, 4,] To the reign of this Enemy of (iod the Book of the Kevelation applies almost exactly the opening verses of 582 Cf)e Psalms. 16th Day. [Ps. 80.] 14 So we that are Thy people and sheep of Thy pasture shall give Thee thanks for ever : and will alway be shewing forth Thy praise from generation to generation. THE LXXX. PSALM. Qui regis IsraeL HEAR, O Thou Shepherd of Israel, Thou that leadest Joseph like a sheep : shew Thy self also, Thou that sittest upon the Cheru- bims. 2 Before Ephraim, Benjamin, and Manasses : stir up Thy strength, and come, and help us. 3 Turn us again, God : shew the light of Thy countenance, and we shall be whole. 4 O Lord God of hosts : how long wilt Thou be angry with Thy people that prayeth ? 5 Thou feeJest them with the bread of tears : and givest them plenteousness of tears to drink. 6 Thou hast made us a very strife unto our neighbours : and our enemies laugh us to scorn. 7 Turn us again, Thou God of hosts : shew the light of Thy countenance, and we shall be whole. 8 Thou hast brought a vine out of Egypt : Thou hast cast out the heathen, and planted it. 9 Thou madest room for it : and when it had taken root it filled the land. 10 The hills were covered with the shadow of it : and the boughs thereof were like the goodly cedar-trees. 11 She stretched out her branches unto the sea ; and her boughs unto the river. 12 Why hast Thou then broken down her hedge : that all they that go by pluck off her grapes ? 13 The wild boar out of the wood doth root it up : and the wild beasts of the field devour it. 14 Turn Thee again, Thou God of hosts, look down from heaven : behold, and visit this vine ; 15 And the place of the vineyard that Thy right hand hath planted ; and the branch that Thou madest so strong for Thy self. LXXX. Hist. Asaph; on Pekah and Rezin's invasion. [aChron. =8, 5,J Liluri;. &■ 1. 1§. Thursd. Mattins. Nos autem populus Tuus et oves pascuse Tuss : confitebiniur Tibi in saeculum. In generationem et generationem : annuntia- bimus laudem Tuam. PSALMUS LXXIX. QUI regis Israel, intende : Qui deducis velut ovem Joseph. Qui sedes super Cherubin : manifestare coram Ephraim, Benjamin, et Manasse. Excita potentiam Tuam, et veni : ut salvos facias nos. Deus converte nos : et ostende faciem Tuam, et salvi erimus. DoMiNE Deus virtutum : quousque irasceris super orationem servi Tui ] Cibabis nos pane lachrymarum : et potum dabis nobis in lachrymis in mensura ] Posuisti nos in contradictionem vicinis nostris : et inimici nostri subsannaverunt nos. Deus virtutum, converte nos : et ostende faciem Tuam, et salvi erimus. Yineam de Ji^gyisto transtulisti : ejecisti gentes, et plantasti eam. Dux itineris fuisti in conspectu ejus : et plan- tasti radices ejus, et implevit terram. Operuit montes umbra ejus : et arbusta ejus cedros Dei. Extendit palmites suos usque ad mare : et usque ad flmnen propagines ejus. IJt quid destruxisti maceriam ejus : et vinde- miant eam omnes, qui pragtergrediuntur viam ] Exterminavit eam aper de silva : et singularis ferus depastus est eam. Deus virtutum, convertere : respice de ccelo, et vide, et visita vineam istam. Et perfice eam quam plantavit dextera Tua : et super filium hominis quem coufirmasti Tibi. this Psalm: "And when they shall have finished their testi- mony, the beast that asceudeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the gi-eat city, which spiritually is called Sodom, and Egypt, where also our Lord was crucilied." As the Revelation was written long after the destruction of Jerusalem, it is clearly to some future period that these words refer. And to such period, also, does this Psalm refer whose mystical meaning may often receive a partial fulfibnent, but a complete one only in the last great and ten-ible daj-s. PSALM LXXX. This is a hymn of pr.ayer to the Good Shepherd of the new Israel : to Him Who knows His sheep by name, and AVho leadeth them in tlie wilderness of this world like a flock even while He sits enthroned in the world on high surrounded by His unfallen flock, tlie hosts of Heaven. The first verse catches up the strain of the preceding Psalm, "We that are Thy people, and the sheep of Thy pasture;" but the more characteristic figure of the Psalm is that of the Vine, which our Loril subsequently adopted in the interpretative form : "I am the Vine, ye are the branches." Hence also the mournful reference to God's ancient favour towards His people becomes a prayer against that falling away altogether from the True Vine of which our Lord said, " If a man abide not in Me, he is cast forth as a branch, ajid is withered ; and men gather them, and cast them into the fire, and they are burned." [Jolin XV. G.] This parable of the Vine illustrates the wonderful con- sistency of Holy Scripture in general, and of prophecy in particular. The vineyard was an ancient figure in prophecy as regarded the Israelites and their kingdom : and though, humanly speaking, it might have become so because of the local importance of the Vine and the familiarity of it in all its aspects to the people, yet there is evidently a Divine spiritual meaning underlying all that is said about it. Noah planted a vineyard immediately on leaving the Ark, probably on the south-east slopes of Lebanon : Melchizedek, king of Salem nearly five hundred years before the descendants of Abraham were "brought out of Egj'pt," brought to the Patriarch a symbolical offering of the fruit of the Com of wheat, and the juice of the True Vine ; .Jacob, in his blessing, declared of Judah, " The sceptre shall not depart from Judah, nor a law- giver from between his feet, until Shiloh come ; and unto him shall the gathering of the people be. Binding his foal unto the Vine, and his ass's colt unto the choice Vine, he washed his garments in wine, and his clothes in the blood of grapes ; his eyes shall be red with wine, and his teeth white with milk." [Gen. xlix. 10, 12. Comp. Isa. Ixiii. 1-3] Passing over other illustrations furnished by the early his- tory of Israel [e.g. Deut. viii. S ; Num. xx. 5, xiii. 1 ; Deut. vi. 11 ; Cant. viii. 11 ; Isa. vii. 1, 2.3], we come to the Vine and Vineyard of this Psalm, of Isaiah v. 1-7, and of our Blessed Lord's parables, all which bear a consistent interpreta- 16th Day. [Ps. 81.] Cf)e Psalms. 583 16 It is burnt with fire, and cut down : and they shall perish at the rebuke of Thy counten- ance. 17 Let Thy hand be upon the man of Thy right hand : and upon the son of man, whom Thou madest so strong for Thine own self. 18 And so will not we go back from Thee : let us live, and we shall call upon Thy Name. 19 Turn us again, Lord God of hosts : shew the light of Thy countenance, and we shall be whole. THE LXXXI. PSALM. Exsultate Deo. SING we merrily unto God our strength : make a cheerful noise unto the God of Jacob. 2 Take the psalm, bring hither the tabret ; the merry harp with the lute. 3 Blow up the trumpet in the new-moou : even in the time appointed, and upon our solemn feast- day. 4 For this was made a statute for Israel : and a law of the Goo of Jacob. 5 This He ordained in Joseph for a testimony : when he came out of the land of Egypt, and had heard a strange language. 6 I eased his shoulder from the burden : and his hands were delivered from making the "pots. 7 Thou calledst upon Jle in troubles, and I delivered thee : and heard thee what time as the storm fell upon thee. 8 'I proved thee also : at the waters of strife. 9 Hear, O My jieople, and I will assure thee, O Israel : if thou wilt hearken unto Me, 10 There shall no strange god be in thee : neither shalt thou worship any other god. 1 1 I am the Loed thy God, Who brought thee out of the land of Egyi)t : open thy mouth wide, and I shall fill it. 12 But My people would not hear My voice : and Israel would not obey Jle. 13 So I gave them up unto their o^^^l hearts' lusts : and let them follow their own imaginations. Incensa igni et suffossa Tui peribunt. ab increpatione vultus LXXXI. Hist. Asaph ; for the Feast of Trumpets. [Lev. 25. 24.1 LU„r^. &. g. fi. Friday Mattlm. AU Saints, Corp. Chr., 3rd Noct. a Or, " from " carry- ing " the basket " of clay for brick- making. * Exod. 17. 7. Fiat manus Tua super virum dexterte Tuoe : et super filium hominis quern confirmasti Tibi. Et non discedimus a Te; vivificabis nos : et Nomen Tuum invocabimus. DoMiNE De0s virtutum, converte nos : et ostende faciem Tuam, et salvi erimus. PSALMUS LXXX. EXSULTATE Deo adjutori nostro : jubilate Deo Jacob. Sumite psalmum, et date tympanum : psalterium jucundum cum cithara. Buccinate in neomeuia tuba ; in insigni die solennitatis vestrs ; Quia prseceptum in Israel est : et judicium Deo Jacob. Testimonium in Joseph posuit iUud, cum exiret de terra ^gypti : linguam quam non noverat audivit. Divertit ab oneribus dorsum ejus : manus ejus in cophino servierunt. In tribulatione invocasti Me, et liberavi te : exaudivi te in abscondito tempestatis ; probavi te apud aquam contradictionis. Audi populus Mens et contestabor te : si audieris Me, non erit in te deus recens, adorabis deum alienum. Israel neque Ego enim sum Dominus Detjs tuus, Qui eduxi te de terra .^gypti : dilata os tuum et implebo illud. Et non audivit populus Mens vocem Meam : et Israel non intendit Mihi. Et dimisi cos secundum desideria cordis eorum : ibunt in adinventionibus suis. tion as applicable to the ancient Church of God among the children of Israel, and to the mystical Body of the True Vine. The wail of this Psalm carries back the mind to the prophecy of Moses, and to that of our Lord. The one had declared, among the tlireatenings with which he almost closed his work, "Thou shalt plant a vineyard, and shalt not gather the grapes thereof .... the fruit of thy land and all thy labours shall a nation which thou kuowest not eat up " [Dent, xxviii. 30, S.S]': and among tlic last words of our Lord were those, tlie meaning of whicli was so well understood by the .Jews, "He shall come and destroy these husbandmen, and give the vineyard to others. " [Luke xx. IC] Thus the stream of prophecy is always found to be flowing in the same direction, leading us to the conclusion that as (iod's Providence brought out of Egypt the Vine of the .Jewish Church and planted it in the Jlount of God, to take deep root and fdl the land from the Mediterranean to the Jordan, and to be His own Vineyard, so did He "break down her hedge " and "give the vineyard to others," because of tlie fruitless- ness of the Vine thi-ough tlie wickedness of the husbandmen. The same prophecy teaches us that the Vineyard of tlie Lord is now planted in "a very fi-uitful field " and has taken deep root throughout the worlil, but that times of aiiostacy will yet come wlien the faithful part of Christ's Church will have to take up the wcinks of this Ps.alm as the faithful ,Iews wailed out their sorrow before God during tlie Babylonish Captivity, In prospect of that time, and at all periods when afflictions befall the Church of Christ, the remembrance of our Lord's words, "I am the Vine, ye are the branches," may give comfort such as the Jews could not possess, teaching that the Church is so associated with tlie Lord Himself that nothing can finally overthrow it. And while she cries, "Turn us again, () Lord God of hosts," she can also say, "Let Thy hand be upon the Man of Tliy right hand : and upon the Son of Man Whom Thou madest so strong for Thine own self," The sacramental Life of tlie Vine can never be destroyed, because it is the Life of Christ our God, PSALM LXXXI. As the previous mournful hymn of the Church represents Christ's mystical Body under the figure of a Vine, it seems to be with some mystical reason that this Psalm of tlie Church's triumph is entitled "upon Gittith," i.e. as the Scptuagint translates it, "upon the winepress," For so, when the question is asked, "Who is tliis that eometh from Edom, with dyed garments from Bozrah ? this that is glorious in His apparel, travelling in the greatness of His strengtii ? , . . . Wherefore art Thou red in Thine apparel, and Thy gai-ments like him that treadeth in the wine-v.at?" tlie trium]ihant Mes- siah answers, "I have trodden the winepress alone.'' So also the same Lord, speaking by Isaiah, speaks of the winepress which He has made in His vineyard [Isa. v. 2] ; in the parable which He sjioke to the .Jews He ■•Uso uses the same (igiirc [Matt, xxi. .S;!]; and in the last triuni])li of Christaud His Church there is "a winepress without tlie City, .and blood came out of the winepress. [Kev. xiv. 20,] Thus it seems that the title of 584 €-t)t Psalms. letli Day. [Ps. 82, 83.] 14 that My people would have hearkened uuto ^le : for if Israel had walked in My ways, 15 1 should soon have put down their enemies : and turned My hand against their adversaries. 16 The haters of the Lord should have been found liars : but their time .should have endured for ever. 17 "He .should have fed them also with the finest wheat-flour : and witli honey out of the stony rock should I have satisfied thee. Day 16 EVENING PRAYER THE LXXXII. PSALM. Deus stetit. GOD standeth in the congregation of princes : He is a Judge among gods. 2 How long will ye give wrong judgement ; and accept the persons of the ungodly ? 3 Defend the poor and fatherless : see that such as are in need and necessity have right. 4 Deliver the out-cast and poor : save them from the hand of the ungodly. 5 They will not be learned nor understand, but walk on stiU in darkne.ss : all the foundations of the earth are out of course. 6 I have said, Ye are gods : and ye are all the children of the most Highest. 7 But ye shall die like men : and fall Kke one of the princes. 8 Arise, O God, and judge Thou the earth : for Thou shalt take all heathen to Thine inherit- ance. THE LXXXIII. PSALM. Deus, quis similis ? HOLD not Thy tongue, O God, keep not .still silence : refrain not Thy self, O God. 2 For lo. Thine enemies make a murmuring : and they that hate Thee have lift up their head. 3 They have imagined craftily against Thy people : and taken counsel against Thy secret .1 Ueut. 32. 13, 14. L,x.\X]r. Nist. Asapli. Occa- sion unknown. L,t„r-g: &. TS. Si. Friday Maltins. LXXXIII. //isf. Asapli ; on llie invasion of Judah in Jehoshaphat's rei^. (a Chron. Uluf^, S. 1§- '^. Friday Maltins. Si populus Mens audisset Me : Israel si in viis Meis ambulasset : Pro nihilo forsitan inimicos eorum humiliassem : et super tribulantes eos misissem manum Meam. Inimici Domini mentiti sunt ei : et erit tem- pus eorum in sajcula. Et cibavit eos ex adipe frumenti : et de petra melle saturavit eos. PSALMUS LXXXL DEUS stetit in synagoga deorum : in medio autem deos dijudicat. LTsquequo judicatis iniquitatem : et facies pec- catorum sumitis % Judicata egeno et pupiUo : humilem et pauperem justificate. Eripite pauperem : et egenum de manu pecca- toris liberate. Nescierunt, neque intellexerunt ; in tenebris ambulant : movebuntur omnia fundamenta terras. Ego dixi, Dii estis : et filii ExceLsi omnes. Vos autem sicnt homines moriemini : et sicut unus de principibus cadetis. Surge, Deu.s, judica terram : quoniam Tu hsereditabis in omnibus gentibus. PSALMUS LXXXIL DEUS, quis similis erit Tibi % ne taceas, neque compescaris, Deus : Quoniam ecce inimici Tui sonuerunt : et qui oderunt Te extulerunt Ciqjut. Super populum Tuum malignaverunt consi- lium : et cogitaverunt adversus sanctos Tuos. this Psalm as well as its substance indicates it to be a hymu of victory for the Church when the clays of her warfare ai'e accomplished, and her sorrow is at au eud. Thus at the new "beginning of months," the "solemn feast-day " when the "trumpet shall sound and the dead sliall be raised," the song of joy is heard, "Sing we merrily unto God our strength," " Alleluia, for the Lord God C)ninipotent reigneth." It is the song of the Church's deliverance from Egypt, and of her deliverance from "the burden" of sin, and the death which comes from sin.' In that day it will be plainly seen by all that the triumph of the people of God is the result of His mercy in Christ, ami not of their own worthiness : that though the prayer has been going up continually, "Thy Kingilom come," yet the coming of that Kingdom lias been liindered by the suis of Israel : that the words of this Psalm are literally true, "If Israel liad walked in My ways, I should soon have put down their enemies : " and that even in her highest triumph " no "man in Heaven, nor in earth, neither under the earth, will be able to open the Book, "or be found worthy to stand in hisown righteous- ness. The final interpretation of " Sing we merrily unto God our strength," will therefore be, " Worthy is the Lamb that was slain to recei\-e power, and riclies, and wisdom, and strength, and honour, and glory, and blessing." [Rev. v. 12.] ^ It is not altogether without interest that the word translated " pots" (literally "baskets") is rendered by a word identical with our English " coffins," both in the LXX and the Vulgate. The practice of urn-burial is well kuoi™. PSALM LXXXII. When the Incarnate \\'ORD stood before the Sanhedrin, the first verses of this Psalm were literally fulfilled : God — the Second Person of the Blessed Trinity inseparably united with Human Nature — standing in the congregation of princes, and the Judge of all the world among the judges. So also was the second verse literally fulfilled when -Hrong judgement was given against the Holy One, and the person of the ungodly murderer and rebel Barabbas accepted instead. " All the foundations of tlie earth" seemed indeed to be "out of course" when such terriljle injustice could be done by jiulges who, on account of their most sacred office, had received from God Himself the name of "gods." The last words of our Lord's pulilic ministrations were, "While ye h.ave the light, believe in the light, that ye may be the children of light." But they walked on still in darkness, unwilling to leai'n from Him or to understand His words. Therefore the Jews were given up by God: "Ye shall die like men," while He Who stood before tlie unjust judges arose in the glory of His new King- dom to " take all the heathen to " that inheritance which His ancient people had despised. Such seems to be the prophetic and Christi.in meaning of this Psalm. Its meaning as a general exhortation to all judges is too obvious to need illustration. PSALM LXXXIII. A continuation of the call for judgement upon the enemies of 16th Day. [Ps. 84.] C&e PsalniiBf. 585 4 They have said, Come, and let lis root them out, that they be no more a people : and that the name of Israel may be no more in remembrance. 5 For they have ca.st their heads together with one consent : and are confederate against Thee ; 6 The tabernacles of the Edomites, and the Ismaelites : the Moabites, and Hagarens ; 7 Gebal, and Amnion, and Amalek : the Philis- tines, with them that dwell at Tyre. 8 Assur also is joined with them : and have holpen the children of Lot. 9 But do Thou to them as unto the Madianites : unto Sisera, and unto Jabin at the brook of Kison ; 10 Who perished at Endor : and became as the dung of the earth. 11 Make them and their princes like Oreb and Zeb : yea, make all their princes like as Zeba and Salmana ; 12 Who say, Let us take to our selves : the houses of God in possession. 13 "0 my God, make them like unto awheel : and as the stubble before the wind ; 1 1 Like as the fire that burneth up the wood : and as the flame that consumeth the mountains. 15 Persecute them even so with Thy tempest : and make them afraid with Thy storm. 16 Make their faces ashamed, Lord : that they may seek Thy Name. 17 Let them be confounded and vexed ever more and more : let them be put to shame and perish. 18 And they shall know that Thou, Whose Name is Jehovah : art only the most Highest over all the earth. Thou THE LXXXIV. PSALM. Quam dilecta. OHOW amiable are Thy dwellings LoED of hosts. 2 My soul hath a desire and longing to enter into the courts of the Lord : my heart and my flesh rejoice in the living God. I C^'tnfi, Isa. 17. 13. LXXXIV. Hilt. The Korah- itcs. Occasion un- known. Lilurg. S. p. 1§- Friday Maltins. Transfig., Dedic. of Church, and Noct. All Saints, Corp. Chr., Many Con- fessors, 3rd Noct. Diserunt, Venite et disperdamus eos de gente : et non memoretur nomen Israel ultra. Quoniam cogitaverunt unanimiter simul adver- sus Te : testamentum disposueruut, tabernacula Idumaeorum et Ismaelitai : Moab, et Agareni, Gebal, et Amnion, et Amalec : alienigena;, cum habitantibus Tyrum. Etenim Assur venit cum illia ; facti sunt in adjutorium filiis Lot. Fac illis sicut Madian et Sisarse : sicut Jabin in torrente Cison. Disperierunt in Endor ; facti sunt ut stercus terrK. Pone principes eorum sicut Oreb et Zeb : et Zebee, et Salmana. Omnes principes eorum qui dixerunt : Hsere- ditate possideamus sauctuarium Dei. Deus mens, pone illos ut rotam : et sicut stipulam ante faciem venti. Sicut ignis qui comburit sHvam : et sicut flam- ma comburens montes : Ita persequeris illos in tempestate Tua : et in ira Tua turbabis eos. Imple facies eorum ignominia ; et quaerent Nomen Tuuni, Domine. Erubescant, et conturbentur in sagculum saeculi : et confundantur, et pereant. Et cognoscant quia Nomen Tibi Dominus : Tu solus Altissimus in omni terra. PSALMUS LXXXIIL QUAM dilecta tabernacula Tua, Domine vir- tutum : concupiscit et deficit anima mea in atria Domini. Cor meum et caro mea : exsultavenmt in Deum Christ and His Church is to be found in this Psalm. At the time of the great Diocletian persecution a general attempt wa.s made tlu-oughout tlie world to destroy the Cliurch, and the words of the fourth verse are strongly illustrated by tho heathen monuments of the day, which declared that Chris- tianity had been overthrown, and its very name blotted out. The agreement of the C;esars who governed the Roman world in such an universal persecution may be represented by the confederation of the ten nations n.amecl in tho sixth, seventh, and eighth verses. Notwithstanding the liereeuess of this terrible persecution, the Church was so fai- frtjm being rooted out as that it should be no more a people, anil the name of Christ's Israel no more had in remendjrance, that it arose from its ashes to a life of greater vigour than licfore, and within a few years was the one recognized religion of the very empire which had attempted its extenniuation. Such a general persecution of the Church has never again occurred, but there is a continuous confederacy of its various foes, who are the representatives of the ten nations named in this Psalm. Some entirely reject the Lord Jesus Christ, as the Heathen and the utter Infidel. Some recognize Him, in a certain sense, as the Mahometans, and the various sects of (falsely so called) " Unitarian " heretics. Some recognize tho Person of the Lord, l>ut deny His work in His mystical Body. Some, by their wickedness, practically reject botl\ Him tand His work, though tliey may theoretically acknowledge Him. All these various, cla-sses are among the enemies of Cod who "make a murmuring," and in their hatred "lift up their head " whenever favourable opportunities occur of opposing Christ and His Church. But the mystical meaning of the Psalm has probably a pro- plietio aspect wiiich bears reference to the enmity and opposi- tion of Antichrist in the last time. In him all the various opponents of the Church will find a " head " whom they may " lift up " against Christ, as one professing himself to be God in tlie place of the Lord Jesns, and accepting Divine worship in the Cluirch. Thus, perhaps, the ten nations of tlie Psalm find their parallel in the ten kingdoms of Antichrist ; and the fin.al " Come, let us root them out," is represented by the pro- phetic record, that he causeil "that as many as would not worship the image of the beast should be killed." [Uev. xiii. 15.] PSALM LXXXIV. This is the prayer of tho Anointed of the Lord, our Saviour Jesus Christ, expressing the longing of His Soul wliile on earth ; a longing which was revealed in its suflering form wlien He said, " Foxes have holes, ami liirds of the air have nests, but the Son of Man hath not where to lay His head." All the creatures of God found a rcsting-plai'c in the loving care and Providence of their Maker, but tlic Son of Man loffked 01) afar at the Presence of His Father as One AVho had bikiii upon liiuLself the form of sinful man, of man cast out of the Panidise of God. "The Man," therefore, whose blessed- ness is proclaimed in the fifth verse is the same Man Who is set before us in the very first words of the Book of I'salms ; 586 C[)0 Psalms. 16th Day. [Ps. 85.] 3 Yea, the sparrow hath found her an house, and the swallow a nest where she may lay lier young : even Thy altars, Lord of hosts, luy King and my God. 4 Blessed are they that dwell in Thy house : they will be alway praising Thee. 5 Blessed is the man whose strength is in Thee : in whose heart are Thy ways. 6 Who going through the vale of "misery use it for a well : and the pools are filled with water. 7 They will go from strength to strength : and unto the God of gods appeareth every one of them in Sion. 8 O Lord God of hosts, hear my prayer : hearken, O God of Jacob. 9 Behold, O God our defender : and look upon the face of Thine Anointed. 10 For one day in Thy courts : is better than a thousand. 11 *I had rather be a door-keeper in the house of my God : than to dwell in the tents of ungodliness. 12 For the Lokd God is a light and defence : the Lord will give grace and worship, and no good thing shall He withhold from them that live a godly life. 13 Lord God of hosts : blessed is the man that putteth his trust in Thee. THE LXXXV. PSALM. Beuedixisti, Domine. IOED, Thou art become gracious unto Thy ■i laud : Thou hast turned away the captivity of Jacob. 2 Thou hast forgiven the offence of Thy people : and covered all their sins. 3 Thou hast taken away all Thy displeasure : and turned Thy self from Thy wrathful indigna- tion. 4 Turn us then, O God our Saviour : and let Thine anger cease from us. 5 Wilt Thou be displeased at us for ever : and wilt Thou stretch out Thy wrath from one gene- ration to another ? 6 Wilt Thou not turn again, and quicken us : that Thy people may rejoice in Thee 1 7 Shew us Thy mercy, O Lord : and grant us Thy salvation. 8 I will hearken what the Lord God will say concerninf) me : for He shall speak peace unto a LXX,, of weep- ing. d See Anttot. Bible, ii. 6S7. LXXXV. Hist. The Koroh- ites. Occasion un- known. Liiurg. Christmas Day ivlattins. lb. B.ffi. Friday Mat- lins. Christmas, Dedic. of Church, 2nd Noct. Etenim passer invenit sibi domum et turtur nidum sibi : ubi reponat puUos suos : Altaria Tua, Domine virtutum : Rex meus, et Deus meus. Beati qui habitant in domo Tua, Domine : in Sfecula sasculorum laudabunt Te. Beatus vir cujus est auxilium abs Te : ascen- siones in corde suo disposuit, in valle lachryma- rum, in loco quem posuit. Etenim benedictionem dabit legislator ; ibunt de virtute in virtutem : videbitur Deus deorum in Sion. Domine, Deus virtutum, exaudi orationem meam : auribus percipe Deu.s Jacob. Protector noster aspice, Deus : et respice in faciem Christi Tui : Quia melior est dies una in atriis Tuis : super millia. Elegi abjectus esse in domo Dei mei : magis quam habitaro in tabernaculis peccatorum. Quia misericordiam et veritatem diligit Deus : gratiam et gloriam dabit Dominus. Non privabit bonis eos qui ambulant in inno- centia : Domine virtutum, beatus homo qui sperat inTe. PSALMUS LXXXIV. BENEDIXISTI, Domine, terram Tuam : aver- tisti captivitatem Jacob. Eemisisti iniquitatem plebis TuiB : operuisti omnia peccata eorum. Mitigasti omnem iram Tuam : avertisti ab ira indignationis Tuae. Converte nos, Deus salutaris noster : et averte iram Tuam a nobis. Nunquid in aeternum irasceris nobis 1 aut ex- tendes iram Tuam a generatione in generationem. Deus, Tu conversus vivificabis nos : et plebs Tua laetabitur in Te. Ostende nobis, DojnNE, misericordiam Tuam : et salutare Tuuin da nobis. Audiam quid loquatur in me, Dominus Deus': quoniam loquetur pacem in plebem Suam : and the blessedness here spoken of is that arising from His entire submission of His heart to the ways of the Divine Pro- vidence and purpose respecting the redemption of mankind. By such submission His "strength " was elevated above the strengtl) of even the holiest humanity, and became a super- human. Divine strength, a strength in God, "mighty to save." Thus endowed with tlie power of the Incarnation, our Loi'd passed through tliu " vale of misery," making His Humiliation afount.ainor wcUof life, as if the tears which He shed had become inexhaustible "pools " of living water springing up into ever- lasting life. Sucli is the strength of our Lord's Incarnation on earth ; but " they ' will go from strengtli to strength, and unto the God of gods appeareth every one of them in Sion." Jesus Tri- umphant is even more " mighty to save " than Jesus .Suffering ; the Intercessor offering His Sacrifice before the Throne is even more the " Strength of Israel " than the Saviour ofi'ering ' The frequent interchange of pronouns is here again illustrated. Com- pare notes at pp. 505, 522. that Sacrifice upon tlie Cross. Let us look, therefore, not only on the Crucifix, setting forth His Passion before our eyes, but let us also hear the words of the angel, " He is not here, but is risen," and behold in tlie vacant Cross, as in the empty tomb, the Sign of the Sou of Man's continual Sacrifice of Inter- cession ; a passing from the strength of earth to the strength of Heaven. By such an Ascension did the Son of Man find the aspirations of His heart fulfilled, tliat His human heart aiul flesh should rejoice in tlie living God, entering into His courts, and dwelling there for an eternal " day." From such a view of this P.salm it is easy to see also that it reveals Christ praying for His mystical Body that it may be glorified by its final reception into the Divine Presence. Here the Church of God is in the " vale of tears," but the everlasting benediction of God will go forth upon its work as the Church Militant in a state of grace, so that though "weep- ing may endure for anight, joy cometh in the morning," when it enters on a, state of glory. " But we all, with open face beholding as in a glass the gloi'y of the Lord, are changed into B 17th Day. [Ps. 86.] Cf)c IPsalms. 587 His people, and to His saints, that they turn not again. 9 For His salvation is nigh them that fear Him : that glory may dwell in our land. 10 Mercy and truth are met together : right- eousness and peace have kissed each other. 1 1 Truth sliall flourish out of the earth : and righteousness hath looked down from heaven. 12 Yea, the Lord shall shew loving-kindness : and our land shall give her increase. 13 Righteousness shall go before Him : and He shall direct His going in the way. Day 17. MORNING PRAYER. THE LXXXVI. PSALM. Inclina, Domme. BOW down Thine ear, O Lord, and hear me : for I am poor and in misery. 2 Preserve Thou my soul, for I am holy : my God, save Thy servant that putteth his trust in Thee. 3 Be merciful unto me, O Lord : for I will call daily upon Thee. 4 Comfort the soul of Thy servant : for unto Thee, O Lord, do I lift up my soul. 5 For Thou, Lord, art good and gracious : and of great mercy unto all them that call upon Thee. 6 Give ear, Lord, unto my prayer : and pon- der the voice of my humble desires. 7 In the time of my trouble I will call upon Thee : for Thou hearest me. 8 Among the "gods there is none like unto Thee, O Lord : there is not one that can do as Thou doest. 9 AU nations whom Thou hast made shall come and worship Thee, O Lord : and shall glorify Thy Name. 10 For Thou art great, and doest wondrous things : Thou art God alone. 1 1 Teach me Thy way, O Lord, and I will walk in Thy truth : O *kuit my heart unto Thee, that I may fear Thy Name. 12 1 will thank Thee, O Lord my God, with all my heart ; and will praise Thy Name for ever- LXXXVI. HisC. David ; before Absalom's rebel- lion. Lilurir. ». S. S. (Friday Mattins. Epiphany, 2nd Noct. Name of Jesus, 3rd Noct. a Or, mighty ones. [Comfi. Exod. 15. ii,inarg. Ps. 89. 7.] £t super sanctos Suos : et in eos qui conver- tuntur ad cor. Veruntamen prope timentes Eum salutare Ipsius : ut inhabitet gloria in terra no.stra. Misericordia et Veritas obviaverunt sibi : jus- titia et pax osculatfe sunt. Veritas de terra orta est : et justitia de coelo prospexit. Etenim Dominus dabit benignitatem : et terra nostra dabit fructum suum. Justitia ante Eum ambulabit : et ponet in via gressus Suos. PSALMUS LXXXV. INCLINA, DoMiNE, aurem Tuam, et exaudi me : quoniam inops et pauper sum ego. Custodi animam meam, quoniam sanctus sum : salvum fac servum Tuum, Deds meus, sperantem in Te. Miserere mei, Domine, quoniam ad Te clamavi tota die ; liBtifica animam servi Tui : quoniam ad Te, DoMiNE, animam meam levavi. Quoniam Tu, Domine, suavis, et mitis; multffi misericordiaj omnibus invocantibus Te. et Auribus percipe, Domine, orationem meam : intende voci deprecationis metC. In die tribulationis meie clamavi ad Te : quia exaudisti me. Non est simiUs Tui in diis, Domine : et non est secundum opera Tua. Omnes gentes quascunque fecisti, venient et adorabunt coram Te, Domine : et glorificabunt Nomen Tuum. Quoniam magnus es Tu, et faciens mirabiha : Tu es Deus solus. Deduc me, Domine, in via Tua, et ingrediar in veritate Tua : hetetur cor meum ut timeat Nomen Tuum. Confitebor Tibi, Domine, Deus meu,s,,in toto corde meo : et glorificabo Nomen Tuum in aeter- num. the same image from glory to glory, even as by the Spirit of the Lord." In viewing the Psalm as the words of our Blessed Lord, we shall also find the key to its use as tlie words of His meml)er.s. Nothiug else uttered by human lips ever so fully expressed the longing which the devout soul, especially in seasons of sorrow, has to "depart and be with Christ" even in "the lowest room." Oh, how much ratlier the most abject place in " the house not made witli hands," tlu-in the highest throne in the mystical Biibylon ! How infinite the blessings of one day in Heaven, compared to all that earth can furnish in three- score years and ten ! PSALM LXXXV. The Incarnation of our Blessed Lord was the true turning aw%ay of the Captivity of God's people, and His speaking of peace to them ; so that this Psalm has been appropriated, time immemorial, to the celebration of His Nativity, when a multitude of the heavenly host was heard "praising (!od, and saying, (ilory to God in the highest, and on earth peace, gooilwill towards men," To Him Who is the I'rince of Peace, Who said of Himself, "I am the Way, the Truth, and the Life," and Whose perfect Kighteousness fits Him to be the Judge of all men, to Him and to His work alone such words as tiiose of the ninth and following verses belong : and in His constant declarations, "The Kingdom of Heaven is at liand," " The Kingdom of God is come nigh unto you," " The King- dom of God is within you," the Psalmist's prophecy is ful- filled, " For His salvation is nigh them that fear Him." The penitential tone of verses 4-7 shows that this Psalm looks also prophetically to the Second Coining of our Lord, antl the "quickening" of the general resurrection. Until then the Church is going through a second captivity, since it cannot before enter upon the full glory of its inheritance. When that captivity draws to a close, the Prince of Peace will .again fulfil the eleventh verse— He that is "called Faithful and True " going forth "in righteousness" to "judge anil make war," that " glory may dA\'cll in our land " by the sub- jugation of all evil. PSALM LXXXVI. The central idea of this Psalm is to bo found in the central verse, the ninth, which doubtless gives the key to its use as an Kpiphany Psalm in the ancient system of the Church. It is entitled "A Prayer of David," and is to be taken as the supplication of Him Whom David prefigured. In "the time 588 QZf)t IPsalms. 17th Day. [Ps. 87, 88.] 13" For great is Thy mercy toward me : and Thou hast delivered my soul from the nethermost helL 14 God, the proud are risen against me : and the congregations of naughty men have sought after my soul, and have not set Thee before their eyes. 15 But Thou, O Lord God, art full of com- passion and mercy : long-suffering, plenteous in goodness and truth. 16 turn Thee then unto me, and have mercy upon me : give Thy strength unto Thy servant, and help the son of Thine handmaid. 17 Shew some token upon me for good, that they who hate me may see it, and be ashamed : because Thou, Lord, hast holpen me and com- forted me. THE LXXXVII. PSALM. Fundamenta ejus. HER foundations are upon the holy hills : the Lord loveth the gates of Sion more than all the dwellings of .lacob. 2 Very e.xcellent things are spoken of thee : thou city of God. 3 I will tliink upon Rahab and Babylon : with them that know me. 4 Behold ye the Philistines also : and they of Tyre, with the * Morians ; lo, there was He born. 5 And of Sion it shall be reported that He was born in her : and the most High shall stab- lish her. 6 The Lord shall rehearse it when He writeth uji the people : that He was born there. 7 The singers also and trumpeters shall He rehearse : All my fresh springs shall be in Thee. THE LXXXVIII. PSALM. Domine Deus. LORD God of my salvation, 1 have cried day and night before Thee : let my o a Ps. l6. to. Acts 2. 31. [Matt. i6. 18. Jonahs. 2. Col. 1. ■3J LXXXVII. Hist. The Korah- ites ; at the build- ing of the Temple platform. Liticyg. S. 10. 1^. Friday Mattins. Circumc, Dedic. of Church.. B. V. M., Virg. and Matr., 2ncfN'oct. b i.i. The Moors. LXXXVIII. Hist. Heman. Oc- casion unknown. Liliirt^. Good Fri- day Evensong, St. §.J). Friday Mat- tins. Good Friday, Easter Eve, 3rtl Noct. Fastern. A daily Morning Psalm. Passion Ps. 6. Quia misericordia Tua magna est super me : et eruisti animam meam ex inferno inferiori. Deu.s, iniqui insurrexerunt super me, et syna- goga potentium quassierunt animam meam : et non proposuerunt Te in conspectu suo. Et Tu, Domine Deus, miserator et misericors : patiens, et multaj misericordise, et verax, Respice in me et miserere mei ; da imperium Tuum puero Tuo : et salvum fac filium anciUas Tua;. Fac mecum signum in bono, ut videant qui oderunt me, et confundantur : quoniam Tu, Domine, adjuvisti me, et consolatus es me. PSALMUS LXXXVI. FUNDAMENTA ejus in montibus Sanctis : diligit DoMiNUS portas Sion super omnia tabernacula Jacob. Gloriosa dicta sunt de te : civitas Del Memor ero Rahab et Babylonis : scientium me. Ecce alienigenffi, et Tyrus, et populus .lEthio- pum : hi fuerunt lllic. Nunquid Sion dicet. Homo, et homo natus est in ea : et Ipse fuudavit eam Altissimus % DoMiNUS narrabit in scripturis populorum : et principum horum qui fuerunt in ea. Sicut liBtautium omnium : habitatio est in Te. PSALMUS LXXXVII. DOMINE Deus salutis meai : in die clamavi et nocte coram Te. of His trouble," even when "He groaned in the spirit "again and again, He was able to say, " Father, I thank Thee tliat Thou hast heard Me." So also when He said, "Now is My Soul troubled, and what shall I say ? Father, save Me from this hour ? But for this cause came I unto this hour : Father, glorify Thy Name. Then came there a voice from heaven, saying, I have both glorihed it, and will glorify it again." Thus the jierfect obedience of the Son of Man when He was "poor and in misery " brought for His Human Nature the highest Epiphanies of Divine glory, and eventually brought all nations to come and worship Him, and glorify His Name. "And they sing the song of Moses, the servant of (_;od, and the song of the Lamb, saying. Great and marvellous are Tliy works, Lord God Almighty ; just and true are Thy ways, Thou King of saints. Wlio shall not fear Thee, Lord, and glorify Thy Name ? For Thou only art holy ; for all nations shall come and worship before Thee ; for Thy judgements are made manifest." Only He Who is " King of saints," .and to Whom all saints and angels sing " Thou only art holy," could say in its full sense, " I am holy ;"and thus the Song of Moses and of the Lamb is a suitable Antiphon to this Psalm, striking the mystical key-note of its Christian use. The Son of God became "poor "that He miglit make many rich. He was despiseil anil rejected of men in His "misery" that He might bring many sons unto glory [Heb. ii. 10] : He was "made in the form of a servant " that He might enfranchise many from the bondage of Satan to the perfect freedom of God : He prayed as with the voice of a sinner, that bearing the sins of the whole world, He might lead forth His people "from the nethermost Hell." He thus went tlirough all the travail of His Soul that He might see "some token for good," and be "satisfied" with the mighty results of His Suflerings ; that the great work of man's redemption might be accomplished ; and that hereafter the " token for good " may be shewed before all men in the sign of the Son of Man which shall appear as a cross of suffering transformed into a banner of triumph ; at whose appearing ' ' they which pierced Him " shall look on His transfigured wounds, and acknowletlge Him for their Judge. With careful and reverent reserve this Psalm may be used by the members of Christ as His Voice speaking in them. The bracketed references at verse 1,3 will indicate how far Christ's (svra. words respecting Himself may be adopted by Cliristians respecting themselves ; and a due appreciation of this and similar Psalms in tlicir highest sense will be the best preservative against a presumptuous application of them. PSALM LXXXVII. Whatever application this Psalm may originally have had to the earthly Sion has been transfigured and glorified by the subsequent Kevelation of the City of God in the prophetic vision of St. John. Of the New Jenisalem it was predicted, "It shall come to pass in the last days tliat the mountain of the Lord's house shall be established in the top of the moun- tains, and shall be exalted above the hills, and all nations shall flow unto it ; " and of this St. John had a glorious vision long after the earthly Sion had been destroyed, when "he carried me away in tht spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descend- ing out of Heaven from God, having the glory of God ; and I 17th Day. [Ps. 88.] CI)C Ipsalms. 589 prayer enter into Thy presence, incline Thine ear unto my calling. 2 For my soul is full of trouble : and my life draweth nigh unto bell. 3 I am counted as one of them that go down into the pit : and I have been even as a man that hath no strength. 4 Free among the dead, like unto them that are wounded, and lie in the grave : who are out of remembrance, and are cut away from Thy hand. 5 Thou hast laid me in the lowest pit : in a place of darkness and in the deep. 6 Thine indignation lieth hard upon me : and Thou hast vexed me with aU Thy storms. 7 Thou hiist put away mine acquaintance far from me : and made me to be abhorred of them. 8 I am so fast in prison : that I cannot get forth. 9 My sight faileth for very trouble : Lord, I have called "daily upon Thee, I have stretched forth my hands unto Thee. 10 Dost Thou shew wonders among the dead : or shall the dead rise up again, and praise Thee l 1 1 ShaU Thy lovingkindness be shewed in the grave : or Thy faithfulness in destruction 1 12 Shall Thy wondrous works be known in the dark : and Thy righteousness in the land where all things are forgotten ? 13 Unto Thee have I cried, O Loed : and early shall my prayer come before Thee. 14 Lord, why abhorrest Thou my soul : and hidest Thou Thy face from me ? 15 1 am in misery, and like unto him that is at the point to die : even from my youth up ; * Thy terrors have I suffered with a troubled mind. 16 Thy wrathful displeasure goeth over me : and the fear of Thee hath undone me. 17 They came round about me "daily like water : and compassed me together on every side. 18 'My lovers and friends hast Thou put away from me ; and hid mine acquaintance out of my sight. a i.e. AU the day. Set A The " : " ought to be placed after "youth up." footnote a. c Matt, 26. 56. Intret in conspectu Tuo oratio mea : iuclina aurem Tuam ad precem nieam : Quia repleta est malis auima mea : et vita mea inferno appropinquavit. .iEstimatus sum cum descendentibus in lacuni : f actus sum sicut homo sine adjutorio, inter mor- tuos liber. Sicut vulnerati, dormientes in sepulchris, quo- rum non es memor amplius : et ipsi de manu Tua repulsi sunt. Posuerunt me in lacu inferiori : in tenebrosis et in umbra mortis. Super me confirmatus est furor Tuus : et omnes fluctus Tuos induxisti super me. Longe fecisti notos meos a me : posuerunt me abominationem sibi. Traditus sum et non egrediebar : oculi mei languerunt prse inopia. Clamavi ad Te, Domine : tota die expandi ad Te manus meas. Nunquid mortuis facies mirabilia ; aut medici suscitabunt, et confitebuntur Tibi t Nunquid narrabit aliquis in sepulchre miseri- cordiani Tuam : et veritatem Tuam in perditione ? Nunquid cognoscentur in tenebris mirabilia Tua : et justitia Tua in terra oblivionis t Et ego ad Te, Domine, clamavi : et mane oratio mea prajveniet Te. Ut quid, Domine, repellis orationem meam : avertis faciem Tuam a me 1 Pauper sum ego et in laboribus a juventute mea : exaltatus autem, humiliatus sum et contur- batus. In me transierunt iraj Tu;e : et terrores Tui conturbaverunt me. Circundederunt me sicut aqua tota die : circun- dederunt me simul. Elongasti a me amicum et proximum : et notos meos a miseria. her light was like unto a stone most precious, even like a jasper stone, clear as crystal ; and liad a wall great and liigli, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel ; . . . and the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb." This city had already been spoken of also ijy St. Paul : " But ye are come to mount Sion, and unto the city of tlte living God, the heavenly Jerusalem," " built upon the foundation of the Apostles and Prophets, .lesus Christ Himself being the chief corner-stone ; " and to tlie same our Lord referred when He said, " Upon this Rock I will Iniild My Church ; and the gates of Hell shall not prevail against it " Thus the New Testament rings out a clear Anti- phon to this Psalm, "I saw the holy city, new .Jerusalem, coming i\ovn\ from fJod, out of Heaven, prepared as a bride adorned for her husband "' [Rev. .\xi. 2]— a city belonging to all the peoples of the world, and in w4iich Christ is ever being born, through the increase of His mystical Body. PSALM LXXXVIII. Nothing but the Passion of our Blessed Redeemer can give the key to the mournful w ords of this Psalm ; and as the holy 1 It is pointed out by a iixodom commentator on the Psalms tliat the use of the words " spoken of" in veise :i is identical with that in Canticles viii. 8, and has reference to betrothal, " With glorious promises Ho claiin- eth tlioe as His bride " [Turitp oil Iht I'salms, ii. 90.] Name Jesus, though often borne by men before it was adopted l)y the Saviour, can never again be reverently used by them, so if this Psalm ever expressed the personal experience of David or any other saint, it has yet now become too sacred to be applied to any but Christ : in Whose Name it is sung by His mystical Body. No other Psalm exjiresses so fully the profundity of the spiritual darkness which overwhelmed the Soul of the suffering Jesus on the Cross, or expresses it so utterly without the t)reaking in upon it of one hopeful r.ty of light. We are almost compelled to go even furtlier, and to receive the Psalm as a Divine revelation of a darkness beyond tlie Cross which is not referred to in the holy (lospel ; for all the expressions in the Psalm refer to death as past, and to the state after death as that which is present to the mind of the speaker.- But such an interpretation, in a literal form, seems to be inconsistent with our Lord's last words, " It is finished," and " Father, into Tliy hands I commend My spirit." It is safer, therefore, to sup])Ose tliat the darkness of tlie state after death formed part of our Lord's Sufferings h;/ niiliripatioii, that the actual Descent into Hell was a part of the Resurrection Victory, and that the misery of (Jod's " wratliful displeasure" with sinners after death fonned part of those unUuowu Sud'erings which were veiled by the " darkness over all the earth," and the evidence of which is condensed into the awful cry, " My s The one apparent exception, ver.se !.''>, is not really so. The "point is so placed as to interfere with the true nieaniuB, which is, "From my youth up I have been at the point to die." See the \ itlgatc and the Bible Version. 590 Cf)e Psalms. 17th Day. fPs. 89. Day 17. EVENING PRAYER. THE LXXXIX. PSALM. Misericordias Domini. ~|\ /I~Y song shall Vie alway of the lovingkind- -LV_L ness of the Lord : with my mouth will I ever be shewing Thy truth from one generation to another. 2 For I have said, Mercy shall be set up for ever : Thy truth shalt Thou stablish in the heavens. 3 I have made a covenant with My chosen : I have sworn unto David My servant ; 4 Thy seed will I stablish for ever : and set up thy throne from one generation to another. 5 Lord, the very heavens shall praise Thy wondrous works : and Thy truth in the congrega- tion of the saints. 6 For who is he among the clouds : that shall be compared unto the Lord 1 7 And what is he among the " gods : that shall be like unto the Lord 1 8 God is very greatly to be feared in the council of the saints : and to be had in reverence of all them that are round about Him. 9 Lord God of hosts, who is like unto Thee : Thy truth, most mighty Lord, is on every side. 10 Thou rulest the raging of the sea : Thou stUlest the waves thereof when they arise. 11 Thou hast subdued Egypt, and destroyed it : Thou hast scattered Thine enemies abroad with Thy mighty arm. 12 The heavens are Thine, the earth also is Thine : Thou hast laid the foundation of the round world, and all that therein is. 13 Thou hast made the north and the south : Tabor and Hermon shall rejoice in Thy Name. 14 Thou hast a mighty arm : strong is Thy hand, and high is Thy right hand. 15 Righteousness and equity are the habita- tion of Thy seat : mercy and truth shall go before Thy face. 16 Blessed is the people, O Lord, that can rejoice in Thee : they shall walk in the light of Thy countenance. 17 Their delight shall be daily in Thy Name : and in Thy righteousness shall they make their boast. LXXXIX. Hist, Ethan ; on Sliishak's invasion. Lilui£. Cllristmas Day. Evensong, ■^^ §• 5i- Friday Mattins. Christmas, 3rd Noct. a Or, the mighty. \Cofnp, Pss. 29, I ; 86.8.1 PSALMUS LXXXVIII. MISERICORDIAS Domini : in astemum cantabo. In generationem et generationem : annuntiabo veritatem Tuam in ore meo. Quoniam disisti, in seternum misericordia sedi- ficaljitur in coelis : pr^parabitur Veritas Tua in eis. Disposui testamentum electis Meis : juravi David servo Meo, Usque in jeternum praeparabo .semen tuuni. Et sedificabo in generationem et generationem : sedem tuam. Coulitebuntur cffili mirabilia Tua, Domine : etenim veritatem Tuam in ecclesia sanctorum. Quoniam quis in nubibus sequabitur Domino : similis erit Deo in filiis Dei % Deus qui glorificatur in consilio sanctorum : niagnus et terribilis super omnes qui in circuitu Ejus sunt. DoMiNE, Deus virtutum, quis similis Tibi ? potens es, Domine, et Veritas Tua in circuitu Tuo. Tu dominaria potestati maris : motum autem fluctimm ejus Tu mitigas. Tu humiliasti, sicut vulneratum, superbum : in brachio virtutis Tuk dispersisti inimicos Tuos. Tui sunt coeli, et Tua est terra : orbem terrte et plenitudinem ejus Tu fundasti ; aquilonem et mare Tu creasti. Thabor et Hermon in Nomine Tuo exsulta- bunt : Tuum brachium cum potentia, Firmetur manus Tua, et esaltetur dextera Tua : justitia et judicium pr^eparatio sedis Tuae. Misericordia et Veritas precedent faciem Tuam : beatus populus, qui scit jubilationem. DoMiNE, in lumine vultus Tui ambulabunt, et in Nomine Tuo exsultabunt tota die : et in justitia Tua exaltabuntur. God, My God, why hast Thou forsaken Me ? " As the fear of death entered into His Sufferings, so also did the fear of what comes after death form a part of them. Thus " I am counltd as one of them that go do\vn into the pit " may be interpreted in the same manner as " He was numbered^ with the trans- gressors : " ^Hz. that He bore all the shame of a transgressor though He was not actually one, and that, being "made sin for us," He suffered the full punishment of sin — privation of the Divine Presence— tliough He did not suffer during His vicarious but triumphant descent into the kingdom of Satan. Beyond this general indication of the manner in which this Psalm applies to C:"hrist's Passion it may be undesirable to go, for when once the pervading sense of it has been perceived, the details are so plain that they are scarcely in. need of further explanation, and may be more reverently left without it. PSALM LXXXIX. This song of the Lord's loving-kindness celebrates the ^ So wlien Matthias was made an Apostle, it is said ' with the eleven Apostles." he was numbeTcd Nativity of oxir Blessed Saviour, and the establishment of the true David's spiritual seed by virtue of His Incarnation, and of the results which followed therefrom. "For unto us a Child is bom, unto us a Son is given, and the government shall be upon His shoulder ; and His Name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of His govern- ment and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgement and with justice, from henceforth, even for ever." " I will make an everlasting covenant with you, even the sure mercies of David. " "He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto Him the throne of His father David : and He shall reign over the house of Jacob for ever : and of His Kingdom there shall be no end." Thus the Psalm praises God, first for the fulfilment of His promise in raising up a Messiah from the seed of David ; and secondly, for establishing the seed of the Messiah Himself in a perpetual succession from one generation to another. It is also to be understood, in part, as a song of praise to Christ 17th Day. [Ps. 89.] Cbe IPsalms. 591 18 For Thou art the glory of their strength : and in Thy lovingkindness Thou shalt lift up our horns. 19 For the Lord is our defence : the Holy One of Israel is our King. 20 Thou spakest sometime in visions unto Thy saints, and saidst : I have laid help upon one that is mighty ; I have exalted one chosen out of the people. 211 have found David My servant : with My holy oil have I anointed him. 22 My hand shall hold him fast : and My arm shall strengthen him. 23 The enemy shall not be able to do him violence : the son of wickedness shall not hurt him. 24 I wiU smite down his foes before his face : and plague them that hate him. 25 My truth also and My mercy shall be with him : and in Jly Name shall his horn be exalted. 26 I will set his dominion also in the sea : and his right hand in the "floods. 27 He shall call Me, Thou art my Father : my God, and my strong salvation. 28 And I win make him Jly first-born : higher than the kings of the earth. 29 My mercy will I keep for him for ever- more : and My covenant shall stand fast with him. 30 His seed also will I make to endure for ever : and his throne as the days of heaven. 31 But if his children forsake !My law : and walk not in ^ly judgements ; 32 If they break My statutes, and keep not My commandments : I will visit their ofi'ences with the rod, and their sin with scourges. 33 Nevertheless, ily lovingkindness will I not utterly take from him : nor suffer My truth to fail. 34: lily covenant wiU I not break, nor alter the thmg that is gone out of j\Iy lips : I have sworn *once by My holiness, that I will not fail David. 35 His seed shall endure for ever : and his seat is like as the sun before Me. 36 He shall stand fast for evermore as the moon : and as the faithful witness in heaven. 37 But Thou hast abhorred and forsaken Thine Anointed : and art displeased at him. Mediterranean to tlic Euphrates, the boundaries of tlie Davidic Etnpire. I i.f. Once for all. Quoniam gloria virtutis eorum Tu es : et in beneplacito Tuo exaltabitur cornu nostrum. Quia Domini est assumptio nostra : et sancti Israel Regis nostri. Tunc locutus es in visione Sanctis Tuis : et dixisti, Posui adjutorium in potente, et exaltavi electum de plebe Mea. Inveni David servum Meum : oleo sancto Meo et brachium unxi eum. Manus enim Mea auxiliabitur ei Meum confortabit eum. Nihil proficiet inimicus in eo : et filius iniqni- tatis non apponet nocere ei. Et concidam a facie ipsius inimicos ejus : et odientes eum in fugam convertam. Et Veritas Mea et misericordia Mea cum ipso : et in Nomine Meo exaltabitur comu ejus. Et ponam in mari mannm ejus : et in flumini- bus dexteram ejus. Ipse invocavit Me, Pater mens es Tu : Deds meus, et susceptor salutis me<e. Et ego primogenitum ponam ilium : excelsum \)x?e. regibus terra;. In Eeternum servabo illi misericordiam Meam : et testamentum Meum fidele ipsi. Et ponam in sseculum saeculi semen ejus : et thronum ejus sicut dies cceli. Si autem dereliquerint filii ejus legem Meam : et in judiciis Meis non ambulaverint. Si justitias Meas profanaveriut : et mandata Mea non custodierint. Visitabo in virga iniquitates eorum : et in verberibus peccata eorum. Misericordiam autem Jleam non dispergam ab eo : neque nocebo in veritate ^lea. Neque profanaoo testamentum Meum : et quae procedunt de labiis Meis non faciam irrita. Semel juravi in sancto Meo, si David mentiar : semen ejus in ajternum manebit. Et thronus ejus sicut sol in conspect^ Meo : et sicut luna perfecta in asternum, et testis in ccelo iidelis. Tu vero repulisti et despexisti : distulisti Christum Tuum. Himself, AVhose wondrous works, in His Incarnation, Resur- rection, and Ascension, the very heavens praised liy the mouth of holy angdls. In this sense we see liow fully the Divine glory (if "the Man Christ Jesua " is illustrated by the voice of prophecy. When St. Paul writes, "But to wliich of the angels said He at any time, Sit on My right hand, until 1 make Thine enemies Thy footstool ?" he does but take up the tone of David, " Who is he among the clouds that shall bo comp.ired unto the Lord ? And what is he among the gods that shall be like unto the Lord?" So also, when the Kvan- gelical record tells us that Jesus "arose anil rebuked the wind, and said luito the sea. Peace, be still ; and the wind ceased, and there was a great calm," the worils are as distinct .an historical comment on " Thou rulcst the raging of the sea, Thou stillest the waves thereof wlu-n tliey arise," as is the account given in Kxodus of the Passage of the Red Sea. Hence in this first section of the Psahn there is much of mystical application to our Lord : and we may interpret the eighth verse of the worship given by all the saints and angels to "the Lamb as it had been slain," tlie eleventh verse of the subjugation of Antichrist, the twelftli of that final glory of Christ, when "all things shall be put under His feet.' The twentieth verse begins another section in which the Church, or rather Christ in the Person of His mystical Body, recounts the ancient promises of God respecting the establish- ment of the Messiah and His Kingdom. These promises had a partial relation to David himself, but there is very much in them which is clearly typical, and relating to Him Who was "chosen out of the people" by being bom of the Virgin Mary, " anointed " witli the Holy Ghost at His Baptism in .lordan, declared to bo the " First-born " of God by the Voice from Heaven, "This is My beloved Son," maile " higher than the kings of tlic earth " by Ilia reign over a Kingdom which embraces all kingdoms, to Whom is given a "seed" th.at "shall endure for ever," and a throne " like as the sun " in its glory and stability before God. After recounting these promises, there is a transition in the thirty-seventh verse to a strain which is that of a Passion Psalm. Coming where it does, this strain illustrates the fact that Christ's whole life on earth was one of deep humiliation, and that the incarnation itself was the first step towards the Cross. K.xcept in the last few words, the remaimler of the Psalm all takes this sad tone, and it is, thus, nmeh in keeping with the tone o£ our Lord's personal feelings so far as they 592 Cf)C Ipsalms. 18th Day. [Ps. 90.] 38 Thou hast broken the covenant of Thy ser- vant : and cast his crown to the ground. 39 Thou ha.st overthrown all his hedges : and broken down his strong holds. 40 All they that go by spoil him : and he is become a reproach to his neighbours. 41 Thou hast set u[) the right hand of his enemies : and made all his adversaries to rejoice. 42 Thou hast taken away the edge of his sword : and givest him not victory in the battle. 43 Thou hast jmt out his glory : and cast his throne down to the ground. 44 The days of his youth hast Thou shortened : and covered him with dishonour. 4.5 Lord, how long wilt Thou hide Thy self, for ever : and shall Thy wrath burn like fire ? 46 O remember how short my time is : where- fore hast Thou made all men for nought ? 47 What man is he that liveth, and shall not see death : and .shall he deliver his soul from the hand of hell 1 48 Lord, where are Thy old lovingkind- nesses : which Thou swarest unto David in Thy truth 1 49 Remember, Lord, the rebuke that Thy servants have : and how I do bear in my bosom the rebukes of many people ; 50 Wherewith Thine enemies have blasphemed Thee, and slandered the footsteps of Thine Anointed : Praised be the Lord for evermore. Amen, and Amen. Bay 18. MORNING PRAYER. THE XC. PSALM. Domine, refugium. IORD, Thou hast been our refuge : from one ■^ generation to another. 2 Before the mountains were brought forth, or ever the earth and the world were made ; Thou art God from everlasting, and world with- out end. 3 Thou turnest man to destruction : again Thou sayest. Come again, ye children of men. 4 For a thousand years in Thy sight are but as yesterday ; seeing that is past as a watch in the night. XC. f/tsf. Moses ; in the wilderness. Littir^, Burial of tliedcad. S.g.ffi. Thursday Lauds. Evertisti testamentum servi Tui : profanasti in terra sanctuarium ejus. Destruxisti omnes sepes ejus : posuisti firma- mentum ejus formidinem. Diripuerunt eum omnes transeuntes viam : factus est opprobrium vicinis suis. Esaltasti dexteram deprimentium eum : laHifi- casti omnes inimicos ejus. Avertisti adjutorium gladii ejus : et non es auxiliatus ei in bello. Destruxisti eum ab emundatione : et sedem ejus in terram collisisti. ilinorasti dies temporis ejus : perfudisti eum confusione. Usquequo, Domine, avertis in finem : exardes- cet sicut ignis ira Tua? Memorare qu;e mea substantia : nunquid enim vane constituisti omnes filios homiuum ? Quis est homo qui vivet, et non videbit mor- tem : eruet animam suam de mauu inferi ? LTbi sunt misericordias Tupe antiquae, Domine : sicut jurasti David in veritate Tua? Memor esto, Domine, opprobrii servorum Tuorum : quod continui in sinu meo multarum gentium. Quod exprobraverunt inimici Tui, Domink : quod exprobraverunt commutationem Christi Tui. Benedictus Dominus in setemum : Fiat, Fiat. PSALMUS LXXXIX. DOMINE, refugium factus es nobis : a gene- ratiune in generationem. Priusquam montes fierent, aut formaretur terra et orbis : a saeculo et usque in sreculum Tu es Deds. Ne avertas hominem in humilitatem : et dixisti, Convertimini filii hominum. Quoniam mille anni ante oculos Tuos ; tanquam dies hesterna, qu£e prajteriit. are revealed to us in the Gospels. It is impossible to explain how His holy mind could have been so filled with what in ordinary persons we should call despondency, when the glorious end of all must have been visible to Him. Yet the fact is plain in the Gospel narrative, and the latter portion of this Psalm, written concerning Him, is an inspired confirma- tion of tlie fact. Such depression and despondency has not unfrequently come upon the Cliurch of Christ also at certain periods of lier history : and a time will probably arrive when, as "the very elect " will be, " if it were possible," deceived by "false Christs," so they will be driven almost to despair of God's promise that the gates of Hell shall not prevail against His Church. The concluding burst of praise (the Doxology of the third Book) which makes a new and so sudden a transition from the sorrow of tlie preceding verses is, more or less, common to nearly all the Psalms which set forth the liumiliation and suffering of our Lord. " Heaviness may endure for a night, but joy Cometh in the morning ; " and tlie morning of the Resurrection brought its earliest rays of Light to the garden tomb. As the triumph and glory of Christ followed im- mediately on His greatest humiliation and suffering, so after the last depression and persecution of His mystical Body tlie ! Light of God and the Lamb will shine upon her, and with i unceasing joy the Bride will sing, " Alleluia, for the Lord God Omnipotent reigneth." THE FOURTH BOOK PSALM XC. The title of this Psalm is " A Prayer of Moses the servant of God," and there is no reason to suppose otherwise than that it comes down from him. It seems to be a tj'pical intercession of the typical mediator, uttered in Wew of that revelation of the Fall of man, and of the sentence, "Dust thou art, and unto dust shalt thou return," which is recorded in the Book of Genesis : and the second verse confirms this view by its striking analogy with the opening of that Book. It may be, also, that the third verse is the jirophet's contemplation of God's promise to Eve that One should arise of her descendants Who should bniise the head of the Tempter, and thus open the gates of Paradise for the return of the children of men. It may be, also, that a dim foreshadowing of the time when Christ should appear is indicated by the fourth verse, though the Psalm was probably written about fifteen hundred years before His Advent.' ^ St. Barnabas quotes the fourth as one indication among others that the 18th Day. [Fs. 91.] Cf)c Psalms. 593 5 As soon as Thou scatterest them they are even as a sleep : and fade away suddenly like the grass. 6 In the morning it is green, and groweth up : but in the evening it is cut down, dried vp, and withered. 7 For we consume away in Thy displeasure : and are afraid at Thy wrathful indignation. 8 Thou hast set our misdeeds before Thee : and our secret sins in the light of Thy counten- ance. 9 For when Thou art angry all our days are gone ; we bring our years to an end, as it were a tale that is "told. 10 The days of our age are threescore years and ten ;' and though men be so strong that they come to fourscore years : yet is their strength tlien but labour and sorrow ; so soon passeth it away, and we are gone. 11 But who regardeth the power of Thy wrath : for even thereafter as a man feareth, so is Thy displeasure. 12 'So teach us to number our days : that we may apply our hearts unto wisdom. is Turn Thee again, O Loed, at the last : and be gracious unto Thy servants. 14 O satisfy us with Thy mercy, and that soon : so shall we rejoice and be glad all the days of our life. 15 Comfort us again now after the time that Thou hast plagued us : and for the years wherein we have sutiered adversity. 16 Shew Thy servants Thy work : and their children Thy glory. 17 And the glorious ]\Iajesty of the Lord our God be upon us : prosper Thou the work of our hands upon us, prosper Thou our handy-work. THE XCI. PSALM. Qui habitat. "VTTHOSO dwelleth under the defence of the VV most High : shall abide under the shadow of the Almighty. 2 I will say unto the Lord, Thou art my hope, and my strong hold : my God, in Him will I trust. a i.e. A fixed num- ber that is fully counted, as wlicn so many sirolces on a bell are "tolled." The words are otherwise read "as a meditation." [See An not. Biilt, ii. 69=1 b AI. teach us. XCI. Hill. Perhaps by Moses; on the re- bellion of Korah. (Num. i6. 44-50.] l.itiirs. &. B. S. Compline, Dcdic. of Church, 3rd Noct. Et custodia in nocte : qua; pro nihilo habentm-, eorum anni erunt. Mane sicut herba transeat, mane floreat et transeat : vespere decidat, induret, et arescat. Quia defecimus in ira Tua : et in furore Tuo turbati sumus. Fosuisti iniquitates nostras in conspectu Tuo : sseculum nostrum in illuminatione vultus Tui. Quoniam omnes dies nostri defecerunt : et in ira Tua defecimus. Anni nostri sicut aranea meditabuntur : dies aunorum nostrorum, in ipsis septuaginta anni. Si autem in potentatibus octoginta anni : et amplius eorum labor et dolor. Quoniam supervenit mansuetudo : et corripie- mur. Quis novit potestatem iraj Tua; : et pra; timore Tuo iram Tuam dinumerare 1 Dexteram Tuam sic notam fac : et eruditos corde in sapientia. Convertere, Domine, usquequo : et deprecabilis esto super servos Tuos. Eepleti sumus mane misericordia Tua : et exsultavimus et dclectati sumus omnibus diebus nostris. Lsetati sumus pro diebus quibus nos humiliasti : annis quibus vidimus mala. Kespice in servos Tuos et in opera Tua : et dirige filios eorum. Et sit splendor DoiiiNi Dei nostri super nos ; et opera manuum nostrarum dirige super nos : et opus manuum nostrarum dirige. Q PSALMUS XC. UI habitat in adjutorio Altissimi : in protec- tione Dei coeli commorabitur. Dicet Domino, Susceptor mens es Tu, et refu- gium meum : Deus mens, sperabo in Eum. Even at this early elate God thus revealed to all to whom the words of this Psalm came the Evangelical truth more fully declared in after ages, that death is not a natinvil circumstance, belonging to the constitution of the human body and soul, but tliat it is a consequence of sin : " By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned." [Rom. v. 12.] It is a truth which is likely to be brought into discredit in an age when physiological studies are not so much tempered as they ought to be by theological studies : but yet a truth which no physio- logical research can disprove, and wliich Holy Scripture distinctly asserts. Man does not die because it is a necessary part of his nature to wear out ; but because the decree has gone forth, " Dyuig, thou shalt die." [Gen. ii. 17.] The worl.l win last for COOO years in its present condition. "Therefore, my rhil.livii," lie .-Kl'ls. " in six (lavs, tliat Is, in the six thonsand years, all tliiiiLis shall he finished. Ami lie rcstnd on the seventh day : this means, wli.'Ti His Son shall come, ami »li.aU abolish the time of the Wii-ked One," [Antichrist,! " and shall ,)uclj;e the ungodly, and slndl change the sun and iMonn and stirs. Then siiall He rest gloriously on the seventh day." I Moses himself lived to tlie age ot 120, and was then in full vigour, tncut. xxxii. 7.1 But the forty years which Israel spent in the wilderness appear to have been the extreine limit of a generation : and we may, there- fore, i-oncliide that "threescore years and ten" was nearly the average •i^'p of nrinkind even in the time of Moses, though specially so of thnM! >v ho died in the wilderness, and the shortening of whose lives had a penal character. key-note, or Antiphon, of this Psalm is, then, to be found in the words of Isaiali, partly adopted by St. Peter : " The Voice said, Cr.y. And he said, Wliat shall I cry ? All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass ^\•ithereth, the flower fadeth, because the Spirit of the Lord bloweth upon it : surely the people is grass. The grass withereth, and the flower fadeth, but the Word of our God shall stand for ever." Blessed be fiod tliat a further revela- tion also has been made to us, "I am the Resurrection and the Life : he that believeth in Me, though he were dead, yet shall he live : and whosoever livetli and believeth in Me shall never die," "Said I not unto tlice, th.at, if thou wouldest believe, thou shouldest see the glory of God ? " PSALM XCI. When the Tempter misquoted the eleventh and twelfth verses of this Psalm, he was the means of giving us evidence that it is spoken of Christ, for the lioly .Icsiis did not contra- dict the application of it to Himself, but rebuked the wrong application of it.' Amidst the frequent changes of pronouns . 2 As Satan distorted God's eonimnnd to our first parents, so he omitted " in all Thy ways,"— the ways of Cluist's work and duty,— Ul quoting thesa verses. [Matt. iv. 0.] 2p 594 C6e Psalms. 18th Day. [Ps. 92.] 3 For He shall deliver thee from the snare of the hunter ; and from the "noisome pestilence. 4 He shall defend thee under His wings, and thou shalt be safe under His feathers ; His faith- fulness and truth shall be thy shield and buckler. 5 Thou shalt not be afraid for any terror by night : nor for the arrow that flieth by day ; 6 For the pestilence that walketh in darkness : nor for the sickness that destroyeth in the noon- day. 7 A thousand shall fall beside thee, and ten thousand at thy riglit hand ; but it shall not come nigh thee. 8 Yea, with thine eyes shalt thou behold : and see the reward of the ungodly. 9 For Thou, Lord, art my hope : Thou hast set Thine house of defence very high. 10 There shall no evil happen unto thee : neither shall any plague come nigh thy dwelling. 11 For He shall give His angels charge over thee : to keep thee in all thy ways. 12 They shall bear thee in their hands : that thou hurt not thy foot against a stone. 13 Thou shalt go upon the lion and adder : the young lion and the dragon shalt thou tread under thy feet. 14 Because he hath set his love upon Me, therefore will I deliver him : I will set him up, because he hath known My Name. 15 He shall caD upon Me, and I will hear him ; yea, I am with him in trouble ; I will deliver him, and bring him to honour. 1 6 With long life will I satisfy him : and shew him My salvation. THE XCII. PSALM. Bonum est confiteri. IT is a good thing to give thanks unto the Lord : and to sing praises unto Thy Name, O most Highest ; 2 To tell of Thy lovingkindness early in the morning : and of Thy truth in the night-season ; 3 Upon an instrument of ten strings, and upon the lute : upon a loud instrument, and upon the harp. 4 For Thou, Lord, hast made me glad through Thy 'works : and I will rejoice in giving praise for the operations of Thy hands. a i.e. Noxious, or destroying. xcn. Hist. Perhaps by Moses; and after- wards used as a Sabbath morning Psalm in the Temple. I.Uursr- *■ ffi- !§• Saturday Lauds, All Saints. Mattins, 2nd Noct. * Of, doings : i.e. Thy Providential dealings with me. Quoniam Ipse liberavit me de laqueo venan- tium : et a verbo aspero. Scapulis Suis obumbrabit tibi : et .sub pennis Ejus sperabis. Scuto circundabit te Veritas Ejus : non timebis a timore nocturno. A sagitta volante in die, a negotio perambulante in tenebris : ab incursu, et d^monio meridiano. Cadent a latere tuo mille, et decern miUia a dextris tuis : ad te autem non appropinquabit. Veruntamen oculis tuis considerabis : et retri- butionem peccatorimi videbis. Quoniam Tu es, Dojiine, .spes mea : Altissimum posuisti refugium Tuum. Non accedet ad te malum : et flagellum non appropinquabit tabernaculo tuo. Quoniam angelis Suis mandavit de te : ut custodiant te in omnibus viis tuis. In manibus portabunt te : ne forte oifendas ad lapidem pedem tuum. Super aspidem et basiliscum ambulabis : et conculcabis leonem et draconem. Quoniam in Me speravit, liberabo eum : pro- tegam eum, quoniam cognovit Nomen Meum. Clamabit ad Me, et ego exaudiam eum : cum ipso sum in tribulatione ; eripiam eimi et glorifi- cabo eum. Longitudine dierum replebo eum : et ostendam iUi salutare Meum. B PSALMUS XCI. ONUM est confiteri Domino Nomini Tuo, Altissime. et psallere Ad annuntiandum mane misericordiam Tuam et veritatem Tuam per noctem. In decachordo psalterio : cum cantico, ir cithara. Quia delectasti me, Domine, in factura Tua et in operibus manuum Tuarum exsultabo. which occur, it may yet be clearly discerned that the Psalm is substantially a continuous promise of God to the Beloved Son in Wliom He is well pleased. The literal figure of the first and fourth verses looks, doubtless, towards the Mercy-seat over which the wings of the Cherubim were spread forth: but mystically it looks to that unity of the First and Second Person of the Blessed Trinity which St. John speaks of when he WTites, " The only-begotten Son, Which is in the bosom of the Father." [John i. IS.] For this dwelling under the defence of the Most High and abiding under the shadow of the Almighty was the strength and safety of our Lord's Human Nature. Thus He was delivered from the snai-es which the De\-il laid for Him in the Temptation, having been already delivered by His Immaculate Conception from the "noisome pestilence " of original sin. Thus the "fiery dai-ts " of the Evil One were shot against Him in vain. Thus, though a thousand fell beside Him and ten thousand at His right liand by the sting of death, that pestilence came not nigh Him, for He was .able to say, " Death, I will be thy plagues." Thus, also, did He withstand the "roaring lion" who goeth about seeking whom he may devour : thus did He bi-uise the head of the " adder : " and thus, hereafter, will He tread under His feet " the Dragon, that old serpent, which is the Devil," in His final glorious victory over all that is evil. .And since He vouchsafes to make such an intimate union as He does make between Himself and His Church, therefore these pi'omises tliat were made primarily to Him, the Bride- groom, may be taken as applicable, in a secondary degree, to her, the Bride. " Clothed -nith the Sun" of Righteousness, she will eventually tread down under her feet the symbol and the power of ibitichrist, she will be brought to honour in the Presence of her Lord, and "having the glory of God," not- withstanding all the dangers and persecutions through which slie will have to pass. PSALM XCII. The title, ' ' A Psalm and song for the Sabbath day, " points out this to be a song of the Church during that rest upon which she has already, in some degree, entered, and in anticipation of the great Sabbath when she will enjoy com- plete rest from her warfare with sin : the " rest that remaineth for the people of God." The Psalm lias an Eucharistic character, the twelfth and 18th Day. [Ps. 93.] Cf)c P.salm0. 595 Thy 5 O Lord, how glorious are Thy works thoughts are very deep. 6 An unwise man doth not well consider this : and a fool doth nut understand it. 7 When the ungodly are green as the grass, and when all the workers of wickedness do flourish : then shall they be destroyed for ever ; but Thou, Lord, art the most Highest for ever- more. 8 For lo. Thine enemies, O Lord, lo, Thine enemies shall perish : and all the workers of wickedness shall be destroyed. 9 But mine horn shall be exalted like the horn of an "unicorn : for I am anointed with fresh oil. 10 Mine eye also shall see his lust of mine enemies : and mine ear shall hear his desire of the wicked that arise up against me. 11 The righteous shall flourish like a palm- tree : and shall spread abroad like a cedar in Libanus. 12 Such as are planted in the house of the Lord : shall flourish in the courts of the house of our God. 13 They also shall bring forth more fruit in their age ; and shall be fat and well-liking. 14 That they may shew how true the Lord my strength is : and that there is no unrighteous- ness in Him. Day 18. Evening Prayer, the xciii. psalm. Dominus regnavit. THE Lord is King, and hath put on glorious apparel : the Lord hath put on His apparel, and girded Himself with strength. 2 He hath made the round world so sure : that it cannot be moved. 3 Ever since the world began hath Thy seat been prepared : Thou art from everlasting. 4 The floods are risen, O Lord, the floods have lift up their voice : the floods lift up their waves. 5 The waves of the sea are mighty, and rage horribly : but yet the Lord, Who dwelleth on high, is mightier. 6 Thy testimonies, O Lord, are very sure : holiness becometh Thine house for ever. a See ytti ii. tK^i xcin. Ifitt. Perhaps by Moses, /..•■.^. s. a. s. Sunday and Festi- val Lauds. Quam magnificata sunt opera Tua, Domine : nimis profunda factas sunt cogitationes Tuk. Vir insipiens non cognoscet : et stultus non intelUget ha2c. Cum exorti fuerint peccatores sicut fanum : et apparuerint omnes qui operantur iniquitatem : Ut intereant in sieculum sajculi : Tu autem Altissimus in teternum, Domine. Quoniam, ecce, inimici Tui, Domine, quoniam, ecce, inimici Tui peribunt : et dispergentur omnes qui operantur iniquitatem. Et exaltabitur sicut unicornis cornu meum : et senectus mea in misericordia uberi. Et despexit oculus mens inimicos meos : et insurgentibus in me malignantibus audiet auris mea. Justus ut pabna florebit : sicut cedrus Libani multipUcabitur. Plantati in domo Domini nostri florebunt. in atriis domus Dei et Adhuc multiplicabuntur in senecta uberi bene patientes erunt, ut annuntient, Quoniam rectus Dominus Deus noster : et non est iniquitas in Eo. psALiius xcn. DOMINUS regnavit ; decorem indutus est : indutus est Dominus fortitudinem, et prfe- ciiixit Se. Etenim firmavit orbem terrre : qui non com- movebitur. Parata sedes Tua ex tunc ; a sajculo Tu es. Elevaverunt flumina, Domine : elevaverunt flumina vocem suam. Elevaverunt flumina fluctus suos : a vocibus aquarum multarum. Mirabiles elationes maris : mirabilis in altis Dominus. Testimonia Tua credibilia facta sunt nimis : domum Tuam decet sanctitudo, Domine, in longi- tudinem dierum. thirteenth verses especially pointing to the Sacramental life out of which the eternal life of Heaven will spring. In the ninth verse, also, there is a reference to that anointing which ever looks, in the Psalms, to the work of the Holy Ghost, anil to His Presence with the mystical Body of Christ. He Him- self was " anointed with the oU of gladness above His fellows : " but of His members it is also said, " Yc have an unction from the Holy One " [1 .John ii. 201 : -i"'' t'leir song, at the last, is an Kvangelical paraphrase of this ninth verse, " Thou hast made us unto our God kings and priests." [liov. v. 10.] The concluding verses of the Psalm speak of the mystical Tree of Life so often referred to in this and in other parts of Holy »Scripturc. Our Lord adopts the figure of the Vine : here it is the palm and the cedar, the one renowned as pro- viding food in extnaordinary abundance, the other noted for beauty and strength. In each case tlie one Root, Stem, and Branch are signified ; Him from Whom tlie Israel of Goil alone derive Life, strength, and gloiy. " I will be as the dew unto Israel : he sli.ill grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive-tree, and iiis smell as Lebanon. Tliey that dwell under his shadow shall return ; they shall revive as the Corn, and grow as the Vine : the scent thereof shall be as the wine of Lebanon." PSALM XCIII. 1 The magnificent opening of this Psalm indicates the begin- ning of a scries of which tlie lOOtli Psalm is the last, and in which (designedly or accidentally) the Advent of our Lord and His Kingship are the continued subjects of praise. As God He was supreme from eternity : but when He put on tlie apparel of His Human Nature He girded Himself witli strength to become the Saviour of mankind ; and, when that apparel I The Scptuagint title (if the 03r(I Psalm nssiKiis it to "the day hefnre the Sabbath, when the earth was fovinded." Kt. Anjxiistiiie coniieets this title with the subject of the Psahn by reminding his heareis that on the .sixth day God created man in His own Image, and that our Lord's Incar- nation l>egan the sixth age of the world. 596 Cf)e Psalm0. 18th Day. [Ps. 94. J THE XCIV. PSALM. Deus ultionum. OLORD God, to Whom vengeance belongeth : Thou God, to Whom vengeance belongeth, shew Thyself. 2 Arise, Thou Judge of the world : and reward the proud after their deserving. 3 Lord, how long shall the ungodly : how long shall the ungodly triumph ? 4 How long shall all wicked doers speak so disdainfully : and make such proud boasting? 5 They smite down Thy people, O Loed ; and trouble Thine heritage. 6 They murder the widow and the stranger : and put the fatherless to death. 7 And yet they say. Tush, the Loed shall not see : neither shall the God of Jacob regard it. 8 Take heed, ye unwise among the people : O ye fools, when will ye understand 1 9 He that planted the ear, sliall He not hear : or He that made the eye, shall He not see 1 10 Or He that nurtureth the heathen : it is He that teacheth man knowledge, shall not He punish '? 1 1 The Lord knoweth the thoughts of man : that they are but vain. 12 Blessed is the man whom Thou chastenest, O Lord : and teachest him in Thy law ; 13 That Thou mayest give him patience in time of adversity : until the pit be digged up for the ungodly. 14 For the Lord will not fail His people : neither will He forsake His inheritance ; 15 Until righteousness turn again unto judge- ment : all such as are true in heart shall follow it. 16 'WTio will rise up with me against the wicked : or who will take my part against the evil-doers 1 17 If the Loed had not helped me : it had not faUed but my soul had been put to silence. 18 But when 1 said, My foot hath slipped : Thy mercy, Lord, held me up. 19 In the multitude of the sorrows that 1 had in my heart : Thy comforts have refreshed my soul. by XCIV. Misf. Perhaps Moses, i./»r(r. S. ». ff. Fridrty M.ittins. Ciood Friday. ;^rd Noct, PSALMUS XCIII. DEUS ultionum Dominus : Deus ultionum libere egit. Exaltare Qui judicas terram ; redde retribu- tionem superbis. Usquequo peccatores, Domine : usquequo pec- catores gloriabuntur : Effabuntur, et loquentur iniciuitatem : loquentur omnes qui operantur injustitiam 1 Populum Tuum, Domine, humiliaverunt ; et hsereditatem Tuam vexaverunt. Viduam et advenam interfecerunt : et pupillos occiderunt. Et dixerunt, Non videbit Dominus : nee intel- liget Deus Jacob. Intelligite insipientes in populo : et stulti aliquando sapite. Qui plantavit aurem, non audiet] aut Qui finxit oculum, non considerat ? Qui corripit gentes, non arguet? Qui docet hominem scientiam ? Dominus scit cogitationes hominum : quoniam vanse sunt. Beatus homo quern Tu erudieris, Domine : et de lege Tua docueris eum. LTt mitiges ei a diebus malis : donee fodiatur peccatori fovea. Quia non repellet Dominus plebem Suam : et hsereditatem Suam non derelinquet. Quoadusque justitia convertatur in judicium : et qui juxta illam omnes qui recto sunt corde. Quis consurget mihi adversus malignantes? aut quis stabit mecum adversus operantes iniqui- tatem. Nisi quia Dominus adjuvit me : paulominus habitasset in inferno anima mea. Si dicebam, Motus est pes mens : misericordia Tua, Domine, adjuvabat me. Secundum multitudinem dolorum meorum in corde meo : consolationes Tuse L-etificaverunt animam meam. became glorious by His Resurrection, to become King of kings .and Lord of lords. " Who is this that cometh from Edom, with dyed garments from Bozrah ? this that is glorious in His apparel, travelling in the greatness of His strengtli ? I that speak in rigliteousness, mighty to save." ..." I looked, and there was none to help ; and I wondered that there was none to uphold : therefore Mine own aiTn brought salvation unto Me : and My fury, it upheld Me." By that Advent and Incarnation the King of kings " hath made tlie round world " of His spiritual Kingdom " so sure that it cannot be moved " from the Rock on wliich He has founded it, and the gates of Hell cannot prevail against it. The floods of the sea of this world " beat \-chemcntly upon that House," but it is founded on a Rock : and within its walls is that throne of everlasting dominion which was pre- pared ever since the world began in the loving purpose of an all-pitying God to become the Saviour of man. Amid all the ti'onble tliat may fall on the Church, the immoveability of licr foundation and the eternal Royalty of her Head will be lier true consolation and support. " In the world ye shall have tribulation : but be of good comfort ; I have overcome the world." [Jolui xvi. 33.] PSALM XCrV' . The first act of Clirist's final sovereignty will necessarily be the judgement and subjugation of those who oppose His Kingdom. His own words declare the nature of His Second Advent and manifestation, ' ' Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of Heaven : " the opening words of the Revelation declare, " Behold, He cometh witli clouds ; and every eye shall see Him, and they also which pierced Him : and all kindreds of the eartli shall wail because of Him. Even so, Amen " [Rev. i. 7] : and the prophet of tlie New Dispensation lieard the martyrs using almost the words witli which this Psalm opens, wlien "tliey cried with a loud voice, saying. How long, O Lord, holy and true, dost Tliou not judge and avenge our blood on them that dwell on the eartli ?" Tliis Psalm, tlierefore, is the call of the Church to Clirist to fulfil her con- stant praj-er, " Tliy Kingdom come, " and the antecedent of her great Eucharistio hymn, " We give Thee thanks, Lord God Almighty, Which art, and wast, and art to come ; because Tliou hast taken to Thee Thy great power, and hast reigned." [Rev. xi. 17.] That events will occur shm-tly before our Lord's Second Advent wliich will cause the Church of God to cry out in anguish for Christ to hasten His Kingdom and to judge her cause against the great Persecutor of that time, our Lord Himself revealed in His last discourse to the Apostles before His Suffering. A constant tradition of tlie Cliristian world 19th Day. [Ps. 95.] Cf)c lpsalm0. 597 20 Wilt Thou have any thing to do with the stool of wickedness : which imagineth mischief as a law ? 21 They gather them together against the soul of the righteous : and condemn the innocent blood. 22 But the Lord is my refuge : and my God is the strength of my confidence. 23 He .shall recompense them their wickedness, and destroy them in their own malice : yea, the Lord our God shall destroy them. Day 19. MORNING PRAYER. THE XCV. PSALM. Venite, exultemus. OCOilE, let us sing unto the Lord : let us heartily rejoice in the strength of our sal- vation. 2 Let us come before His presence with thanks- giving : and shew ourselves glad in Him with psalms. 3 For the Lord is a great God : and a great King above all gods. 4 In His liand are all the "comers of the earth : and the strength of the hills is His also. 5 The sea is His, and He made it : and His hands prepared the dry land. 6 come, let us worship and fall down : and kneel before the Lord our Maker. 7 For He is the Lord our God : and we are the people of His pasture, and the sheep of His hand. 8 To-day if ye will hear His voice, harden not your hearts : as in the pro:Vocation, and as in the day of temptation in the wilderness ; 9 "When your fathers tempted Me : proved Me, and saw ily works. 10 Forty years long was I grieved with this generation, and said : It is a people that do err in their hearts, for they have not known My ways ; 11 Unto whom I sware in ]\ly wrath : that they should not enter into My rest. XCV, Hrst. Perhaps by Moses. Lititri;, Invit.ltory Psalm. S. g. S- Invitatory Psa'iii, Epiphany, Matlin-s, and Noct. a Or, as ill B. V., " the deep places. Nunquid adha;ret Tibi sedes iniquitatis : qui fingis laborem in prsecepto ? Captabunt in animam justi : et sanguinem innocentem condemnabunt. Et factus est mihi Do.minus in refugium : et Deus mens in adjutorium spei meee. Et reddet iUis iniquitatem ipsorum, et in malitia eorum disperdet eos : disperdet illos DoMiNu.s Deus noster. PSALMUS XCIV. VEXITE, exultemus Domino ; jubilenius Deo salutari nostro. PrKoccupemus faciem Ejus in confessioue : et in i)salmis jubilemus Ei. Quoniani Deus magnus Dominus : et rex mag- nus super omnes deos. Quia in manu Jjus sunt omnes fines terr£e : et altitudines montium Ipsius sunt. Quoniam Ipsius est mare, et Ipse fecit illud : et siccam manus Ejus formaverunt. Venite adoremus et j^rocidamus et ploremus ante Dominum Qui fecit nos : quia Ipse est Deus noster : Et nos populus pascuaB Ejus : et oves manus Ejus. Hodie si vocem Ejus audieritis ; nolite obdurare corda vestra. Sicut in irritatione : secundum diem tentationis in deserto. Ubi tentaverunt Me patres vestri : probaverunt et viderunt opera Mea. Quadraginta annis ofiensus fui generationi illi : et dixi. Semper hi errant corde. Et isti non cognoverunt vias ]\Ieas : ut juravi in ira Mea, Si introibunt in requiem Meani. has also been maintained to the same efifect. No doubt the full application of this Psalm will be revealed when that time an-ives, a time wlien the faith and patience of Christians will l)e tried to the uttermost. But although the crowning vinlence of the great Enemy of God and man is reserved for a future time, he is still the gi-cat Enemy at all times, and the prayer, "Thy Kingdom come," is conjoined with the prayer, "Deliver us from evil," — the Evil One and all the evil which he causes. Hence the con- tinual prayer of tlie Church is uttered as in the face of an Enemy whose hatred never ceases, and whose power is being exercised against her year by year and day by day. The One Body, therefore, of whose sufi'crings the words of this Psalm were once most literally true, and of whom they ^^■ill be so again, utters tlicm still (e\-en in a time when there is little outward persecution of Christians), because her foe is still what he has been and ever will be, and because all history is one continuous present in the eye of tlie Lord. A large portion of this P.salm will bear personal application to the case of individual Christians, who may, in its words, acknowledge before (!od tlieir sense of His love in the chas- tisements tliat are sent to them, and of the comforts with which He alone can refresh tlio soul in the multitude of its PSALM XCV. For many ages this Psalm has been sung every morning in the whole Western Church, and a portion of it in the Eastern Church, as an Introductory hymn to the other portions of the Psalter ; the key to such an usage being found in the second verse, and in the invitation to worship Christ which gives its character to the wliole Psalm.' In its place in the Psalter it may be regarded as setting forth, in the first half, the Divine Nature of our Lord as "a gi-eat God ;" His Royalty as " a great King ;" His supremacy above all the angels to whom in their majesty and might the name of gods is, in a lower sense, conceded ; His glory and power as the Creator of the land and sea (with all that is comprehended in those terms) ; and as the Sustaincr, in His Divine Providence, of all that lie Ims created. In tlie second half of the Psalm, beginning with the sixth verse, the glory of Christ is set forth with respect to the relation between Him and mankind : Let us worship Him, for He is not only Creator of the universe, but He is our Creator, o\n God, our Divine Shepherd. The latter verses of this second division of the Psalm consist of a warning to the Christian flock of the ' See p. 187 for a note on the use of tliis as au Invitatory Psalm. 598 C|)c Psalms. 19th Day. [Ps. 96, 97.] THE XCVI. PSALM. Cantate Domiuo. OSING unto the Lord a new song : sing unto the Lord, all the whole earth. 2 Sing unto the Lord, and praise His Name : "be telling of His salvation from day to day. 3 Declare His honour unto the heathen : and His wondera unto all jieojile. 4 For the Lord is great, and cannot worthily be praised : He is more to be feared than all gods. 5 As for all the gods of the heathen, they are but idols : but it is the Lord that made the heavens. 6 Glory and worship are before Him : power and honour are in His sanctuary. 7 Ascribe unto the Lord, O ye kindreds of the people : ascribe unto the Lord -worship and power. 8 Ascribe unto the Lord the honour due unto His Name : bring ^presents, and come into His courts. 9 O worship the Lord in the beauty of holi- ness : let the whole earth stand in awe of Him. 10 Tell it out among the heathen that the Lord is King : and that it is He Who hath made the round world so fast that it cannot be moved ; and how that He shall judge the people right- eously. 1 1 Let the heavens rejoice, and let the earth be glad : let the sea make a noise, and all that therein is. 12 Let the field be joyful, and all that is in it: then shall all the trees of the wood rejoice before the Lord. 13 For He cometh, for He cometh to judge the earth : and with righteousness to judge the world, and the people with His truth. THE XCVn. PSALM. Dominus regnavit. THE Lord is King, the earth may be glad thereof : yea, the midtitude of the isles may be glad thereof. 2 Clouds and darkness are round about Him : righteousness and judgement are the habitation of His seat. XCVI. Hist. Perhaps by Moses, and ada|)t- eil by David for the removal of the Ark to Zion. [i Chron. i6, 7-] LU,.ri:. £.. S. ©. Friday Mattins. Ciihstmas. Circum- cision, Epiphany, Trinity Sunday, Dedic. of Church. B. v. M., St. Mi- chael, Transfii;;, N.nnie of Jesus, Ex. Cross, ^'irt;. and Matr, 3rd Noct. a Or. bear the ^lad tidings. b i.e. Offerings. XCVII. Hist. Perhaps by Moses, or Joshua, for the passage of the Jordan, and re- cast by David. Lttitrg. 5'. ^. 15. Friday ^^altins. Circumcision, Epi- phany. Trinity Sun- day, Apostles and Evangelists. B. V. M., St. Michael, Transfig., Ex. Cross, Dedic. of Church, Virff, and Matr., 3rd Noct. PSALM us XCV. CANTATE Domino canticum novum : cantate Doming omnis terra. Cantate Domino, et benedicite Nomini Ejus : annuntiate de die in diem salutare Ejus. Annuntiate inter gentes gloriam Ejus : in omnibus populis mirabilia Ejus. Quoniam magnus Domincs, et laudabUis nimis : terribilis est super omnes deos. Quoniam omnes dii gentium dtemonia MINUS autem coelos fecit. Do- Confessio et pulchritude in conspectu Ejus : sanctimonia et magnificentia in sanctificatione Ejus. Afferte Domino, patrise gentium, afferte Do- mino gloriam et honorem : afferte Domino gloriam Nomini Ejus. Tollitc hostias, et introite in atria Ejus : adorate Dominum in atrio sancto Ejus. Commoveatur a facie Ejus universa terra : dicite in gentibus quia Dominus regnavit. Etenim correxit orbem terrte, qui non commo- vebitur : judicabit populos in sequitate. Lsetentur coeli, et exsultet terra ; commoveatur mare, et plenitudo ejus : gaudebunt campi, et omnia quse in eis sunt. Tunc exsultabunt omnia ligna silvarum a facie Domini, quia venit : quoniam venit judicare terram. Judicabit orbem terris in sequitate : et populos in veritate Sua. D PSALMUS XCVI. OMINUS regnavit, exsultet terra : laetentur insulis multse. Nubes et caligo in circuitu Ejus : justitia et judicium correctio sedis Ejus. Good Shepherd drawn from the histoi-y of His Jewish flock. " Let us labour, therefore, to enter into that rest, lest any man fall, after the same example of unbelief." [Heb. iv. IL] PSALM XCVI. As our Lord said, " A new commandment I give unto yoti, That ye love one another : as I have loved you, that ye also love one another " [Jolm xiii. 34]: so a "new song" com- memorates the great change which His Death and Resurrec- tion effected by drawing the heathen into His fold. The gloiy of the King of kings is no longer to be declared only to His people. Israel, but also to the heathen, out of whom He gathers a new Israel when rejected by the unbelievuig .lews. The Christian sense of this Psalm, therefore, makes it not only a proclamation of the glory of God as a God infinitely superior to the idols of the heathen, but also a proclamation of the glory of His salvation WTOught for all, and an invitation to all to come and sacrifice in His courts, and to worship Him in the beauty of holiness. This beautiful hjTiin is therefore a prophetic anticipation of the miracle of Pentecost, when men of every nation under Heaven heard tlie wonderful works of God in the Incarnation, Death, and Eesurrection of the Lord Jesus, proclaimed to them in their native languages : and of that time when the Apostles learned more distinctly still that it was the purpose of their Master that they should found His Church among the Gentiles as well as the Jews. "God hath highly exalted Him, and given Him a Name which is above every name, that at the Name of Jesus every knee should bow, of tilings in Heaven, and things in earth, and things under the earth : and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." PSALM XCVII. From the manner in which St. Paul quotes the seventh verse of this Psalm, it must be taken as written altogether to the praise of our Lord : "When He bringeth in the First-be- gotten into the world He saith. And let all the angels of God worship Him." It is therefore a hymn to the glory of Christ in respect to His reign in the Kingdom gained by His Incar- nation. " He AVho stood before the judge, He Who received blows. He Who was scourged, He '\Mio was spit upon, He 19th Day. [Ps. 98.] Cf)e Ipsalms. 599 3 There shall go a fire before Him ; and bum up His enemies on every side. 4 His lightnings gave shine unto the world : the earth saw it, and was afraid. 5 The hills melted like wax at the presence of the LoED : at the presence of the Lord of the whole "earth. 6 The heavens have declared His righteous- ness : and all the people have seen His glory. 7 Confounded be all they that worship carved images, and tliat delight in vain gods : worship Him, all ye gods. 8 Sion heard of it, and rejoiced : and the daughters of Judali were glad, because of Thy judgements, Lord. 9 For Thou, Lord, art higher than all that are in the earth : Thou art exalted far above all gods. 10 ye that love the Lord, see that ye hate the thing which is evil : the Lord preserveth the souls of His saints ; He shall deliver them from the hand of the ungodly. 11 There is sprung up a light for the right- eous : and joyful gladness for such as are true- hearted. 12 Rejoice in the Lord, ye righteou.i : and give thanks for a remembrance of His holiness. Day 19. Evening Prayer. THE XCVm. PSALM. Cantate Doramo. OSIXG unto the Lord a new song : for He hath done marvellous things. 2 With His own right hand, and with His holy arm : hath He gotten Himself the victory. 3 The Lord declared His salvation : His righteousness hath He openly shewed in the sight of the heathen. 4 He hath remembered His mercy and truth toward the house of Israel : and all the ends of the world have seen the salvation of our God. 5 Shew your selves joyful unto the Lord, all ye lands : sing, rejoice, and give thanks. 6 Praise the Lord upon the harj) : sing to the harp with a psalm of thanksgiving. 7 With trumpets also, and shawms : O shew your selves joyful before the Lord the King. a Ci'tnf'. Josh. 3- II. xcvni. Hist. Perhaps by Moses. Littir£. Evenson^j Canlicle. S. 8- |§. Saturday Mat- tins. Cliristiiias, Circumcision. Tri- nity Sunday, B. V. M., Virg. and Matr. 3rd Noct. Ignis ante Ipsum prsecedet : et inflammabit in circuitu inimicos Ejus. AUuxerunt fulgura Ejus orbi terr;^ : vidit et commota est terra. Montes sicut cera fluxerunt a facie Domini : a facie Domini omnis terra. Annuntiaverunt cojli justitiam Ejus : et vide- runt omnes populi gloriam Ejus. Confundantur omnes qui adorant sculptilia : et qui gloriantur in simulachris suis. Adorate Eum omnes angeli Ejus : audivit et Iffitata est Sion. Et exsultaverunt filise Judfe : propter judicia Tua, Do.MiNE. Quoniam Tu Dominus altissimus super omnem terram : nimis exaltatus es super omnes deos. Qui diligitis Dominum, odite malum : custodit Dominus animas sanctorum Suorum, de manu peccatoris liberabit eos. Lux orta est justo : et rectis corde laetitia. Ltetamini justi in Domino memorise sanctificationis Ejus. et confitemini PSALMUS XCVII. CANTATE Domino canticum novum : quia mirabilia fecit. Salvavit Sibi dextera Ejus : et brachium sanc- tum Ejus. Notum fecit Dominus salutare Suum : in con- spectu gentium revelavit justitiam Suam. Eecordatus est misericordise Sure : et veritatis Su£e domui Israel. Viderunt omnes termini terrre salutare Dei nostri : jubilate Deo omnis terra ; cantate et ex- sultate et psallite. Psallite Domino in cithara, in cithara pt voce psalmi : in tubis ductilibus, et voce tubaj corneas. Jubilate in conspectu Regis Domini : moveatur Who was crownerl with thorns, He Who was buflfetetl, He Who hung upon the Cross, He Who, as He liuug upon the wood, was mocked, He Who died upon the Cross, He Who was pierced with the spear, He Who was buried, He Who arose from the deail : The Lord is King. ' Such are the forcible words with whicli St. Augustine Ijcgins liis exposition of the first verse, ami he adds that "tlie Word of God hatli been preaclied, not in the continent alone, but also in those isles wliich lie in mid-sea ; even these are full of Christians, full of the servants of Cod ; " by whicli he appears to refer to the British Isles as among those who were known to be glad that the Lord is King. " Let them give glory unto the Lord, and declare His praise in the islands :" " My righteousness is near ; My salvation is gone forth, and Mine arms shall judge the people : the isles shall wait upon Me, and on Mine arm shall they trust." Thus does all the earth bow down before Jesus as King of kings and Lord of lords, waiting for that time when He shall come in the clouds of heaven to reign in Mount Zion and in Jerusalem, and before His ancients gloriously : once reigning from the Cross by sufTering, for ever from the Throne in the majesty of Divine I'ow cr. PSALM .XCVIII. This is a prophetic hymn of the whole Church of God, Jew and (ientile, gathered into tht^ one Christian fokl, and singing to the glory of one Lord and Iving, coming to judge the world with righteousness, power, love, and mercy. The Israel of old, the people gathered from " the ends of the earth," all the created works of (Jod, are called upon to sing the new song which proclaims the final victory of the King of kings. Such praises for the marvellous worlo of Christ in tlie salvation of mankind are being oli'ereil day by day in tlie Psalms and hymns of the Church, and still more in lier Kucharistic Sacri- fices : but they will be ottered more purely .and fully when tlie vision of St. John becomes a reality : " Every creature whicli is in Heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them heard I saying. Blessing, .and honour, ami glory, and power, be unto Him that sittcth upon the Throne, and unto the Lamb for ever." Already with voice and with instrumental music the Church sings her new song of thanksgiving to her King, bnt hereafter those wlio have attained a part in His Victory over evil will stand upon "as it were a sea of glass mingled with fire " sur- 6oo Cf)C Psalm0. 19th Day. [Ps. 99, 100.] 8 Let the sea make a noise, and all that therein is ; the round world, and they that dwell therein. 9 "Let the floods clap their hands, and let the hills be joyful together before the Lokd : for He is come to judge the earth. 10 With righteousness shall He judge the world : and the people with equity. THE XCIX. PSALM. Dominus regnavit. THE Lord is King, be the people never so impatient : He sitteth between the * cheru- bims, be the earth never so unquiet. 2 The Lord is great in Sion : and high above all people. 3 They shall give thanks unto Thy Name : which is great, wonderful, and holy. 4 The King's jsower loveth judgement ; Thou hast prepared equity : Thou hast executed judge- ment and righteousness in Jacob. 5 magnify the Lord our God : and faU down before His ' footstool, for He is holy. 6 iloses and Aaron among His iniests, and Samuel among such as call upon His Name : these called upon the Lord, and He heard them. 7 He spake unto them out of the cloudy pillar : for they kept His testimonies, and the law that He gave them. 8 Thou heardest them, O Lord our God : Thou forgavest them, O God, and punishedst their own inventions. 9 magnify the Lord our God, and worship Him upon His holy hill : for the Lord our God is holy. THE C. PSALM. Jubilate Deo. OBE joyful in the Lord, all ye lands the Lord -svith gladness, and come His presence with a song. 2 Be ye sure that the Lord He is God ; it is He that hath made us, and not we our selves : we are His people, and the sheep of His pasture. : serve before r Cottip. I^a, 5:,. ir XCIX. Hut. Perhaps by Moses. L,t,^y£. &. If. 1§. Saturday Mattins. Apostles .nncl Ev.in- gelists. Transfig.. St. Michael, 3rd Noct. b Conlp. Exod. 25. 17-22. Lev. 16. 2. 1 Kings 8. 13, ' Cotnp. Ps. 132. 7, C. Hist. Perhaps by Moses. Litur^. Mattins Canticle. S. 1- ?§. Saturday Mat- tins. Sund.iy and Festival Lauds. mare et plenitudo ejus : orbis terrarum et qui habitant in eo. Flumina plaudent manu, simul montes exsulta- bunt a conspectu Domini : quoniam venit judi- care terram. .Judicabit orbem terrarum in justitia : et populos in sequitate. PSALMUS XCVIIL DOMINUS regnavit, irascantur populi : Qui sedes super Cherubin, moveatur terra. Dominus in Sion magnus : et excelsus super omnes poi^ulos. Contiteantur Nomini Tuo magno ; quoniam terribile et sanctum est : et honor regis judicium diligit. Tu parasti directiones : judicium et justitiam in Jacob Tu fecisti. Exaltate Domikum Deuje nostrum et adorate scabellum pedum Ejus : quoniam .sanctum est. ^loyses et Aaron in sacerdotibus Ejus : et Sanmel inter eos qui invocant Nomen Ejus. luvocabant Dominum, et Ipse exaudiebat eos : in columna nubis loquebatur ad eos. Custodiebant testimonia Ejus : et praeceptum quod dedit illis. DoMiNE, Deus noster, Tu exaudiebas eos ; Deu.s Tu propitius fuisti eis : et ulciscens in omnes adinventiones eorum. Exaltate Dominum Deum nostrum, et adorate in monte sancto Ejus : quoniam sanctus Dominus Deus noster. PSALMUS XCIX. JUBILATE Deo omnis terra : servite Domino in hetitia. Introite in conspectu Ejus : in exsultatione. Scitote quoniam Dominus, Ipse est Deus : Ipse fecit nos, et non ipsi nos. Populus Ejus et oves pascua) Ejus, introite rounded with the dazzling liglit of a heavenly sunshine, " having the harps of God," and singing "the song of Moses the servant of God, and the song of the Laml), saying. Great and marvellous are Thy works, Lord God Almighty ; just and true are Thy ways, Thou King of saints, " PSALM XCIX. The Presence of the Lord in His Church is here set forth. "He sitteth between the Cherubims " on His throne of mercy, and His greatness is manifested In " Zion," the City of God. Before the " footstool " of His earthly altar the worship of all is to be offered, while His priests and prophets are minis- tering before God and man in the work of intercessiou : and as His Presence was then manifested by a voice out of the cloudy pillar, so now also have we a sure word of promise that where two or three are gathered together in His Name, there will He be in the midst of them. It may be observed that the Ter-sanctus of Isaiah and of the Revelation is, in some measure, represented in this Psalm. Holy is God's Name [v. .3], Holy is He [v, 5], Holy is the Lord our God [v, 9] : and that (as in Isaiah, Ezekiel, and the Vision of St. John) the Presence of God is associated witli mysterious beings called "living creatures," " Seraphim " and "Cherubim." As Is.aiah spake of Christ, and beheld His glory in that vision of the Lord, higli and lifted up and sitting upon His tlirone, so also did St. -John when he beheld the Throne in the midst of the four-and-twenty elders of the Old and New Dispensation. So also in this Psalm we behold the Loixl .Jesus set before us as the King of glory, the Object of our highest reverence and worship, manifesting His Presence at His footstool. PSALM C. This is also a jubilant thanksgiving of the Catholic Chui'ch of Christ for the blessing of God's adoption. Ko longer is the Divine Presence manifested in one land alone, but "all lands" are illuminated by it : no longer is the fold of God opened only to one people, but all the baptised are numbered among the sheep of His pasture ; and they are His, not because He has "made" them according to natural Creation, but because they have become adopted children through the supernatural re-creation by which they have been born again. With gi-eat joy, therefore, the Church remembers the words of the Lord, "I am the Good Shepherd, and know My sheep, and am kno^ra of Mine." With great joy she calls to mind that He also said, " By Me if any man enter in, he shall be saved, and go in and out, and find pasture "...." there shall be one fold, and one Shepherd." And knowing what " gracious words proceeded out of His mouth " when He was visible among men, those •\\'ords are to faithful hearts as if 20th Day. [Ps. 101, 102.] C6e Psalm0. 6oi 3 go your way into His gates with thanks- giving, and into His courts with praise : be thankful unto Him, and speak good of His Name. 4 For the Lord is gracious, His mercy is ever- lasting : and His truth endureth from generation to generation. M THK CI. PSALM. Misericordiam et judicium. Y song shall be of mercy and judgement ; unto Thee, O Lord, will I sing. 2 O let me have understanding : in the way of godliness. 3 When wilt Thou come unto me : I will walk in my house with a perfect heart. 4 I will take no wicked thing in hand ; I hate the sins of unfaithfulness : there shall no such cleave unto me. 5 A froward heart shall depart from me : I will not know a wicked person. 6 Whoso privily slandereth hLs neighbour : him win I destroy. 7 Whoso hath also a proud look and "high stomach : I will not suffer him. 8 Mine eyes look upon such as are faithful in the land : that they may dwell with me. 9 Whoso leadeth a godly life : he shall be my servant. 10 There shall no deceitful person dwell in my house : he that telleth lies shall not tarry in my sight. Ill shall soon destroy all the ungodly that are in the land : that I may root out all wicked doers from the city of the Lord. Day 20. MORNING Prayer. THE CII. PSALM. Domine, exaudi. "EAR my prayer, O Lord : and let my H' crying come unto Thee. 2 Hide not Thy face from me in the time of my trouble : incline Thine ear unto me when I caU ; hear me, and that right soon. CI. Hist. D.iviil. Occa- sion unkiio«-n. Litjir^. Koyal Ac- cessiMii. S. 13. 3g. Saturday Matlins. a i.e. A heart that is insatiable in its liaughtiness. CII. Hist. Probably by Jeremiah. Lilurg. Ash-Wed. Evensong. S- ^. Ip. Saturday Mat- tins. Penitfttti.U Ps. 5. portas Ejus in confessione : atria Ejus in hymnis ; confitemini Illi. Laudate Nomen Ejus ; quoniam suavis est DoMiNUS ; in aeternum misericordia Ejus : et usque in generationem et generationem Veritas Ejus. PSALMUS C. MISERICORDIAM et judicium : cantabo Tibi, DoMiNE. Psallam et intelligam in via immaculata : quando venies ad me. Perambulabam in innocentia cordis mei : in medio domus mew. Non proponebam ante oculos meos rem injus- tam : facientes prsevaricatioues odivi. Non adhiesit mihi cor pravum : declinantem a me malignum non cognoscebam. Detrahentem secreto proximo suo : hunc per- sequebar. Superbo oculo et iusatiabili corde : cum hoc non edebam. Oculi mei ad fideles terras, ut sedeant mecum : ambulans in via immaculata, hie mOii ministrabat. Non habitabit in medio domus mere qui faeit superbiam : qui loquitur iniqua, non direxit in conspectu oculorum meorum. In matutino interficiebam omnes peccatores terrte : ut disperderem de civitate Domini omnes operantes iniquitatem. PSALMUS CI. DOINIINE, exaudi orationem meam : et clamor mens ad Te veniat. Non avertas facicnn Tuani a me : in quacunque die tribulor, inclina ad mo aurem Tuam. In quacunque die invocavero Te : velociter exaudi me. they were Iieing continuously spoken, words of mercy and words of truth that never cease to be heard by those who listen for the voice of the Gooil Sliepherd. This Psalm is, therefore, to be taken as a thanksgiving for the grace given in the Church by the manifestation of Christ's Presence: according to Hi.s words of enduring truth, "Lo, I am with you alway, even to the end of the world." "The Lord is King," ' ' ]>c ye sure that the Lord He is God : " even the Lord our Shepherd. PSALM CI. Mercy and judgement are the two great characteristics which mark the acts of Christ towards others while He was upon earth, and the two which distinguish His rule in His Kingdom. Tliis Psalm expresses first His righteous purposes while preparing the way of His Kingdom and lifting up the longings of His hinnan heart to the Father ; and. secondly, His Voice speaking from the miilst of His mystical Body during the period of its probation and of its waiting for the Second Advent. Under these two aspects is thus set forth the entire holiness of the Lord Jesus, to Whom alone of all men was given a " perfect heart" in its original nature, and in the obedience of will. To such perfect holiness and righteousness, froward or wilful wickedness, whether of the unfaithful, of the sl.an- derer, of him who has been misled by that pride v liich gave Satan his first hold on man, of deceitful and lying persons who copy the ' ' father of lies " in their sin, or of any other perverse unholiness, is thoroughly hateful : and our Lord shewed His abhorrence of such while He was upon eartli, as He declares respecting His glorified Cliurch that none such shall have a place in the New .Jerusalem. And each particular Christian may take up the words of his holy Lord in the unity of His mystical Body, so as luindjly to use this Psalm respecting his own determination to root out sin from the City of the Lord. P.SALM CII. In this, the fifth of the Penitential Psalms, the Voice of Clirist, as the Representative Penitent, is heard plcjiding witli God for pardon and restoration to His Presence. Though, as St. Augustine says, there arc .some things which make us fear to say so, there are other things whicli force us to say so : and a liumble reverence infiuoncing all our thoughts on so awful a subject, wc may thankfully accejit such a meaning as cxliibit- ing the fulness and depth of our Saviom-'s Sacrifice of llim.self for sinners. The same holy Voice is also heard lifting up the supplication of His fainting Churdi tliat God will build up the 6o2 Cbe Ipsalms. 20th Day. [Ps. 102.] 3 For my days are consumed away like smoke : and my bones are burnt up as it were a fire- brand. 4 My heart is smitten down, and withered like grass : so that I forget to eat my bread. 5 For the voice of my groaning : my boues will scarce cleave to my Hesh. G I am become like a pelican in the wilder- ness : and like an owl that is in the desert. 7 I have watched, and am even as it were a sparrow : that sitteth alone upon the house-top. 8 Mine enemies revile me all the day long : and they that are mad upon me are sworn to- gether against me. 9 For I have eaten ashes as it were bread : and mingled my drink with weeping ; 10 And that because of Thine indignation and wrath : for Thou hast taken me up, and cast me down. 1 1 My days are gone like a shadow : and I am withered like grass. 1 2 But Thou, O Lord, shalt endure for ever : and Thy remembrance throughout all generations. 13 Thou shalt arise, and have mercy upon Sion : for it is time that Thou have mercy upon her, yea, the time is come. 14 And why? Tliy servants think upon her stones : and it pitieth them to see her in the dust. 15 The heathen shall fear Thy Name, O Lokd: and all the kings of the earth Thy Majesty ; 16 When the Lord shall build up Sion : and when HLs glory shall appear ; 1 7 When He turneth Him unto the prayer of the poor destitute : and despiseth not their desire. 18 This shall be written for those that come after : and the people which shall be born shall praise the Lord. 19 For He hath looked down from His sanc- tuary : out of the heaven did the Lord behold the earth ; 20 That He might hear the mournings of such as are in captivity : and deliver the children appointed unto death ; 21 That they may declare the Name of the Lord in Sion : and His worship at Jerusalem. Quia defecerunt sicut fumus dies mei : et ossa mea sicut cremium aruerunt. Percussus sum ut frenum, et aruit cor meum : quia oblitus sum comedere panem meum. A voce gemitus mei : adhajsit os meum carni mea?. Similis factus sum pelicano solitudinis : factus sum sicut nycticorax in domicilio. Yigilavi : et factus sum sicut passer solitarius in tecto. Tota die exprobrabant mihi inimici mei : et c^ui laudabant me adversum me jurabant. Quia cinerem tanquam panem manducabam : et potum meum cum fletu miscebam. A facie irsd indignationis Tuai : quia elevans allisisti me. Dies mei sicut umbra decKnaverunt : et ego sicut foenum arui. Tu autem, Domine, in setemum permanes : et memoriale Tuum in generationem et generationem. Tu exsurgens, Domine, misereberis Sion : quia tempus miserendi ejus, quia venit tempus. Quoniam placuerunt servis Tuis lapides ejus : et terrse ejus miserebuntur. Ea timebunt gentes Nomen Tuum, Domine : et omnes reges terra gloriam Tuam. Quia redificavit Dominu.s Sion : et videbitur in gloria Sua. Eespesit in orationem humUium : et non sprevit precem eorum. Scribantur htec in generatione altera : et populus qui creabitur laudabit Dominum. Quia prospexit de excelso sancto Suo : DoMi- NUS de crelo in terram aspexit ; Ut audlret gemitus compeditorum : ut solveret filios interemptorum. Ut annuntient in Sion Nomen Domini : et laudem Ejus in Hierusalem. walla of the Heavenly City, and raise it to the glory of a never-ending endurance by filling it with the glory of His eternal Presence. So out of the depth of sorrow for sin Faith looks forward to that blessed time when " God shall wipe away all tears from the eyes of His people ; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain : for the former things are passed away." [Rev. xxi. 4.] It is significant of our Lord's great humiliation tliat Hia words here are in several places similar to those used by Job: " Ye have heard of the patience of Job, .and have seen the end of the Lord." [Jiimcs v. 11.] Thus Job laments, " My days are swifter than a weaver's shuttle, and are spent without hope. . . . My skiii is black upon me, and my bones are burned with heat. . . . My bone cleaveth to my skin, and to my flesh. ... I am a brother to dragons, and a companion to owls. . . . !My harp also is turned to mourning, and my organ into the voice of them that weep. " Some expressions are also similar to those used by other suflTering sen^ants of God : as of Hezekiah when he said, " I reckoned till morning, that, as a lion, so will He break all my bones ; from day even to night, BO wilt Thou make an end of me. Like a crane or a swallow, so did I chatter : I did mourn as a dove : mine eyes fail with looking upward : Lord, 1 am oppressed. undertake for me." Or as Jeremiah in his Lamentations respecting Israel, "Their visage is blacker than a coal : they are not known in the streets : their skin cleaveth to theur bones ; it is withered^ it is become like a stick." And thus it seems to be intimated that " in all our afflictions He was afflicted," and that when He bore our sins in His own Body on the Cross, He bore all the miseries also that sins bring with them condensed into one scorching ray of woe upon His Person.' It is out of the midst of such misery that "The Afflicted One " looked fortii on the travail of His Soul and was satis- fied ; and though He had but a few hours before predicted of the Temple and of Jerusalem that not one stone should be left upon another, yet He could say, "Tliou shalt arise, and have mercy upon Sion . . . A^Tien the Lord shall build up Sion," for He knew. that the fulness of time had come, and that though the earthly Zion was about to become a desola- tion, the City of God was to be built up anew, a spiritual house, not made with hands, eternal in the heavens. To the edification of the spiritual Zion the rest of the Psalm looks; seeming to say with the prophet, "0 thou afflicted, 1 The title of this Psalm is, "A Prayer of the Afflicted, when He is over- whelmed, and poureth out His complaint before the Lord." I 20th Day. [Ps. 103.] Cbc IPsalms. 603 22 When the people are gathered together : and the kingdoms also, to serve the Lord. 23 He brought down my strength in my journey : and shortened my days. 24 But I said, O my God, take me not away in the midst of mine age : as for Thy years, they endure throughout all generations. 25 Thou, Lord, in the beginning hast laid the foundation of the earth : and the heavens are the work of Thy hand.s. 26 They shall perish, but Thou shalt endure : they aU shall wax old as doth a garment ; 27 And as a vesture shalt Thou change them, and they shall be changed : but Thou art the same, and Thy years shall not fail. 28 The children of Thy servants shall con- tinue : and their seed shall stand fast in Thy sight. THE cm. PSALM. Benedic, anuria mea. PRAISE the Lord, O my soul : and all that is within me praise His holy Name. 2 Praise the Lord, my soul : and forget not all His benefits ; 3 Who forgiveth all thy sin : and healeth all thine infirmities ; 4 Who saveth thy life from destruction : and crowneth thee with mercy and lovingkindness ; 5 W^ho satisfieth thy mouth with good things : making thee young and lusty as an eagle. 6 The Lord executeth righteousness and judge- ment : for all them that are oppressed with wrong. 7 He shewed His ways unto Sloses : His works unto the children of Israel. 8 The Lord is full of compassion and mercy : long-suffering, and of great goodness. 9 He wUl not alway be chiding : neither keep- eth He His anger for ever. 10 He hath not dealt with us after our sins : nor rewarded us according to our wickednesses. 1 1 For look how high the heaven is in com- parison of the earth : so great is His mercy also toward them that fear Him. f 12 Look how wide also the east is from the west : so far hath He set our sins from us. cm. f/i'sf. David ; a thanksgiving in his old age. Lituri'. S. W. fi. Saturday Mattins. Wliitsuntide, St, Michael, 3rd Noct. All Saints. 1st Noct. Easttrjt. A daily Morning Psalm, In conveniendo populos in unum : et reges ut serviant Domino. Respondit ei in via virtutis su£b : paucitatem dierum meorum nuntia mihi. Ne revoces me in diniidio dierum meorum : in generationem et generationem anni Tui Initio Tu, Domine, terram fundasti : et opera manuum Tuarum sunt cceli. Ipsi peribunt, Tii autem permanes : et omnes sicut vestimentum veterascent. Et sicut opertorium mutabis eos, et mutabun- tur : Tu autem idem ipso es, et anni Tui non deficient. Filii servorum Tuorum habitabunt : et semen eorum in sseculum dirigetur. PSALMUS CIL BENEDIC, anima mea. Domino : et omnia qua; intra me sunt, Nomini sancto Ejus. Benedic, anima mea, Domini : et noli oblivisci omnes retributiones Ejus. Qui propitiatur omnibus iniquitatibus tuis : Qui sanat omnes infirmitates tua.s. Qui redimit de interitu vitam tuam : quia coronat te in misericordia et miserationibus. Qui replet in bonis desiderium tuum : renova- bitur ut aquihe juventus tua. Faciens misericordias Dominus : et judicium omnibus injuriam patientibus. Notas fecit vias Suas Moysi : filiis Israel volun- tates Suas. Miserator et misericors Dominus : longanimis et multum misericors. Non in perpetuum irascetur : neque in setemum comminabitur. Non secundum peccata nostra fecit nobis : neque secundum iniquitates nostras retribuit nobis. Quoniam secundum altitudinem cooli a terra : corroboravit misericordiam Suam super timentes Se. Quantum distat ortus ab occidente : lougo fecit a nobis iniquitates nostras. tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires. And I will make thy windows of agates, and thy gates of carbuncles, and .all thy borders of pleasant stones. .A.nd all thy children shall be taught of the Lord ; .and great shall be the peace of thy children. In righteousness shalt thou be established." "Thy sun shall no more go dowi, neither shall thy moon withdraw itself ; for the Lord shall be thine everlasting Light, and the days of thy mounimg shall be ended." So Christ looked forward from His throne of suffering and vicarious penitence to His throne of dominion and glory. So the Church, His mystical Boily, looks forivard from the time of her militant waiting, her contest with sin, her persecution at the hands of Christ's enemies, to the time when the Lord shall create all things new. So the penitent soul, abased before the .Judge of all, may look foi-ward too ; and making its prayer " the prayer of The Poor destitute," receive of the riches which His poverty gained for sinners in an Absolution on earth that \s\\\ be ratified in that Day when the redeemed and pardoned shall "stand fast," upheld by the Cross of their afficted and glorified Saviour. PSALM cm. The Evangelical key-note to this Psalm was given by St. Paul when he wrote, " Blessed be the God and Father of our Lord .Jesus Christ, Who hath blessed us with all spiritual blessings in heavenly places, in Christ." In its Liturgical use it is to bo regarded .as the th,anksgiving of the Church for the redeeming work of Christ : a thanks- giving offered up indeed on behalf of the whole body of human nature, for every individual member of which that ever lived, or ever will live, Christ died. For the Church is the true "anima mtiiHl! ;" and .although the worlil without, and even the dumb creation, praises God in a certain sense by the ful- filment of its duty and vocation, it is within the Church .alone that mankind can appreciate the Wessings of Kedemption, and praise the Lord for them. The Psalm contemplates mankind, then, as a whole, and in its fallen condition, and looks forw,ard to that work whoso effects reached back to the age of the I'salmist and to all previous times, the wcirk by which the Saviour of nil brought about the forgiveness of all. The "sin " is thus not any par- ticular sins of one person, but the aggregate sin of mankind, 004 Ctje Ipsalms. 20th Day. [Ps. 104.] 13 Yea, like as a father pitietli his own chil- dren : even so is the Loed merciful unto them that fear Him. 1 i For He knoweth whereof we are made : He remembereth that we are but dust. 15 The days of man are but as grass : fur he flourisheth as a Uower of the field. 16 For as soon as the wind goeth over it, it is gone : and the jslace thereof shall know it no more. 17 But the merciful goodness of the Loed endureth for ever and ever upon them that fear Him : and His righteousness upon children's children ; IS Even upon such as keep His covenant : and think upon His commandments to do them. 1 !) The Lord hath prepared His seat in heaven : and His kingdom ruleth over all. 20 praise the Loed, ye Angels of His, ye that excel in strength : ye that fulfil His com- mandment, and hearken unto the voice of His words. 210 praise the Loed, all ye His hosts : ye servants of His that do His pleasure. 22 speak good of the Loed, aU ye works of His, in all places of His dominion : praise thou the Loed, my soul. Day 20. EVENING PRAYER. THE CIV. PSALM. Benetlic, anima mea. PRAISE the Loed, O my soul : O Loed my God, Thou art become exceeding glorious ; Thou art clothed with majesty and honour. 2 "Thou deckest Thy self with light as it were with a garment ; and spreadest out the heavens like a curtain. 3 *Who layetli the beams of His chambers in the waters : and maketh the clouds His chariot, and walketh upon the wings of the wind. 4 He maketh His angels spirits ; and His ministers a flaming fire. 5 'He laid the foundations of the earth : that it never should move at any time. 6 Thou coveredst it with the deep like as with a garment : the waters stand in the hills. 7 At Thy rebuke they flee : at the voice of Thy thunder they are afraid. 8 They go up as high as the hills, and down to the valleys beneath : even unto the place which Thou hast appointed for them. CIV. I/isf. David ; in liis old age. Lztiir^. Whitsun- day Evensonif. S. T3. 513. Saturday, Whitsuntide Mat- tins. <T THE First Day OF Creation. fCc»//. Gen. I. vs.] d THE SECOND Day of Crea- Tli'N. [CornAGcn. I. 6-8.) c The Third Day OF CREATION. [Coinp. Gen. i. 9- Quomodo miseretur pater filiorum, misertus est DoJiiNUS timentibus Se : quoniam Ipse cognovit figraentum nostrum. Jiecordatus est quoniam pulvis sumus ; homo sicut foenum dies ejus ; tanquam flos agri sic efilorebit. Quoniam spiritus pertransibit in illo, et non subsistet : et non cognoscet amplius locum suum. IMisericordia autem Domini ab Eeterno : et uscjue in ieternum super timentes Eum. Et justitia lllius in filios filiorum : his qui servant testamentum Ejus ; Et memores sunt mandatorum Ipsius : ad faciendum ea. DoMiNus in coelo paravit sedem Suani : et reg- num Ipsius omnibus dominabitur. Benedicite Domino, omnes angeli Ejus : po- tentes virtute, facientes verbum lllius, ad audien- dam vocem sermon um Ejus. Benedicite Domino, omnes virtutes Ejus : nunistri Ejus qm facitis voluntatem Ejus. Benedicite Domino, omnia opera Ejus : in omni loco dominationis Ejus; benedic, anima mea. Domino. psALMus cm. BENEDIC, anima mea, Domino : Domine, Deus mens, magnificatus es vehementer. Confessionem et decorem induisti lumine sicut vestimento. amictus Extendens ccelum sicut pellem : Qui tegis aquis superiora Eju.s. Qui ponis nubem ascensum Tuum : Qui ambulas super pennas ventorum. Qui facis angelos Tuos spiritus : et ministros Tuos ignem urentem. Qui fundasti terram super stabilitatem Suam : non inclinabitur in siieculum saiculi. Abyssus, sicut vestimentum, amictus ejus : super montes stabunt aquit. Ab increpatione Tua fugient : a voce tonitrui Tui formidabunt. Ascendunt montes ; et descenduut campi : in locum quem fundasti eis. there being no sin for wliicli the Blood of Christ is not a sutE- cient Sacrifice and Atonement. The "infirmities" are also tliose wliich came upon mankind throngli sin ; all tliat long train of physical weaknesses and degenerations which cul- minate in deatli : and all those spiritual wealinesses which the grace of God only can prevent from ending in spiritual destruction. Thus Christ procured a modification of the sentence, "Thou shalt surfly die," by redeeming the life of human nature from that incapacity for immortality which was the consequence of the Fall, and restoring it to the vigour of its first state, making it "young and lusty as an eagle." This gives the key to the intei-pretation of the whole Psalm. Man deserved the loss of eternal life and of the Vision of God, but the Lord was full of compassion and mercy, and jjrovided a means of pardon and restoration. Man alTenated himself from the family of God, yet He pitieth men as His children still, and remembers that they were created witli a power of falling from their first estate, and of returning to the dust from which tliey were taken. In His " merciful goodness," therefore, the Son of God comes down from Heaven to become Man Himself, that the righteousness of God may be extended upon " children's children " if they are in the new covenant founded on the Incarnation. The last verses of the Psalm express the unity of the Church in Heaven with the Church on earth through the work of Christ. " Ye are come unto mount Sion, and unto the City of the living God, the heavenly Jerusalem, and to an innu- merable company of angels : to the general assembly and 4 20th Day. [Ps. 104.] Cf)C Psalms. 605 9 Thou hast set them their bounds which they shall not pass : neither turn again to cover the earth. 10 He sendeth the springs into the rivers : which run among the hills. 11 All beasts of the field drink thereof : and the wild asses cjuench their thirst. 1 2 Beside them shall the fowls of the air have their habitation : and sing among the branches. 13 He watereth the hills from above : the earth is filled with the fruit of Thy works. 14 He bringeth forth grass for the cattle : and green herb for the service of men ; 15 That He may bring food out of the earth, and wine that maketh glad the heart of man : and oil to make him a cheerful countenance, and bread to strengthen man's heart. 16 The trees of the Lord also are full of sap : even the cedars of Libanus which He hath planted. 17 Wherein the birds make their nests ; and the fir-trees are a dwelling for the stork. 18 The high hills are a refuge for the wild goats : and so are the stony rocks for the conies. 1 9 " He appointed the moon for certain seasons : and the sun knoweth his going do'wn. 20 Thou makest darkness that it may be night : wherein all the beasts of the forest do move. 21 The lions roaring after their prey : do seek their meat from God. 22 The sun ariseth, and they get them away together : and lay them down in their dens. 23 Man goeth forth to his work, and to his labour : until the evening. 2-t O Lord, how manifold are Thy works : in wisdom hast Thou made them all ; the earth is full of Thy riches. 2.5 *So is the great and wide sea also : wherein are things creeping innumerable, both small and great beasts. 26 There go the ships, and there is that 'Leviathan : whom Thou hast made to take his pastime therein. 27 ''These wait all upon Thee : that Thou mayest give them meat in due season. 28 When Thou givest it them they gather it : and when Thou openest Thy hand they are filled with good. 29 When Thou hidest Thy face they are troubled : when Thou takest away their breath they die, and are turned again to their dust. it THE FOURTH Day of Crea- tion. [Cotfip. Gen. I. 14-19.] i> The Fifth day OF Creation. [Comp. Gen. i. 20- 23-1 c See Anttot. />('/■/£•. ii, 623. rfTHE Sixth Day OF Creation. [Comfi. Gen. i- 24- 3'1 Terminum posuisti, quem non transgredientur : neque convertentur operire terram. Qui emittis fontes in convallibus : inter medium montium pertransibunt aquaj. Potabunt omnes bestiaj agri : exspectabunt onagri in siti sua. Super ea volucres coeli habitabunt : de medio petrarum dabunt voces. Eigans montes de superioribus suis : de fructu operum Tuorum satiabitur terra. Producen.s fcunum jumentis : et herbam servi- tuti hominum. Ut educas panem de terra : et vinum lajtificet cor hominis. Ut exhilaret faciem in oleo : et panis cor hominis confirmet. Saturabuntur ligna campi, et cedri Libani quas plantavit : illic passeres nidificabunt. Herodii domus dux est eorum : montes exceLsi cervis ; petra refugium herinaciis. Fecit lunam in tempoi-a : sol cognovit occasum suum. Posuisti tenebras, et facta est nox : in ipsa per- transibunt onmes bestir silvK. Catuli leonum rugientes, ut rapiant : et qurerant a Deo escam ,sibi. Ortus e.st sol, et congregati sunt : et in cubilibus suis collocabuntur. Exibit homo ad opus suum : et ad operationem suam usque ad vesperam. Quam magnificata sunt opera Tua, Domine : omnia in sapientia fecisti ; impleta est terra pos- sessione Tua. Hoc mare magnum et spatiosum manibus : illic reptilia quorum non est numerus. Animalia pusilla cum magnis : illic naves per- transibunt. Draco iate quem formasti ad illudendum ei : omnia a Te exspectant, ut des illis escam in tem- pore. > Dante To illis, coUigent : aperiente te manum Tuam, omnia implebuntur bonitate. Avertente autem Te faciem, turbabuntur : auferes spiritum eorum et deficient, et in pul- verem suum rovortentur. Church of the Firstborn, which are written in Heaven." [Hcl). xii. 22.] PSALM CIV. Tliis i,s a hymn of praise to the Cieator of all things visible and invisible : and it looks beyond the first Creation to that time of which Isaiah was inspired to prophesy .in the words of C!od Himself, "Behold, I create new heavens and a new earth : and the fonner shall not be remeinbered, nor come into mind ; but be ye glad and rejoice in tliat which I create: for, boliold, I create .Jerusalem a rejoicing, and her people a joy." [Isa. Ixv. 17.] For this reason the Church has ap- pointed this Psalm for Whitsun Day, as being one the mystical sense of which glorifies God the lloly Gho.st, the "Giver of life," in the spiritual creation : and formerly this sense was brought out even more conspicuously by the use of the Psalm throughout the Octave as well as on ^^"hitstln Day itself. ^^■llatever is recorded in Holy Scripture respecting the natural Creation is set down from information given by the Creator Himself ; and in \vhatever langiuage, whether that of history, prophecy, or poetry, sucli information is given, the absolute Truthfulness of God makes it impossible that the substance of it should be iuoonsisteiit with fact. In this Psalm we are, therefore, provided with a Divine Creed respecting the work of the Creator. The words are given us' by (iod Himself that we may use them in His praise. Al- though perfectly consistent with the Mosaic narrative, the Psalm has sufficiently independent characteristics to make it improb and wc in which the Divine I probable that it was in any way founded on that nan-ativc, m.ay conside it more justly as a new revelation, Wisdom teaches man to speak of his Creator's «ork out of the depth of a knowledge that cannot err ; and especially to glorify that continuous act of Creation by which the universe is preserved in order, beaut}-, and use- fulness. Such a Christian strain is a constant witness against that 6o6 Cf)e Psalms. 21st Day. [Ps. 105.] 30 When Tliou lettest Thy breath go forth they shall be made ; and Thou shalt renew the face of the earth. 31 The glorious ^Majesty of the Lokd shall endure for ever : the Lord shall rejoice in His works. 32 The earth shall tremble at the look of Him : if He do but touch the hills, they shall smoke. 33 I will sing unto the Lord as long as I live : I will praise my God while I have my being. 34 And so shall my words please Him : my joy shall be in the Lord. 35 As for sinners they shall be consumed out of the earth, and the ungodly shall come to an end : praise thou the Lord, O my soul, praise the Lord. Day 21. MORNING PRAYKR. THE CV. PSALM. Confitemini Domino. OGIVE thanks unto the Lord, and call upon His Name : tell the people what things He hath done. 2 O let your songs be of Him, and praise Him : and let your talking be of all His won- drous works. 3 Eejoice in His holy Name : let the heart of them rejoice that seek the Lord. 4 Seek the Lord and His strength : seek His face evermore. 5 Kemember the marvellous works that He hath done ; His wonders, and the judgements of His mouth ; 6 O ye seed of Abraham His servant : ye children of Jacob His chosen. 7 He Ls the Lord our God : His judgements are in all the world. 8 "He hath been alway mindful of His cove- nant and promise ; that He made to a thousand generations ; 9 *Even the covenant that He made with Abraham : and the oath that He sware unto Isaac ; 10^ And appointed the same unto Jacob for a law : and to Israel for an everlasting testament ; 1 1 Saying, Unto thee will I give the land of Canaan : the lot of your inheritance. 12 ''When there were yet but a few of them : and they strangers in the land ; CV Hist, Probably by Haffgai, for the dedication of the Second Temple. [Ezra 6. is-i9.] LUiiri^. a. g. 1§. Saturday Mattins. ! Luke I. 72, 73. b Gen. t;. 3-7 ; 26. 3, c Gen. 28. 14; 35. 11, d Gen. 12. 1-20 : 13. 12; 20. 3.7: 26. II. Luke 12. 32. Emitte spiritum Tuum et creabuntur : et re- novabis faciem terrse. Sit gloria Domini in sseculum : Ijetabitur Do- minus in operibus Suis. Qui respicit terram, et facit cam tremere : Qui tangit montes et fumigant. Cantabo Domino in vita mea : psallam Deo meo quamdiu sum. Jucundum sit Ei eloquium meiun : ego vero delectabor in Domino. Deficiant peccatores a terra, et iniqui ita ut non sint : benedic, anima mea. Domino. PSALMUS CIV. CONFITEMINI Domino et invocate Nomen Ejus : annuntiate inter gentes opera Ejus. Cantate Ei et psallite Ei : narrate omnia mira- bilia Ejus ; laudamini in Nomine sancto Ejus. Ljetetur cor qu^rentium DoMmuM ; quaerite Dominum et confirmamini : quserite faciem Ejus semper. Mementote mirabilium Ejus quae fecit : pro- digia Ejus et judicia oris Ejus. Semen Abraham servi Ejus : filii Jacob electi Ejus. Ipse Dominus Deus noster : in universa terra judicia Ejus. Memor fuit in saeculum testamenti Sui : verbi quod mandavit in mille generationes. Quod disposuit ad Abraham : et juramenti Sui ad Isaac. Et statuit iUud Jacob in prKceptum :"et Israel in testamentum aiternum. Dicens, Tibi dabo terram Chanaan : funiculum ha;reditatis vestris. ., Cum essent nimiero brevi : paucissimi, et in- colse ejus. kiucl of unbelief which denies the overraling hand of God, and believes a monstrous fable of independent and self -origina- tive action in the operations of Nature. It is the voice of the Church reading God's glory from age to age in every page of the book of Nature, and saying, "Thou art worthy, O Lord, to receive glory, and honour, and power ; for Thou hast created all things, and for Thy pleasure they are and were created." [Rev. Iv. 11.] It has already been remarked that this Psalm has a further meaning, viz. a tj'pical reference to the spiritual world of New Creation. The manner in which this mystical sense may be dra-mi out is .almost self-e\ident to any mind accus- tomed to use the Psalms from d,ay to day in tlie ser\-ices of the Church. When we sing, "Thou deckest Thyself with light as -with a garment," we cannot but think of those fre- quent allusions to light in connection ivith God's Presence which culminate in the Apostolic saying, "God isLi^ht'" the words of our Lord, " I am the Light of the world ;" and the Vision of the New Creation in the Apocalypse, "The City had no need of the sun, neither of the moon, to shine in it : for the glory of God did lighten it, and the Lamb is the light thereof." The Creator laying " the beams of His chambers in the waters " brings up thoughts of those waters of Baptism on which the Holy Spirit founds the work of New Creation in the Church of God. The many .allusions to water will lead the mind to dwell on tlie streams of grace which flow like a "pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb." Man "going forth to his work and to his labour until the evening " repre- sents the whole period of that dispensation which will end in "the rest that remaineth for the people of God ;" and the regeneration and glorious resuiTection of mankind .and nature is clearly indicated by the renewal of the earth under the operation of God's Spirit again going forth as at the first Creation. Thus we sing to the glory of the Lord, not only re- specting the visible Creation, but also respecting that of which "He that sat upon the throne said, Behold, I make all things new." 21st Day. [Ps. 105.] Cf)e ipsalms. 607 13 What time as they went from one nation to another : from one kingdom to another people ; 1 i He suffered no man to do them wrong : but reproved even kings for their sakes ; 15 "Touch not Mine * Anointed : and do My prophets no harm. 1 6 ' Sloreover, He called for a dearth upon the land : and destroyed all the provision of bread. 17 ''But He had sent a man before them : even Joseph, who was sold to be a bondservant ; 18 'Whose feet they hurt in the stocks : the iron entered into his soul ; 19 Until the time came that his cause was known : the word of the Lord tried him. 20 ' The king sent, and delivered him : the prince of the people let him go free. 21 ^ He made him lord also of his house ; and ruler of all his substance ; 22 That he might inform his princes after his wUl : and teach his senators wisdom. 23 ^Israel also camo into Egypt : and Jacob was a stranger in the land of Ham. 24 ''And He increa.sed His people exceedingly ; and made them stronger than their enemies ; 25 Whose heart turned so, that they hated His people : and dealt untruly with His servants. 2G ' Then sent Ho !Moses His servant : and Aaron whom He had chosen. 27 And these shewed His tokens among them : and wonders in the land of Ham. 28 *He sent darkness, and it was dark : and they were not obedient unto His word. 29 'He turned their waters into blood : and slew their fish. 30 '"Their land brought forth frogs : yea, even in their kings' chambers. 31 "He spake tlie word, and there came all manner of flies : and lice in all their quarters. 32 " He gave them hail-stones for rain : and flames of fire in their land. 33 ^ He smote their vines also and fig-trees : and destroyed the trees that were in their coasts. 34 ' He spake the word, and the grasshoppers came, and caterpillars innumerable : and did eat up all the grass in their land, and devoured the fruit of their ground. 35 ' He smote all the first-born in their land : even the chief of all their strength. 36 ' He brought them forth also with silver and gold : there was not one feeble person among their tribes. • 17 Rev. a 3, /• Plural, cGen. 41.54, rf Gen. 37. 28, 36, f Gen, 41. 14. /Gen. 41, 4t., 43. g Gen. 46. 6. 10. 33. h Exod. I. 7. 12, t Exod. 3, 10 ; 4. 14. I: E.KOd, I( Comp, Gen. / Exod, 7. 20. 31. 7( Exod, 8. 24. 17. tj Exod. 9. 23. 24. / Exod. 9, 25. jExod. 10, 15. 9. 3-10. rExod. 12.39. 6. .$. s Exod. 13. 35. 36, Et pertransierunt de gente in gentem : et de regno ad populum alterum. Non reliquit hominem nocere eis : et corripuit pro eis reges. Nolite tangere christos Meos : et in prophetis Meis nolite malignari. Et vocavit famem super terram : et omne fir- mamentum panis coutrivit. Misit ante eos virum : in servum venundatua est Joseph. HumiHaverunt in compedidus pedes ejus : fer- rum pertransiit animam ejus, donee veniret ver- bum ejus. Eloquium Domini inflammavit ema : misit rex et solvit eum ; princeps populorum et dimisit eum. Constituit eum dominum domus sueb : et prin- cipem omnis possessionis suk. Ut erudiret principes ejus sicut semetipsum : et senes ejus prudentiam doceret. Et intravit Israel in .^Egyptum : et Jacob accola fuit in terra Cham. Et auxit populum Suum vehementer : et firma- vit eum super inimicos ejus. Convertit cor eorum ut odirent populum Ejus : et dolum facerent in servos Ejus. Misit Moysen servum Suum : Aaron quem elegit Ipsum. Posuit in eis verba signorum Suorum : et pro- digiorum in terra Cham. Misit tenebras et obscura\'it : et non exacer- bavit sermones Suos. Convertit aquas eorum in sangiiinem : et occidit pisces eorum. Et dedit terra eorum ranas : in penetralibus regum ipsorum. Dixit et venit cynomyia et ciniphes : in omni- bus finibus eorum. Posuit pluvias eorum grandinem : ignem com- burentem in terra ipsorum. Et percussit vineas eorum et ficulneas eorum : et contrivit ligniun finiuni eorum. Dixit et venit locusta et bruchus : cujus non erat numerus. Et comedit onnie fanum in terra eorum : et comedit omnem fructum terroe eorum. Et percussit omne primogenitum in terra eorum : primitias omnis laboris eorum. Et eduxit eos cum argento et auro : et non crat in tribubus eorum infirmus. PSALM CV. This and the following Psalm were ■nTitten, prophetically or historically, with reference to the Captivity in Babylon. The one rehearses, in the form of a didactic hymn, the gi-eat goodness which God had ever sho^Ti to His people, and Hi.s faithfulness in keeping the covenant which He liad made with their forefathers Abraham, Isaac, and Jacoli, and with tlicm- selves, as a nation, in the time of Moses. Tlie other recounts the history of the unfaitlifulness which Israel had so con- tinually shewn towards (iod, and the sins for which He liad suffered them to be carried into captivity. The first fifteen verses of this Psalm form part of tliat of which it is said, "On that day David delivered first this Psalm to thank tlio Lord into the hand of Asaph and his brethren," and tlie first and tlic last two verses of the lOflth Psalm are identical with the last thi'ce of the one so spoken of, [1 Chron. xvi. 1-3C.] Both the lO.'-jth and the lOGth Psalms seem to be also associated with tlic lU4th by the sequence of the subjects and by the Hallelujah, or Praise ye the Lord, which concludes all three and begins the two former,' and appears, for the first time, in this series of P,salms. As the Old Testament is now as much the heritage of the Christian as it was anciently of the Jewish Chinch, so the history of God's ancient people is part of the history of the one chosen people of God : for there is an essential continuity between the Church of the Old and the Church of the New Dispensation through the Person of our Blessed Lord. In singing this Psalm, therefore, the Church of Christ is [1] cele- brating the merciful Providence of (iod in so preserving the ' The "Rtli, 135th, nnrt 136th Psalms nrc nf n similar clmractcr to the 106th ami lOOtli, as is also thf discourse of St. Stepheii. 6o8 Cf)e Psalms. 21st Day. [Ps. 106.] 37 Egypt was glad at their departing : for they were afraid of them. 38 " He spread out a cloud to be a covering : and fire to give light in the night-season. 39 * At their desire He brought quails : and He fiUed them with the bread of heaven. 40 ' He opened the rock of stone, and the waters flowed out ; so that rivers ran in the dry places. 41 ''For why? He remembered His holy pro- mise : and Abraham His servant. 42 And He brought forth His people with joy: and His chosen with gladness ; 43 ' And gave them the lands of the heathen : and they took the labours of the people in pos- session ; 44 ^ That they might keep His statutes : and observe His laws. Day 21. EVENING PRAYER. THE CTI. PSALM, Coufitemiiii Domino. OGI^T; thanks unto the Lord, for He is gracious : and His mercy endurcth for ever. 2 -^Who can express the ''noble acts of the Lord : or shew forth all His praise ? 3 Blessed are they that alway keep judgement ; and do righteousness. 4 'Remember me, O Lord, according to the favour that Thou bearest unto Thy people : O visit me with Thy salvation. 5 ''That I may see the felicity of Thy chosen : and rejoice in the gladness of Thy people, and give thanks with Thine inheritance. 6 ' We have sinned with our fathers : we have done amiss, and dealt wickedly. 7 '"Our fathers regarded not Thy wonders in Egypt, neither kept they Thy great goodness in remembrance : but were disobedient at the sea, even at the Eed sea. 8 "Nevertheless, He helped them for His Name's sake : that He might make His power to be known. 9 "He rebuked the Red sea also, and it was dried up : so He led them through the deep, as through a wilderness. 10 'And He saved them from the adversary's hand : and delivered them from the hand of the enemy. a Exod. 13, 21, b Exod. 16. 13. c Exod. 17. 6. (/Gen. 15. 14. /Deul. 6. 24, CVI. HUL Probably by Haggai. for the dedication of the Second Temple. [Ezra 6. 15-18.] Lilurir. S. f . |g. ;Saturday Mattins, S Ecclus. 43 3". h Or, mi^luy acts, as in B. V. I Neh. 13 14, 22. /■ Luke to. 23. / Dan. 9. 5. Acts 7- 5I-S3- fn Exod. 14. II. 12. n Exod. 9. 16. Exod. 14. 21, Rev. 16. 12. / Exod. 14. 30. Lajtata est jUgyptus in profectione eorum : quia incubuit timor eorum super eos. Expandit nubem in protectionem eorum : et ignem ut luceret eis per iijctem. Petierunt, et venit coturnix : et pane cceli saturavit eos. Dirupit petram et fluxeruut aquae : abierunt in sicco flumina : Quoniam memor fuit verbi sancti Sui : quod habuit ad Abraham puerum Suum. Et eduxit populum Suum in exsultatione : et electos Suos in l«titia. Et dedit illis regiones gentium : et labores populorum possederunt : Ut custodiant justificationes Ejus : et legem Ejus exquirant. PSALMUS CV. OONFITEMINI Domino, quoniam bonus : quoniam in sseculum misericordia Ejus. Quis loquetur potentias Domini : auditas faciet omnes laudes Ejus? Beati qui custodiunt judicium et faciunt justi- tiam : in omni tempore. Memento nostri, Dominb, in beneplacito populi Tui : visita nos in salutari Tuo. Ad videndum in bonitate electorum Tuorum, ad hiitauduni in laititia gentis Tuaj : ut lauderis cum hiBreditate Tua. Peccavimus cum patribus nostris : injuste egimus, iniquitatem fecimus. Patres nostri in ^gypto non intellexerunt mirabilia Tua : non fuerunt memores multitudinis misericordia; Ture. Et irritaverunt ascendentes in mare : mare Rubrum. Et salvavit eos propter Nomen Suum : ut notam faceret potentiam Suam. Et increpuit mare Rubrum, et exsiccatum est : et deduxit eos in aby.ssis sicut in deserto. Et salvavit eos de manu odientium : et redemit eos de manu inimicl particular nation of the Jews that from among their number the Saviour sliould be bom : and [2] praising Him also for His continual loving-kindness to those whom Christians must regard as their own spiritual ancestors. But, in addition to this literal sense in which the Psalm is to be used, it must be remembered that the history of Israel is typical in the highest degi-ee : and that we are, therefore, justified in looking for mystical meanings throughout in any portion of Holy Scripture, and especially the Psalms, in which tlie events of that history are recounted. Some of tliese mystical meanings may be particularly noticed. The founda- tion of the whole Psalm, for example, is the covenant which God made with the patriarchs, ' ' saying. Unto tliee will I give the land of Canaan, the lot of your inheritance : " which covenant was made when " there were yet but a few of them : and they strangers in the land." Such a covenant, also, was made by God with His newly-chosen people, a covenant sig- nified in our Lonl's words, " Fear not, little flock ; for it is your Father's good pleasure to give you tlie kingdom.' [Luke xii. 32.] "To hiin that overcometh will I gi-aut to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne." [Rev. iii. 21.] Again, the " Touch not Mine Anointed " of the Psalm clearly refers, literally, to the Patriarchs and to their descendants ; mysti- cally it is impossible not to see its reference to Christ and to tliose who are made kings and priests by the unction of the Holy Spirit. In the sending a Man before them, even Joseph, who was sold to be a bond-servant, whose feet they hurt in the stocks, the iron entermg into his soul, we cannot fail to see a mystical type of the Man Who took upon Him the form of a ser\'ant, Whose feet were fastened to the Cross, Whose heart the iron lance pierced through, and Whom the King delivered in the Resurrection, making Him Lord also of His house, and Ruler of all His substance, by raising His Human Nature to the Throne of Heaven. So also, in the increase of the people of Israel, in tlieir gi'owing stronger than their enemies, in the I 21st Day. [Ps. 106.] Cf)C Ipsalms. 609 11 "As for those that troubled them, the waters overwhelmed them : there was not one of them left. 12 ''Then believed they His words : and sang praise unto Him. 13 'But within a while theyforgat His works : and would not abide His counsel. 1-i ''But lust came upon them in the wilder- ness : and they tempted God in the desert. 15 'And He gave them their desire : and sent leanness withal into their souL 16 ''They angered Moses also in the tents : and Aaron the saint of the Lord. 17 ^So the earth opened, and swallowed up Dathan ; and covered the congregation of Abi- ram. 18 *And the fire was kindled in their com- pany : the flame burnt up the ungodly. 19 "They made a calf in Horeb : and wor- shipped the molten image. 20 *Thus they turned their glory : into the similitude of a calf that eateth hay. 21 And they forgat God their Saviour : 'Who had done so great things in Egypt ; 22 Wondrous works in the land of Ham : and fearful things by the Red sea. 23 'So He said. He would have destroyed them, had not Moses His chosen stood before Him in the gap : to turn away His wrathful indignation, lest He should destroy them. 24 '"Yea, they thought scorn of that pleasant land : and gave no credence unto His word ; 25 "But murmured in their tents : and heark- ened not unto the voice of the Lord. 26 "Then lift He up His hand against them : to overthrow them in the wilderness ; 27 'To cast out their seed among the nations : and to scatter them in the lands. 28 'They joined themselves unto Baal-peor ; and ate the offerings of the dead. 29 Thus they provoked Him to anger with their own inventions : and the plague was great among them. 30 '^Then stood up Phinees and 'prayed ; and so the plague ceased. 31 'And that was counted unto him for right- eousness : among all posterities for evermore. 32 "They angered Him also at the waters of strife : so that He punished Jloses for their sakes ; .1 lixod 14. 28. JExod 15. I-3I. c Exod. 16. 2. rf Num. II. 4. (■ Num. 11.31. /Num. 16, 1. r Num. ■6. 31-11 h Num. I6. 35 I Exod. 32.4. ijer. s 11. / Exod. 32. 9.14. 7n Num. 13. 32. n Num. 14. 2. o Num. 14. 28, 29. p Lev. a«. 33. q Num. 25. 3. r Num. 25. 7, 8. s Or, executed judceiueut, as in B. v. /Num. 25. 11.13. Et operuit aqua tribulantes eos non remansit. unus ex eis Et crediderunt verbis Ejus : et laudaverunt laudem Ejus. Cito fecerunt, obliti sunt operum Ejus : et non su.stinuerunt consilium Ejus. Et concupierunt concupiscentiam in deserto : et tentaverunt Deum in inaquoso. Et dedit eis petitionem ipsorum : et misit saturitatem in animas eorum. Et irritaverunt Moysen in castris ; Aaron sanctum Dominl Aperta est terra, et deglutivit Dathan : et operuit super congregationem Abiron. Et exarsit ignis in synagoga eorum : flamma combussit peccatores. Et fecerunt vitulum in Horeb : et adoraverunt sculptile. Et mutaverunt gloriam suam : in similitudinem vituli comedentis fwnum. Obliti sunt Deum Qui salvavit eos : Qui fecit magnalia in ..^gypto, mirabilia in terra Cham, terribilia in mari Eubro. Et dixit ut disperderet eos : si non Moyses electus Ejus stetisset in confractione in conspectu Ejus. Ut averteret iram Ejus, ne disperderet eos : et pro nihilo habuerunt terram desiderabilem. Non crediderunt verbo Ejus, et murmuraverunt in tabernaculis suis : non exaudierunt vocem Domini. Et elevavit manum Suam super eos : ut pro- sterneret eos in deserto : Et ut dejiceret semen eorum in nationibus : et disperderet eos in regionibus. Et initiati sunt Beelphegor : et comederunt sacrificia mortuorum. Et irritaverunt Eum in adinventionibus suis : et multipKcata est in eis ruina. Et stetit Phinees, et placavit : et cessavit quas- satio. I Et reputatumesteiin justitiam : in generationem et generationem, usque in sempiternum. Et irritaverunt Eum ad aquas contradictionis : et vexatus est Moyses propter eos ; quia exacer- baverunt spiritum ejus. liatrecl of them, and the initnie dealing to whicli tliey wera subjected, it is not difficult to see a typical representation of the first growth of the Church, and of its contest with tlie heathen world. Lastly, the plagues of Egypt find their parallel in the last plagues of Antichrist predicted in the .■\pocalypse : and the deliverance of the peojilc from Kgypt, their going forth with gladness, is a type of that final rest of the Churcli when it will liave entered upon the many mansions prepared for it liy the Father. PSALM CVI. Tlie first and the last two verses of this Psalm are to bo found, as already mentioned, in the dedication hymn of David : but the fourth and sixtli verses seem to connect it with the prophets Daniel and Nehemiali. The whole Psalm is a confession of national sins, cast in the form of a penetontiid hynm : and its tone is that of Daniel's prayer when he knew that the time of the Captivity was drawing to a close, " We have sinned, and have committed iniiinity, and have done wickedly, and have rebelled, even by departing from Thy precepts, and from Thy judgements." As the preceding Psalm recounts the noble acts of the Lord with a view to His praise, so are they recounted, in this one, for the sake of con- fession on the part of His people : and as, in that, God is glorified by the Christian Church for His mercies to His one people in the days before Christ and in the present dispensa- tion, so this Psalm of confession is ofTered \ip on behalf, and in the name, of the same one continuous s])iritual fellowship in both periods of its progress towards the unveiled Presence of the Lord, "the felicity of His chosen." Tlius the Church of Cod is ever being brought out of the mystical Kgypt by the guiding Providence of her Almighty Head, and ever being " delivered from tlie hand of the Enemy." This was most conspicuous in the early ages when Satan made the heathen persecutors his instruments for tlie destruction of the Church, and when her continued existence was a continuous miracle of Divine power. Pa.-ising through a Red Sea of persecution, the very waters into which she ^las driven by the Adversary's hand were the means of her pre- 2q 6io Cte Ipsalms. 22nd Day. [Ps. 107.] 33 "Because tliey provoked his spirit : so that lie spake unadvisedly with his lips. 34 *]Sreither destroyed they the heathen : as the Lord commanded them ; 35 ''But were mingled among the heathen : and learned their works. 36 ''Insomuch that they worshipped their idols, which turned to their own decay : yea, they oflfered their sons and their daughters unto devils ; 37 'And shed innocent blood, even the blood of their sons and of their daughters : whom they offered unto the idols of Canaan, and the land was defiled with blood. 38 Thus were they stained with their own works : and went a whoring with their own inventions. 39 ''Therefore was the wrath of the Lord l/juds. j, kindled against His people : insomuch that Ho abhorred His own inheritance. 40 And He gave them over into the hand of the heathen : and they that hated them were lords over them. 41 Their enemies oppressed them : and had them in subjection. 42 *■ Many a time did He deliver them : but they rebelled against Him with their own inven- tions, and were broucht down in their wieked- 43 Nevertheless, when He saw their adversity ; He heard their complaint. 44 ■''He thought upon His covenant, and pitied them according unto the multitude of His mercies : yea, He made all those that led them away captive to pity them. 45 Deliver us, O Lord our God, and gather us from among the heathen : that we may give thanks unto Thy holy Name, and make our boast of Thy praise. 46 Blessed be the Lord God of Israel from everlasting, and world without end : and let all the people say, Amen. * Judg. I. 21, 37-33. i Jlltii;, 2. 2. rfj.,cls;.2. 12, e Lev. 20. 1-5. Coinf, Jer, 32. 35. Num. 35- 34- f Judff. 2. 16. h Lev. 26. 42. 9-9. Dav 22. Morning Prayer, the cvii. psalm. Confitemini Doiniiio. GIVE thanks unto the Lord, for He is gracious ; and His mercy endureth for j ia„ Jj; ^="'"'='>' o ever. cvn. Hist. On the return from Babylon. Littirg. Prayers to beuscd.it Sea, Et distinsit in labiis suis : non disperdiderunt gentes quas dixit Dominus illis. Et commixti sunt inter gentes, et didicerunt opera eorum ; et servierunt sculptilibus eorum : et factum est illis in scandalum. Et immolaverunt filios suos daemoniis. et filias suas Et effuderunt sanguineminnocentem,sanguinem filiorum suorum et filiarum suaruni : quas sacri- ficaverunt sculptilibus Chanaan. Et infecta est terra in .sanguinibus, et contami- nata est in operibus eorum : et fornicati sunt in adinventionibus suis. Et iratus est furore Dominus in popuhun Suum : et abominatus est hsereditatem Suam. Et tradidit eos in manus gentiimi sunt eorum qui oderunt eos. et dominati Et tribulaverunt eos inimici eorum : et humiliati sunt sixb manibus eorum ; ssepe liberavit eos. Ipsi autem exacerbaverunt Eum in consilio suo ; et humiliati sunt in iniquitatibus suis. Et vidit cum tribularentur : et audivit orationem eorum. Et memor fuit testamenti Sui : et poenituit Eum secundum multitudinem misericordiEe Suae. Et dedit eos in misericordias : in conspectu omnium qui ceperant eos. Salvos fac nos, Domine, Deus noster : et con- grega nos de nation ibus : Ut confiteamur Nomini sancto Tuo : et glorie- mur in laude Tua. Benedictus Dominus Deus Israel a sseculo et usque in scoculum : et dicet omnis populus ; Fiat, Fiat. PSALMUS CVI. CONFITEMINI Domino, quoniam bonus quoniam in saeculum misericordia Ejus. ser^'ation, and Heatlieuism itself was thus o\erwhelmed by what was intended to have been tlie destruction of Christi- anity. It lias been generally tliought by lioly men that the words, " there was no more sea " [Rev. xxi. 1], are a mystical prophecy of the time when the Adversary's hand will cease to be lifted up for the destruction of the Church, and God will give her final rest and peace. But "within a while they forgat His works." With the overwhelming of Heathenism and the comparative peace which followed, "lust came upon them in the wilderness," a desire of temporal power, and a general worldliness in which Chinstians often "forg.at His counsel," "My Kingdom is not of this world." In the Eastern and the "Westeni Church its rulers and people alike thought sconi of the pleasant hand promised to them hereafter ^hen they should reign with Christ for ever and ever, and acted as if they had " a continu- ing city" m this world. Then God gave them their desire, the Visible Church became great and powerful in the world's eyes, but its external prosperity was accompanied by internal weakness, through the heresies and schisms by which it was accompanied, and He " sent leanness withal into their soul." The Church and the world were mingled together, and the former " learned the works " of tlie latter. Then, again, God "gave them over into the hand of the heathen:" deadly lieresies sprung up which culminated in Mahometanism, and what was once the fairest portion of the Church's heritage has for ages oeen "oppi'essed " and "had Ln subjection" by the enemies of Christ and of His mystical Body. Thus, in confessing the sins of Israel in old time, we are ■also confessing the sins of the Church in later ages : and such confession belongs, not to one period alone, but, in its degree, to all. It is to be observed also, that as, in the preceding Psalm, Joseph is a personal type of Christ in His Providential Oliice towards the Church, so in this one Moses is a type of Christ in His Mediatorial Office. He continually "stands before God in the gap," and without any such infirmity as that recorded of Moses in the thirtj'-third verse, He ever holds up His hands in intercession for His people, that they may not be destroyed by their own sins. It is His Voice, speaking 22nd Day. [Ps. 107.] ^U lS>6alm5. 6ii 2 Let them give thanks whom the Lord hath redeemed : and delivered from the hand of the enemy ; 3 And gathered them out of the lands, from the east, and from the west : from the north, and from the south. 4 They went astray in the wilderness out of the way : and found no city to dwell in ; 5 Hungry and thirsty : their soul fainted in them. 6 So they cried unto the Lord in their trouble : and He delivered them from their distress. 7 He led them forth by the right way : that they might go to the city where they dwelt. 8 that men would therefore praise the Lord for His goodness ; and declare the wonders that He doeth for the children of men ; 9 For He satisfieth the empty soul : and filleth the hungry soul with goodness. "10 Such as sit in darkness and in the shadow of death : being fast bound in misery and iron ; 1 1 Because they rebelled against the words of the Lord : and lightly regarded the counsel of the most Highest ; 12 He also brought down their heart through heaviness : they fell down, and there was none to help them. 13 So when they cried unto the Lord in their trouble : He delivered them out of their distress. 14 For He brought them out of darkness, and out of the shadow of death : and brake their bonds in sunder. 15 O that men would therefore praise the Lord for His goodness : and declare the wonders that He doeth for the children of men. 16 For He hath broken the gates of brass ; and smitten the bars of iron in sunder. * 1 7 Foolish men are plagued for their otfence : and because of their wickedness. 18 Their soul abhorred all manner of meat: and they were even hard at death's door. 19 So when they cried unto the Lord in their trouble : He delivered them out of their distress. 20 He sent His word, and healed them : and they were saved from their destruction. 21 that men would therefore praise the Lord for His goodness : and declare the wonders that He doeth for the children of men ; a Second section. i Third section. Dicant qui redempti sunt a Domixo : quos redemit de manu inimiei ; et de regionibus con- gregavit eos. A soUs ortu et occasu : ab Aquilone et mari. amma eorum in ipsia Erraverunt in solitudine, in inaquoso : viam civitatis habitacidi non invenerunt. Esurientes et sitientes defecit. Et clamaverunt ad Dominum cum tribularen- tur : et de necessitatibus eorum eripuit eos. Et deduxit eos in viam rectam : ut irent in civitatem habitationis. Confiteantur Domino misericordiEe Ejus : et mirabiUa Ejus fiHis hominum. Quia satiavit animam inanem : et animam esurientem satiavit bonis. Sedentes in tenebris et umbra mortis : vinctos in mendicitate et ferro. Quia exacerbaverunt eloquia Dei : et consilium Altissimi irritaverunt. Et humiliatum est in laboribus cor eorum : in- firmati sunt, nee fuit qui adjuvaret. Et clamaverunt ad Dominum cum tribularen- tur : et de necessitatibus eorum liberavit eos. Et eduxit eos de tenebris et umbra mortis : et vincula eorum disrupit. Confiteantur Domino misericordise Ejus mirabOia Ejus fiUis hominmu. et Quia contrivit portas iereas : et vectes ferreos confregit. Suscepit eos de via iniquitatis eorum : propter injustitias enim suas humiliati sunt. Omnem escam abominata est anima eorum : et appropinquaverunt usque ad portas mortis. Et clamaverunt ad Dominum cum tribularen- tur : et de necessitatibus eorum liberavit eos. Misit verbum Suum, et sanavit eos : et eripuit eos de interitionibus eorum. > Confiteantur Dojiino misericordiie Ejus : et mirabiha Ejus filiis hominum. from the miiUt of the Church Militant, whicli is lieartl, in the conchuling verses of tlie Psalm, prayiug that the Captivity of its militant condition may be ended ; and that the glory of God may be perfected by the final redemption of His people. Their confession, " We have sinned with our fathers,' is therefore supplemented by the prayer of their Intercessor, " Father, I will that they also, whom Thou hast given Me, be with Me where I am : that they may behold My glory, which Thou hast given Me." [.John xvii. 24.] And the doxology of this I'salm (which is also the doxology of the fourth Book) is a type of that hymn of the purified Church, "Amen, Alleluia, Praise our God, .all ye Uis servants, and yo that fear Him, both small and great. Alleluia, for the Lord God Onmipotent rcigneth." [Rev. .\ix. 4-6.] THE FIFTH BOOK PSALM CVIL The five divisions of this Psalm are each concluded with a doxology in two verses, that at the end of the last division being, as it stands, of a less marked character than the rest, but finding its complement in the Gloria Patri. Each divi- sion related originally to circumstances connected with the Captivity of the Israelites ; and, in the first four, commen- tators have found an expansion of the third verse which refers to the gathering of the people from, and therefore their previous dispersion to, the desert on "the east" of Juda-.-i, Egypt on "the west," Babylon on " tlic north," and the sea on "the south," where the Red Sea is situated. A parallel is found in the proidiecy of Isaiah : "Fear not ; for I am with thee : I will bring thy seed from the east, and gather thee from the west ; I will s.ay to the nortli. Give up ; and to the south, Keep not back ; bring My sons from far, and My daughters from the ends of the earth." [Isa. xliii. .'), C] Such a gathering of His own mystical Body the Lord .Tesus also predicted when He said, "They shall come from the east, and from the west, and from tlie north, and from tlie south, and shall sit down in the Kingdom of God." [Luke xiii. 29.] The C-'hristian application of the Psalm appears to be to that blessed time when our Lord's words will have received their fiuiil and comidete fulfilment at the marriage supper of the Lamb, when "the redeemed of the Lord shall return and come with singing unto Zion; and everlasting joy shall be 6l2 €^bt IPsalms. 22nd Day. [Ps. 107.] 22 That tliey would offer unto Him the sacri- fice of thanksgiving : and tell out His works with gladness. "23 They that go down to the sea in ships: and occupy their business in great waters ; 24 These men see the works of the Lord : and His wonders in the deep. 25 For at His word the stormy wind ariseth : which lifteth up the waves thereof. 26 They are carried up to the heaven, and down again to the deep : their soul melteth away because of the trouble. 27 They reel to and fro, and stagger like a drunken man : and are at their wits' end. 28 So when they cry unto the Lord in their trouble : He delivereth them out of their distress. 29 For He maketh the storm to cease : so that the waves thereof are still. 30 Then are they glad, because they are at rest : and so He bringeth them unto the haven where they would be. 31 O that men would therefore praise the Lord for His goodness : and declare the wonders that He doeth for the children of men ; 32 That they would exalt Him also in the con- gregation of the people : and praise Him in the seat of the elders. ^33 "Who turneth the floods into a wilderne.ss : and drieth up the water-springs. 34 A fruitful land maketh He barren : for the wickedness of them that dwell therein. 35 Again, He maketh the wilderne.ss a stand- ing water : and water-springs of a dry ground. 3G And there He setteth the hungry : that they may build them a city to dwell in ; 37 That they may sow their land, and plant vineyards : to yield them fruits of increase. 38 He blesseth them, so that they multiply exceedingly : and sufiereth not their cattle to de- crease. 39 And again, when they are minished and Isrought low : through oppression, through any plague, or trouble ; 40 Though He suffer them to be evil intreated through tyrants : and let them wander out of the way in the wilderness ; 41 Yet helpeth Ho the poor out of miseiy : and maketh him households like a flock of sheep. a Fourth section. f> Fifth sectioru Et sacrificent sacrificium laudia : et annuntient opera Ejus in essultatione. Qui descendunt mare in navibus : facientes operationem in aquis multis. Ipsi viderunt opera Domini : et mirabilia Ejus in profundo. Dixit, et stetit spiritus procellas : et exaltati sunt fiuctus eju.s. Ascendunt usque ad coelos, et descendunt usque ad abyssos : anima eorum in malis tabes- cebat. Turbati sunt, et moti sunt sicut ebrius : et omnis sapientia eorum devorata est. Et clamaverunt ad Dominum cum tribularen- tur : et de necessitatibus eorum eduxit eos. Et statuit proceUam ejus in auram : et silu- erunt fluctus ejus. Et iKtati sunt quia siluerunt : et deduxit eos in portum voluntatis eorum. Confiteantur Doming misericordise Eju3 mirabilia Ejus filiis hominum. et Et exaltent Eum in ecclesia plebis : et in cathe- dra seniorum laudent Eum. Posuit flumina in desertum : et exitua aquarum in sitim. Terram fructiferam in salsuginem : a malitia inhabitantium in ea. Posuit desertum in stagna aquanun : et terram sine aqua in exitus aquarum. Et collocavit illic esurientes : et constituerunt civitatem habitationis. Et seminaverunt agros, et plantaverunt vineas : et fecerunt fructum nativitatis. Et benedixit eis, et multiplicati sunt nimis : et jumenta eorum non minoravit. Et pauci facti sunt : et vexati sunt a tribula- tione malorum et dolore. Effusa est contemptio super principes : et errare fecit eos in invio, et non in via. Et adjuvit pauperem de inopia : et posuit sicut oves familias. upon their liead ; they shall obtain gLidness and joy ; and sorrow and mourning sliall flee away." As, tliercfore, the Church looks back, in her pi'aises, to past history, recounting God's mercy to lier in the days of the Jewish economy, so also does she look forward to the glorious end of all, and sings by anticipation the "new song." "Thou wast slain, and hast redeemed us to God by Thy blood, out of every kindred, and tongue, and people, and nation." Thus interpreted, the Psalm may be regarded as celebrating [1] the goodness of God to His people in gathering them out of the ^\nldcrness of this world into His Church; [2j His comfort of them in the last hour when they "sit in darkness and the shadow of death;" [.3] His support of them in the intermediate state ; [4] His bringing them to " the haven " of His Presence "where they would be," and [5] His creation of a new Heaven and a new earth, the City of God, for those who have hungered and thirsted after righteousness " to dwell in." The first di\'ision, with its doxology,' is comprised in the first nine verses. It represents the leading into the Church 1 These doxologies (verses S, 9 ; 15, 16 ; 21, 22 ; 31, 32 ; and 42, 43, should he distinctly marked by " full " singing. of Christ, " the city where they dwelt, " of that human nature which had been going astray in the wilderness from the time of the Fall. Departing " out of the way " in which the Creator had placed it, there was still hunger, thirst, and emptiness ; a fainting for the grace of God. Then the Good Shepherd came and led His flock into the right way, gathering them into His one fold, satisfied the empty soul with His grace, and filled the hungry soul with His goodness. Such was His good word, " He that cometh to Me shall never hunger, and he that believeth on lie shall never thirst." The second division extends from the tenth to the sixteenth verses inclusive, and celebrates the victory of Christ over that death which had come upon all mankind through the disobedi- ence of their first parents, and the inheritance of a mortal nature by all their descendants. When the Lord saw there was none to help them. His own arm brought salvation, God asked of .Job, ' ' Have the gates of death been opened unto thee ? or hast thou seen the doors of the shadow of death?" but of His " anointed," umier the type of Cyrus, He says, "I will loose the loins of kings to open before Him the two-leaved gates ; and the gates shall not be shut : I will go before Thee, and make the crooked places straight : I will break in pieces the gates of brass, and cut in sunder the bars of iron. So 22nd Day. [Ps. 108, 109.J Cf)C Ipsalms. 613 42 The righteous will consider this, and re- joice : and the mouth of all wickedness shaU be stopped. 43 Whoso is wise will ponder these things : and they shall understand the lovingkindness of the Lord. Day 22. EVENING PRAYER. THE CVIII. PSALM. Paratum cor meuin. "f~\ GOD, my heart is ready, my heart is ready : v_y I will sing and give praise with the best member that I have. 2 ''Awake, thou lute and harp : I my self will awake right early. 3 ''I will give thanks unto Thee, O Lord, among the people : I will sing praises unto Thee among the nations. 4 '' For Thy mercy is greater than the heavens : and Thy truth reacheth unto the clouds. 5 ' Set up Thy self, O God, above the heavens : and Thy glory above all the earth. 6 ■''That Thy beloved may be delivered : let Thy right hand save them, and hear Thou me. 7 *'GoD hath spoken in His holiness : I will rejoice therefore and divide Sichem, and mete out the valley of Succoth. 8 ''Gilead is Mine, and Manasses is Jline : Ephraim also is the strength of My head. 9 " Juda is ^ly law-giver, !Moab is My wash- pot : over Edom ^-ill I cast out My shoe ; upon Philistia will I triumph. 10 *Who will lead Me into the strong city : and who will bring Me into Edom ? 1 1 ' Hast not Thou forsaken us, O God : and wUt not Thou, O GoD, go forth with our hosts ? 12 '"O help us against the enemy : for vain is the help of man. 13" Through God we shall do great acts : and it is He that shall tread down our enemies. THE CIX. PSALM. Deus laudum. HOLD not Thy tongue, God of my praise : for the mouth of the ungodly, yea the mouth of the deceitful is opened upon me. CVIII. //isC Adapted from two Psaluis of David. I.ilitrff. Ascension Day, Evens iig. 5. g. 38. Saturday Mattins. a Ps. 57. 8. » Ps. 57. 9. c Ps. 57. lo. rfPs. 57. II. c Ps. 57. i=. /Ps. fa. 5. .i> Ps. 6o. 6. h Ps. 6o. 7. /: Ps. 6o. 9. Videbunt recti, et Isetabuntur : et omnis iniqui- tas oppilabit os suum. Quis sapiens, et custodiet hrec ; et intelliget misericordias Domini. P psALMus cvn. ARATUM cor meum, Deus, paratum cor 3um : cantabo et psallam in gloria mea. Exsurge gloria mea, exsurge psalterium et cithara : exsurgam diluculo. Confitebor Tibi in populis, Domine : et psal- lam Tibi in nationibas. Quia magna est super coelos misericordia Tua ; et usque ad nubes Veritas Tua. Exaltare super ccelus, Deus, et super omnem terram gloria Tua : ut liberentur dilecti Tui. Salvum fac dextera Tua, et exaudi me : Deus locutus est in sancto Suo. Exsultabo et dividam Sichimam : et convallem tabernaculorum dimetiar. Mens est Galaad, et Jleus est Manasses : et Ephraim susceptio capitis Mei. Juda res Mens : Moab lebes spei Meie.. In Idumjeam extendam calceamentum Meum : Mihi alienigenas amici facti sunt. Quis deducet Me in civitatem munitam ? quis deducet Me usque in Idunutam ? Nonne Tu, Deus, Qui repulisti nos : et non exibis Deus in virtutibus nostris. Da nobis auxilium de tribulations : quia vana salus hominis. In Deo faciemus virtutem : et Ipse ad nihilum deducet inimicos nostros. CIX. Hist. Probably by David. Occasion unknown. r.nurc. s. g. m. Saturd.ay Mattins. D est. PSALMUS CVIII. EUS, landeni meam ne tacueris :' quia os peccatoris et os dolosi super me apertum has the Lord Jesus overeoinc for His people that they can say, "0 Death, where is tliy sting? O Grave, where is thy victory?" The third division, verses 17-22, and the fourth division, verses 2.3-32, both refer to tlic work of the Redeemer for His Church in tlie intcrriiediate state, when the Word, Which had become flesh that mankind might be "healed," descended into Hell that He might carry His power even to the regions where the souls of men were " liard at the door of" eternal "death," and only that power could save them from final destruction. The representation of the Intermediate State under the figure of men in the midst of tlie deep is illustrated by tlie punisliment of Jonah, which our Lord interprets as a figure of His own .abiding for tln-ce days in the "heart of the eartli." [Matt. xii. -Id.] A further illustration m<iy also be found in the miracle wrouglit by our Lord when tlie disciples were overtaken in a storm: "Tliey willingly received Him into the ship : and immediately tlie ship was at the land whither they went." The fourtli divi.sion, from the thirty-third verse to the end, cclebr.atcs, by anticipation, tlie rest and glory of Christ's Church when it has pas.scd fium tlic wiMoi-ncss of this world, and been gatlicred in for ever to that City ot (Jod where tlie river of the water of life flow s through the midst of its streets : where the mystical Body of The I'oou is helped out of misery for ever, and there is one fold and one Shepherd. In view of that blessed consummation of His Church's pilgrinuagc, "the righteous will consider this, and rejoice ; " and whatever may be the troubles attending it in life or in death, "they shall understand the loving-kindness of the Lord "in all His dealings with His people. PSALM CVIII. There is scarcely any variation between the words of this Psalm and those verses of the fifty-seventh and sixtieth which are indicated in the central column. The two portions com- bined form a hymn of victory, the spiritual meaning of which is shewn by the appropriation of the Psalm to Ascension Day. It is the voice of the Church oflTering up her Eucharistic Sacri- fice before the Throne in the Person of the ascended Jesus, the Head of all His members : " Behold, I see the heavens opened, and the Son of Man standing on the riglit h.ind of (iod." [Acts vii. 56.] PSALM CIX. When our Blessed Lord offered up to the Father the pr.ivi i 6i4 €t)t ipgalms. 22nd Day. LPs- ^09.] 2 And they have spoken against me with false tongues : they compassed me about also \nth. words of hatred, and fought against me without a cause. 3 For the love that I had unto them, lo, they take now my contrary (lart : but I give my self unto ))rayer. i Thus have they rewarded me evil for good : and hatred for my good will. 5 Set Thou an ungodly man to be ruler over him : and let Satan stand at his right hand. 6 When sentence is given upon him, let him be condemned ; and let his prayer be turned into sin. 7 Let his days be few : and let another take his office. S Let his children be fatherless : and his wife a widow. 9 Let his children be vagabonds, and beg their bread : let them seek it also out of desolate places. 10 Let the extortioner consume all that he hath : and let the stranger spoil his labour. 1 1 Let there be no man to pity him : nor to have compassion upon his fatherless children. 12 Let his posterity be destroyed : and in the next generation let his name be clean put out. 13 Let the w-ickedness of his fathers be had in remembrance in the sight of the Loed : and let not the sin of his mother be done away. l-l Let them alway be before the Loed : that He may root out the memorial of them from off the earth ; 15 And that, because his mind was not to do good : but persecuted the poor helpless man, that he might slay him that was vexed at the heart. 16 His delight was in cursing, and it shall happen unto him : he loved not blessing, there- fore shall it be far from him. 17 He clothed himself with cursing, like as with a raiment : and it shall come into his bowels like water, and like oil into his bones. 18 Let it be unto him as the cloke that he hath upon him : and as the girdle that he is alway girded withal. Loouti sunt adversura me lingua dolosa : et sermonibus odii circundederunt me, et expugiiave- runt me gratis. Pro eo ut me diligerent, detrahebant mihi : ego autem orabam. Et posuerunt adversum me mala pro bonis : et odium pro dilectione mea. Constitue super eum peccatorem : et diabolus stet a dextris ejus. Cum judicatur, exeat condemnatus : et oratio ejus fiat in peccatum. Fiant dies ejus pauci : et episcopatum ejus accipiat alter. Fiant filii ejus orphan! : et uxor ejus vidua. Nutantes transferantur filii ejus et mendicant : et ejiciantur de habitationibus suis. Scrutetur foenerator omnem substantiam ejus : et diripiant alieni labores ejus. Non sit illi adjutor : nee sit ciui misereatur pupillis ejus. Fiant nati ejus in interitum : in generatione una deleatur nomen ejus. In memoriam redeat iniquitas patrum ejus in conspectu Domini : et peccatum matris ejus non deleatur. Fiant contra Dominum semper, et dispereat de terra memoria eorum : pro eo quod non est recor- datus facere misericordiam : Et persecutus est homiuem inopem et mendi- cum : et compunctum corde mortificare. Et dilexit maledictionem, et veniet ei : et noluit benedictionem, et elongabitur ab eo. Et induit maledictionem sicut vestimentum : et intravit sicut aqua in interiora ejus, et sicut oleum in ossibus ejus. Fiat ei sicut vestimentum cpio operitur : et sicut zona qua semper priecingitur. which forms the seventeenth chapter of St. John's Gospel, He used words which give us a key to the meaning of this awful Psalm, "While I was with them in the world, I kept them in Thy Name : those that Thou gavest Me I have kept, and none of them is lost, but the sou of perdition ; that the Scrip- ture might be fuhiUed." [-John xvii. 12.] The "son of per- dition " has always been understood to mean .Judas, of whom two Evangelists record that "Satan entered into him." These words are a Divine illustration of the fiftli verse of the Psabn, "Let Satan stand at his right hand." The seventh verse was also distinctly quoted by St. Peter a few days later, as among the words which the Holy Ghost had spoken before " concerning Judas : " " His bishopric let another take." We thus have the highest possible warrant for interpreting this Psalm as a Prayer of the Pvedeemer spoken prophetically of His betrayal, spoken against him who beti-ayed Him, and against Satan the "ungodly" and "deceitful," the great Accuser of Job (a personal type of our suffering Lord), and of "our brethren .... which accused them before our God day and night." And thus, while the awful imprecations of the Psalm have reference to Judas, they liave also reference, in a still greater degi-ee, to the great Adversary of God and man by whom Judas was possessed ; and they are used in this latter sense by the Church of Christ. The constant, vigilant enmity of that Adversary is shown by the words just quoted from the Revelation. " Day and night "his accusations are being made before God against the mystical Body of Chiist, with the same malice as against the Holy One Himself before the eartlily tribunal : and the terms of the Psalm lead us to suppose that tliose accusations are not only those wliich may justly be made against sinners, but also the slanderous inven- tions of him who is the "father of lies." As Christ is heard speaking, therefore, in this Psalm, with regard to His Betrayal, so also is He heard speaking in and for His mystical Body with regard to its persecution before the Tlirone of God, by the slandei-s of Satan. So tar as they who wilfully take part in tins work of Satan are alluded to in the Psalm, they are spoken of as the enemies of Christ : and those who, having utterly and finally rejected Him and His mercies, have cut themselves off from tlie operation of His redemption and pardon, find tliere is "no JIan to pity them." [See former remarks on the Imprecations, at page 568.] Nothing can more awfully set forth the danger of speaking against Christ ; or (what is more likely to be done in these days) of making slanderous accusations against His Church, the Temple of the Holy Ghost. ' ' Whosoever speaketh against the Holy Ghost, it shall not be forgiven liim, neither in this world, nor in the world to come. " ^ [Matt. xii. 32. ] 1 All readers nre affectionately w,inied of the danger which hangs about any words spoken in deprcriation of the Sacraments, or of the work of priests and bishops, the eflicacy of which is entirely derived from tlie Holy Ghost. Such words as "the soul-destroying doctrine of Baptismal Regene- ration " were once quite common ; and fearfully intemperate language has been usetl respecting the Presence of Christ in the Holy Communion. 23rd Day. [Ps. 110.] Cfje Ipsalms. 6i 19 Let it thus happen from the Lord unto mine enemies : and to those that speak evil against my soul. 20 But deal Thou with me, O Lord God, according unto Thy Name : for sweet is Thy mercy. 210 deliver me, for I am helpless and poor : and my heart is wounded within nie. 22 I go hence like the shadow that departeth : and am driven away as the grasshopper. 23 Jly knees are weak through fasting : my flesh is dried up for want of fatness. 24 I became also a reproach unto them : they that looked upon me shaked their heads. 25 Help me, O Lord my God : O save me according to Thy mercy ; 26 And they shall know, how that this is Thy hand : and that Thou, Lord, hast done it. 27 Though they curse, yet bless Thou : and let them be confounded that rise up against me ; but let Thy servant rejoice. 28 Let mine adversaries be clothed with shame : and let them cover themselves with their own confusion, as with a cloke. 29 As for me, I will give great thanks unto the Lord with my mouth : and praise Him among the multitude ; 30 For He shall stand at the right hand of the poor : to save his soul from unrighteous judges. Day 23. Morning Prayer. THE ex. PSALil. Dixit 'Dominus. THE Lord said unto my Lord : Sit Thou on Jly right hand, until I make Thine enemies Thy footstool. 2 The Lord shall send the rod of Tliy power out of Sion : be Thou ruler, even in the midst among Thine enemies. 3 In the day of Thy power shall the people offer Thee free-will offerings with an holy wor- ship : the dew of Thy birth is of the womb of the morning. ex. //jjA David. Occa- sion unknown. Lititrj^. Christuns Day. Evensong. ^. p. 15. Sunday. Cllristnias. Apos- tles and Evangel- ists. Corp. CTir., Vespers. Messianic Ps. 5. Hoc opus eorum qui detrahunt mihi apua DoMiNUM : et qui loquuntur mala adversus animam meam. Et Tu, DoMiNE, DoiiiNE, fac mecum propter Nomen Tuum : quia suavis est misericordia Tua. Libera me, c[uia egenus et pauper ego sum : et cor meum conturbatum est intra me. Sicut umbra cum declinat ablatus sum : et excussus sum sicut locustae. Genua mea iufirmata sunt a jejunio : et caro mea immutata est propter oleum. Et ego factus sum opprobrium illis : viderunt me, et moverunt capita sua. Adjuva me, Dojune, Deus mens : salvum me fac secundum misericordiam Tuam. Et sciant quia manus Tua hiec : et Tu, Do- mine, fecisti earn. Maledicent illi, et Tu benedices : qui insurgunt in me confundantur ; servus autem Tuus Iffita- bitur. Induantur qui detrahunt mihi pudore : et operiantur sicut diploide confusione sua. Confitebor Domino nimis in ore meo medio multorum laudabo Eum. et in Qui astitit a dextris pauperis : ut salvam faceret a persequentibus animam meam. D PSALMUS CIX. IXIT Dominus Domino meo : Sede a dextris Meis : Donee ponam inimicos Tuos : scabeUum pedum Tuorum. Virgam virtutis Tua; emittet Domin'us ex Sion: dominare in medio inimicoruni Tuorum. Tecum principium in die virtutis Tuae, in splendoribus sanctorum : ex utero ante luciferum genui Te. , The last verse of the Psalm brings out very strongly tlio completeness of that deliverance which God ■will give to tlie mystical Body of Christ from the accusations of Satan. The Accuser stands at the riglit liand of the Betrayer and the Slanderer as well as at the riglit hand of "Joshua the Higli Priest;" but while in the one case the words are lieard, " Let him be condemned," in the otlier the words are, "The Lord rebuke thee, Satan ; even the Lord that hath cliosen Jeni- salem rebuke thee : is not this a brand phicked out of the fire ? " Thus God Himself shall stand at the right hand of Tlie I'OOR to save His soul from unrightctjus judges. And thus the prophecy will be fulfilled, " I heard a loud voice saying in Heaven, Now is come salvation, and strength, and the King- dom of our God, and the power of His Christ : for the Accuser of our brethren is cast down, wliich accused them before our God day and niglit. " PSALM ex. Our Lord and His Apostles distinctly certify to u.s tliiit this Psalm is spoken of the Messiah, by quoting the first and the fourth verses and applying them to Him. It is, in fact, (pioted in the New Testament more tlian any otlier Psalm ; and may be taken — as Christ's use of it sliews — as a treasuiy of mystical truth respecting the Kingship and I'riesthooi) of the Son of Man. In tlie first words there is a revelation of the First and Second Persons of the Holy Trinity, since they are spoken by the Fatlier to tlie Son. They are also considered to contain a reference to the Third Person, since it was by the Holy ( jhost descending on the Son of Man tliat He was consecrated to that work by means of which His Human Nature attaiuetl to the glory of tlie Father's right hand. In the words " My Lord "lias also been observed a prophecy of the Incarnation, David speaking of Christ as )us because He was descended from liim, as his Lord, because He was the Son of God. The second verse proclaims the Kingship ami Kingdom of Christ, both proceeding forth from the elder Churcli of God, and prevailing even over the Gentiles who had for so long been the enemies of God, ruling with a rod of iron, the sceptre of His power and redeeming love, the power and love of the Incarnation. To His Poyal Person in " the Lord's Day " of the Incarnation the wise men were to bring ofl'erings of gold, frankincense, ami myrrh ; to it tlie Church will be rendering the homage of Divine worship for ever in earth and in Heaven ; recognizing in tlie Holy Child Jesus the Day Star from on high, the Sun of Righteousness arising with healing in His beams. And as the Kingship of Christ is here commemorated in holy song, so also is His eternal and supreme Priesthood, by which He ofl'crs up Himself as a perpetual Sacrifice before the 6i6 Cf)C Psalms. 23rd Day. [Ps. 111. 4 The Lord sware, and will nut repent : Tlmu art a Priest for ever after the order of ^lelehise- dech. 5 The Lord upon Thy riglit hand : shall wound even kings in the day of His wrath. 6 He shall judge among tlie heathen ; He shall fill the places with the dead bodies : and smite in sunder the heads over divers countries. 7 He shall drink of the brook in the way : therefore shall He lift up His head. THE CXI. PSALM. Coiifitebor Tibi. I WILL give thanks unto the Lord with my whole heart : secretly among the faithful, and in the congregation. 2 The works of the Lord are great : sought out of all them that have pleasure therein. 3 His work is worthy to be praised, and had in honour : and His righteousness endureth for ever. 4 The merciful and gracious Lord hath so done His marvellous works : that they ought to be had in remembrance. 5 He hath given meat unto them that fear Him : He shall ever be mindful of His covenant. 6 He hath shewed His people the power of His works : that He may give them the heritage of the heathen. 7 The works of His hands are verity and judgement : all His commandments are true. 8 They stand fast for ever and ever ; and are done in truth and equity. 9 He sent redemption unto His people : He hath commanded His covenant for ever ; holy and reverend is His Name. CXI. Hut. Authorship and occasion un- known. Liturg. Easier Day, Matlins. S.©.1§. Sunday, Christmas, Vespers. Corp. Chr„ 1st Vespers. .Juravit Dominus, et non jicenitebit Eum : Tu es Sacerdos in ajternum secundum ordinem Mel- chisedech. DoMiNCS a dextris Tuis : confregit in die ir* Sua3 reges. Judicabit in nationibus ; implebit ruinas : con- quassabit capita in terra multorum. De torrente in via bibet : propterea exaltabit caput. PSALMUS ex. /"^OXFITEBOR Tibi, Domine, in toto corde ^^ meo : in consilio justorum, et congregatione. Magna opera Domini : exquisita in omnes voluntates ejn,s. Confessio et magnificentia opus Ejus : et justitia Ejus manet in sfficulum sajculi. Memoriam fecit mirabilium Suorum ; miseri- cors et miserator Dominus : escam dedit timen- tibus Se. Memor erit in smculum testamenti Sui ; virtu- tem operum Suorum annuntiabit populo Suo ; LTt det illis hajreditatem gentium : opera inanuum Ejus Veritas et judicium. Fidelia omnia mandata Ejus ; confirmata in sfficulum sEeculi : facta in veritate et sequitate. Redemptionem misit Dominus populo Suo : mandavit in seternum testamentum Suum. Throne of God, and from the Fountain of which originate all the streams of grace by which the Church waters and refreshes the world. The Victory of the Messiah in the Resurrection and the .Judgement is prefigured in the fiftli and sixth verses. He will go forth conquering and to conquer, all things will be jiut under His feet. He will cause the dead both small and gieat to stand before His Throne of i-ighteous judgement, and will destroy even the last enemy ; so that when the gr.ives are opened and the sea gives up her dead, and everlasting life dawns on the redeeiiieil, they will say, "0 Death, where is thy sting ? Grave, where is thy victory ?" So shall the Lord Jesus Viruise the head of the tempter for ever, and His own head shall be lifted up in eternal triumph. He drank of the water -Hoods which ran over Him in His Passion, and so was His prophecy fulfilled, "I, if I be lifted up, will draw all men unto Me." PSALM CXL' The praises of the Church are here oflfered to God for the spiritual works which He has wrought through the ' ' grace and truth " which " came by Jesus Christ." The "works of the Lord " are, therefore, those works the power and efficacy of which proceed from the Person of God Incarnate. Hence the subject of praise in this Psalm is our Lord Himself as the source of redemption, grace, and salvation : " I am sought of them that asked not for Jle : I am found of them that .sought Me not." " To him that overcometh will I give to eat of the hidden manna." "(ireat and marvellous are Thy works. Lord God Almighty : just and true are Thy ways, Thou King of saints." PSALM CXII.- Our Lord's words, "It is more blessed to give than to 1 This is one of the "aljthabet P.sahns," each verse or clause successively, in tlie Hebrew, beginning with tlie successive letters of the alphabet. ■- Tliis is also an alphabet Psahn. receive " [Acts xx. 35], ofter a comprehensive illustration of this Psalm, Mhich recounts the blessedness of the man Christ Jesus, Who "is merciful and lendeth " the talents of His grace. Who "hath dispersed abroad and given to the poor" of the bounties of His mercy. In His perfect obedience to the Will of His Father our Lord became the source of regeneration to mankind, and in Him the prophecy was fulfilled, "He shall see His seed, He shall prolong His days. " Thus, having originated a new people, the riches and plenteousness of His grace are stored up in His Church for them : and He is the "good Man" \\'ho scattereth and yet increaseth, and Who in His mercifulness so bestows His grace that He can say to His Church respecting it, ' ' Freely ye have received, freely give." These indications of a spiritual interpretation of this Psalm will be a guide to further developement of it in the same direc- tion ; especially when considered in connection with the remark- able parallel expressions in the eleventh chapter of Proverbs, and with the ]iassages referred to in the central column opposite to the fifth and tenth verses. PSALM CXIII— CXVIII. THE GREAT HALLELUJAH. " And wlieii they had sung an hymn, they went out into the Mount of Olives."— itfarA- xiv. 20. The group of Psalms which begins with the 113th and ends with the 118th is endowed with a special character as a link between the Old Dispensation and the New above all the rest of the Psalms. At the time of the Passover it was the custom of the .Jewish ritual to sing the hymn made up of these six Psalms ])artly in the Temple and partly at home, under the title of the Great Hallelujah, the hymn beginning with that word, and having it also in several other places. The first three of the Psalms of which it is composed were sung " in the courts of the Lord's house " during the time occupied by slaying the Pass- 23rd Day. [Ps. 112, 113.] €.f}t lli)salms. 617 10 The fear of the Lord is the beginning of wisdom : a good understanding have all they that do thereafter ; the praise of it endureth for ever. THE CXII. PSALM. Beatus vir. BLESSED is the man that feareth the Loed : he hath great delight in His command- ments. 2 His seed shall be mighty upon earth : the generation of the faithful shall be blessed. 3 Riches and plenteousness shall be in his house : and his righteousness endureth for ever. 4 Unto the godly there ariseth up light in the darkness : he is merciful, loving, and righteous. 5 A good man is merciful, and lendeth : and will guide his words with discretion. 6 For he shall never be moved : and the righteous shall be had in everlasting remem- brance. 7 He will not be afraid of any evil tidings : for his heart standeth fast, and believeth in the Lord. 8 His heart is established, and will not shrink : until he see his desire upon his enemies. 9 He hath dispersed abroad, and given to the poor : and his righteousness remaineth for ever ; his horn shall be exalted with honour. 10 The ungodly shall see it, and it shall grieve him : he shall gnash with his teeth, and consume away ; the desire of the ungodly shall perish. "THE CXin. PSALM. Laudate, pueri. RAISE the Lord, ye servants : O praise the CXII. /fisf. Author and occ.ision unknown. Uturff. ^. g. S. Sunday. Clinstmas, Vespers. P Name of the Lord. I CXIII. //wr. Tlio Great Hallelujah, I. Litin-j^. liaster Day, Evensong. i&. g. ^. Sunday, Apos- tles and Iivangel- ists. Vespers. Christmas, Trinity, Name of Jesus, ist Vespers. a Covtp. Magnificat. Sanctum et terribile Xomen Ejus : initium sapientife timor Domini. Intellectus bonus omnibus facientibus Eum : laudatio Ejus manet in sasculum sfficuli. PSALMUS CXI. BEATUS vir c|ui timet Dominum : in man- datis Ejus volet nimis. Potens in terra erit semen ejus : generatio rectorum benedicetur. Gloria et divitite in domo ejus : et justitia ejus manet in saeculum sseculi. Exortum est in tenebris lumeu rectis : miseri- cors, et mLserator, et Justus. Jucundus homo qui miseretur et commodat ; disponet sermones suos in judicio : quia in seter- num non commovebitur. In memoria feterna erit Justus : ab auditions mala non timebit. Paratum cor ejus sperare in Domino; confirma- tum est cor ejus : non commovebitur donee de- spiciat inimicos suos. Dispersit, dedit pauperibus ; justitia ejus manet in sseculum sseculi : coruu ejus exaltabitur in gloria. Peccator videbit et irasceturj dentibus suis fremet et tabescet ; desiderium peccatorum peri- bit. PSALMUS CXII. IAUDATE, pueri, Dominum ■i Domini. laudate Nomen over lambs : the latter three, beginning "I am well pleased," were sung in the room in which the Passover lamb had been eaten, and at the conclusion of all the ceremonies connected with the Supper. Whether the Great Hallelujah was composed for this pur- pose or not, there are several historical and local expressions in it which indicate its fitness for use at the Passover. The first division, for public use in the Temple, is a liymn of thanksgiving to the Lord for His mercy and loving-kindness to the people of Israel : a national hymn in wliich the dis- tinctive position of the separated nation is prominently kept in view, and tlie Lord praised as the (iod of Israel. The 113th and 114th Psalms are supposed to have been written for tlie foundation of the second Temple by Ezra. In the first of the.se the allusion to the worship of Ood "from the rising up of the sun unto the going down of tlie same," seems to givt: evidence of a travelled people who had retained tlieir true faith and religious customs in a distant land, and among the hcatlieu who are named directly afterwards. Then tlie praise of the condescension of the Lord of Heaven towards tlie simple and poor, who had lain in the dust and the mire, but was now being lifted up by Him to be set among princes, speaks the natural feeling of tiiose who liad returneil from tlie Captivity, and were once more beginning a national existence : while in "the barren woman" we see the long-desolated ('hurch of Israel once more about to "keep house" in tlu' Holy City and be a joyful mother of chiMren to be .added to the household of (!od. The following Psalm, the 1 Mtli, refers to still more ancient mercies of (lod towards His people, when He took them out of their Egyptian bondage, and after their long niir.iculoussustenancc by means of the stream which sprung from the rock in the wilderness, cleft the waters of Jordan in two, as He had done those of the Red Sea, that He might make a way for Israel to go to their home, the land which was to be markcil so sicnally as the sanctuary and dominion of the Lord. Such national mercies of old time lead on , through the humble acknow- ledgement, " Not unto us, Lord, not unto us, but unto Thy Name give the jiraise," to an expression of faith and confidence in the continued loving-kindness of the Lord, and in His provi- dential care of Israel. A small band — on their return from captivity, and even at the best of times — among the heathen round about, yet the Lord's manifest dealings towards them are an answer to the taunt which had been cast upon them by those heathen on account of the depressed state of Israel, " Where is now their God ?" What evidence could Heathen- dom give to prove any Providence exercised by their idols, though they were idols of silver and idols of gold ? But for the house of Israel and the Priesthood of Aaron there was abundant reason for trusting in (!od, Who had shewn Himself to be their succour and defence in past ages, and would shew Himself the same in time to come towards those who feared Him with the loving reverence of filial fear. The Lord had sent His people into captivity for their national sins, but He had not forsaken them altogether ; He would still bless the separated nation, and the separated priesthood, and shew once more that they were His chosen. Such is the substance of the hymn sung in the Temple, which ends as it began with the sacred and joyous cry, "Hallelujah." The second portion of the hymn is all written in the first person, with the exception of the two verses numbered as tlie 1 17th Psalm, which seem to be a chor.al refrain taking up the burden of the Temple part of the hymn, and so connecting the private and the public divisions of it. In this tliere are several references to tlic Passover itself. The "ciijiof sal- \ation " cannot but have referred to the cup of wine over w liich a Benediction was said, and which was partaken of several times during the Supper as a part of the ritual of the Passover. " Bind the sacrifice with cords, yea, even unto the horns of the altar," is a memorial of the oflering made in the Temple, and u pon which the household has been reverently feasting at home. 6i8 Cf)e Psalms. 23rd Day. [Ps. 114, 115.] 2 Blessed be the Name of tlie Lokd : from this time forth for evermore. 3 The Lord's Name is praised : from the rising up of the sun, unto tlie going down of the same. 4 The Lord is higli above all heathen : and His glory above the heavens. 5 Who is like unto the Lord our God, that hath His dwelling so high : and yet humbleth Himself to behold the things that are in heaven and earth. 6 He taketh up the simple out of the dust : and lifteth the poor out of the mire. 7 That He may set him with the princes : even with the princes of His people. 8 He maketh the liarren woman to keep house : and to be a joyful mother of children. Day 23. EVENING PRAYER. THE CXIV. PSALM. In exitu Israel. "XTTHEN Israel came out of Egypt : and the V V house of Jacob from among the "strange people, 2 Judah was His sanctuary : and Israel His dominion. 3 The sea saw that, and fled : Jordan was driven back. 4 The mountains skipped like rams : and the little hills like young sheep. 5 What aileth thee, O thou sea, that thou fleddest : and thou Jordan, that thou wast driven back? 6 Ye mountains, that ye skipped like rams : and ye little hills, like young sheep ? 7 Tremble, thou earth, at the presence of the Lord : at the presence of the God of Jacob ; 8 Who turned the hard rock into a standing water : and the flint-stone into a springing well. THE CXV. rSALM. Non nobis, Domuie. "VTOT unto us, Lord, not unto us, but unto -L- 1 Thy Name give the praise : for Thy loving mercy, and for Thy truth's sake. 2 W^herefore shall the heathen say : Where is now their God 1 CXIV. Hi!/. The Great Hallelujah. II. Litur^. Easter Dav, Evensong, S. H* |§. Sunday Ves- pers. ii i>. Alien or foreign, or " people of strange lan- guage." as in B, V. C,\V, Hij/. Tlic Great Hallehijah, III, Li/urc- -S g, g, Sunday Vespers. Sit Nomen Domini benedictum ; ex hoc nunc et usque in Sieculum. A solis ortu usque ad occasum : laudabile Nomen Dominl gentes DoMiNUs : et Excelsus super omnes super cojlos gloria Ejus. Quis sicut DoJiiNUS Defs no.ster. Qui in altis habitat : et humilia respicit in ccelo et in terra 1 Suscitans a terra inopem : et de stercore eri- gens pauperem : Ut collocet eum cum principibus : cum princi- pibus populi Sui. Qui habitare facit sterilem in domo : matrem filiorum Isetantem. PSALMUS cxm. ael de populo barbaro : TN exitu Israel de ^gypto : domus Jacob de Facta est Judt-ea sanctificatio Ejus : Israel potestas Ejus. !Mare vidit, et fugit : Jordanis conversus est retrorsum. Montes exsultaverunt ut arietes : et colles sicut agni ovium. Quid est tibi, mare, quod fugisti : et tu Jor- danis, quia conversus es retrorsum ? Montes exsultastis sicut arietes : et colles sicut agni ovium. A facie Domimi mota est terra : a facie Dei Jacob. Qui convertit petram in stagua aquarum : et rupem iu fontes aquarum. [PSALMUS CXIII. v. 9.] Non nobis, Domine, non nobis : sed Nomini Tuo da gloriam. Super misericordia Tua et veritate Tua : ne- quando dicant gentes, Ubi est Deus eorum ? So also with the verse, "I will ofler to Thee the sacrifice of tliauksgiving . . . . I will pay my vows." And not less dis- tinct is the local application of the words, " The voice of joy and health is in the dwellings of the righteous," and of, "This is the day which the Lord hath made : we will rejoice and be glad in it :" while throughout this portion of the hymn, as of the other, there are references to the circumstances of the first Pa9S0\-er and the early history of Israel which unite the thanks- givings for present mercies to commemorations of tlie never- to-be-forgotten providence of God's hand in ancient days. But draw out the meaning and the application of this hymn as we will, it is impossible not to feel that these ai-e so far from being exhausted by their connection with the Old Dis- pensation that they seem only like morsels of gold lying upon the surface which point out to the observant eye the place where rich veins of treasure are to be found by deeper research. This is especially the case -n-ith the latter portion, beginning " I am well pleased," and a flood of light is thrown upon the whole of the Great Hallelujah by the use of this portion under the circumstances narrated by St, Mark, " When they had sung an hjnnn, they went out into the Mount of Olives. " For the moment at which this hymn was sung by our Blessed Saviour and His Apostles was the crisis of the Old and New Dispensation, when the Passover sacrifice was about to 1)6 merged in that great Sacrifice of the Lamb of God whereof it was the tj'pe, when the Passover Supper was vanishin" before the Supper of the Lord then instituted, when typical shadows were about to become sacramental realities, and when the hidden words of this prophetic hymn were to receive their full Intei'pretation in tlie woful, yet glorious, work of the three following days. It is in the light so shed upon the Great Hallelujah that it is to be viewed now that it is used in Divine Serrice and by Christian worshippers : in that Light in which we shall see light ; as the Hallelujah of Him Who, when He had sung it, went forth to the Mount of Olives, to Geth- seniane, and to Calvary. PSALM CXIII, — The first three Psalms of this series are of a much less individual chai'acter in theii' Language than the later three ; and are tlius to be taken as the voice of the Church, while the others are the Voice of Christ Himself. In the 113th the Church praises God for the rising of the Sun of Righteousness upon her, and with Him shining in the midst speaks in the tone of Malachi's Eucharistic prophecy ; "From the rising of the sun unto the going down of the same, My Name shall be great among the Gentiles, and in every place kJl 24th Day. [Ps. 116.] €bc IPsalms. 619 3 As for our God, Ho is in heaven : He hath clone whatsoever pleased Him. 4 Their idols are silver and gold : even the work of men's hands. 5 They have mouths, and speak not : eyes have they, and see not. 6 They have ears, and hear not : noses have they, and smell not. 7 They have hands, and handle not ; feet have they, and walk not : neither speak they through their throat. 8 They that make them are like unto them : and so are aU such as put their trust in them. 9 But thou, house of Israel, trust thou in the Lord : Ho is their succour and defence. 10 Ye house of Aaron, put your trust in the Lord : He is their helper and defender. 1 1 Ye that fear the Lord, put your trust in the Lord : He is their helper and defender. 12 The Lord hath been mindful of us, and He shall bless us : even He shall bless the house of Israel, He shall bless the house of Aaron. 13 He shall bless them that fear the Lord : both small and groat. 11 The Lord shall increase you more and more : you and your children. 15 Ye are the blessed of the Lord : Who made heaven and earth. 16 All the whole heavens are the Lord's : the earth hath He given to the children of men. 17 The dead praise not Thee, O Lord : neither all they that go down into silence. 18 But we will praise the Lord : from this time forth for evermore. Praise the Lord. Day 24. MoRNiNG Prayer. THE CXVI. PSALM. Dilexi, quoniam. AM well pleased : that the Lord hath heard the voice of my prayer ; I CXVI. /{{It. The Great Hallelujah. IV. Litiir^. Churching of Women. S- §■ ?E?. Mond.ay Ves- per-;. Vigils of the fieparted. Name of Jesus. 1st Vespers. Deus autem noster in coelo : omnia quaecunque voluit, fecit. Simulachra gentium argentum, et aurum : opera manuum honiinum. Os habent, et non loquentur : oculos habent, et non videbunt. Aures habent, et non audient : nares habent, et non odorabunt. JIanus habent, et non palpabunt; pedes habent, et non ambulabunt : non clamabunt in gutture suo. Similes illis fiant qui faciunt ea : et omnes qui confidunt in eis. Domus Israel speravit in Domino : adjutor eorum et protector eorum est. Domus Aaron speravit in Domino : adjutor eorum et protector eorum est. Qui timent Domisum, speraverunt in Domino : adjutor eorum et protector eorum est. Do^r^NUS memor fuit nostri : et benedixit nobis. Benedixit domui Israel : benedixit domui Aaron. Benedixit omnibus qui timent Dominxjm : pusillis cum majoribus. ' Adjiciat Dominus super vos : super vos, et super filios vestros. Benedicti vos a Domino : Qui fecit coelum et terram. Coelum coeli Domino : terram autem dedit filiis hominum. Non mortui laudabunt Te, Domine : neque omnos qui descendunt in infornum. Sod nos qui vivimus benedicimus Domino : ex hoc nunc et usque in SKculum. PSALMUS CXIV. DILEXI, quoniam exaudiet Dominus orationis moie. incense shall be offered unto Me, anil a pure ofiering, for My Name shall be great among the heathen, saith the Lord of hosts." [Mai. i. 11.] Looking forivard to Christ's "lifting up " to the throne of the Cross, He is beheld also rising again to His Easter throne of victory and everlasting dominion, taken up out of the dust of death, and set "far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." [Eph. i. 22.] And tliis glory of Christ is seen to be also the glory of " tlie Church, wliicli is His Body, the fulness of Him that filleth all in all" fEph. i. 2;i] : so that tlic I'salm ends with words of rejoicing winch also find their parallel in prophecy : "Sing, barren, tliou that didst not bear : break forth into singing, and cry aloud, thou that didst not travail with child : for more are the children of the desolate, than the cliildren of the married wife, saith the Lord." PSALM CXIV. — The same strain is continuotl in the next of tlie series ; in which it must be understood that the ancient Israel and the Gentiles have changed places, and that the former being rejected the latter have been accepted in their stead.' The coming forth of Israel from Egj^pt is to be taken, therefore, as the taking of His little flock (soon to become a great people) out from among the world, by Christ ; and the succeeding verses ai'e to be interpreted in the sense which was given by the coming of Christ to the ancient prophecy : " Kvery valley sliall lie exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places plain : and the glory of the Lord shall 1 Sec miti- on P.salm li.\'. p. 5j' be revealed, and all flesh shall see it together, for the mouth of the Lord hath spoken it." [Isa. xl. 4, 5.] When that glory was revealed the Rock of Ages became a sacrahiental Fountain of life, opened for all uncleanness : and from the Comer-Stone flowed forth a springing well of grace, whose waters are for the refreshment of every age. PSALM CXV.— The third of the series still proclaims the great work of salvation about to be wrought iu the Sufferings and tUory of Christ : but tlie tone is rather that of confident faith in something yet to come than of assurance respecting a gain already acquired. The second verse points to the taunts with which the .Tews mocked our Lord when upon the Cross, aufl to those with which the heathen long assailed the Church respecting her invisible God and Saviour. The blindness of those wlio reject Christ is also compared to the senselessness of the idols which the}' .set up in His place ; idols, at one time of material silver .ind gold, at another of the imagination and distorted reason, but all equally wofthless as objects of wor- ship and faith, and whose worshippers arc spiritually dead. The new Isr.iel of Christ is bidden to stand firm against the shock of all such taunts and all such seductions, to look for the blessing of its Divine Head, and to be assured that though only a "little flock" they shall grow into avast people, a living body spread over the earth, which has bocome the heri- tage of tlie Son of Man, and singing Hallelujah to Him for evermore. PSALM CXVI.2— This and the last Psalm of the series are 2 This PKalin was associated with the Burial of the Dead as early as tho time of St. Chrj'sostoni. 620 Cbc Ipsalms. 24th Day. [Ps. 117, 118.] 2 Tliat He hath inclined His ear unto me : therefore will I call upon Him as long as I live. 3 The "snares of death compassed me round about : and the pains of hell gat hold upon me. 4 I shall find trouble and heaviness, and I will call upon tlie Name of the Lord : O Lord, I beseech Thee, deliver my soul. 5 Gracious is the Lord, and righteous : yea, our God is merciful. 6 The Lord preserveth the simple : I was in misery, and He helped me. 7 Turn again then unto thy rest, O my soul : for the Lord hath rewarded thee. 8 And why '? Thou hast delivered my soul from death : mine eyes from tears, and my feet from falling. 9 I will walk before the Lord : in the land of the living. 10 I believed, and therefore will I speak; but I was sore troubled : I said in my haste, All men are liars. 1 1 What reward shall I give unto the Lord : for all the benefits that He hath done unto me ? 12 I will receive the cup of salvation : and call upon the Name of the Lord. 13 1 will pay my vows now in the presence of all His people : right dear in the sight of the Lord is the death of His saints. 14 Behold, O Lord, how that I am Thy servant : I am Thy servant, and the son of Thine handmaid; Thou hast broken my bonds in sunder. 15 1 will offer to Thee the sacrifice of thanks- giving : and will call upon the Name of the Lord. 16 1 will pay my vows unto the Lord in the sight of all His people : in the courts of the Lord's house, even in the midst of thee, O Jeru- salem. Praise the Lord. THE CXVII. PSALM. Laudate Dominum. O PRAISE the Lord, all ye heathen : praise Him, all ye nations. 2 For His merciful kindness is ever more and more towards us : and the truth of the Lord endureth for ever. Praise the Lord. rt [Heb.l cords. [Ccwi/. Ps. i8. 3.] o THE CXVIII. P.^ALM. Confiteniiui Domino. GIVE thanks unto the Lord, for He is gracious : because His mercy endureth for Lituri: *. jg. g. Monday, Maundy Thursd., Good Fri- day, Apostles and Evanjfelists. Many M-irt>TS, All Saints, Vespers, Corp. Clir., Name of Jesus, ist Vespers. CXVII. Nisf. The Great Hallelujah, W UluTi,: S. 1. 5). M'lnday. General Festival, Vespers. Christmas, Trinity, 1st Vespers. CXVIII. Hist. The Great Hallelujah, VI. Liturg. Easter Daj-, livcnsong. S. §. m. Sunday Prime. Quia incKnavit aurem Suam mihi : et in diebus meis invocabo. Circundederunt me dolores mortis : et pericula inferni invenerunt me. Tribulationem et dolorem inveni : et Nomen Domini invocavi. DoMiNE, libera animam meam ; misericors DoMiNUS, et Justus ; et Deus noster miseretur. Custodiens parvulos Dominus : humiliatus sum, et liberavit me. Convertere, anima mea, in requiem tuam : quia DoMiNU.s benefecit tibi. Quia eripuit animam meam de morte, oculos meos a lachrymis : pedes meos a lapsu. Placebo Domino : in regione vivorum. PSALMUS CXV. CREDIDI, propter quod locutus sum : ego autem humiliatus sum nimis. Ego dixi in excessu meo : Omnis homo mendax. Quid retribuam Domino : pro omnibus quae retribuit mihi. Calicem salutaris accipiam : et Nomen Domini invocabo. Vota mea Domino reddam coram omni populo Ejus : pretiosa in conspectu Domini mors sancto- rum Ejus. O Domine, quia ego servus Tuns : ego servus Tuus, et filius ancillae Tuse. Dirupisti vincula mea ; Tibi sacrificabo hostiam laudis : et Nomen Domini invocabo. Vota mea Domino reddam in conspectu omnis populi Ejus : in atriis domus Domini, in medio tui Hierusalem. PSALMUS CXVI. IAUDATE Dominum omnes gentes : laudate ■^ Eum omnes popnli : Quoniam confirmata est super nos misericordia Ejus : et Veritas Domini manet in seternum. PSALMUS CXVII. C' ONFITEMINI Domino quoniam bonus quoniam in SEeculum misericordia Ejus. of a much more distinctly personal chai-acter than those which form the first half of the series, as if they were words spoken within the privacy of that inner fold of Apostles in which Christ was accustomed to expound privately the things whicli had been spoken to the people at large in parables, and aa if the time of the Great Passover was felt to be drawing nearer and nearer. The tone of this Psalm is like that of One already recovering from a gi'eat Agony, comforted and reassured by having been heard in His prayer which He had thrice uttered out of the midst of snares of death and the pains of hell through which He had passed. Further trouble and heavi- ness yet await Him, but His resignation is now complete, "not My Will, but Thine : " and His vision of future deliverance is clear Thus we cannot fail to associate the " Cup of salva- tion " with that of which He said, " If it be possible, remove this Cup from Me," and with His words to the sons of Zebe- dee, "Are ye able to drink of the Cup that I shall drink of?" That Cup is viewed, now, not as a cup of suffering, but as an Eucharistic Cup : " I will offer to Thee the sacrifice of thanks- giving ; " and it is to be oS'ered in the presence of all His people, ill facie Ecclesice, aa a Memorial of that Death of the King of Saints which is " right dear in the sight of the Lord," as a prevailing Intercession. PSALM CXVII. — This expansion of the word Hallelujah is to be considered as a doxology uniting the 116th and 118th Psalms, calling upon all people to join with the "little flock" of the Saviour in praising the Lord for His merciful kindness 24th Day. [Ps. 118.] Cf)e Psalms. 621 2 Let Israel now confess, that He is gracious : and that His mercy endureth for ever. 3 Let the house of Aaron now confess : that His mercy endureth for ever. 4 Yea, let them now that fear the Lord con- fess : that His mercy endureth for ever. 5 I called upon the Lord in trouble : and the Lord heard me at "large. 6 The Lord is on my side : I will not fear what man doeth unto me. 7 The Lord taketh my part with them that help me : therefore shall I see my desire upon mine enemies. 8 It is better to trust in the Lord : than to put any confidence in man. 9 It is better to trust in the Lord : than to put any confidence in princes. 10 All nations compassed me round about : but in the Name of the Lord will I destroy them. 11 They kept me in on every side, they kept me in, I say, on every side : but in the Name of the Lord will I destroy them. 12 They came about me like bees, and are extinct even as the fire among the *thorns : for in the Name of the Lord I will destroy them. 1 3 Thou hast thrust sore at me that I might fall : but the Lord was my help. 14 The Lord is my strength, and my song : and is become my salvation. 15 The voice of joy and health is in the dwell- ings of the righteous : the right hand of the Lord bringeth mighty things to pass. IG The right hand of the Lord hath the pre- eminence ; the right hand of the Lord bringeth mighty things to pass. 17 1 shall not die, but live : and declare the works of the Lord. 18 The Lord hath chastened and corrected me : but He hath not given me over unto death. 19 Open me the gates of righteousness : that I may go into them, and give thanks unto the Lord. 20 This is the gate of the Lord : the right- eous shall enter into it. 21 I will thank Thee, for Thou hast heard me : and art become my salvation. 22 The same stone which the builders refused: is become the headstone in the corner. 23 This is the Lord's doing : and it is marvel- lous in our eyes. 24 This is the day which the Lord hath made: we will rejoice and be glad in it. 25 Help me now, O Lord : O Lord, send us now prosperity. 2G Blessed be he that cometli in the Name of n i.e. Heard me and set nie at large. b \Mtich sparkles up tiercely. out soon dies out. Dicat nunc Israel quoniam bonus : quoniam in sieculum misericordia Ejus. Dicat nunc domus Aaron : quoniam in sieculum misericordia Ejus. Dicant nunc qui tinient Dominum : quoniam in steculmn misericordia Ejus. De tribulatione invocavi Domintjm : et exau- divit me in latitudiiie Dominu.s. DoMiNUS mihi adjutor : non timebo quid faciat mihi homo. DoMiNUS mihi adjutor : et ego despiciam inimicos meos. Bonum est confidere in Domino : quam con- fidere in homine. Bonum est sperare in Domino : quam sperare in principibus. Omnes gentes circuierunt me : et in Nomine Domini quia ultus sum in eos. Circundantes circundederunt me : et in Nomine Domini quia ultus sum in eos. Circundederunt me sicut apes, et exarserunt sicut ignis in spinis : et in Nomine Domini quia ultus sum in eos. Impulsus eversus sum ut caderem : et Dominus suscepit me. Fortitudo mea et laus mea Dominus : et factus est mihi in salutem. Vox exsultationis et salutis : in tabemaculis justorum. Dextera Domini fecit virtutem, dextera Do- mini exaltavit me : dextera Domini fecit virtutem. Non moriar, sed vivam : et narrabo opera Do- mini. Castigans castigavit me Dominus : et morti non tradidit me. Aperite mihi portas justitia;, et ingressus in eas confitebor Domino : hsec porta Domini ; justi intrabunt in earn. Confitebor Tibi, quoniam exaudisti me : et factus cs mihi in salutem. Lapidem quem reprobaverunt ifidificautes : hie factus est in caput anguli. A Domino factum est istud : et est mirabile in oculis nostris. Hoec est dies quam fecit Dominus : exsultemus et Isetemur in ea. O DoMiNE, salvum me fac, O Domine, bene prosperare : benedictus qui venit in Nomine Do- mini. and for the fulfilment of His covenant with mankind respect- ing their salvation. PSALM CXVIII.— The first four verses of the last Psalni of the series are a continuation of the strain taken uj) in the preceding Doxology : in the fifth verse the individual or per- .sonal Voice of Christ is again heard, and thenceforward to the end. That tone is a triumphant anticipation, throughout, of the Easter victory : and its climax is reacheil in the twenty- seventli verse, where the Lamb of God offers Himself willingly for the coming Sacrifice. ' A few days before the singing of 1 Some modern critics rt'iid this verse as if" biiul lliusftcrificewitli roitls" were a imrenthesis, and the " light " a fire extending even to the liorns of tlie altar. The association of tlie ver-ses indicated in tlic alinve note may lead us to doubt the ncenraey of such an interi-retation. the Great Hallelujah, the multitude had led Jesus into Jeru- salem with the glad proclamation taken from the twenty-sixth verse of this Psalm. [Matt. xxi. 9.] When our Lord was taking His last farewell of the city. Ho said, " Ye shall not see .\le henceforth, till ye shall say, Blessed is He that cometh in the Xanie of the Lord." [Matt, xxiii. 3!).] His last words to the people at large were, " Yet a little while is the Light with you. Walk while ye have the Light, lest darkness come upon you : for he that walketh in darkness kuoweth not whither he goeth. While ye have light, believe in the Light, tliat ye m.ay be the children of light." [.Fohn xii. 35, .3G.] Thus are His "lifting up"[/7j/(/. 32], and His accus- tomed cry, " I am come a Light into the world " [Ihid. 46], associated with the twenty-sixth and twenty-seventh verses of this Psalm, and the ancient words of Abraham « eie illus- 622 Cf)C Psalms. 24th Day. [Ps. 119.] the Lord : we have wi.shed you good luck, ye that are of the house of the Lord. 27 God is the Lord Who hath shewed us light : bind the sacrifice with cords, yea, even unto the horns of the altar. 28 Thou art my God, and I will thank Thee : Thou art my God, and I will praise Thee. 29 O give thanks unto the Lord, for He is gracious : and His mercy endureth for ever. Day 24. Evening Prayer, the cxix. psaljl Beati immaculati. BLESSED are those that are undefiled in the way : and walk in the law of the Lord. 2 Blessed are they that keep His testimonies : and seek Him with their whole heart. 3 For they who do no wickedness : walk in His ways. 4 Thou hast charged : that we shall diligently keep Thy commandments. 5 O that my ways were made so direct : that I might keep Thy statutes. 6 So shall I not be confounded : while I have respect luito all Thy commandments. 7 I will thank Thee with an unfeigned heart : when I shall have learned the judgements of Thy righteousness. 8 I will keep Thy "ceremonies : O forsake me not utterly. In quo corriget. TTTHEREWITHAL shall a young man cleanse V V his way : even by ruling himself after Thy word. 10 With my whole heart have I sought Thee : O let me not go wrong out of Thy command- ments. 1 1 Thy words have I hid within my heart : that I should not sin against Thee. 12 Blessed art Thou, O Lord : teach me Thy statutes. 13 With my lips have I been telling : of all the judgements of Thy mouth. 14 1 have had as great delight in the way of Thy testimonies : as in all manner of riches. 15 I will talk of Thy commandments : and have respect unto Thy ways. 16 My delight shall be in Thy statutes : and I will not forget Thy word. Retribue sen'o Tiio. ODO well unto Thy servant : that I may live, and keep Thy word. 18 Open Thou mine eyes : that 1 may see the wondrous things of Thy law. cxi.x Hist. David ; in his youth. Litiirg. 5. g. ^. Prime. Commenda- tion of Souls. a "Statutes." (B \'.] Benediximus vobis de domo Domini DoMiNUS, et iUuxit nobis. Deus usque ; Deu3 et Constituite diem solennem in condensis ad cornu altaris. Deus mens es Tu, et confitebor Tibi mens es Tu, et exaltabo Te. Confitebor Tibi quoniam exaudisti me factus es mihi in salutem. Confitemini Domino quoniam bonus : quoniam in sseculum misericordia Ejus. psALMus cxvm. ALEPH [x]. BEATI immaculati in via : qui ambulant in lege Domini. Beati qui scrutantur testimonia Ejus ; in toto corde exquirunt Eum. Noil enim qui operantur iniquitatem : in viis Ejus ambulaverunt. Tu mandasti : mandata Tua custodiri nimLs. Utinam dirigantur vife meas : ad custodiendas justificationes Tuas. Tunc non confundar : cum perspexero in omni- bus mandatis Tuis. Confitebor Tibi in directione cordis : in eo quod didici judicia justitias Tuoe. Justificationes Tuas custodiam : non me dere- linquas usquequaque. BETH [3]. In quo corrigit adolescentior viam suam : in custodiendo sermones Tuos. In toto corde meo exquisivi Te : ne repellas me a mandatis Tuis. In corde meo abscondi eloquia Tua ut non peccem Tibi. Benedictus es, Domine : doce me justificationes Tuas. In labiis meis pronuntiavi : omnia judicia oris Tui. In via testimoniorum Tuorum delectatus sum : sicut in omnibus divitiis. In mandatis Tuis exercebor : et considerabo vias Tuas. In justificatioiiibus Tuis meditabor : non obli viscar sermones Tuos. GIMEL [j]. EETRIBUE servo Tuo ; vivifica me : et cus- todiam sermones Tuos. Revela oculos meos : et considerabo mirabilia de leo;e Tua. trated in their fulfilment, "ily son, God will provide Him- self a Lamb for a burnt ofl'ering." [Gen. xxii. S.l From the tenth to the thirteenth verses is expressed the sufTering Saviour's prevision of the result of His work : in the seventeenth, eighteenth, and nineteenth, the same prevision of a glorious Resurrection through wliich He Himself was to become eternally the Door whereby His flock sliould enter into life : and the twenty-fourth verse is a prophetic welcome of that Day of the Lord in which all m.ankind sliould keep a perpetual Easter of joy. And thus throughout are heard such words as those of the prophet, " In that day thou shalt say, Lord, I will pi'aise Thee ; thougli Tliou wast angry witli me, Thine anger is turned aw.ay, and Tliou comfortedst me. Behold, fiod is my salvation ; I -svill trust, and not be afraid : for tlie Lord Jehovah is my strengtli and my song ; He also is become my salvation." [Isa. xii. 2.] "0 give thanks unto the Lord, for He is gracious, and His mercy enduretli for ever." 25th Day. [Ps. 119.] C!)e Ipsalmis. 62' 19 I am a "stranger upon earth : O hide not Thy commandments from me. 20 My soul breakcth out for the very fervent desire : that it hath alway unto Thy judgements. 21 Thou hast rebuked the proud : and cursed are they that do err from Tliy commandments. 22 turn from me shame and rebuke : for I have kept Thy testimonies. 23 Princes also did sit and speak against me : but Thy servant is occupied in Thy statutes. 24 For Thy testimonies are my delight : and my counsellors. Adhsesit pavimento. MY soul cleaveth to the dust : O quicken Thou me, according to Thy -word. 26 I have acknowledged my ways, and Thou heardest me : O teach me Thy statutes. 27 Make me to imderstand the way of Thy commandments : and so shall I talk of Thy wondrous works. 28 My soul melteth away for very heaviness : comfort Thou me according unto Thy word. 29 Take from me the way of lying : and cause Thou me to make much of Thy law. 30 I have chosen the way of truth : and Thy judgements have I laid before me. 31 I have stuck unto Thy testimonies : O Lord, confound me not. 32 I will run the way of Thy commandments : when Thou hast set my heart at liberty. Day 25. MORNING PRAYER. Legem pone. TEACH me, Lord, the way of Thy statutes ; and I shall keep it unto the end. 34 Give me understanding, and I shall keep Thy law ; yea, I shall keep it with my whole heart. 35 JIake me to go in the path of Thy com- mandments ; for therein is my desire. 36 IncHne my heart unto Thy testimonies : and not to covetousness. 37 turn away mine eyes, lest they behold vanity : and quicken Thou me in Thy way. 38 O stablish Thy word in Thy servant : that I may fear Thee. 39 Take away the rebuke that I am afraid of : for Thy judgements are good. 40 Behold, my delight is in Thy command- ments : quicken me in Thy righteousness. Et veniat super me. IET Thy loving mercy come also unto me, O -^ Lord : even Thy salvation, according unto Thy word. 42 So shall I make answer unto my blas- phemers : for my trust is in Thy word. a Or, "sojourner, away froai home. Incola ego sum in terra : non abscondas a me mandata Tua. Concupivit anima mea desiderare justificationes Tuas : in omni tempore. Increpasti superbos : maledicti qui declinant a mandatis Tuis. Aufer a me opprobrium et contemptum : quia testimonia Tua exquisivL Etenim sederunt principes, et adversum me loquebantur : servus autem Tuns exercebatur in justificationibus Tuis. Nam et testimonia Tua meditatio mea est : et consilium meum justificationes Tuae. DALETH [l]. Adhsesit pavimento anima mea : vivifica me secundum verbum Tuum. Vias meas enuntiavi, et exaudisti me : doce me justificationes Tuas. Viam justificationum Tuarum instrue me : et exercebor in mirabilibus Tuis. Dormitavit anima mea pros tsedio ; confirma me in verbis Tuis. Viam iniquitatis amove a me : et de lege Tua miserere mei. Viam veritatis elegi : judicia Tua non sum oblitus. Adhsesi testimoniis Tuis, Domine : noli me confundere. Viam mandatorum Tuorum cucurri : cum dilatasti cor meum. HE [n]. IEGEM pone mihi, Domixe, viam justifica- -^ tionum Tuarum : et exquiram eam semper. Da mihi intellectum, et scrutabor legem Tuam : et custodiam illam in toto corde meo. Deduc me in semita mandatorum Tuorum : quia ipsam volui. Inclina cor meum in testimonia Tua : et non in avaritiam. Averte oculos meos ne videant vanitatem : in via Tua vivifica me. Statue servo Tuo eloquium Tuum : in timoro Tuo. Amputa opprobrium meum quod suspicatus sum : quia judicia Tua jucunda. Ecce concupivi mandata Tua ; in tequitate Tua vivifica me. \AV [1]. Et veniat super me misericordia Tua, Domine : salutare Tuum secundum eloquium Tuum. Et respondebo exprobrantilnis mihi verbum: quia sper.avi in sermonibus Tuis. PSALM CXIX.' The characteristic feature of this Psalm is a pervading J This is nn " alphabet Psalm " of a j»eculiar rharacter. Each division is made ol verses whicli begin with the same letter, the sections onswcrin^ to tlie verses of the other nljihabet Psalms. The same arrangement is foun<l reference to the Will of God and the grace of obedience. It was noted by tlie ancient Jewisli commentators that every verse contains some word associated witli the spoken Will of in the Book of Lamentations. In the earlier Vnlgate the Hebrew division is recognised as in onr English Psalter. Bnt in the Sannn Psalter, and in the modem Vulgate, the Psalm is divided into sections of sixteen verses. 624 Cf)C Psalms. 25th Day. [Ps. 119.] 43 O take not the word of Thy truth utterly out of my inoutli : for my hope is in Tliy judge- ments. 4-4 So shall I ahvay keep Thy law : yea, for ever and ever. 45 And I will walk at liberty : for I seek Thy commandments. 46 I will speak of Thy testimonies also, even before kings : and will not be ashamed. 47 And my delight shall be in Thy command- ments : which I have loved. 48 My hands also will I lift up unto Thy com- mandments, which I have loved : and my study shall be in Thy statutes. Memor esto servi Tui. O THINK upon Thy servant, as concerning Thy word : wherein Thou hast caused me to put my trust. .50 The same is my comfort in my trouble : for Thy word hath quickened me. 51 The proud have had me exceedingly in derision : yet have I not shrinked from Thy law. 52 For I remembered Thine everlasting judge- ments, O Lord : and received comfort. 53 I am horribly afraid ; for the ungodly that forsake Thy law. 54 Thy statutes have been my songs : in the house of my pilgrimage. 55 I have thought upon Thy Name, O Lord, in the night-season : and have kept Thy law. 56 This I had : because I kept Thy command- ments. Portio mea, Domine. THOU art my portion, O Lord : I have pro- mised to keep Thy law. 58 I made my humble petition in Thy presence with my whole heart : be merciful unto me, according to Thy word. 59 I called mine ovra ways to remembrance : and turned my feet unto Thy testimonies. 60 I made haste, and prolonged not the time : to keep Thy commandments. 61 The congregations of the ungodly have robbed me : but I have not forgotten Thy law. 62 At midnight I will rise to give thanks unto Thee ; because of Thy righteous judgements. 63 I am a companion of all them that fear Thee : and keep Thy commandments. 64 The earth, O Lord, is full of Thy mercy : O teach me Thy statutes. lioiiitatem fecisti. OLORD, Thou bast dealt graciously with Thy servant ; according unto Thy word. 66 O learn me true underetanding and know- ledge : for I have believed Thy commandments. 67 Before I was troubled, I went wrong : but now have I kept Thy word. 68 Thou art good and gracious : O teach me Thv statutes. Et ne auferas de ore meo verbum veritatis iisquequaque : quia in judiciis Tuis supersperavi. Et custodiam legem Tuam semper : in sreculum et in saculum sasculi. Et ambulabam in latitudine : quia mandata Tua exquisivi. Et loquebar in testimoniis Tuis m conspectu regum : et non confundebar. Et meditabar in mandatis Tuis : quse dilexi. Et levavi manus meas ad mandata Tua quse dilexi : et exorcebor in justificationibus Tuis. M ZAIN [j]. EMOR esto verbi Tui servo Tuo mihi spem dedisti. m quo Hsec me cousolata est in humilitate mea : quia eloquium Tuum vivificavit me. Superbi inique agebant usquequaque : a lege autem Tua non declinavi. ilemor fui judiciorum Tuorum a saeculo, Do- mine : et consolatus sum. Defectio tenuit me : pro peccatoribus derelin- quentibus legem Tuam. Cantabiles mihi erant justificationes Tuie : in loco peregrinationis mete. Memor fui nocte Nominis Tui, Domine : et custodivi legem Tuam. HiBC facta est mihi : quia justificationes Tuas exquLsivi. CHETH [n]. Portio mea, Domine : dixi custodire legem Tuam. Deprecatus sum faciem Tuam in toto corde meo : miserere mei secundum eloquium Tuum. Cogitavi vias meas et converti pedes meos : in testimonia Tua. Paratus sum, et non sum turbatus : nt cus- todiam mandata Tua. Funes peccatorum circumplexi sunt me : et legem Tuam non sum oblitus. Media nocte surgebam ad confitendum Tibi : super judicia justificationis Tua?. Particeps ego sum omnium timentium Te : et custodientium mandata Tua. Misericordia Tua, Domine, plena est terra : justificationes Tuas doce me. TETH [0]. BONITATEM fecisti cum servo Tuo, Domine : secundum verbum Tuum. Bonitatem et disciplinam et scientiam doce me : quia mandatis Tuis credidi. Priusquam humiliarer ego deliqui : propterea eloquium Tuum custodivi. Bonus es Tu : et in bonitate Tua doce me jus- tificationes Tuas. God : and the light of Gospel truth leads clearly to the inter- pretation of all, or nearly all, of these, in connection with the Person of our Blessed Lord. This is the more evident as in forty out of one hundred and seventy-six such expressions the actual title of the "WORD" is used, by which the Second Person in the Blessed Trinity is designated in the New Testa- ment : while the remainder, such as Law, Testimony, Com- mandment, Judi'ement. W.tv. Trutli. are all of a cliaracter I 25th Day. [Ps. 119.] Cf)c IpsalmiBf. 625 C9 The proud have imagined a lie against me : but I will keep Thy commandments with my whole heart. 70 Their heart is as fat aa brawn : but my delight hath been in Thy law. 71 It is good for me that I have been in trouble : that I may learn Thy statutes. 72 The law of Thy mouth is dearer unto me : than thousands of gold and silver. Day 25. EVENING PRAYER. Mauus Tua; {ecerunt me. THY hands have made me and fashioned me : O give me understanding, that I may learn Thy commandments. 74 They that fear Thee will be glad when they see me : because I have put my trust in Thy word. 75 I know, Lord, that Thy judgements are right : and that Thou of very faithf olness hast caused me to be troubled. 76 let Thy merciful kindness be my com- fort ; according to Thy word unto Thy servant. 77 let Thy loving mercies come unto me, that I may live : for Thy law is my delight. 78 Let the proud be confounded, for they go wickedly about to destroy me : but I will be occupied in Thy commandments. 79 Let such a.s fear Thee, and have known Thy testimonies ; be turned unto me. 80 O let my heart be sound in Thy statutes : that I be not ashamed. Dcfecit aninia mea. MY soul hath longed for Thy salvation ; and I have a good hope because of Thy word. 82 Mine eyes long sore for Thy word : saying, O when wilt Thou comfort me 1 83 For I am become like a "bottle in the smoke : yet do I not forget Thy statutes. 84 How many are the days of Thy servant : when wilt Thou be avenged of them that perse- cute me 1 85 The proud have digged pits for me : which are not after Thy law. 86 All Thy commandments are true : they persecute me falsely ; O be Thou my help. 87 They had almost made an end of me upon earth ; but I forsook not Thy commandments. 88 O quicken mo after Thy lovingkindness : and so shall I keep the testimonies of Thy mouth. In ffitemum, Domine. OLORD, Thy word : endureth for ever in heaven. 90 Thy truth also remaineth from one genera- tion to another : Thou ha.st laid the foundation of the earth, and it abideth. 91 They continue this day according to Thine ordinance : for all things serve Thee. 92 If my delight had not been in Thy law : I should have perished in my trouble. •. A skin bottle, ivelled by the t of the (ire. Multiplicata est super me iniquitas superb- orum : ego autem in toto corde meo scrutabor mandata Tua. Coagulatum est sicut lac cor eorum : ego vero legem Tuam meditatus sum. Bonum mihi quia humiliasti me : ut discam justificationes Tuas. Bonum mihi lex orLs Tui : super millia auri et argenti. JOD [<]. Manus Turn fecerunt me et plasmaverunt me : da mihi inteUectum, ut discam mandata Tua. Qui timent Te videbunt me et Istabuntur : quia in verba Tua supersperavi. Cognovi, DoMiNE, quia fequitas judicia Tua : et in veritate Tua humiliasti me. Fiat misericordia Tua ut consoletur me : se- cundum eloquium Tuum servo Tuo. Veniant mihi miserationes Tuaj et vivam : quia lex Tua meditatio mea est. Confundantur superbi, quia injuste iniquitatem fecerunt in me : ego autem exercebor in mandatis Tuis. Convertantur mihi timentes Te : et qui nove- runt testimoiiia Tua. Fiat cor meum immaculatum in justificationi- bus Tuis : ut non confundar. CAPH [3]. DEFECIT in salutare Tuum anima mea : et in verbum Tuum supersperavi. Defecerunt oculi mei in eloquium Tuum : dicentes, Quando consolaberis me 1 Quia factus sum sicut uter in pruina : justifica- tiones Tuas non sum oblitus. Quot sunt dies servi Tui : quando facies de persequentibus me judicium ? Narraverunt mihi iniqui fabulationes : sed non ut lex Tua. Omnia mandata Tua Veritas : iniqui persecuti sunt me, adjuva me. Paulominus consummaverunt me in terra : ego autem non doreliqui mandata Tua. Secundum misericordiam Tuam vivifica me ; et custodiam testimonia oris Tui. LAMED [•)]. In reternum, Domink : verbum Tuum permanet in coelo. In generationera ot generationem Veritas Tua : fundasti terram et permanet. Ordinatione Tua perseverat dies : quoniam omnia serviunt Tibi. Nisi quod lex Tua meditatio mea est forte periissem in humilitate mea. tunc that gives them a personal association with Him Who declared, "I am the Way, the Truth, and tlie Life," and Whose declaration, "I am the Light of the world," also exhibits Him as being the Personal Manifestation of Divine Will and Law. As, moreover, we know by later revelations that our Lord 2r 626 €-'i)t Psalmsi. 26th Day. [Ps. 119.] 93 I will never forget Thy commandments ; for with them Thou liast quickened me. 94 I am Thine, O save me : for I have sought Thy commandments. 95 The ungodly laid wait for me to destroy me : but I will con.sider Thy testimonies. 96 I see that all things come to an end : but Thy commandment is exceeding broad. Quomodo dilexi. ZORD, what love have I unto Thy law ; all the day long is my study in it. 98 Thou through Thy commandments hast made me wiser than mine enemies : for they are ever with me. 99 I have more understanding than my teachers : for Thy testimonies are my study. 100 I am wiser than the aged : because I keep Thy commandments. 101 I have refrained my feet from every evil way : that I may keep Thy word. 102 I have not shrunk from Thy judgements : for Thou teachest me. 103 O how sweet are Thy words unto my throat : yea, sweeter than honey unto my mouth. 104 Through Thy commandments I get under- standing : therefore I hate all evil ways. Day 26. MORNING PRAYER. Lucerna pedibus meis. THY word is a lantern unto my feet : and a light unto my paths. 106 I have sworn, and am stedfastly purposed : to keep Thy righteous judgements. 107 I am troubled above measure : quicken me, O Lord, according to Thy word. 108 Let the free-will offerings of my mouth please Thee, O Lord : and teach me Thy judge- ments. 109 My soul is alway in my hand : yet do I not forget Thy law. 110 The ungodly have laid a snare for me : but yet I swerved not from Thy commandments. 111 Thy testimonies have I claimed as mine heritage for ever : and why t they are the very joy of my heart. 112 I have applied my heart to fulfil Thy statutes alway : even unto the end. Iniquoa odio habui. I HATE them that imagine evil things : but Thy law do I love. 114 Thou art my defence and shield : and my trust is in Thy word. 115 Away from me, ye wicked : I will keep the commandments of my God. 116 O stablish me according to Thy word, that I may live : and let me not be disappointed of my hope. 117 Hold Thou me up, and I shall be safe : yea, my delight shall be ever in Thy statutes. In jBternum non obliviscar justificationes Tuas : quia in ipsis vivificasti me. Tuus sum ego, salvum me fac : quoniam justi- ficationes Tuas exquisivi. Me exspectaverunt peccatores ut perderent me : testimonia Tua intellexi. Omnis consummationis vidi finem : latum mandatum Tuum nimis. MEM [O]. QUOMODO dilexi legem Tuam, Domine : tota die meditatio mea est. Super inimicos meos prudentem me fecisti mandato Tuo : quia in teternum mihi est. Super omnes docentes me intellexi : quia testi- monia Tua meditatio mea est. Super senes intellexi : quia mandata Tua quae- sivi. Ab omni via mala prohibui pedes meos : ut custodian! verba Tua. A judiciis Tuis non decHnavi : quia Tu legem posuisti niihi. Quam dulcia faucibus meis eloquia Tua : super mel ori meo? A mandatis Tuis intellexi ; propterea odivi omnem viam iniquitatis. NFN |j]. Lucerna pedibus meia verbum Tuum : et lumen semitis meis. Juravi et statui : custodire judicia justitiee Tu». Humiliatus sum usquequaque, Domine : vivi- fica me secundum verbum Tuum. Voluntaria oris mei beneplacita fac, Domine ; et judicia Tua doce me. Anima mea in manibus meis semper : et legem Tuam non sum oblitus. Posuerunt peccatores laqueum mihi : et de mandatis Tuis non erravi. Hajreditate acquisivi testimonia Tua in ceter- num : quia exsultatio cordis mei sunt. Inclinavi cor meum ad faciendas justificationes Tuas in seternum : propter retributionem. I SAMECH [d]. NIQUOS odio habui : et legem Tuam dilexi. Adjutor et susceptor mens es Tu : et in verbum Tuum supersperavi. Declinate a me maligni : et scrutabor mandata Dei mei. Suscipe me secundum eloiiuium Tuum, et vivam : et non confundas me ab exspectatione mea Adjuva me, et salvus ero : et meditabor in justificationibus Tuis semper. Jesus is set forth to mankind as tlie highest standard of obedi- ence and holiness, so we hear, throughout this Psalm, the Voice of His Human Nature spealcing as the Representative of God's cliildren : and speaking in such tones as to make Himself, in His perfect obedience, the One Example for us, according to our ability, to follow. " Learn of Me, for I am meek, and lowly of heart." And, lastly, as our Lord's Person is tlie Sacramental Foun- tain of all holiness, so incorporation with the WORD is mys- tically set forth in every portion of this Psalm as the means 26th Day. [Ps. 119.] Cbc Psalms. 627 118 Thou Last trodden down all them that depart from Thy statutes : for they imagine but deceit. 119 Thou puttest away all the ungodly of the earth like dross : therefore I love Thy testimonies. 120 My flesh trembleth for fear of Thee : and I am afraid of Thy judgements. Feci judicium. IDEAL with the thing that is lawful and right : O give me not over unto mine oppressors. 122 Make Thou Thy servant to delight in that which is good : that the proud do me no wrong.i 123 Mine eyes are wasted away with looking for Thy health : and for the word of Thy right- eousness. 124 O deal with Thy servant according unto Thy loving mercy : and teach me Thy statutes. 125 I am Thy servant, O grant me under- standing : that I may know Thy testimonies. 126 It is time for Thee, Lord, to lay to Thine hand : for they have destroyed Thy law. 127 For I love Thy commandments : above gold and precious stone. 128 Therefore hold I straight all Thy com- mandments : and all false ways I utterly abhor. Mirabilia. THY testimonies are wonderful : therefore doth my soul keep them. 130 When Thy word goeth forth : it giveth light and understanding unto the simple. 131 I opened my mouth, and drew in my breath ; for my delight was in Thy command- ments. 132 look Thou upon me, and be merciful unto me ; a.s Thou usest to do unto those that love Thy Name. 133 Order my steps in Thy word : and so shall no wickedness have dominion over me. 134 O deliver me from the wrongful dealings ef men : and so shall 1 keep Thy commandments. 135 Shew the light of Thy countenance upon Thy servant ; and teach me Thy statutes. 136 Mine eyes gush out with water : because men keep not Thy law. Justus es, Domine, T)IGHTEOUS art Thou, O Lord : and true *) is Thy judgement. 138 The testimonies that Thou hast com- manded : are exceeding rigliteous and true. 1 39 My zeal hath even consumed me : because mine enemies have forgotten Thy words. 140 Thy word is tried to the uttermost : and Thy servant lovetli it. 141 I am small, and of no reputation : yet do I not forget Thy commandments. 142 Thy righteousness is an everlasting right- eousness : and Thy law is the truth. Sprevisti omnes discedentes a judiciis Tuis : quia injusta cogitatio eorura. Prajvaricantes reputavi omnes peccatores terra; : ideo dilexi testimonia Tua. Confige timore Tuo carnes meas : a judiciis enim Tuis timui. AIN [])]. Feci judieiiuu et justltiam calumniantibus me. non tradas me Suscipe servum Tuum in bonum : non calum- nientur me superbi. Oculi mei defecerunt in salutare Tuum : et in eloquium justitia3 Tu». Fac cum servo Tuo secundum misericordiam Tuam : et justificationes Tuas doce me. Servus Tuus sum ego : da mihi inteUectum ut sciam testimonia Tua. Tempus faciendi, Domine : dissipaverunt legem Tuam. Ideo dilexi mandata Tua : super aurum et topazion. Propterea ad omnia mandata Tua dirigebar : omnem viam iniquam odio habui. PE [s]. MIKABILIA testimonia Tua, Domike : ideo scrutata est ea anima mea. Declaratio serraonum Tuorum illuminat : et intellectum dat parvulis. Os meum aperui, et attraxi spiritum : quia mandata Tua desiderabam. Aspice in me et miserere mei : secundum judi- cium diligentium Nomen Tuum. Gressus meos dirige secundum eloquium Tuum : ut non dominetur mei omnis injustitia. Redime mo a calumniis homimim : ut custodiam mandata Tua. Faciem Tuam illumina super servum TUum : et doce me justificationes Tuas. Exitus aquarum deduxerunt oculi mei : quia non custodieruut legem Tuam. TZAnni [v]. Justus es, Domine : et rectum judicium Tuum. Mand;vsti justitiam testimonia Tiia ; et veri- tatem Tuam nimis. Tabescerc me fecit zelus meus : quia obliti sunt verba Tua inimici mei. Ignitum eloquium Tuum vehementer : et servus Tuus diloxit illud. Adolescentulus sum ego, et contemptus : justi- licationes Tuas non sum oblitus. Justitia Tua justitia in a^ternum : et lex Tua Veritas. by wliich holiness is to be attained. "I am the Vine, ye are the branches : he that abideth in Me, and I in him, the same 1 The ancient Jewish interpreters noted this verso na the only one which Joes not contAin *' Thy word " or an equivalent expression. bringeth forth much fruit : for severed from Me ye can do nothing." [John xv. 5, marg.] The whole J'sahn is, therefore, to he interpreted on one principle, aa setting forth the blessedness of conformity to the example of our Lord Jesus Christ by the transformation of our 628 Cf)e IPsalms. 26th Day. [Ps. 119.] 143 Trouble and heaviness have taken hold Tribulatio et angustia invenerunt me : mandata upon me : yet is my delight in Thy command- ment.-?. 144 The righteousness of Thy testimonies is Tua meditatio mea est. yEquitas testimonia Tua in seternum : intellec- everlasting : grant me understanding, and I tum da mihi et vivam. shall live. Day 26. EVENING PRAYER. C'laniavi in toto corde meo. KOPH [p]. ~r CALL with my whole heart : hear me, JL Lord, I will keep Thy statutes. Nones. /^LAMAVI in toto corde ; exaudi me, Domine : ^^ justificationes Tuas requiram. 146 Yea, even unto Thee do I call : help me, Clamavi ad Te ; salvum me fac : ut custodiam and I shall keep Thy testimonies. mandata Tua. 1 47 Early in the morning do I cry unto Thee : • Prajveni in maturitate, et clamavi : quia in for in Thy word is my trust. verba Tua supersperavi. 148 Mine eyes prevent the night-watches : Prfevenerunt oculi mei ad Te diluculo : nt that I might be occupied in Thy words. meditarer eloquia Tua. 149 Hear my voice, Lord, according unto Vocem meam audi secundum misericordiam Thy loving-kindness : quicken me according as Tuam, Domine : et secundum judicium Tuum Thou art wont. vivifica me. 150 They draw nigh that of malice persecute Appropinquaverunt persequentes me iniquitati : me : and are far from Thy law. a lege autem Tua longe facti sunt. 151 Be Thou nigh at hand, Lord : for all Prope es tu, Domine ; et omnes vife Tuse Thy commandments are true. Veritas. l52 As concerning Thy testimonies, I have Initio cognovi de testimoniis Tuis : quia in known long since : that Thou hast grounded iBternum fundasti ea. them for ever. Vide humilitatem. RESH [i]. r\ CONSIDER mine adversity, and deliver v-/ me : for 1 do not forget Thy law. Nones. Vide humilitatem meam et eripe me : quia legem Tuam non sum oblitus. 154 Avenge Thou my cause, and deliver me : Judica judicium meum et redime me : propter quicken me according to Thy word. eloquium Tuum vivifica me. 155 Health is far from the ungodly : for they Longe a peccatoribus salus : quia justificationes regard not Thy statutes. Tuas non exquisierunt. 156 Great is Thy mercy, Lord : quicken Misericordiai Tua3 multa;, Domine : secundum me, as Thou art wont. judicium Tuum vivifica me. 157 Many there are that trouble me and perse- Multi qui persequuntur me et tribulant me : cute me : yet do I not swerve from Thy testi- a testimoniis Tuis non declinavi. monies. 158 It grieveth me when I see the transgres- Yidi prsevaricantes, et tabescebam : quia eloquia sors : because they keep not Thy law. Tua non custodierunt. 159 Consider, Lord, how I love Thy com- Vide quoniam mandata Tua dilexi, Domine : mandments : O quicken me, according to Thy in misericordia Tua vivifica me. loving-kindness. 160 Thy word is true from everlasting : all Principium verborum Tuorum Veritas : in the judgements of Thy righteousness endure for ajternum omnia judicia justitice Tuae. evermore. Principes persecuti sunt. .SCHIX [ty]. TDRINCES have persecuted me without a -J- cause : but my heart standeth in awe of Nones. LJEINCIPES persecuti sunt me gratis : et a -L verbis Tuis formidavit cor meum. Thy word. 162 I am as glad of Thy word : as one that Lfetabor ego super eloquia Tua : sicut qui findeth great spoils. invenit spolia multa. 163 As for lies, I hate and abhor them : but Iniquitatem odio habui et abominatus sum : Thy law do I love. legem autem Tuam dilexi. 164 Seven times a day do I praise Thee : be- Septies in die laudem dixi Tibi : super judicia cause of Thy righteous judgements. justitia; Tuk. own wills through sacramental union with Him, THE WORD. Tn many parts there seems to be little other coherence between the separate sections, or even the separate verses of a section ; but this pervading principle is a bond of unity which makes it impossible to consider the Psalm as a fortuitous collection of pious thoughts, as some have supposed. At the same time there does not seem to be any formal diWsion of the Psalm into separate subjects, and it must be taken as a continuous elaboration of the one idea indicated ; the turning about of a diamond whose light is refracted through many facets, and whose brilliant beauty is discerned from whatever point of view it is looked at. This characteristic of the 119th Psalm seems to make it un- necessary to give any exposition of it in further detail. It is sufficient to ofTer the suggestion that the principle indicated should be carefully kept in view in the liturgical use of the 27tli Day. [Ps. 120, 121.] Cf)e Ipsalms. 629 I6.5 Great is the peace that they have who love Thy law : and they are not offended at it. 166 Lord, I have looked for Thy saving health : and done after Thy commandments. 167 My soul hath kept Thy testimonies ; and loved them exceedingly. 168 I have kept Thy commandments and testimonies ; for all my ways are before Thee. Appropinquet deprecatio. IET my complaint come before Thee, O Lord : ■^ give me understanding, according to Thy word. 170 Let my supplication come before Thee : deliver me, according to Thy word. 171 My lips shall speak of Thy praise : when Thou hast taught me Thy statutes. 172 Yea, my tongue shall sing of Thy word : for all Thy commandments are righteous. 173 Let Thine hand help me : for I have chosen Thy commandments. 174 I have longed for Thy saving health, O Lord : and in Thy law is my delight. 175 let my soul live, and it shall praise Thee : and Thy judgements shall help me. 176 I have gone astray like a sheep that is lost : seek Thy servant, for I do not forget Thy commandments. Day 27. MORNING PRAYER. THE CXX. PSALM. Ad Doniinum. \ \ THEN I was in trouble 1 called upon the V V Lord : and He heard me. 2 Deliver my soul, O Lord, from lying lips : and from a deceitful tongue. 3 What reward shall be given or done unto thee, thou false tongue : even mighty and sharp arrows, with hot burning coals. 4 Wo is me, that I am constrained to dwell with Mesech : and to have my habitation among the tents of Kedar. 5 My soul hath long dwelt among them : that are enemies unto peace. 6 I labour for peace, but when I speak ^mto them thereof : they make them ready to battle. THE CXXI. rSALM. Levavi oculos. TWILL lift up mine eyes unto the hills : from whence cometh my help. 2 My help cometh even from the Lord : Who hath made heaven and earth. 3 He will not suffer thy foot to bo moved : and He that keepeth thee will not sleep. 4 Behold, He that keepeth Israel : shall neither slumber nor sleep. .') The Lord Himself is thy keeper : the Lord is thy defence upon thy right hand ; CXX. tiist. Psalra of De- grees, I. /.ilurr. S. f. R- Monaay, Maumiy Thursd., Good Fn- day.Ve^pers. Com- iiiendation of Souls. Vigils of the de- parted. CXXf. Ifist. rs.alin of De- grees, II. Ulur^r. S. g. fX. Monday Vespers. Vigils of tile dc. parted. Purifici, tion of Women, B. v. M.. Tierce, Pax multa diligentibus legem Tuam : et non est illis scandalum. Exspectabam salutare Tuum, Domine : et man- data Tua dilexi. Custodivit anima mea testimonia Tua : et dilexit ea vehementer. Servavi mandata Tua et testimonia Tua : quia omnes viis mea; ui conspectu Tuo. TAf [n]. Appropinquet deprecatio mea in conspectu Tuo, Domine : juxta eloquium Tuum da mihi inteDec- tum. Intret postulatio mea in conspectu Tuo : secun- dum eloquium Tuum eripe me. Eructabunt labia mea hymnum : cum docueris me justificationes Tuas. Pronuntiabit lingua mea eloquium Tuum : quia omnia mandata Tua ai'quitas. Fiat manus Tua ut salvet me : quoniam man- data Tua elegi. Concupivi salutare Tuum, Domine : et lex Tua meditatio mea est. Vivet anima mea et laudabit Te : et judicia Tua adjuvabunt me. Erravi sicut ovis qufe periit : quaere servum Tuum, quia mandata Tua non sum oblitus. PSALMUS CXIX. AD DoMiNUM cum tribularer clamavi : et -ilA- exaudivit me. Domine, libera animam meam a labiis iniquis : et a lingua dolosa. Quid detur tibi, aut quid apponatur tibi : ad linguam dolosam? Sagittae potentis acutaj : cum carbonibus de- solatoriis. Heu mihi, quia incolatus mens prolongatus est; habitavi cum habitantibus Cedar : multum incola fuit anima mea. Cum his qui odenmt pacera eram pacificus : cum loquebar illis, impugnabant me gratis. PSALMUS CXX. I EVA VI oculos meos in montes ; unde veniet ■^ auxiliuni mihi. Auxilium meum a Domino : Qui fecit coelum et terrain. Non det in conimotionem pedeiu tuum : neque dormitet Qui custodit te. Ecce non dormitabit neque dormiet : Qui cus- todit Israel. D0MINU8 custodit te, Dominus protectio tua : super nianum dexteram tuam. Paalm, ami tliat a iiiind imbued with pervading roverence for our Lord's Person and Example can hardly apply that prin- ciple in too minute detail. THE PSALMS OF DEGREES. CXX— CXXXIV. These fifteen Psalma have been so called from very distant times, perhaps from the time when they were originally com- posed. They have also been named ' ' Psalmi communes " and " Psalmi pconitentiales," but tliese names have been less gene- rally recognized than the other. Several explanations have been given of the title "Songs of Degrees." Some have supposed that it indicated Psalms which were to be sung by the Tjevites with a high voice [2 Chron. xx. 19] ; others that they were I'salms of special excellency, as persons are sometimes said to be of " high 630 €i)t Psalms. 27th Day. [Ps. 122, 123.] 6 So that the sun shall not burn thee by day : neither the moon by night. 7 The Lord shall preserve thee from all evil : yea, it is even He that shall keep thy soul. 8 The Lord shall preserve thy going out, and thy coming in : from this time forth for ever- more.. THE CXXII. PSALM. Ltetatus sum. rWAS glad when they said unto me : We will go into the house of the Lord. 2 Our feet shall stand in thy gates : O Jeru- salem. 3 Jerusalem is built as a city : that is at unity in itself. 4 For thither the tribes go up, even the tribes of the Lord ; to testify unto Israel, to give thanks unto the Name of the Lord. 5 For there is the seat of judgement : even the seat of the house of David. 6 O pray for the peace of Jerusalem : they shall prosper that love thee. 7 Peace be within thy walls : and plenteous- ness within thy palaces. 8 For my brethren and companions' sakes : I will wish thee prosperity. 9 Yea, because of the house of the Lord our God : I will seek to do thee good. THE CXXIIL PSALM. Ad Te levavi oculos nieos. TTNTO Thee lift I up mine eyes : O Thou '^ that dwellest in the heavens. CXXII. //ttf^ David; Psalm of Degrees, III. /../..rf. a, g, g. Tuesday, Dedic. of Church, Vespers, B. v. M., Name of Jesus, 1st Vespers. cxxni. Nist. Psalm of De- grees, IV. LitniT- S- ffi- 18- Tuesd.iy Vespers. B. V. M., isl Ves. pers and Sexts. Per diem sol non uret te : neque luna per noctem. DoMiNUS custodit te ab omni malo : custodiat animam tuam Dominus. DoMiNUS custodiat introitum tuum et exitum tuum : ex hoc nunc et usque in sseculum. PSALMUS CXXI. IiETATUS sum in his qiise dicta sunt mihi : in ■^ domum Domini ibimus. Stantes erant pedes nostri : in atriis tuis Hieru- salem. Hierusalem quas sedificatur ut civitas ; cujus participatio ejus in idipsum : Illuc enim ascenderunt trihus, tribus Domini : testimonium Israel, ad confiteudum Nomini Do- mini. Quia illic .sederunt sedes in judicio : sedes super domum David. Kogate quae ad pacem sunt Hierusalem : et abundantia diligentibus te. Fiat pax in virtute tua : et abundantia in tur- ribns tuis. Propter fratres meos et proximos meos : loque- bar pacem de te : Propter domum Domini Dei nostri qusesivi bona tibi. J^ PSALMUS CXXII. D Te levavi oculoa meos : Qui habitas in coelis. degree " [1 Chron. xvii. 17] ; others again that they were Psalms composed to be sung at the ' ' going up " of tlie banished tribes from Babylon to .Judaia ; others that they were in- tended to be used by the people when ' ' going up " to tlie feasts at Jerusalem. The most generally received explanation of the title is, however, that it marks processional Psalms whicli were sung during the ascent of the fifteen steps which led up to the Temple. [Comp. Ezek. xl. 22-34.] The first of thesu Psalms is entitled in the Chaldee, " A Song for the goings up out of the deep,"' a superscription which is consistent witli either of the two latter theories. They were probably WTitten by David as part of that preparation which he made for the liuilding of the Temple, and for the Divine Service to be carried on there : and althoiigh he himself was not permitted to lay a single stoue, he thus in prophetic vision beheld the choirs of the House of God going up in procession to their work of praise. All of them bear the appearance of being written originally for use in the Temple .Service, containing as they do such frequent references to Zion and .Jerusalem, the Temple of the Lord, and the habitation of the mighty God of .Jacob, references which, in a Christian sense, must be under- stood to .apply to tlie Church of Christ. In that sense we may thus take the " Songs of Degrees" as hymns relating to the progress of Christ's mystical Body through the successive stages of its pilgrimage and ascent towards its heavenly glory and rest. PSALM CXX. This opening Psalm of the series represents Christ in the time of His sojourning on earth, and the Church in the time of her warfare, lamenting the wickedness of those who refuse the "peace of (4od which passeth all understanding," and are ever ready to contend against Him Who would lead them to the true Salem. It is, therefore, the Voice of Christ's mystical Body dwell- 1 TJiis title has been associated with an ancient Chaldee tradition th.it after the Cai>tivity a tlood poured forth fiom the earth whicli reached to the height of fifteen cubits, threatening to over\vhflm the whole area of the Temple, and that its destructive progreso was stayed by writing the in- effable Name upon each of the steps. ing in exile from the Presence of God, and carrying on her conflict with the great Enemy. The Church, passing through the wilderness of this world, has often had to say, " We are troubled on every side, yet not distressed ; we are perplexed, but not in despair ; persecuted, but not forsaken ; cast down, Init not destroyed." [2 Cor. iv. 8, 9.] But, looking forward and upward to the end of her pilgrimage, she beholds the place of God's Presence there, and says also, "We look not at the things which are seen, but at the things which are not seen : for the things which are seen are temporal ; but the things wliich are not seen .are eternal." " When I was in trouble, I called ujion the Lord, and He heard me." PSALM CXXI. Thus in her pilgrimage the Cliurch lifts up her eyes to look upon "the Holy City, New Jerus.alem," whose foundations are in the holy hills, beholding her joy from afar. Yet is she ever drawing nearer and nearer to the help which cometh from the Lord : to the time when "God shall wipe awayall tears from their eyes ; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain : for the former things are passed away." [Rev. xxi. 4.] And even tlie prospect of God's glory on the distant ever lasting hills gives strength to the faith which recognizes His protecting Presence in the Church during the time of w>arfare and pilgriniiige. So the promise is remembered that "none shall stumble or fall " who lean upon the strength of Israel, and that He has said that not even the gates of Hell shall pre- vail .against His Church. As the Presence of the Lord was iiianifcsted upon the tabernacle in its journeyings through the wilderness, so is it given to the Church in her pilgrimage, and the word is already fulfilled : "My Righteousness shiill go before thee: theglory of theLordsh.allbe thy rereward .... and the Lord shall guide thee continually and satisfy thy soul in drought, and make fat thy bones : and thOu shalt be like a watered garden, and like a spring of water, whose waters fail not." PSALM CXXII. The New Jerusalem is here set forth as being the treasury 27th Day. [Ps. 124, 125.] Cf)e Psalms. 6:, I 2 Behold, even 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 : even so our eyes wait upon the Lord our God, until He have mercy upon us. 3 Have mercy upon us, O Lord, have mercy upon us : for we are utterly despised. 4 Our soul is tilled with the scornful reproof of the "wealthy : and vrith the despitefulnesa of the proud. THE CXXIV. PSALM. Nisi quia Dominus. IF the Lord Himself had not been on our side, now may Israel say : if the Lord Himself had not been on our side, when men rose up against us ; 2 They had swallowed us up quick : when they were so wrathfully displeased at us. 3 Yea, the waters had drowned us : and the stream had gone over our souL 4 The deep waters of the proud : had gone even over our soul. 5 But praised be the Lord : Who hath not given us over for a prey unto their teeth. 6 Our soul is escaped even as a bird out of the snare of the fowler : the snare Ls broken, and we are delivered.' 7 Our help standeth in the Name of the Lord : Who hath made heaven and earth. THE CXXV. PSALM. Qui confidunt. THEY that put their trust in the Lord shall be even as the mount Sion : which may not be removed, but standeth fast for ever. a t.f. The prosper- ous. CXXIV. His/. David ; Psalm of Degrees, V. LUuri:. S. IS- R- Tuesday Vespers. B. v. M.. ist Ves- pets and Sexts. CXXV. Hist Psalm of De- grees, VI. IMurg. S. g. S. Tuesday Vespers, li. V. M.. ist Ves- pers and Sexts. Ecce sicut oculi servorum : in manibus domi- norum suorum. Sicut oculi ancillas in manibus domin;e sure ; ita oculi nostri ad Dominum Deum nostrum, donee misereatur nostri. Miserere nostri, Domine, miserere nostri : quia multum repleti sumus despectione : Quia multum repleta est anima nostra, oppro- brium abuudantibus : et despectio superbis. PSALMUS cxxni. "VFISI quia Dominus erat in nobis, dicat nunc -L^ Israel : nisi quia Dominits erat in nobis : Cum exsurgerent homines in nos : forte vivos deglutissent nos : Cum irasceretur furor eorum in nos : forsitan aqua absorbuisset nos. Torrentem pertransivit anima nostra : forsitan pertransisset anima nostra aquam intolerabilem. Benedictus Dominus, Qui non dedit nos : in captionem dentibus eorum. Anima nostra sicut passer erepta est ; de laqueo venantium : Laqueus contritus est : et nos liberati sumus. Adjutorium nostrum in Nomine Domini : Qui fecit coelum et terram. PSALMUS CXXIV. QUI confidunt in Domino, sicut mons Sion : non conmiovebitur in ajternum qui habitat in Hierusalem. of Christ's peace and unity, according to our Lord's words, "My peace I leave with you," and His final prayer, "That they all may be one." The unity of the Church is symbolized In the Book of Revelation by the figure of a city built four- square, "having twelve foundations, and in them the names of tlie twelve Apostles of the Lamb." And the association of this unity with peace is elaborated by St. Paul when he writes to the Ephcsians that they should walk worthy of the voca- tion with which they are called, " endeavouring to keep the unity of the Spirit in the bond of peace." " For," he adds, " there is one boily, and one Spirit, even as ye are called in one hope of your calling ; One Lord, one faith, one baptism. One God and Father of all. Who is above all, and through all, and in you all." And, showing this unity of peace to be in Christ, he shows also that it is maintained l)y Apostolic order: " And He gave some apostles ; and some prophets ; and some evangelists ; and some pastors and toacheis ; for the perfect- ing of the saints, for the work of the ministry, for the building up of the Body of Christ ; till we all come, in the unity of the faith, and of the knowledge of the Son of (Jod, unto a perfect Man, unto the measure of the stature of the fulness of Christ." From the Church of Christ, therefore, proceeds the peace which Clirist left for His people, the "peace which passeth all understanding." Because His Throne is within its walls, it is a City wliich is at unity with itself in respect to the essun- ti.-ils of grace, however diverse its gates in tlie sight of men. ^Vhatever may seem the outward divisions of tlie one Catholic and Apostolic Church, there is a sacramental unity whicli must bind together all its parts so long as tliey are united to the Head. And hence even already the words of the prophet are fulfilled in their degree, though hereafter to receive a more complete fulfilment: "And many people shall go and say. Come ye, and let us go up to the mountain of tlie Jjord, to the house of the (Jod of Jacob : and He \^\\\ teach us of His ways, and we will walk in His paths ; for out of Zion sliall go forth the law, and the word of the Lord from Jerusalem. And He shall judge among the nations, and shall rebuke many people : and they shall beat their swords into plow-shares, and their spears into pruning-hooks : nation shall not lift up sword against nation, neither shall they learn war any more. " PSALM CXXIIL Thia is a prayer of the Church for times of troulje during her pilgrimage. The way of that pilgi-image is not one of un- impeded progress, for the sin of men lirings down the displea- sure of God even upon His Holy City, and the Evil One is permitted to bring desolation upon it, so that even "the rem- nant that are left of the Captivity .... are in great afflic- tion and reproach : the wall of .Jerusalem also is broken dowTi, and the gates thereof are burned with fire." Tlien her faith- ful prayer goes up to the Throne of (Jod to undo the work of her faithless children, memorializing Him th.at "they are Thy people and Thine inheritance, whicli Thou broughtest out by Thy mighty power, and Thy stretched-out arm." [Deut. ix. 29.] rSALM CXXIV. This is a thanksgiving, corresponding to the prayer of the {ireceding Psalm, acknowledging that it is (iod's ami which las delivered His Church in all time of trouble, and that but for His protecting Providence it could never continue from age to age in the face of opposition from Satan and tlie world. " When the Enemy shall conic in like a flood, tlic Spirit of the Lord shall lift up a Standard against him. And tlie Re- deemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord." [Isa. lix. 19, 20.] PSALM CXXV. This is another hymn concerning the Lord's protection and caro of His Church in the midst of the d.angers to which it is subject from foes. It is a House built upon a rock, even the Rock of Christ's Person, and thouch the winds and storms of 632 Clje Psalm0. 27th Day. [Ps. 126, 127.] 2 The hills stand about Jerusalem : even so staudeth the Lord round about His people, from this time forth for evermore. 3 For the rod of the ungodly cometh not into the lot of the righteous : lest the righteous put their hand unto wickedness. 4 Do well, O Lord ; unto those that are good and true of heart. 5 As for such as turn back unto their ovpn wickedness : the Lord shall lead them forth with the evil-doers ; but peace shall be upon Israel. Day 27. Evening Prayer, the cxxvi. psalm. In converteudo. \ I THEN the Lord turned again the captivity VV of Sion : then were we like unto them that dream. 2 Then was our mouth filled with laughter : and our tongue with joy, 3 Then said they among the heathen : The Lord hath done great things for them. 4 Yea, the Lord hath done great things for us already : whereof we rejoice. 5 Turn our captivity, Lord : as the rivers in the south. 6 They that sow in tears : shall reap in joy. 7 He that now goeth on his way weeping, and beareth forth good seed : shall doubtless come again with joy, and bring his sheaves with him. THE CXXVII. PSALM. Nisi Dominus. EXCEPT the Lord build the house : their labour is but lost that build it. 2 Except the Lord keep the city ; the watch- man waketh but in vain. 3 It is but lost labour that ye haste to rise up early, and so late take rest, and eat the bread of carefulness : for so He givetli His beloved sleep. 4 "Lo, children and the fruit of the womb : are an heritage and gift that cometh of the Lord. CXXVI. Hist. Psalm of De- grees, VII. Liturg. S. g. 15. Tuesday. Apostles and Evangelists, Vespers. B. V. M.. 1st Vespers and Nones. n CXXVI!. //:.-.'. Psalm of De- ces, VIII. turg. Churching of Women. S. g. 1^. Wednesday, liedic. of Church, \'espers, B. V. M., Nones. Montes in circuitu ejus, et Dominus in circuitu populi Sui : ex hoc nunc, et usque in saiculum. Quia non relinquet Dominus virgam peccato- rum super sortem justorum : ut non extendant justi ad iniquitatem manus suas. Beuefac, Domine : bonis et rectis corde. DecUnantes autem in obligationes, adducet Dominus cum operantibus iniquitatem : pax super Israel. I PSALMUS CXXV. N converteudo Dominus captivitatem Sion : facti sumus sicut consolati. et I Sam. Luke I. Gal. 4. 18. 10. ■ S. ■9- Tunc repletum est gaudio os nostrum lingua nostra exsultatione. Tunc dicent inter gentes ; Magnificavit Do- minus facere cum eis. Magnificavit Dominus facere nobiscum : facti sumus Isetantes. Convertere, Domine, captivitatem nostram : sicut torrens in Austro. Qui seminant in lachrymis : in exsultatione metent. Euntes ibant et flebant : mittentes semina sua. Venientes autem venient cum exsultatione : portantes manipulos suos. PSALMUS CXXVI. "IVT'ISI Dominus sedificaverit domum : in vanum -1-^ laboraverunt qui pedificaut earn. Nisi Dominus custodierit civitatem : frustra vigilat qui custodit earn. Vanum est vobis ante lucem surgere ; surgite postquam sederitis, qui manducatis panem doloris. Cum dederit dilectis Suis somnum : ecce, hsereditas Domini iilii ; merces fructus ventris. persecution may beat against it, it cauuot fall, uor can the gates of Hell prevail against it, because it is thus securely founded. It is a Vineyard in a very fruitful hill, which the Lord has fenced about with His Providence as Jerusalem was surrounded by its fortress mountains. And though His Ciiurch Is in the midst of many and great dangers through the strength of the foe without and the weakness of tliose within, yet He will never suflfer it to be overcome by the enemy: "I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. " [John xvii. 15.] He permitted Satan to stretch forth his hand on Job, but there was a restriction laid upon him, " .Save his life ;" and the effect of this limitation or the " rod of the ungodly " was th.it "in all this Job sinned not, nor charged (iod foolishly." Thus does the Lord fulfil His promise to His Church : "When thou passest through the waters, I will be with thee ; .and through the floods, they shall not overflow thee : when thou walkest through the fire, thou shalt not be burned ; neither shall the flame kindle upon thee. For I am the Lord thy God, the Holy One of Israel, thy Saviour. " [Isa. xliii. 2. ] PSALM CXXVI. This prophecy of Israel's return from the Babylonish Cap- tivity, is also a prediction of the Lord's final reception of His Church out of its captivity in this world to its glory in Heaven : and hence it is a hymn based on the constant prayer of the Cliurch, "Thy Kingdom come." When that time arrives, the living shall be like those that have already been in the state of rest, "and we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep .... the dead in Christ shall rise first : then we which are alive shall be caught up together with them in tlie clouds, to meet the Lord in the air, and so shall we ever be with the Lord." [1 Thess. iv. 15, 17.] The redeemed will sing of the great things that the Lord liad done for them, "Great and marvellous are Thy works, Lord God Almighty :" " tlie ran- somed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads : thej' shall obtain joy and gladness, and sorrow and sighing shall flee away. " The bread which Christ the Sower hath east upon the waters shall then be found after many days, and tlie full blessing revealed of them that sow beside all waters, in the joy with which He shall g.ather in His han'est. "And I looked, and behold a white cloud, and upon the cloud One sat like unto the Son of Man, having on His head a golden crown, and in His hand a sharp sickle .... and He that sat on tlie cloud thrust in His sickle on the earth ; and the earth was reaped." PSALM CXXVII. The building of the Temple by Solomon, the rebuilding of the wall of Jerusalem by Nehemiah, and of the ruined House of the Lord by Zerubbabel, were all typical of the foundation A 27th Day. [Ps. 128, 129.] C|)c IPsalms. 633 5 Like as the arrows in the hand of the giant : even so are the young children. 6 Happy is the man that hath his quiver full of them : they shall not be ashamed when they speak with their enemies in the gate. THE CXXVIII. PSALM. Beati omnes. BLESSED are all they that fear the Lord : and walk in His ways. 2 For thou shalt eat the labours of thine hands : O well is thee, and hapjiy shalt thou be. 3 Thy wife shall be as the fruitful vine ; upon the walls of thine house. 4 Thy children like the olive-branches : round about thy table. 5 Lo, thus shall the man be blessed : that feareth the Lord. 6 The Lord from out of Sion shall so bless thee : that thou shalt see Jerusalem in prosperity all thy life long. 7 Yea, that thou shalt see thy children's chil- dren : and peace upon Israel. THE CXXIX. PSALM. Siepe expugnavenint. MANY a time have they fought against me from mj' youth up : may Israel now say. 2 Yea, many a time have they vexed me from my youth up : but they have not prevailed against me. 3 The plowers plowed upon my back : and made long furrows. 4 But the righteous Lord : hath hewn the snares of the ungodly in pieces. 5 Let them be confounded and turned back- ward : as many as have evil will at Sion. G Let them be even as the grass growing upon tlie house-tops : which withereth afore it be plucked up ; cxxvni. Hist. Psalm of De- grees. IX. Ltlttrg. Holy Matri- mony. 5. ?3. Jj. Wednesday Ves- pers. Holy Matri- mony. Purification ofWoraen. B.V..M.. Nones. Corp. Clir., 1st Vespers. CXXIX. Hist. Psalm of De- grees, X. Litur^: ft. ^. g. Wednesday Ves- pers. B. v. M., Compline. Sicut sagittfe iu manu potentis : ita filii excus- sorum. Beatus vir qui implevit desiderium suum ex ipsis : non coufundetur cum loquetur inimicis suis in porta. qui PSALMUS CXXVIL BEATI omnes qui timent Domintjm ambulant in viis Ejus. Labores manuum tuarum quia manducabLs : beatus es, et bene tibi erit. Uxor tua sicut vitis abundans : in lateribus domus tuae. Filii tui sicut novellas olivarum : in circuitu mensse tuw. Ecce, sic benedicetur homo : qui timet Domi- NUM. Benedicat tibi Dominus ex Sion : et videas bona Hierusalem omnibus diebus vitae tuaj. Et videas filios filiorum tuorum Israel. pacem super PSALMUS CXXVIII. SiEPE expugnaverunt me a juventute mea : dicat nunc Israel. Saejje expugnaverunt mo a juventute mea : etenim non potuerunt mihi. Supra dorsum meum fabricaverunt peccatores : prolongaverunt iniquitatem suam. DoMiNUS Justus concidet cervices peccatorum : confundantur et convertantur retrorsum omnes cjui oderunt Sion. Fiant sicut foenum tcctorum evellatur exaruit. quod priusquam and building of the City of God, whose walls .are Salvation, and her gates Praise. It was predicted respecting this " new house " that " The sons of strangers shall buihl up tliy walls, and tlieir kings sliall minister unto tliee .... tlie glory of Lel>.anon shall come unto thee, the fir-tree, the pine-tree, and the box together, to beautify the place of My sanctuary, and I will make tlie place of My feet glorious." [Isa. Ix. 1 1, l.'i.] But it was the sleep of the Beloved by whicli the Lonl built the house, and by which He keeps tlie City. For as when Adam slept Eve was t.aken out of liis side, so when the Second Adam fell asleep on the Cross tliere proceeded forth from His ^jde the Sacraimental streams by wliicli the children \\ lio are the Lord's heritage and gift are new bom to Him and nourished up to eternal life. It is these cliildren who are as arrows iu the hand of the Bridegroom, rejoicing as a giant to run His course : and He is the M.iii Whose h.ippniess it is to say, "Behold I and the children whom the Lord hath given Me :" because, also. He is their Strcngtii, they shall liave " bnhlness in tlie Day of .Judge- ment " when the great Enemy shall be their accuser before the Throne." PSALM CXXVIII. Respecting this Psalm also the words of St. Paul may be put into the mouth of the Psalmist, "I speak concerning Clirist .and His Church." The figure of marriage is one con- stantly used in a mystical sense of the union which (!o(l establislies between Himself antl His people. So He said of old, " Thy Maker is tliy Husband : " so also when all things ' The "gate" in tlm last verse may be an antitype of hoth the "gate of death" and the gate in %vhich the king sat to Judge the people's causes. Sec 2 Sam. XV. 2 ; xix. S. are made new the Apocalyptic vision of the glorified Church is of one "prepared as a Bride adorned for her Husband," of whom tlie angel said, " Come hitlier, I will shew thee the Bride, the Lamb's Wife." [Rev. xxi. 1, 9.] ' Thus this Psalm is to be taken, in its highest aspect, as spoken of Christ, "the Man" so often pronounced to be " blessed " throughout the whole Book of I'salms. The "labours of Thine hands" arc those niivrvellous works for which the saints ]iraisc the King of Saints [Rev. xv. 3]: "Thy wife" is the Britle of Christ, made one with Himself "the true Vine," which has become the Tree of Life beside His House on earth : "Tliy children " are they who have become the children of CJod through their regeneration. [1 Pet. i. 3 ; I John v. L] "Let us be glad, and rejoice, and give honour to Him ; for the marriage of the Lamb is come, and His Wife hath made herself ready. " PSALM CXXIX. From her youth up to her later ages the world and .Satan have fought ag.ainst the Churcli, and vexed her .and made her to "till up thiit which is behind of the alllictions of (.'hrist." [Col. i. 24.] As " He gave His back to the smiters " and was " wounded for our transgressions " by the scourging «liicli He suffered in tlic h.all of Pilate, so the persecutions which fell upon the t^hureh in its youth were aa the torture of jiloM'crs plowing upon His mystical Bcjily, and making long furrows with the scourge of wicked tyranny, {(\in\p. Acts i.\. 4, 5.] Active persecution of this kind is but one phase of that con- tinuous opposition to the work of Christ and His (^hurcli which the Apostle speaks of as " crucifying the Son of God afresh." It will never cease until the warfare of the Church 634 Cbe IPsalms. 28th Day. [Ps. 130—132.] 7 Whereof the mower filleth not his hand : neither he that bindeth up the sheaves his bosom. 8 " So that they who go by say not so much as, The Lord prosper you : we wish you good luck in the Name of the Lord. THE CXXX. PSALM. Dc profundis. OUT of the deep have I called unto Thee, Lord : Lord, hear my voice. 2 O let Thine ears consider well : the voice of my complaint. 3 If Thou, Lord, wilt be extreme to mark what is done amiss : O Lord, who may abide it ? 4 For there is mercy with Thee : therefore shalt Thou be feared. 5 I look for the Lord, my soul doth wait for Him : in His word is my trust. 6 My soul fleeth unto the Lord : before tha morning watch, I say, before the morning watch. 7 O Israel, trust in the Lord, for with the Lord there is mercy : and with Him is plenteous redemption. 8 And He shall redeem Israel : from all his sins. E THE CXXXI. PSALM. Domiue, noii est. ORD, I am not high-minded : I have no proud looks. 2 I do not exercise myself in great matters : which are too high for me. 3 But I refrain my soul, and keep it low, like as a child that is weaned from his mother ; yea, my soul is even as a weaned child. 4 O Israel, trust in the Lord : from this time forth for evermore. Day 28. MORNING PRAYER. THE CXXXII. PSALM. Memento, Domiiie. "TOED, remember David : and all his trouble ; I Comf. Ruth 2. 4. CXXX. Hist. Psalm of De- CTees, XI. Lituts. Ash-Wcd.. Evensong. S". 19. J^. Wednesday. Christmas. Vespers. Vigils of the dc. parteil. FcttitcntuU I's. 6. CXXXI. Hist. David; Psalm of Degrees. XII. Lilu,x. &. g. B. Wednesday Ves- pers. - B. v. M., Compline. CXXXII. Hist. Psalm of De- grees. XIII. Liturg. Christmas Day. Evensong. ^. g. m. Thursday, Christmas, Vespers. De quo non implevit nianum suam qui metit : et sinum suum qui manipulos coUigit : Et non dixerunt qui pra;teribant, Beuedictio Domini super vos : benediximus vobis in Nomine Domini. PSALMUS CXXIX. DE profundis clamavi ad Te, Domine : Domine, exaudi vocem meam. Fiant aures Tu£e intendentes : in vocem depre- cationis mere. Si iniquitates observaveris, Domine : Domine, quis sustinebit 1 Quia apud Te propitiatio est : et propter legem Tuam sustinui Te, Domine. Sustinuit anima mea in verbo Ejus : speravit anima mea in Domino. A custodia matutina usque ad noctem : speret Israel in Domino. Quia apud Domindm misericordia ; et copiosa apud Eum redemptio. Et Ipse redimet Israel : ex omnibus iniquitati- bus ejus. PSALMUS CXXX. DOMINE, non est exaltatum cor meum : neque elati sunt oculi mei. Neque ambulavi in magnis : neque in mira- bilibus super me. Si non humiliter sentiebam : sed exaltavi ani- mam meam. Sicut ablactatus est super matre sua : ita retri- butio in anima mea. Speret Israel in Domino : ex hoc nunc, et usque in sfeculum. PSALMUS CXXXI. MEMENTO, Domine, David : suetudinis ejus. et omnis man- is ended, Satan defeated, and all the foes of Christ made His footstool. But as the Lord Himself sufl'ered the plowers to plow upon His back that His Sufterings might work the sal- vation of men, so the persecutions which fall upon the Church are for her purification. At the last He will make manifest His good Providence iu this, and say to the enemies of the new as He did to those of the ancient Israel, ' ' Hast thou not heard long ago how I have done it : and of ancient times that I have formed it : now have I brought it to pass that thou shouldest be to lay defenced cities into ruinous heaps I will turn thee back by the way by which thou earnest. Thii PSALM CXXX. is the sixth of the Penitential Psalms, and has also been associated time immemorial with the mourning and watching of survivors over their departed brethren. It bears much similarity to the jjrayer of Jonah, which begins, " I cried by reason of mine affliction unto the Lord, and He heard me : out of the belly of liell cried I, and Thou heardest my voice." And as our Ijord Himself declared that the proi)het Jonah was a sign or type of Him so clear as to be evident even to that wicked generation which rejected Him, we have, in this coincidence of the prayer and the Psalm, an evidence that the latter is to be understood, like the other Penitential Psalms, as the words of Christ taking our sins upon Him, and offering up a vicarious penitence, by participation in the ful- ness of which l)y His brethren their imperfect penitence is made acceptable to God. This Psalm expresses, however, the cry of the penitent in the state of the departed, rather than that of the sinner in the day of probation. As Jonah from his living grave, as Christ from His Cross, so the sinner from his jilace in the intennedi- ate state calls "out of the deep" upon the mercy of God, pleads the impossibility of salvation if full justice is poured out upon his sins, memorializes God of His mercy through Christ, and lifts up the aspiration of his soul to fiee unto the Lord "very early in the " resurrection " morning." Thus this Psalm finds a proper Antiphon in the words of the jirophets Kalium and Zechariah. "Who can stand before His indignation, and who can abide in the fierceness of His anger? His fury is poured out like fire, and the rocks are thrown down by Him. The Lord is good, a stronghold in the day of trouble ; and He knoweth them that trust in Him." "Turn you to the stronghold, ye prisoners of hope." [Zech. ix. 12.] PSALM CXXXI. This is the Voice of Him Who, esteeming it no robbery to be even equal with God, yet took upon Him the form of a 28th Day. [Ps. 132.] Cbe Psalms. 635 2 How he sware unto the Lord : and vowed a vow unto the Ahnighty God of Jacob ; 3 I will not come within the tabernacle of mine house : nor climb up into my bed ; 4 I wiU not suffer mine eyes to sleep, nor mine eye-lids to slumber : neithei- the temples of my head to take any rest ; 5 Until I find out a place for the temple of the Lord : an habitation for the mighty God of Jacob. 6 Lo, we heard of the same at Ephrata : and found it in the wood. 7 We will go into His tabernacle : and fall low on our knees before His footstool. 8 Arise, O Lord, into Thy resting-place : Thou, and the ark of Thy strength. 9 "Let Thy priests be clothed with righteous- ness : and let Thy saints sing with joyfulness. 10 For Thy servant David's sake : turn not away the presence of Thine Anointed. 11 The Lord hath made a faithful oath unto David : and He shall not shrink from it ; 12 Of the fruit of thy body : shall I set upon thy seat. 13 If thy children will keep My covenant, and My testimonies that I shall learn them : their children also shall sit upon thy seat for evermore. chosen Sion to be an He hath longed for here will I and 14 For the Lord hath habitation for Himself : her. 15 This shall be My rest for ever dwell, for I have a delight therein. 16 I will bless her victuals with increase will sati.sfy her poor with bread. 17 1 will deck her priests with health : and her saints shall rejoice and sing. 18 There shall I make the horn of David to flourish ; I have ordained a lantern for Mine Anointed. 19 As for his enemies, I shall clothe them with shame : but upon himself shall his crown flourish. a Mattinsand Even- song Suffraijes. votum vovit Deo Sicut juravit Domino Jacob : Si introiero in tabernaculum domus mese : si ascendero in lectum strati mei : Si dedero soninum ocuhs meis : et palpebris meis dormitationem ; Et requiem temporibus meis, donee inveniam locum Domino : tabernaculum Deo Jacob. Ecce, audivimus earn in Ephrata : invenimus cam in campis silvte. Introibimus in tabernaculum Ejus : adorabimus in loco ubi steterunt pedes Ejus. Surge, DoMiNE, in requiem Tuam : tu et area sanctilicationis Tuse. Sacerdotes Tui induantur justitiam : et sancti Tui exsultent. Propter David servum Tuum : non avertas faciem Christi Tui. Juravit Dominus David veritatem, et non frustrabitur earn : de fructu ventris tui ponam super sedem tuam. Si custodierint filii tui testamentum Meum : et testimonia Mea hsec c[uk docebo eos : Et filii eorum usque in seeculum : sedebunt super sedem tuam. Quoniam elegit Dominus Sion : elegit earn in habitationem Sibi. Hffic requies Mea in saeculum saeculi : hie haliitabo ; quoniam elegi eam. Viduam ejus benedicens benedicam : pauperes ejus saturabo panibu.s. Sacerdotes ejus induam salutari : et sancti ejus exsultatione exsultabunt. Illuc producam cornu David : paravi lucernam Christo Meo. Inimicos ejus induam confusione : super ipsum autem eflflorebit sanctificatio Mea. servant, veiled Hia Divine glory in a tabernacle of flesh, and came into the world in the likeness of sinful men. Such was our Lord, and such was the Example wliich He set forth, "Learn of Me, for I am meek and lowly of lieart. " On more than one occasion the people desired to take the holy Jesus and set Him up for their King, but His ordinary pnactice on such occasions was to go apart from tlie nmltitude, as not exercising Himself in great matters ; and only once, immedi- ately before His .Surt'erings, diil He permit Himself to Ijc led in triumph. Thus His lioly Example illustrated tlic Ijcncdic- tion whioh He uttered, " lUessed are the meek : for they shall inherit the earth." [Matt. v. 5.] And as our Lord, in the I'salms, mostly speaks in the Person of His mystical liody, so here we may doubtless see both example and precept teaching us that tlie Church should ever be kept apart from schemes of secular ambition, and " exercised " only hi such mattera as are connected with her spiritual work. rSALM CX.XXIL When David sang respecting the vow which he had made to (iod to build Him a house [vv. 1-10], and respecting God's promi.se to him as to the firm est.alilishmeut of hia seed in Sion [vv. 11-111], he was mystically indicating [1] the Son of David tabernacling among men in the flesli tliat He might find out a place for the spiritual Temple, and [i] tlie promises of (iod made to His children for tlie .sake of His Beloved Son. "But thou, Bethlehem Ephrata, though thou be little among tlic thousands of Judali, yet out of thee shall He come fortll unto Me that is to be Kuler in Israel, Whose goings forth havfe been from of old, from the days of eternity." [Mic. v. 2; Matt, ii. 6.] In tliis Psalm God is tlierefore memorialized of the "good pleasure " wliich tlie Son of God " hath purposed hi Himself," and of "the eternal purpose which He purposed in Christ Jesus," that the Word should become Ucsli and dwell among us, and that "the Lord of hosts shall reign in Mount Zion, .and in .lerusalem, and before His ancients, gloriously." "Ho has chosen for a rest," says St. Hilary, "those of whom the Lord s.ays in the (iospel, ' No man can come to Me, except the Father Which hath sent Me draw him.' He has chosen that holy Zion, that heavenly Jerusalem, to wit, the harmonious company of the faithful, and the souls h.illowcd by the sacra- ments of the Church, to the end that in them, as in a reason- able and intelligent habit,atioii, tlioroughly cleansed^ and eternal tlirough the glory of the Kesurrectiou, the reasonable and intelligent, and uiidefilcd, and eternal nature of His in- efl'able Divinity m.ay rest." Dwelling m His Church here, Christ thus reigns in His chosen habitation, blessing her com and -wine with sacramcntid increase, that they may satisfy her poor with the En ad of Life. There does God make the horn of the Sun of David to flourish, and there He has ordained a City set on an hill to be a laiitem for His Christ. Hereafter all things will be put under His feet, and His enemies shall be clothed with shame when they see the crown of thorns blossoming into tlie cormia rnd'iata of an Imperial gloiy, the sign of just judgement, and of everlast- ing dominion. 636 Cbe Psalms. 28th Day. [Ps. 133-135.] THE CXXXIII. PSALM. Ecce, quam bonum. BEHOLD, liow good and joyful a thing it is : brethren, to dwell together in unity. 2 It is liiie the precious ointment upon the head, that ran down unto the beard : even unto Aaron's beard, and went down to the skirts of his clothing, 3 Like as the dew of Hermou : which fell upon the hill of Sion. 4 For there the Loed promised His blessing : and life for evermore. THE CXXXrV. PSALM. Ecce nunc. all BEHOLD now, praise the Lord : all ye ser- vants of the Lord ; 2 Ye that by night stand in the house of the Lord : even in the courts of the house of our God. 3 Lift up your hands in the sanctuary : and praise the Lord. i The Lord that made heaven and earth : give thee blessing out of Sion. THE CXXXV. PSALM. Laudate Nomen. O PRAISE the Lord, laud ye the Name of the Lord : praise it, O ye servants of the Lord ; 2 Ye that stand in the house of the Lord ; in the courts of the house of our God. 3 O praise the Lord, for the Lord is gracious : sing praises unto His Name, for it is lovely. 4 For why ? the Lord hath chosen Jacob unto Himself : and Israel for His own possession. 5 For I know that the Lord is great ; and that our Lord is above all gods. 6 Whatsoever the Lord pleased, that did He in heaven, and in earth ; and in the sea, and in all deep places. 7 He bringeth forth the clouds from the ends of the world : and sendeth forth lightnings with the rain, bringing the winds out of His treasures. 8 He smote the first-born of Egypt : both of man and beast. 9 He hath sent tokens and wonders into the midst of thee, O thou land of Egjrjit : upon Pharaoh, and all his servants. cxxxni Nisi. David : Psalm of Degrees, XIV. Liturs. ». g. g. Thursday Vespers. cxxxrv. Hist, Psalm of De- uces, XV. L.:,„s. S. g. 1g. Compline, Maundy Thursday, Prime. CXXXV. Hist. Author and occasion unknown, Ulurg. S. g. S. Thursday Vespers. PSALMUS cxxxn. ECCE, quam bonum et quam jucundum : habitare fratres in unum. Sicut unguentum in capite : quod descendit in barbam, barbam Aaron : Quod descendit in oram vestimenti ejus : sicut ros Hermon, qui descendit in montem Sion. Quoniam illic mandavit DoMiNtrs benedic- tionem : et vitam usque in sseculum. PSALMUS CXXXIII. ECCE, nunc, benedicite Dominum : omnes servi Domini. Qui statis in domo Domini : in atriis domus Dei nostri. In noctibus extollite manus vestras in sancta : et benedicite Dominum. Benedicat te Dominus ex Sion : Qui fecit cojlum et terram. PSALMUS cxxxrv. riUDATE Nomen Domini : laudate, servi ^ Dominum. Qui statis in domo Domini : in atriis domus Dei nostri. Laudate Dominum, quia bonus Dominus : psal- lite Nomini Ejus, quoniam suave. Quoniam Jacob elegit Sibi Dominus : Israel in possessionem Sibi. Quia ego cognovi quod magnus est Dominus : et Deus noster praj omnibus diis. Omnia quscunque voluit Domixu.s, fecit in coelo et in terra : in mari et in omnibus abyssis. Educens nubes ab extremo terrae : fulgura in pluviam fecit. Qui producit ventos de thesauris Suis : Qui percussit primogenita iEgypti, ab homine usque ad pecus. Et misit signa et prodigia in medio tui, .^gypte : in Pharaonem et in omnes servos ejus. PSALM CXXXIII. This is a song of the Church respecting the Indwelling of the Holy Gh8st in the mystical Body of Christ. It is this by which the Unity of the Church is originated and maintained through the union of the members with the Head, the engi-aft- ing and grow th of the branches in the Vine. Poured out first upon Christ our High Priest, to "S\"hom "God giveth not the Spirit by measure," it flowed down from Him to the Apostles, from the Apostles to the elect of God's ancient Israel, and thence to the Gentiles. Thus the superabundance of the heavenly Gift was bestowed upon the Body of Christ as the anointing oil poured forth upon the head of Aaron, so that its unction extended to the very skirts of his clothing : as the fertilizing dew which God sends forth to water the earth, and to cause it to bring forth much fruit to perfection. By such an indwelling of the Holy Ghost was the prayer of our Lord fulfilled, "That they all may be one ; as Thoii, Father, art in Me, and I in Thee, that they also may be one in Us. " ' ' And after these things I heard a great voice of much people in Heaven." [Rev. xix. 1.] PSALM CXXXIV. The Evensong of tlie Church day by day has always been associated with thoughts of the night which is at hand in the unseen world. So this ancient Compline Psalm looks to the condition of those members of Christ's Body who are in the state of the departed, in the darkness of night so far as our external \ision is concerned, but who, in the Light of Christ's Pre- sence, are yet united with the Church on earth in the one work of praising the Lord : the one work of those who " are before the Throne of God, and serve Him day and night in His Temple." The Church Militant, therefore, calls to the Church in the intermediate state to continue the work of God's praise ; and offers up her supplication for the departed, that the Lord Who made Heaven and earth, being their Lord still, will grant to them the blessed benefits of Christ's Passion fron> out of the inexhaustible stores of His Sion. "The Lord grant unto him that he may find mercy of the Lord in that Day." PSALM CXXXV. The antiphonal structure of each verse of this Psalm marks 28th Day. [Ps. 136.] Cfte Ipsalms. 637 10 He smote divers nations : and slew mighty kings ; 11 Sehon king of the Amorites, and Og the king of Basan : and all the kingdoms of Canaan ; 12 And gave their land to be an heritage ; even an heritage unto Israel His people. 13 Thy Name, O Lord, endureth for ever : so doth Thy memorial, O Lord, from one generation to another. 14 For the Lord will avenge His people ; and be gracious unto His servants. 15 "As for the images of the heathen, they are but sUver and gold : the work of men's hands. 16 *They have mouths, and speak not : eyes have they, but they see not. 17 'They have ears, and yet they hear not : neither is there any breath in their mouths. 18 ''They that make them are like unto them ; and so are all they that put their trust in them. 19 'Praise the Lord, ye house of Israel ; praise the Lord, ye house of Aaron. 20 -^Praise the Lord, ye house of Levi : ye that fear the Lord, praise the Lord. 21 Praised be the Lord out of Sion : Wlio dwelleth at .Jerusalem. Day 28. EVENING PRAYER. THE CXXXVI. PSALM. Confitemini. Gmi thanks unto the Lord, for He is gracious : and His mercy endureth for for o 2 give thanks unto the God of all gods His mercy endureth for ever. 3 O thank the Lord of all lords : for His mercy endureth i'or ever. 4 Who only doeth great wonders : for His mercy endureth for ever. 5 Who by His e.xcellent wisdom made the heavens ; for His mercy endureth for ever. G Who laid out the earth above the waters : for His mercy endureth for ever. 7 Who hath made great lights : for His mercy endureth for ever; 8 The sun to rule the day : for His mercy endureth for ever ; 9 The moon and the stars to govern the night ; for His mercy endureth for ever. a Ps. 115. 4. b Ps. us. 5. c Ps. lis. 6. rfPs. 115. 8. e Ps. lis. 9. 10. /■Ps, IIS. .1. CXXXVI. Hue. Author and occasion unknown. L,l„y,: i. g. a. Sunday Lauds, Sept, to Haster. Thursday Vespers. Qui percussit gentes multas : et occidit reges fortes. Sehon regern Amorrhoeorum, et Og regem Basan : et omnia regna Chanaan. Et dedit terram eorum haereditatem : h;eredi- tatem Israel populo Suo. DoMiNE, Nomen Tuum in sternum : Domine, memoriale Tuum in generationem et generationem. Quia judicabit Dominus populum Suum : et in servis Suis deprecabitur. Simulachra gentium argentum et aurum : opera manuum hominum. Os habent, et non loquentur ; oculos habent, et non videbunt. Aures habent, et non audient : neque enim est spiritus in ore ipsorum. Similes illis fiant qui faciuut ea : et omnes qui confidunt in els. Domus Israel, benedicite Dominum : domus Aaron, benedicite Dominum. Domus Levi, benedicite Dominum : qui tinietis Dominum, benedicite Dominum. Benedictus DoMiNUS ex Sion ; Qui habitat in Hierusalem. PSALMUS CXXXV. CONFITEMINI Domino, quoniam bonus : quoniam in Eetertmm misericordia Ejus, Confitemini Deo deorum : quoniam in sternum misericordia Ejus. Confitemini Doming dominorum ; quoniam in aeternum misericordia Ejus. Qui facit mirabilia magna solus : quoniam in aeternum misericordia Ejus. Qui fecit ca-los in inteUectu : quoniam in ajternum misericordia Ejus. Qui firmavit terram super aquas : quoniam in asternum misericordia Ejus. Qui fecit luminaria magna : quoniam in .-eter- num misericordia Ejus. , Solem in potestatem diei : quoniam in ;eternmn misericordia Ejus. Lunam et stellas in potestatem noctis : quoniam in ajternum misericordia Ejus. it especially with the characteristic which belongs to many others, that indicated by the heavenly woi'ship seen and heard by Is.aiah : "And one cried unto another, and said." Kach verse contains what we are accustomed to call a Versicle ami Response, priests and people "teaching and admonishing one another in psalms and hynms and spiritual songs. " This is most conspicuous in the tirst and last three verses, but the others also are evidently intended to be " cast," as it has been said, "from one to the other ;" and in carrying out this pur- pose the Psalmist has been following a Divine pattern, shewn to him in the mount of God. In tliis Psalm the Church again praises God for His continu- ous mercy and goodness towards her in the days of His ancient as in those of His new Israel : and the greatness of this mercy is set forth by sucli references to the majesty and power of God as declare throughout that "the Lord thy God giveth thee not this good land to possess it for thy righteousness," but for His holy Name's sake, that "great Name " which He "will sanctify." [Dent. ix. 6; Ezek. xx.wi. 22.] And as it was a perpetual subject of rejoicing among God's ancient people that He had thus chosen them from among .all nations as a people among whom He might dwell and manifest fortli His glory, so the Presence of Christ in His Church is still the chief subject of praise. " Whatsoever tlie Lord pleased, that did He in Heaven and in earth, and in the sea, and in all deep places ;" but He condescended to come down and take Human Nature upon Him, and considering not His own almighty and irresistible Will alone, took pity also upon a fallen world. " Behold, the heaven aiul heaven of heavens cannot contain Thee ; how much less this house that I have buildcd ! Yet have Thou respect unto the prayer of Thy serv.ant, and to his supplication, O Lord my God." PSALM CXXXVI. God is here praised as the Creator, Preserver, and Giver of life, and we are tauglit by the third and the last verses to oti'er up the Psalm as a tribute of praise to Him " by A\'hom all things were made," and by Whom tlie Liglit and Life of grace came into the world ; to Him Wliom the Church in Heaven praises as " King of kings, and Lord of lords." Thus interpreted, tlie Psalm divides itself (after the Intro- ductory verses) into three sections. In the iiret section [vv. 638 Cbe Ipsalms. 28th Day. [Ps. 137.] 10 "Who smote Egypt with their first-bom : for His mercy endureth for ever ; 1 1 'And brought out Israel from among them : for His mercy eudureth for ever ; 12 "With a mighty hand, and stretched out arm : for His mercy endureth for ever. 13 ''Who divided the Red sea in two parts : for His mercy endureth for ever ; 14 'And made Israel to go through the midst of it : for His mercy endureth for ever. 15 ^But as for Pharaoh and his host, He over- threw them in the Red sea : for His mercy en- dureth for ever. 16 Who led His people through the wilderness : for His mercy endureth for ever. 17 Who smote great kings : for His mercy en- dureth for ever ; 18 Yea, and slew mighty kings : for His mercy endureth for ever ; 19 ■''Sehoii king of the Amorites : for His mercy endureth for ever ; 20 ''And Og the king of Basan : for His mercy endureth for ever ; 21 And gave away their land for an heritage : for His mercy endureth for ever ; 22 Even for an heritage unto Israel His ser- vant : for His mercy endureth for ever. 23 Who remembered us wheu we were in trouble : for His mercy endureth for ever. 24 And hath delivered us from our enemies : for His mercy endureth for ever. 25 Who giveth food to all flesh : for His mercy endureth for ever. 26 O give thanks unto the God of heaven : for His mercy endureth for ever. 27 O give thanks unto the Lord of lords : for His mercy endureth for ever. THE CXXXVII. PSALM. Super flumma. BY the waters of Babylon we sat down and wept : when we remembered thee, Siou. 2 As for our harps, we hanged them up : upon the trees that are therein. 3 For they that led us away cajitive, required of us then a song, and melody, in our heaviness : Sing us one of the songs of Sion. u Exod. la. 39. ft Exod. 12. 37. f Exod. 6. 6. d Exod. 14. 21. e Exod. 14. 22, 29, /"Exod. 14. 27. ^ Deut 3. 6. A Deut. 3. 11. CXXXVII. Hist. Jeremiali ; durinj. tlie C.lp- tivity. L,l„ri:. =.. S- JJ. Thursday Vespers. Qui percussit .^gyptum cum primogenitis eorum : cjuoniam in aeternum misericordia Ejus. Qui eduxit Israel de medio eorum : quoniam in ajternum misericordia Ejus. In manu potenti et brachio excelso : quoniam in ajternum misericordia Ejus. Qui divisit mare Rubrum in divisiones : quo- niam in ieternum misericordia Ejus. Et eduxit Israel per medium ejus : quoniam in seternum misericordia Ejus. Et excussit Pharaonem et virtutem ejus in mari Rubro ; quoniam in a?ternum misericordia Ejas. _ Qui traduxit populum Suum per desertum : quoniam in wteruum misericordia Eju.s. Qui percussit reges magnos : quoniam in aeter- num misericordia Ejus. Et occidit reges fortes : quoniam in aeternum misericordia Ejus. ' Sehon regem Amorrhfeorum : quoniam in £etemum misericordia Ejus. Et Og regem Basan : quoniam in seternum misericordia Ejus. Et dedit terram eorum hsereditatem : quoniam in aeternum misericordia Ejus. HiEreditatem Israel servo Suo : quoniam in ieternum misericordia Ejus. Qui in humilitate nostra memor fuit nostri : quoniam in ajternum misericordia Ejus. Et redemit nos ab inimicis nostris : quoniam in seternum misericordia Eju.s. Qui dat escam omni carni : quoniam in aeter- num misericordia Ejus. Confitemini Deo cceli : quoniam in asternum misericordia Ejus. Confitemini Domino dominorum : quoniam in ffiternum misericordia Ejus. PSALMUS CXXXVI. SUPER flumina Babylonis, illic sedimus et flevimus : dum recordaremur tui, Sion. In saUcibus in medio ejus : suspendimus organa nostra. Quia illic interrogaverunt nos : qui captivos dnxerunt nos, verba cantionum : Et qui abduxerunt nos : Hymnum cantate nobis de canticis Sion. 4-9] the marvels of Creation are set forth as tokens of the mercy of the Lord : a mercy whose objects may extend far beyond the boundaries of our o^^^l world, but of which our own experience gives us abundant reason to sing tliat it endureth for ever. But the great wonders of the natural world are types and sj'mbols of those in the spiritual world. The heavens are the glorified Church : the earth is the Church in its mili- tant condition. And because the Militant Church is tliat wherein souls are made fit for the Church glorified, therefore it is laid out above (or founded on) the waters of grace, where- in all souls are new bom, and respecting which the invitation is ever going forth, " Ho ! every one that thirsteth, come ye to the waters. " " If any man is athirst, let him come unto Me, and drink." The "gi-eat lights" are the Sun of Right- eousness, ' ' Light of Light, " and the ' ' lesser light, " the Church, which derives all her light from Him, that she may shed it abroad on men during the " night " of His absence from their sight: the stars are they of whom the prophet said, "They that turn many to righteousness" shall shine "as the stars for ever and ever," and of whom our Lord said, "Ye are the light of the world." In the second section [vv. 10-22] the mercy of the Lord is magnified for delivering human nature from the power of the Evil One, and the Church from the opposition of Antichrist : the progress of His people being symbolized by the triumphant march of Israel in the face of all her enemies ; and the foes of Clirist and His Church, — Satan and all his Antichristian agents, — by Pharaoh, the great and mighty kings, Sehon and Og. "Thus is signified how the " Prince of this world " is to be deprived of that dominion over which he has exercised his power since the Fall, and how the heritage is to be given to Israel God's servant, the Lord Jesus, and to His mystical Body. The third section consists of verses 23, 24, and 25, and is characterized by the latter verse especially. In which is sig- nified the mercy of the Second Person of the Blessed Trinity in giving Himself to be the " Living Bread," given for " the life of the world." Thus recounting the mercies of her Saviour, the Church returns to her first strain of praise, "0 give thanks unto the Lord of lords, for His mercy endureth for ever. " PSALM CXXXVU. The pathos of this sorrowful strain looks beyond the exile 28th Day. [Ps. 138.] Cf)c Ipsalmtf. 639 4 How shall we sing the Lord's song ; in a strange land ? .5 If I forget thee, O Jerusalem : let my right Laud forget her cunning. 6 If I do not remember thee, let my tongue cleave to the roof of my mouth : yea, if I prefer not Jerusalem in my mirth. 7 Kemember the children of Edom, O Lord, in the day of Jerusalem : how they said, Down with it, down with it even to the ground. 8 O daughter of Babylon, wasted with misery : yea, happy shall he be that rewardeth thee, as thou hast served us. 9 Blessed shall he be, that taketh thy children ; and throweth them against the stones. THE CXXXVin. PSALM. Coufitebor Tibi. I WILL give thanks unto Thee, O Lord, with my whole heart : even before the gods will I sing praise unto Thee. 2 I wiU worship toward Thy holy temple, and praise Thy Name, because of Thy lovingkind- ness and truth : for Thou hast magnified Thy Name and Thy Word above all things. 3 When I called upon Thee, Thou heardest me ; and enduedst my soul with much strength. 4 AU the kings of the earth shall praise Thee, O Lord : for they have heard the words of Thy mouth. 5 Yea, they shall sing in the ways of the Lord : that great is the glory of the Lord. 6 For though the Lord be high, yet hath He respect unto the lowly : as for the proud, He beholdeth them afar off. 7 Though I walk in the midst of trouble, yet shalt Thou refresh me : Thou shalt stretch forth Thy hand upon the furiousness of mine enemies, and Thy right hand shall save me. 8 The Lord shall make good His lovingkind- ness toward me : yea, Thy mercy, O Lord, en- dureth for ever ; despise not then the works of Thine own hands. cxxxvni. Hist. David. Oc. cabioii unknown. LUny-S. S, ©. ?). Friday, St.\lich.iel, Vespers. Vigils of the departed. Name of Jesus, ist Ves- pers. Quomodo cantabimus canticum Domini : in terra aliena ? Si oblitus fuero tui, Hierusalem : oblivioni detur dextera mea. Adheereat lingua mea faucibus meis : si non meminero tui : Si non proposuero Hierusalem : in principio lajtitiai meee. Memor esto, Domine, filiorum Edom : in die Hierusalem ; Qui dicunt, Exinanite, exinanite : usque ad fundamentum in ea. Filia Babylonis misera : beatus, qui retribuet tibi retributionem tuam, quam retribuisti nobis. Beatus qui tenebit : et allidet parvulos tuos ad petram. PSALMUS CXXXVII. CONFITEBOR Tibi, Dqmine, in toto corde meo : quoniam audisti verba oris mei. In conspectu angelorum psallam Tibi : adorabo ad templum sanctum Tuum, et coufitebor Nomini Tuo. Super misericordia Tua et veritate Tua : quo- niam magnificasti super omne Nomen sanctum Tuum. In quacunque die invocavero Te, exaudi me : multiplicabis in anima mea virtutem. Confiteantur Tibi, Domine, omnes reges terrte : quia audierunt omnia verba oris Tui. Et cantent in viis Domini : quoniam magna est gloria Domini. Quoniam escelsus Dominus, et humilia res- picit : et alta a longe cognoscit. Si ambulavero in medio tribulationis, vivifica- bis me : et super iram inimicorum meorum exten- disti manum Tuam, et salvum mo fecit dextera Tua. Dominus retribuet pro me ; Domine, miseri- cordia Tua in sieculum : opera mauuum Tuarum ne despicias. and captivity of the Jews, and sets before God the longing of His Church for that Paradise out of which she was driven by the Fall, but to which she hopes to return after the destruc- tion of the mystical Babylon [Rev. xviii — xxii.] — that great world of confusion which has broken up the order and harmony of the Creator's good work. In the iSion of God's Presence the four-and-twenty elders arc represented as " having every one of them harps," the New Song is " the voice of harpers harping with their harps," the martyrs " stand on the sea of glass having the harps of God," and when Babylon is fallen "the voice of haqiers" is heard in her no more. Thus is symbolized the restoration to the redeemed of the joys from which the Church has been exiled while it dwelt in the "strange land" of a world which was held captive in the bondage of Satan. And while in that land, she is ever looking forward to the bliss of a restored Paradise : a .Jerusalem " new " indeed, yet sitch as that happy place in which mankind could at first sing the Lord's song to the praise of their Creator in His V'isible Presence, the Object of their worship speaking to them, and "walking in the garden." " Love not the world, neither the things that are in the world," is thus the tone of this Psalm. The mystical Baby- lon is ever at enmity against God, and the prayer of His Church is ever that all may be destroyed which is not for His glory. Since then, " in her was found the blood of prophets and of saints, and of all that were slain upon the earth : " therefore the voice comes even from Heaven, " Kewartl her even as she rewarded you, and double unto her double according to her works." PSALM CXXXVIII. This Psalm may Iiave been written by David when he was living as an exile in an idolatrous kingdom, and when he would be the more fervently calling upon (!od, because walking iji the midst of trouble. It may have been upon the lips of the three young confessors as they walked in the midst of the furnace of Nebuchadnezzar : or of the aged Daniel as he knelt three times a day before his God as aforetime, with his face toward .Jeru- salem, notwithstanding the cruel devices of his enemies to put him to death : or it m.ay have been the song of those who sang praises at midnight in the prison, when they were brought before rulers and kings for Clirist's sake. Jkit more than all it is the Voice of Christ speaking for Himself and for His mystical Body, praising .and th.anking (iod Ik cause He has magnified His Name and His Incarii.ate Wiihd above .all tilings, oven through tlie troulile and alUiction of the Cross, For when He called upon His Puthcr, Jlis Voice w,aa heard, and His Soul was endued with strength to subdue all the kings of the eajth to Hia allegiance, so that they should "sing in the 640 Cfje IPsalmiEf. 29th Day. [Ps. 139.] Day 29. MORNING Praykr. THE CXXXIX. PSALM. Domine, probasti. OLORD, Thou bast searched me out, and known me : Thou knowest my down-sit- ting, and mine up-rising; Thou understandest my thoughts long before. 2 Thou art about my path, and about my bed : and spiest out all my ways. 3 For lo, there is not a word in my tongue ; but Thou, O Lord, knowest it altogether. 4 Thou hast fashioned me behind and before : and laid Thine hand upon me. 5 Such knowledge is too wonderful and excel- lent for me : I cannot attain unto it. 6 Whither shall I go then from Thy Spirit : or whither shall I go then from Thy presence 1 7 If I climb up into heaven, Thou art there ; if I go down to hell, Thou art there also. 8 If I take the mngs of the morning : and remain in the uttermost parts of the sea ; 9 Even there also shall Thy hand lead me : and Thy right hand shall hold me. 10 If I say, Peradventure the darkness shall cover me : then shall my night be turned to day. 11 Yea, the darkness is no darkness with Thee, but the night is as clear as the day : the darkness and light to Thee are both alike. 1 2 For my reins are Thine : Thou hast covered me in my mother's womb. 13 1 will give thanks unto Thee, for I am fearfully and wonderfully made ; marvellous are Thy works, and that my soul knoweth right well. 14 My bones are not hid from Thee : though I be made secretly, and fashioned beneath in the earth. 15 Thine eyes did see my substance, yet being imperfect : and in Thy book were all my mem- bers written ; 16 Which day by day were fashioned : when as yet there was none of them. 17 How dear are Thy counsels unto me, O God : O how great is the sum of them ! 18 If I tell them, they are more in number than the sand : when I wake up, I am present with Thee. CXXXIX. Hisf. David. Oc. casion unknown. Lilny^. S;. 6. ??. Friday, Apostles and Evangelists, Vespers. Com- mendation of Souls. psALMus cxxxvm. DOMINE, probasti me, et cognovisti me : Tu cognovisti sessionem meam et resurrec- tionera meam. InteUexisti cogitationes meas de longe : semi- tam meam et funiculum meum investigasti. Et omnes vias meas prievidisti : quia non est sermo in lingua mea. Ecce, Domine, Tu cognovisti omnia, novissima et antiqua : Tu formasti me, et posuisti super me manum Tuani. Jklirabilis facta est scientia Tua ex me : confor- tata est, et non potero ad earn. Quo ibo a Spiritu Tuo ! et quo a facie Tua fugiam ? Si ascendero in ccelum, Tu iUic es : si descen- dero in infernum, ades. Si sumpsero pennas meas diluculo : et habita- vero in extremis maris ; Etenim illuc manus Tua deducet me : et tenebit me dextera Tua. Et dixi, Forsitan tenebrc'e conculcabunt me : et nox illuminatio mea in deliciis meis. Quia tenebraj non obscurabuntur a Te, et nox sicut dies illuminabitur : sicut tenebr* ejus, ita et lumen ejus. Quia Tu possedisti renes meos ; suscepisti me de utero matris mese. Confitebor Tibi, quia terribiliter magnificatus es : mirabilia opera Tua, et anima mea cognoscet nimis. Non est occultatum os meum a Te, quod fecisti in occulto : et substantia mea in inferioribus terrse. Imperfectum meum viderunt oculi Tui, et in libro Tuo omnes scribentur ; dies formabuntur, et nemo in eis. Mihi autem nimis honorificati sunt amici Tui, Deus : nimis confortatus est principatus eorum. Dinumerabo eos, et super arenam multiplica- buntur : exsurrexi, et adhuc sum Tecum. ways of the Lord," acknowledging that the kingdoms of this world are become the kingdoms of the Lord and of His Christ. And though the Church walk in the midst of trouble, as Chri.st did, she is the work of the Saviour's "own hands," Whose mercy endureth for ever, and Who will not despise or forsake that which He has new created. PSALM CXXXIX. The ancient Introit of the Church of England for Low Sunday applied a portion of this Psalm to our Lord's Resurrec- tion : " When I wake up, I am present with Thee. Alleluia. Thou hast laid Thine hand upon Me. Alleluia. Such know- ledge is too wonderful for Me. Alleluia. Lord, Thou hast searched Me out and known Me : Thou knowest My down- sitting and Mine up-rising." This beautiful use of the first and fifth verses indicates to us the primary spiritual interpre- tation of the Psalm as relating to the Incarnation of our Blessed Lord, and to the formation of His mystical Body, the Cluirch. "Conceived by the Holy Ghost, born of the Virgin Mary," the Human Nature of the Holy Jesus attained the climax of that mystery attending the origin and growth of all our kind, and of none could it be so fullv said, "Thou hast fashioned Me behind and before : and laid Thine hand upon Me." It is therefore, as if the Human Nature was speaking to the Divine Nature : " Thou hast fashioned Me by the overshadowing with which Thou hast covered Me in My Mother's womb ; Thou hast united Me inseparably with the overshadowing Spirit ; Thou hast taken Me into Thee, so that I cannot be separated from Thee, whether I ascend to Heaven or descend to Hell, whether I go forth to the rising of the morning sun, or to the darkness left by his departure in the west ; therefore I will offer up Myself as a never-ceasing Eucharist to Thee, declaring the marvellousness of Thy works in creating a New Man, after God, in righteousness and true holiness." The prophet Isaiah gave to the Church, therefore, a perpetual Antiphon to this Psalm when he said, " Behold, a virgin shall conceive, and bear a Son, and shall call His Name Imraanuel. " [Isa. vii. 14.] "God with us." [Matt. i. 23 ] " But the actual fleshly Body of Christ was itself the type of His mystical Body, the Church, and is as such continually represented in Scripture. His bodUy agonies on the Cross were a warning of the afflictions to which the Church should be continually exposed, always delivered unto death for Jesus' sake : His unbroken bones betokened the undiminished strength which throughout her afflictions the Church should retain ; the blood and w.ater which flowed from His pierced side exhibited to view what subsequent generations cherished 29th Day. [Ps. 140.] Cf)c Ipsalms. 641 19 Wilt Thou not slay the wicked, O God : depart from me, ye blood-thirsty men. 20 For they speak unrighteously against Thee : and Thine enemies take Thy Name in vain. 21 Do not I hate them, O Lord, that hate Thee : and am not I grieved with those that rise up against Thee 1 22 Yea, I hate them right sore : even as though they were mine enemies. 23 Try me, God, and seek the ground of my heart : prove me, and examine my thoughts. 24 Look well if there be any way of wicked- ness in me ; and lead me in the way everlasting. THE CXL. PSALM. Eripe me, Domuie. DELIVEK me, O Lord, from the evil man : and preserve me from the wicked man. 2 "Who imagine mischief in their hearts : and stir up strife all the day long. 3 They have sharpened their tongues like a serpent : adder's poison is under their lips. 4 Keep me, O Lord, from the hands of the ungodly : preserve me from the wicked men, who are purposed to overthrow my goings. 5 The proud have laid a snare for me, and spread a net abroad with cords : yea, and set traps in my way. 6 I said unto the Lord, Thou art my God : hear the voice of my prayers, O Lord. 7 O Lord God, Thou strength of my health : Thou hast covered my head in the day of battle. 8 Let not the ungodly have his desire, O Lord : let not his mischievous imagination prosper, lest they be too proud. 9 Let the mischief of their o\\'n lips fall upon the head of them : that compass me about. 10 Let hot burning coals fall upon them : let them be cast into the fire, and into the pit, that they never rise up again. 1 1 A man full of words shall not prosper upon the earth : evil shall hunt the wicked person to overthrow him. 1 2 Sure I am that the Lord will avenge the poor : and maintain the cause of the helpless. 13 The righteous also shall give thanks unto Thy Name ; and the just shall continue in Thy sicrht. CXL. Nt'st. David : while persecuted by Saul. Lioirs: ». §. ?g. Friday, Maundy Ttiursday, Good Friday, Vespers. Si occideris, Deus, peccatores : viri sanguinum declinate a me. Quia dicitis in cogitatione : Accipient in vaui- tate civitates suas. Nonne qui oderunt Te, Domine, oderam : et super inimicos Tuos tabescebam 1 Perfecto odio oderam illos : inimici facti sunt mihi. Proba me, Deus, et scito cor meum : interroga me, et cognosce semitas meas. Et vide, si via iniquitatis in me est : et deduo me in via seterna. PSALMUS CXXXIX. ERIPE me, Domine, ab homine malo : a viro iniquo eripe me. Qui cogitaverunt iniquitates in corde : tota die constituebant praelia. Acuerunt linguas suas sieut serpentis : vene- num aspidum sub labiis eorum. Custodi me, Domine, de manu peccatoris ; et ab hominibus iniquis eripe me. Qui cogitaverunt supplantare gressus meos : absconderunt superbi laqueum mihi. Et funes extenderunt in laqueum : juxta iter scandalum posuerunt mihi. Dixi Domino, Deus mens es Tu : exaudi, Do- mine, vocem deprecationis mese. Domine, Domine, virtus salutis mese : obum- brasti super caput meum in die belli. Ne tradas me, Domine, a desiderio meo pec- catori : cogitaverunt contra me ; ne derelinquas me, ne forte exaltentur. Caput circuitus eorum : labor labiorum ipso- rum operiet eos. Cadent super eos carbones, in ignem dejicies eos : in miseriis non subsistent. Vir linguosus non dirigetur in terra injustum mala capient in interitu. virum Cognovi quia faciei Dominus judicium inopis ; et vindictam pauperum. Veruntamen justi confitebuntur Nomini Tuo et habitabunt recti cum vultu Tuo. in the two Christian sacraments. It would be impossible, therefore, wiHi due regard to the analogy of other Scripture- teaching, to read in the Psalm before ns a pro])liccy of the Incarnation of Christ, and yet not to behold in it also a picture of that more spiritual Body of His, in wliich, and in the different members of \\-hich. His glory was to be displayed forth to the world from tlie period of His first to that of His second coming In secret, in tlie darkness of His owii grave, that Church was fearfully and wonderfully made ; the Corn had to fall into the ground and die ere its much fruit could be brought forth. Then, after His Resurrection from the de.ad, .and Ascension to His Father in Heaven — 'I have awaked, and am again with Tliee,'— did His new life on earth in the person of the company of His redeemed people begin. It was tlien, when in His own Person Ho had left tlie world and gone to the Father, that He openly contemplates both tlie preciousness and the number of the friends of Cuil, tlie members of His Body. Tlieir preciousness was shewn by the fulness of measure in which He poured forth His gifts upon them ; their number was the Divine fulfilment of the promise originally made to Abraham, ' I will make thy seed na the dust of the earth : so that if a man can number the dust of the earth, tlien shall tliy seed also be numbered.'"' Tlie last six verses of this Psalm illustrate what has been said respecting tlie Imprecations in a, note on the 69th Psalm,- showing that the hatred of the Church towards reck- lessly impenitent sinners is a hatred of them as the enemies of her Lord ; a hatred, in fact, of their reckless sin, mingled with grief for them in respect to the consequences which such impenitence will bring upon their bodies and souls. PSALM CXL. This is also one of those Psalms of which the GOtli is n type, wherein the full wickedness of opposition to Christ and His Church is set forth liy the strength of the language which is used in its condcnniation. "The evil man," and " the wicked m.an," who " liavc sh.arpened tlicir tongues like a serpent," the " ungodly," and the " proud," are all repre- sentative terms, signifying, in their most extreme sense, that I TiiRUPP on the Psalms, ii. 20". s Page 668. 642 Cl)c Jpsalms. 29th Day. [Ps. 141, 142. J THE CXLI. PSALM. Domine, clamavi. LOKD, I call upon Thee, haste Thee unto me : and consider my voice, when I cry unto Thee. 2 Let my prayer be set forth in Thy sight as the incense : and let the lifting up of my hands be an evening sacrifice. 3 Set a watch, Lord, before my mouth : and keep the door of ray lips. 4 O let not mine heart be inclined to any evil thing : let me not be occupied in ungodly works, with the men that work wickedness, lest I eat of such things as please them. 5 Let the righteous rather smite me friendly : and reprove me. 6 But let not their precious balms break my head : yea, I will pray yet against their wicked- ness. 7 Let their judges be overthrown in stony places : that they may hear my words, for they are sweet. 8 Our bones lie scattered before the pit : like as when one breaketh and heweth wood upon the earth. 9 But mine eyes look unto Thee, O Lord God : in Thee is my trust, O cast not out my soiil. 10 Keep me from the snare that they have laid for me : and from the traps of the wicked doers. 11 Let the ungodly fall into their own nets together ; and let mo over escape them. D.iY 29. Evening Prayer. THE CXLII. PSALM. Voce mea ad Dominuni. I CRIED unto the Lord with my voice : yea, even unto the Lord did I make my suppli- cation. 2 I poured out my complaints before Him : and .shewed Him of my trouble. 3 "When my spirit was in heaviness, Thou knewest my path : in the way wherein I walked liave they privily laid a snare for me. CXLI. Hist. DaviJ; while persecuted bv 5.iul, Liturg. &. B. IP. 1 ritlay, M.lvmi1\ Tluirsilay. C.not] Friday, Vespers. CXUI. Nisf. David : while at the caveof Adul- lam. [I Sam. 33. i ] l,lu,x. S. J). 1p. Friday. Maun<ly Thursday, Gond F'riday, Vespers. PSALM US CXL. DOMINE, clamavi ad Te, exaudi me voci meK, cum clamavero ad Te. intende Dirigatur oratio mea sicut incensum in con- spectu Tuo ; elevatio manuum mearum sacrificium vespertinum. Pone, DoMiNE, custodiam ori meo ; et ostium circumstanticU labiis meis. Non declines cor meum in verba malitife ; ad excusaudas excusationes in peccatLs. Cum hominibus operantibus iniquitatem : et non communicabo cum electis eorum. Corripiet me Justus in misericordia, et increpabit me : oleum autem peccatoris non impinguet caput meum. Quoniam adhuc et oratio mea in beneplacitis eorum : absorpti sunt juncti petrie judices eorum. Audient verba mea, quoniam potuerunt : sicut crassitudo terrte erupta est super terram. Dissipata sunt omnia ossa nostra secus infer- num : quia ad Te, Domine, Domine, oculi mei ; in Te speravi, non auferaa animam meam. Custodi me a laqueo quem statuerunt mihi : et a scandalis operantium iniquitatem. Cadent in retinaculo ejus peccatores : singu- lariter sum ego donee transeam. PSALMUS CXLI. ^VyOCE mea ad Dominum clamavi : voce mea V ad Dominum deprecatus sum. Effundo in conspectu Ejus orationem meam : et tribulationem meam ante Ipsum pronuntio. In deficiendo ex me spiritum meum ; et Tu cognovisti semitas meas. In via hac qua ambulabam : absconderunt laqueum mihi. Evil One whom St. Paul calls "the Wicked," the "old Ser- pent, " whose minister is Antichrist. From tlie temptation of the first Adam in Paradise to the Temptation of the Second Adam in the wi!deraes.s, and thence onward in all ages of the Church until tlie last great Day, this Evil One is imagining mis- chief against Christ and His mystical Body, so that tlie prayer must ever go up, "Deliver us from the Evil," until Satan and his ministers have been cast into the "bottomless pit," among the "hot burning coals" of God's never-ending displeasure. Then the event will shew that God has surely avenged The Poor : the mystical Body of The Righteous shall give thanks to His Name, and shall continue in His Presence for ever. PSALM CXLL This is the cry of the Lord and of His Church under suffer- ing from the first and the last persecutors. When the Lamb of God was offered up in the evening of the world's duration, and on the evening of tlie first Good Friday, He became the true Evening Sacrifice, Whose very attitude was that then used in prayer, a lifting up of His hands, and spreading them forth as when one spreadeth forth his hands to swim. All the day long did He stretch forth His hands to a gainsaying people ; yet not in vain, for it was all the day long also in intercession with His Father. And although there ^^•as a supernatural darkness over body and soul for a time, tlie incense of His supplication arose before the Throne, .and wlien the Evening Sacrifice had been offered, the prophecy was fulfilled, "It shall come to pass that at evening time it sh.iU be liglit." [Zech. xiv. 7.] For tlie Church this is a continual hymn of exposition upon the words of Christ respecting the troubles of the last days ; " In your patience possess ye your souls " . . . . " When these things begin to come to pass, then look up and lift up your heads, for your redemption drawetli nigh." [Lulic x.\i. IS), 28.] It is better for the Church and for each particular mem- ber of Christ to suffer chastisement for a season in tlie mercy of a righteous Father, than to gain a temporary prosperity by partaking of tlie "dainty and goodly things " of Babylon and Antichrist, and so fall into the snare and the net from whicli there is no escape. [Rev. xvii. and xviii.] PSALM CXLII. When David thus poured out his complaints to the Lord. and shewed Him of his trouble, he prefigured the lioly Son of 29th Day. [Ps. 143.] Cf)C Ipsalms. 64: 4 I looked also upon my right hand : and saw there was no man that would know me. 5 I had no place to flee unto : and no man cared for my soul. 6 I cried unto Thee, O Lord, and said : Thou art my hope, and my portion in the land of the living. 7 Consider my complaint : for I am brought very low. 8 O deliver me from my persecutors : for they are too strong for me. 9 Bring my soul out of prison, that I may give thanks unto Thy Name : which thing if Thou wilt grant me, then shall the righteous re.sort unto my company. THE CXLin. PSALM. Domine, exaudi. HEAR my prayer, O Lord, and consider my desire : hearken unto me for Thy truth and righteousness' sake. 2 And enter not into judgement with Thy servant : for in Thy sight shall no man living be justified. 3 For the enemy hath persecuted my soul ; he hath smitten my life down to the ground : he hath laid me in the darkness, as the men that have been long dead. 4 Therefore is my spirit vexed within me ; and my heart within me is desolate. 5 Yet do I remember the time past ; I muse upon all Thy works : yea, I exercise myself in the works of Thy hands. 6 I stretch forth my hands unto Thee : my soul gaspeth unto Thee as a thirsty land. 7 Hear me, Lord, and that soon, for my spirit waseth faint : hide not Thy face from me, lest I be like unto them that go down into the pit. 8 O let me hear Thy lovingkindness betimes in the morning, for in Thee is my trust : shew Thou me the way that I should walk in, for I lift up my soul unto Thee. 9 Deliver me, O Lord, from mine enemies : for I flee unto Thee to hide me. 10 Teach me to do the thing that pleaseth cxun. Jfist. David ; durin? Absalom's rebel- lion. Lilurg. Ash-Wed. Evensong. 5. §. 1^. Friday Lauds. Eaiteyn. A daily Morning Psalm. Penittntial Ps. 7. Considerabam ad dexteram, et videbam : et nou erat qui cognosceret me. Periit fuga a me : et nou est qui requirat animam meam. Clamavi ad Te, Domine ; dixi, Tu es spes mea : portio mea in terra viventium. Intende ad deprecationem meam : quia humi- liatus sum nimis. Libera me a persequentibus me : quia confor- tati sunt super me. Educ de custodia animam meam ad confitendum Nomini Tuo : me exspectant justi, donee retribuas mihi. PSALMUS CXLII. DOMINE, exaudi orationem meam ; auribus percipe obsecrationem meam : iu veritate Tua exaudi me, in Tua justitia. Et non intres in judicium cum servo Tuo : quia non justificabitur in conspectu Tuo omnis vivens. Quia persecutus est inimicus animam meam : humiliavit in terra vitam meam. CoUocavit me in obscuris sicut mortuos saeculi : et anxiatus est super me spiritus mens, in me turbatum est cor meum. Memor fui dierum antiquorum, meditatus sum in omnibus operibus Tuis : iu factis manuum Tuarum meditabar. Expandi manus meas ad Te : aiiima mea sicut terra sine aqua TibL Velociter exaudi me, Domine : defecit spiritus mens. Non avertas faciem Tuam a me : et similis ero descendentibus in lacuni. Auditam fac mihi mane misericordiam Tuam : quia in Te speravi. Notam fac mihi viam in qua ambulem : quia ad Te levavi animam meam. Eripe me de inimicis meis, Domine ; ad Te confugi : doce me facere voluntatem Tuam, quia Deus mens es Tu. DaWd of Whom it is said, "In all their affliction He was afflicted." It is supposed that this Psalm was sung by David when he was in the cave of Adullam, as was also the 57th ; ' and if so, the circumstances in which he was may have con- tributed their typical character to it, since it evidently presents to us the Voice of Christ crying unto the Lord out of that darkness which was to Him as the " prison " of sinners.* Thus, from His Cross, and in the greatest depth of His sorrows, the suffering Saviour cries unto the Lord, beseeching Him not to foi-sake Him, but to receive His Spirit. And in that darkest hour even, He can see of the travail of His Soul and be satisfied, knowing that when that Soul is brought out of prison, the great Eucharistic Sacrifice for all the world will have been offered, and that a vast congregation of those made righteous by it will gather to their Saviour's coniijauy, in His mystical Body. So, also, has the Church often been partaker in the Suffer- ings of Christ to such an extent as to be able to take up tlie words spoken by Him in a great degree of their fulness. And as the Head was delivered from His persecutors to give thanks to God, in like manner will the faithfulness of His Church prevail, in the mercy of God, to her final rescue from sorrow, however strong her persecutors may be. 1 Sk p. 555. 2 Stt note on Pa. Ixxxiiil. r- SSC. PSALM CXLIII. This is the seventh, and last, of the Penitential Psalms. Like the preceding Psalm, it is the Voice of Christ speaking to us out of the anguish of the Cross, when God's ancient word was fulfilled by tlie Serpent bruising the heel of the Woman's Seed, and laying Him in the darkness as the men that have been long dead in the grave of tlieir sin. From that Cross, stretching forth His wounded hands in supplication. He prayed to God as the One Penitent on Wliom all the sins of mankind were gathered together, and Whose Voice was be- wailing them in such tones of sorrow as none else could use, since only the Innocent, "made sin for us," could so feel the awful burden. But the words of our holy Saviour's \Hcarious penitence are become a fountain of penitential expression for those whose sins are tlieir own. The Enemy has persecuted their soul, smitten their spiritual life down to the ground, and laid them in the darkness of that sinful state in which the vision of God is faint or lest. Then, in the words of their Saviour, they lay their vexed spirits and desolate hearts at the footstool of a merciful God, and stretch forth their hands to Him, be- seeching Him not to hide His face from them for ever, but to let them hear His loving-kindness in the morning of the Resur- rection : to quicken their sin-stricken souls in thi.? life, that 644 Cbc'lpsalms. 30th Day. [Ps. 144. CXLIV. Hist. David; after liis victory over Goliath and the Philistines. Lifurg. S'. ^. %• Saturday Vespers. Thee, for Thou art my God : let Thy loving Spirit lead me forth into the land of righteous- ness. 1 1 Quicken me, O Lokd, for Thy Name's sake : and for Thy righteousness' sake bring my soul out of trouble. 12 And of Thy goodness slay mine enemies : and destroy all them that vex my soul ; for I am Thy servant. Day 30. MORNING PRAYER. THE CXLIV. PSALM. Benedictus Dominus. BLESSED be the Lord my strength : Who teacheth my hands to war, and my fingers to fight ; 2 !My hope and my fortress, my castle and deliverer, my defender in Whom I trust : Who subdueth my jjeople that is under me. 3 Lord, what is man, that Thou hast such respect unto him : or the son of man, that Thou so regardest him % 4 Man is like a thing of nought : his time passeth away like a shadow. 5 Bow Thy heavens, O Lord, and come down : touch the mountains, and they shall smoke. 6 Cast forth Thy lightning, and tear them : shoot out Thiue arrows, and consume them. 7 Send down Thine hand from above : deliver me, and take me out of the great waters, from the hand of strange children ; 8 Whose mouth talketh of vanity : and their ricfht hand is a riaiht hand of wickedness. 9 I will sing a new song unto Thee, O God : and sing praises unto Thee upon a ten-stringed lute. 10 Thou hast given victory unto kings : and hast delivered Da^ad Thy servant from the peril of the sword. 11 Save me, and deliver me from the hand of strange children : whose mouth talketh of vanity, and their right hand is a right hand of iniquity. 1 2 That our sons may grow up as the young plants : and that our daughters may be as the polished corners of the temple. 1 3 That our garners may be f uU and plenteous with all manner of store : that our sheep may Spieitus Tuus bonus deducet me in terram rectam : propter Nomeu Tuum, Dojiixe, vivifi- cabis me in jequitate Tua. Educes de tribulatione animam meam : et in misericordia Tua disperdes omnes inimicos meos. Et perdes omnes qui tribulant animam meam : quoniam ego servus Tuus sum. PSALMUS CXLIII. BENEDICTUS Dominus Deus mens. Qui docet manus meas ad prselium ; et digitos meos ad bellum. Misericordia mea et refugium meum : susceptor mens et liberator mens. Protector mens, et in Ipso speravi : Qui subdit populum meum sub me. DoMiNE, quid est homo, quia innotuisti ei \ aut filius homiuis, quia reputas eum % Homo vanitati similis f actus est : dies ejus sicut umbra prsetereunt. DoMiNE, inclina coelos Tuos, et descende : tange montes, et fumigabunt. Fulgura coruscationem, et dissipabis eos : emitte sagittas Tuas, et conturbabis eos. Emitte manum Tuam de alto ; eripe me, et libera me de aquis multis : et de manu filiorum alienorum. Quorum os locutum est vanitatem : et dextera eorum dextera iniquitatis. Deus, cauticum novum cantabo Tibi ; in psal- terio decachordo psallam Tibi. Qui das salutem regibus : Qui redemisti David servum Tuum de gladio maligno, eripe me : Et erue me de manu filiorum alienorum, quorum OS locutum est vanitatem : et dextera eorum dextera iniquitatis. Quorum filii sicut novellte plantationes : in juventute sua. Filiae eorum compositas : circumornatse ut similitudo templi. Promptuaria eorum plena : eructantia ex hoc in illud. they may arise to everlasting life in "the land of righteous- ness." PSALM CXLIV. David here preflg\ires the Captain of our salvation. So among his last words, wlien he said, " Thou hast girded me with strength unto the battle," he added such expressions regarding the future as could only be true of his Lord : "Thou hast also delivered me from the strivings of my people ; Thou hast kept me to be the head of the heathen ; a people which I knew not shall serve me." David's conflict with the lion, the bear, and the Philistine chjimpion, were all symbolical of the contest between Christ and the powers of evil, in the days of His flesh, and in the life of His mystical Body. With the shepherd's staff of His Incarnate Body, and the "five smooth stones " of His Wounds, His hands were taught to war and His fingers to fight, coming before the powers of cxW. not with sword and spear, but in the Name of the Lord of Hosts. This Psalm thus points to onr Lord's work of victory by means of the Incarnation. "Man is like a thing of nought," but the Son of God became the Son of JIan, and raised human nature to its former place in the harmony of God's Kingdom. The hand was sent down from above, and delivered our nature from the hand of the oppressor, lifting it out of tlie great waters in which it was almost overwhelmed. The " everlast- ing arms " supported it, and the " right hand of •n-ickedness " lost its power. Then was sung the " new song " of the Son of Man's triumph, a song of the victory which God had given to His anointed, and of the mercy of His Providence which had kept the true Da\'id from the peril of the Evil One's sword. Out of that victory sprung the Church of tlie Redeemer, " the Temple of His Body " in which the children of God are built upas "living stones," and "polished comers," "built upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the Chief Comer-Stone ; in Whom all the building, fitly framed together, groweth unto an holy temple in the Lord. In Whom ye also are builded together for an habitation of God, through the Spirit." Out of that 30th Day. [Ps. 145.] Cfje Ipsalms 645 bring forth tliousands and ten thousands in our streets. \i That our oxen may be strong to labour, that there be no decay : no leading into captivity, and no complaining in our streets. 15 Happy are the people that are in such a case : yea, blessed are the people who have the LoED for their God. I THE CXLV. PSALM. Exaltabo Te, Deus. WILL magnify Thee, God, my King : and I will praise Thy Name for ever and ever. 2 Every day will I give thanks unto Thee : and praise Thy Name for ever and ever. 3 Great is the Lord, and marvellous, worthy to be praised : there is no end of His greatness. 4 One generation shall praise Thy works unto another : and declare Thy power. 5 As for me, I will be talking of Thy worship ; Thy glory. Thy praise, and wondrous works ; 6 So that men shall speak of the might of Thy marvellous acts : and I will also tell of Thy great- ness. 7 The memorial of Thine abundant kindness shall be shewed ; and men shall sing of Thy righteousness. 8 The LoED is gracious, and merciful : long- suffering, and of great goodness. 9 The LoED is loving unto every man : and His mercy is over all His works. 10 All Thy works praise Thee, O Lord : and Thy saints give thanks unto Thee. 1 1 They shew the glory of Thy kingdom : and talk of Thy power ; 12 That Thy power. Thy glory, and mightiness of Thy kingdom : might be known unto men. 13 Thy kingdom is an everlasting kingdom : and Thy dominion endureth throughout all ages. 1 4: The Lord upholdeth all .such as fall : and lifteth up all those that are down. 15 The eyes of all wait upon Thee, Lord : and Thou givest them their meat in due season. 16 Thou openest Thine hand : and fillest all things living with plenteousness. CXLV. Nisf. David. Occa. sion unknown. Liturg. Whitsun- day, Evensonfj. Commemoralion of Founders and Benefactors, ^. Ig. S. Saturtlay Vespers. Christ- mas. 1st Vespers. Lauds of the de- parted. Oves eorum foetosre, abundantes in egressibus suis : boves eorum crassae. Non est ruina macerise, neque transitus ; neque clamor in plateis eorum. Beatum dixerunt populum, cui hsec sunt : beatus populus cuju3 Dominus Deus ejus. PSALMUS CXLIV. EXALTABO Te Deus mens Rex : et beue- dicam Nomini Tuo in sseculum, et in sfficulum soeculi. Per singulos dies benedicam Tibi : et laudabo Nomen Tuum in sreculum, et in s^culum soeculi. Magnus Dominus, et laudabilis nimis : et magnitudinis Ejus non est finis. Generatio et generatio laudabit opera Tua : et potentiam Tuam pronuntiabunt. Magnificentiam glorije sanctitatis Tuse loquen- tur : et mirabilia Tua narrabunt. Et virtutem terribilium Tuorum dicent : et magnitudinem Tuam narrabunt. Memoriam abundantiai suavitatis Tuas eructa- bunt : et justitia Tua exsultabunt. Miserator et misericors Dominus : patiens et multum misericors. Suavis DoJiiNUS universis : et miserationes Ejus super omnia opera Ejus. Confiteantur Tibi, Dojiine, omnia opera Tua : et sancti Tui benedicant Tibi. Gloriam regni Tui dicent : et potentiam Tuam loquentur. Ut notam faciant filiis horainum potentiam Tuam : et gloriam magnificentise regni Tui. Eegnum Tuum, regnum omnium sseculorum : et dominatio Tua in omni generatione et genera- tionem. Fidelis Dominus in omnibus verbis Suis : et sanctus in omnibus opcribus Suis. Allevat Dominus omnes qui corruupt : tt erigit omnes elisos. Oculi omnium in Te sperant, Domine : et Tu das escam illorum in temiioro opportuno. Aperis Tu manum Tuam : et iniples omne animal benedictione. victory spniiig tlie sacramental alnuulance of the Church, l>y wliich myriads of souls arc gathered into tlie heavenly garner, the flock of Christ's fold multiplied by thousands and ten tliousands in the streets of the New Jenisalem, and the ser- vants of God who wear the yoke of tlie priesthood endowed with ministerial ability [2 Cor. iii. C], that they may be strong to labour in the grace-givuig work of tlieir Master. PSALM CXLV.' This is entitled " David's Psalm of Praise," and it is thought by some tliat the title belongs to the whole final series, of which this is the commencement. Literally it is a hymn praising the Lord for His works of Creation, but mystically it praises Him for all His marvellous works in the redemption and salvation of mankind. For tlicsc merciful works of our Lord Jesus Christ the Church already sings by anticipation " the song of Moses the 1 This is nn aliili.tlirt Psalm, one letter being omitted. Tlie flftooiitli verse, and pprliajis the whole Psalm, waa used at the celebration of the Holy Cnmiimition in tho time of St. Chrysostoiii, scr\'ant of God, and the song of the Lamb, saying, Great and marvellous are Thy works, Lord (iod Almighty ; just and true are Thy ways, Thou King of .Saints ; " praising Him day by day for these in all her psalms and hymns and spiritual songs. One generation takes up the strain from its forerunner, and the song goes up unceasingly to the Throne from the choirs of Cathedrals, parish cliurches, and religious houses, " We praise Thee, God ; we acknowledge Tlicc to he the Lord. The Holy Church tliroughout all tlie world doth acknowledge Thee ; the Father of an infinite Majesty ; Thine honourable, true, and only Son : also tlio Holy (Jhost the Comforter." And with tlio voice of tho redeemed Oiurch goes up tho voice of all tlie works of God, eacli in its appointed and orderly round setting forth His praise Who created it. " And every creature which is in Heaven, and on the eaitli, aiul under tlie earth, and such as are in tlie sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto Him that sitteth upon the tlironc, and unto tho Lamb for ever and ever. " And as in the natural, so in the spiritual world, the eyes of all wait upon the Lord the Holy Ghost, the Giver of life, that 646 Cbe Ipsalms. 30th Day. [Ps. 146, 147. 17 The Lord is righteous in all His ways ; and holy in all His works. 18 The LoKD is nigh unto all them that call upon Him : yea, all such as call upon Him faith- fully. 19 He will fulfil the desire of them that fear Him : He also wUl hear their cry, and will help them. 20 The LoKD preserveth all them that love Him : but scattereth abroad all the ungodly. 21 Jly mouth shall speak the praise of the Lord : and let all flesh give thanks unto His holy Name for ever and ever. THE CXLVI. PSALM. Lauda, auima mea. PRAISE the Lord, O my soul ; while I live will I praise the Lord : yea, as long as I have any being, I will sing praises unto my God. 2 put not your trust in princes, nor in any child of man : for there is no help in them. 3 For when the breath of man goeth forth he shall turn again to his earth : and then all his thoughts perish. 4 Blessed is he that hath the God of Jacob for his help : and whose hope is in the Lord his God; i 5 Who made heaven and earth, the sea, and aU that therein is : Who keepeth His j^romise for ever ; 6 Who helpeth them to right that suffer wrong : Who feedeth the hungry. 7 The Lord looseth men out of prison : the Lord giveth sight to the blind. 8 The Lord helpeth them that are fallen : the Lord careth for the righteous. 9 The Lord careth for the stranger; He defendeth the fatherless and widow : as for the way of the ungodly. He turnetli it upside down. 10 The Lord thy God, O Sion, shall be King for evermore : and throughout all generations. CXLVI. Hist, Haggai and Zechariah ; on the return of the Jews to Jerusalem under Ezr.i. Litittx. Comniemo. ration of Founders and Benefactors, Windsor Obut Sun- day. S. g. R. S.iturday Vespers. Christmas, ist Ves- pers. Vigils of the departed. Suii et Day 30. Evening Prayer, the cxlvii. psalm. Laudate Dommum. OPEAISE the Lord, for it is a good thing to sing praises unto our God : yea, a joyful and pleasant thing it is to be thankful. CXLVII. Hist. Haggai and Zechariah : on the return of the Jews to Jerusalem under Ezra. Liturs. Commemo- ration of rounders and Benefactors. Windsor Obiit Sun- day. ». g. 38- Saturday, Dcdic, of Church, Vespers. Christmas, ist Ves- pers. Justus DoMiNUS ill omnibus viis sanctus in omnibus operibus Suis, Prope est Dominus omnibus invocantibus Eum : omnibus invocantibus Eum in veritate. Voluntatem timentium Se faciet : et depreca- tionem eorum exaudiet, et salvos faciet eos. Custodit Dominus omnes diligentes Se : et omnes peccatores disperdet. Laudationem Domini loquetur os meum : et benedicat omnis caro Noniini sancto Ejus in sseculum, et in steculum sieculi. PSALM US CXLV. IAUDA, anima mea, Dominum ; laudabo Domi- ■^ NUM in vita mea : psallara Deo meo quandiu fuero. Nolite confidere in principibus : in filiis homi- num, in quibus non est salus. Exibit spiritus ejus, et revertetur in terram suam : in ilia die peribunt omnes cogitationes eorum. Beatus cujus Deus Jacob adjutor ejus, spes ejus in Domino Deo Ipsius, Qui fecit coelum et terrain : mare et omnia qute in eis sunt. Qui custodit veritatem in sseculum ; facit judicium injuriam patieutibus : dat escam esurientibu.s. Dominus solvit compeditos : Dominus illutoi- nat crecos. Dominus erigit elisos ; Dominus diligit justos. Dominus custodit advenas; pupillum et viduam suscipiet : et vias peccatorum disperdet. Regnabit Dominus in sfficula; Deus tuus, Sion : in generationem et generationem. PSALMUS CXLVI. IAUDATE Dominum, quoniam bonus est psal- ■^ mus : Deo nostro sit jucunda decoraque laudatio. He may give them their meat in due season. Already does the Life-giver bestow on them Com and Wine for sacramental li£e, the Bread Which came downi from Heaven, and the Blood of the True Vine : hereafter will He provide for them the Tree of Life In the midst of the street of the New Jerusalem and on either side of the river of life, which shall bear "twelve manner of_ fruits, and yield her fruit every month," for the perpetual invigoration of His saints, PSALM CXLVL This is a song of tlie Church when at rest and peace, abb to lift up her soul without any sorrow in Hallelujahs to her. King : and blessing Him Who has wrought her cleliverance. "Trust ye in the Lord for ever ; for in the Lord Jehovah is everlasting strength," Christ is, therefore, praised as the Creator of the natural and the spiritual world ; of the heaven, which is the Church above in glory ; of the earth, which is the Church Militant ; of the sea, which is the world without, into which the Church casts her net for a draught at her Master's word. Thus He is praised in terms founded on the Prophecy of Isaiah which He Himself expounded when He said, "This day is this Scripture fulfilled in your ears:" "The Spirit of the Lord is upon Me, because He hath anointed Me to preach the Gospel to the poor ; He hath sent Me to heal the broken- hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord." Blessed they who have this Helper for their own : they shall sing His praises as long as they have any being ; and declare Him to be their King for evermore, and througliout all generations, PSALM CXLVII, The song of io.y and thanksgiving is continued, the subject being the edification of the Cliurch of God, the gathering in of the Gentiles, the healing work of sacramental gi-ace. So in the Church Militant does Christ gather together in one the children of God that are scattered abroad, that there may be one flock and one Shepherd ; so in the Church Triumphant will His elect be gathered together from the four winds of heaven: 30th Day. [Ps. 148.] Cbe Jpsalm.s. 647 2 The Lord doth build up Jeru.salem : and gather together the outcasts of Israel. 3 He healeth those that are broken in heart : and giveth medicine to heal their sickness. 4 He telleth the number of the stars : and calleth them all by their names. 5 Great is our Lord, and great is His power ; yea, and His wisdom is infinite. 6 The Lord setteth up the meek : and bringeth the ungodly dovm to the ground. 7 O sing unto the Lord with thanksgiving : sing praises upon the harp ulito our God ; 8 Who covereth the heaven with clouds, and prepareth rain for the earth : and maketh the grass to grow upon the mountains, and herb for the use of men ; 9 Who giveth fodder unto the cattle : and feedeth the young ravens that call upon Him. 10 He hath no pleasure in the strength of an horse : neither delighteth He in any man's legs. 11 But the Lord's delight is in them that fear Him : and put their trust in His mercy. 1 2 Praise the Lord, O Jerusalem : praise thy God, O Sion. 13 For He hath made fast the bars of thy gates : and hath blessed thy children within thee. 14 He maketh peace in thy borders : and filleth thee with the flour of wheat. 15 He sendeth forth His commandment upon earth : and His word runneth very swiftly. 16 He giveth snow like wool : and scattereth the hoar-frost like ashes. 17 Ho casteth forth His ice like morsels : who is able to abide His frost % 18 He sendeth out His word, and melteth them : He bloweth with His wind, and the waters flow. 19 He sheweth His word unto Jacob : His statutes and ordinances unto Israel. 20 He hath not dealt so with any nation : neither have the heathen knowledge of His laws. THE CXLVIII. PSALM. Laudate Dominuni. PRAISE the Lord of heaven : praise Him in the height. o Litun-. S. 1. B- Saturday, Dedic, of Church, Vespers. Christmas, Corp. Chr., ist Vespers, CXLVIir. Hist. Hajfyai and Zcchariali ; on the return of the Jciv!) to Jerusalem under Ezra. I.iturK', S. g. m. LaiKls, fcri.-il Aiul fcsliv.il. L.lutU of tlic dc-i>arlcd. alligat contri- ..Sldificans Hierusalem Dominus : dispersiones Israelis congregabit. Qui sauat contritos corde : et tiones eorum. Qui numerat multitudinem stellarum : et omni- bus eis nomina vocat. Magnus Dominus noster, et magna virtus Ejus : et sapientias Ejus non est numerus. Suscipiens mansuetos Dominus : humilians autem peccatores usque ad terram. Prtecinite Domino in confessione : psaUite Deo nostro in cithara. Qui operit cwlum nubibus : et parat terras pluviam. Qui producit in montibus foenum : et herbam servituti hominum. Qui dat jumentis escam ipsorum : et pullis corvorum invocantibus Eum. Non in fortitudine ecpii voluntatem habebit : nee in tibiis viri beneplacitum erit Ei. Beneplacitum est Domino super timeutes Eum : et in eis qui sjserant super misericordia Ejus. PSALMUS CXLVII. I^LTDA, Hierusalem, Dominum : lauda Deum ^ tuum, Sion. Quoniam confortavit seras portarum tuarum : benedixit filiis tuis in te. Qui posuit fines tuos pacem : et adipe frumenti satiat te. Qui emittit eloquium Suum terrai : velociter currit sermo Ejus. Qui dat nivem sicut lanam : nebulam sicut cinerem spargit. ilittit crystallum Suam sicut buccellas : ante faciem frigoris Ejus quis sustinebit? Emittet verbum Suum, et liquefaciet ca : Habit spiritus Ejus, et fluent aqua?. Qui annuntiat verbum Suum Jacob : justitias et judicia Sua Israel. Non fecit taliter omni nationi : et judicia Sua non manifestavit eis. PSALMUS CXLVm. XAUDATE Dominum de coelis : laudate Eum -Li in excelsis. and though no man could number the spiritual seed of Abra- ham more than he could count the stars, yot the (ic.oJ Sliep- herd knows all His sheep, and " ealleth His own by name, and leadeth them out." Thus the Lord settetli up Him Wlio was " meek and lowly of heart" in an eternal kingdom, and bringeth the ungodly, Satan and his e\il ministers, down to the groim<l in an everlasting destruction. Throughout this Psalm, as in many others, the blessings of supernatural grace are indicated hy reference to those of natural provision. The clouds and rain represent the over- shadowing abundance of the dew of tlie Holy Spirit, causing the sacramental food of God's children to grow upon the mountain of His Church, the City set on an hill, the "great and holy mountain " where the propliet saw "tlio holy .Jeru- salem descending out of Heaven from Ond." The "flour of wlieat " with which Sion is filled when He maketh peace in her borders, signifies the Bread of Heaven which the Prince of Peace gives in His City of Peace. There are other allusions, moreover, which can scarcely be dissociated from our Lord, as when His word ranning very swiftly reminds us of the eternal WOKU, the Sun of Right- eousness, ^^'ho goeth forth as a giant to run His course : or as wlien the giving of snow like wool recalls Him of Whom it is sai<l that ' ' His head and His hairs were white like wool, as white as snow." Thus we look, in this hymn of praise, to our Lord as the Source of all grace and strength in that City, tlie bars of whose gates He has made fast by sure foundation on Himself the Rock. No natural powers — such as animal strength — can win a place in that City, but only the fear of tlie Lord, and trust in His mercy. There He deals mercifully anil graciously with the nation whom He has chosen to Himself to be His inheritance, giving them peace in their borders, and filling them with His grace, and sliewing them His \\'ord. PSALM CXLVIII. The three concluding Psalms of the Psalter have always been specially connected together in the mind of the Church as Ar^oi, or "Lauds." They proclaim the final progress of the Church "from glory to glory," in the New Creation, the Resurrection, and the Hiss of Heaven. 648 Cf)e Psalms. 30th Day. [Ps. 149.7 2 Praise Him, all ye angels of His : praise Him, all His host. 3 Praise Him, sim and moon : praise Him, all ye stars and liglit. 4 Praise Him, all ye heavens : and ye waters that are above the lieavens. 5 Let them praise the Name of the Lord : for He spake the loord, and they ivere made : He com- manded, and they were created. 6 He hath made them fast for ever and ever : He liath given them a law which shall not be broken. 7 Praise the Lord upon earth : ye dragons, and all deeps ; 8 Fire and hail, snow and vapours : wind and storm, fulfilling His word ; 9 Mountains and all hills : fruitful trees and all cedars ; 10 Beasts and aU cattle : worms and feathered fowls ; 1 1 Kings of the earth and all people : princes and all judges of the world ; 12 Young men and maidens, old men and children, praise the Name of the Lord : for His Name only is excellent, and His praise above heaven and earth. 13 He shall exalt the horn of His people; all His saints shall praise Him : even the children of Israel, even the people that serveth Him. o THE CXLIX. PSALM. Cantate Domiuo. SING unto the Lokd a Jiew song : let tlie congregation of saints praise Him. CXLIX. /fisf. Haggai and Zechari.ih ; on tlie return of the Jews to Jerusalem under Ezra. Lilu^i'. &. S. 18. L.luds. ferial and fesliv.nl. L:\uds of the departed. Laudato Eum, omnes angeli Ejus : laudate Eum, onmes virtutes Ejus. Laudate Eum, sol et luna : laudate Eum, omnes .stellie et lumen. Laudate Eum, coeli ccelorum : et aquse omnes quee super coelos sunt, laudent Nomen Domini. Quia Ipse dixit, et facta sunt : Ipse mandavit, et creata sunt. Statuit ea in Kternum, et in sreculum sseculi : prseceptum posuit, et non pneteribit. Laudate Dominum de terra : dracones, et onmes abyssi ; Ignis, grando, nix, glacies, spiritus procellarum : quse faciunt verbum Ejus. Montes, et omnes colles : ligna fructifera, et omnes cedri : Bestice, et universa pecora : serpentes, et volucres pennatas : Eeges terrte, et omnes populi : principes, et omnes judices terrse : Juvenes et virgines, senes cum junioribus, laudent Nomen Domini : quia exaltatum est Nomen Ejus solius. Confessio Ejus super cesium et terram : et exaltavit cornu populi Sui. Hymnus omnibus Sanctis Ejus : filiis Israel, populo approjiinquauti Sibi. PSALMUS CXLIX. OANTATE Domino canticum novum : laus Ejus in ecclesia sanctorum. This, the first of tlie three, calls upon all created things to join their voices with the Church in Heaven and earth and praise the Lord of all, and is expanded in the Song of the Three Holy Children, the Benedicite omnia Opera of Morning Prayer. The mystery of a sympathy between all the works of God, animate and inanimate, is frequently referred to in the Psalms and elsewhere. When the Lord answered .Job out of the whirlwind, He spake of the founda- tion of the earth by Himself : "when the morning stars sang together, and all the sons of God shouted for joy." [.Job xxxviii. 7.] When man fell, God said, "Cursed isthegi-ound for thy sake," and St. Paul declares that the whole Creation groaneth and travaileth together, waiting for the adoption and redemption of man by the work of Christ. When, there- fore, the Incarnation had changed the face of things, there was, doubtless, a participation even of the lower world of Creation in the blessings anrl joy which it brought, according to the prophecy, " The mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands." [Isa. Iv. 12.] " Sing, ye heavens ; for the Lord hath done it ; shout, ye lower parts of the earth : break forth into singing, ye mountains, O forest, and every tree therein : for the Lord hath redeemed Jacob, and glorified Himself in Israel." [Isa. xliv. 2.3.] PSALM CXLIX. The last verse of the preceding Psalm fonns the theme out of which this one is developed. For the congregation of saints is the Church of Christ, the spiritual children of Israel : the Israel whom Christ has made anew ; the children of the New Jerusalem of w-hich He is the King: the "servants" that "shall serve Him." The fifth verse plainly gives the key to the prophetic meaning of the Psalm as a hymn of joy for those who sleep in the Lord Jesus in the day of the general Resurrection : " Thy dead men shall live, together with My dead body shall they arise. Awake and sing, ye that dwell in dust : for thy dew is as the dew of herbs, and the earth shall cast out the dead." Perhaps it is within the proper bounds of .allegorical inter- pretation to consider the " two-edged sword" as the Cross of Victory, the banner of the Church's final triumph over evil. Yet it must be remembered that our Lord prophesied to His Apostles that they should " sit on twelve thrones judging the twelve tribes of Israel," and that St. Paul wrote, " Do ye not know that the saints shall judge the world ? " Three times also in the Revelation our Lord is represented as having a sharp two-edged sword, this being twice said to proceed out of His mouth [Rev. i. 16 ; xix. 15], when He goes forth to judgement as the WORD of God. Such words as those of this Psalm may therefore reveal that in the final triumph of the glorified Church it will be a partaker with Christ in His work of judgement. PSALM CL. The last Psalm is one which prefigures the song of praise that will rise before the Throne of God when there shall be no more curse, when evil no longer has a place in the City of God, and tears and sorrow shall be known in it no more. Hence the last verse of the preceduig Psalm is again taken up by the first of that which follows ; and the " honour of God's saints" is identified with that glory of which Daniel spoke when ho prophesied, "They that be wise shall shine as the brightness of the firmament " [Dan. xii. 3], and our Lord when He said, "Then shall the righteous shine forth as the sun in the King- dom of their Father." [Matt. xiii. 43.] For the Church has arrived at the end of her Militant and her waiting condition, and is henceforth to praise God in His inner Sanctuary, the Heavenly Jerus.alem in which there is "no temple," "for the Lord God Almighty and the Lambiire the temple of it. " There •mil the saints remember the " noble acts " of the Lord, singing to the "harps of God " the "song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are Thy works, Lord God Almighty ; just and true are Thy ways, Thou King of Saints." Thus the songs of David and of the Temple have become the songs of Christ and of the Church Militant. Thus will the same 30th Day. [Ps. 150.] Ci)c Psalms. 649 2 Let Israel rejoice in Him that made him : and let the children of Siou be joyful in their King. 3 Let them praise His Name in the dance : let them sing praises unto Him ^vith tabret and harp. 4 For the Lord hath pleasure in His people : and helpeth the meek-hearted. 5 Let the saints be joyful with glory : let them rejoice in their beds. 6 Let the praises of God be in their mouth : and a two-edged sword in their hands ; 7 To be avenged of the heathen : and to rebuke the people ; 8 To bind their kings in chains : and their nobles with links of iron. 9 That they may be avenged of them, as it is written : Such honour have all His saints. THE CL. PSALM. Laudate Dominum. OPKAISE God in His holiness : praise Him in the firmament of His power. 2 Praise Him in His noble acts : praise Him according to His excellent greatness. 3 Praise Him in tlie sound of the trumpet : praise Him upon the lute and harp. 4 Praise Him in the cymbals and dances : praise Him upon the strings and pipe. 5 Praise Him upon the well-tuned cymbals : praise Him upon the loud cymbals. 6 Let every thing that hath breath : praise the Lord. CL. His!. Haggai and Zechariah ; on the return of the Jews to Jerusalem under Ezra. Lilurg. S. g. |§. Lauds, ferial and festival. Lauds of the departed. Lfetetur Israel in Eo Qui fecit eum Sion exsultent in Kege suo. et filii Laudent Nomen Ejus in choro : in tympano et psalterio psallant Ei. Quia beneplacitum est Domino in populo Suo : et exalta\dt mansuetos in salutem. Exsultabunt sancti in gloria : Ijetabuntur in cubilibus suis. Essultationes Dei in gutture eorum : et gladii ancipites in maniljus eorum. Ad faciendam vindictam in nationibus : increpa- tiones in populis. Ad alligandos reges eorum in compedibus : et uobiles eorum in manicis ferreis. Ut faciant in eis judicium conscriptum : gloria hsec est omnibus Sanctis Ejus. P.SALMUS CL. laudate IAUDATE Dominum in Sanctis Ejus : ■i Eum in firmamento virtutis Ejus. Laudate Eum in virtutibus Ejus ; laudate Eum secundum multitudinem magnitudinis Ejus. Laudate Eum in sono tubas : laudate Eum in psalterio et cithara. Laudate Eum in tympano et choro : laudate Eum in chordis et organo. Laudate Eum in cymbalis benesonantibus ; laudate Eum in cymbalis jubilationis ; omnis spiritus laudet Dominum. strains sound in the hymns of the Church Triumphant. And thus shall the last words of the last Psalm receive that further, most glorious, fulfilment which was foreshadowed to St. John when the door was opened in Heaven : ' ' And every creature which is in Heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in tliem, heard I saying. Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever." Alleluh, for tiik Lord God Omnipotent reigxeth. FORMS OF PRAYER TO BE USED AT SEA. ^ The Momuig and Evening Service to be used daily at Sea shall be the same which is appointed in the Book of Common Prayer. •[ These two following Prayers are to be also used in her Majesty's Navy every day. O ETERNAL Lord God, Who aloue spreadest out the heavens, and riilest the raging of the sea ; Who hast compassed the waters with bounds until day and niglit come to an end ; Be pleiised to receive into Thy Ahuighty and most gracious protection the persons of us Thy servants, and the Fleet in which we serve. Preserve us from the dangers of the sea, and from the vio- lence of the enemy ; that we may be a safeguard unto our most gracious Sovereign Lady, Queen VICTORIA, and her "Dominions, and a security for such as pass on the seas upon their lawful ii "Kingdoms" in the MS. nnd the Sealed Books. occasions ; that the inhabitants of our Island may in peace and quietness serve Thee our God ; and that we may return in safety to enjoy the bless- ings of the land, with the fruits of our labours, and with a thankful remembrance of Thy mercies to praise and glorify Thy holy Name ; through Jesus Christ our Lord. Amen. The Collect. PREVENT us, O Lord, in all our doings, with Thy most gracious favour, and further us with Thy continual help ; that in all our works begun, continued, and ended in Thee, we may glorify Thy holy Name, and finally by Thy mercy obtain everlasting life; through Jesus Christ our Lord. Amen. ^ Prayers to be used in Storms at Sea. OMOST powerful and glorious Lord God, at Wh«se command the winds blow, and lift up the waves of the sea, and \fb.o stillest the rage thereof ; We Thy creatures, but miserable sinners, do in this our great distress cry unto Thee for help : Save, Lord, or else we perish. We confess, when we have been safe, and seen all things quiet about us, we have forgot Thee our God, and refused to hearken to the still voice of Thy word, and to obey Thy commandments : But now we see how terrible Thou art in all Thy works of wonder; the great God to be feared above aU : And therefore we adore Thy Divine jMajesty, acknowledging Thy power, and implor- ing Thy goodness. Help, Lord, and save us for Thy mercy's sake in Jesus Christ Thy Son, our Lord. Amen. Or this. 0!MOST glorious and gracious Lord God, Who dwellest in heaven, but beholdest all things below ; Look down, wo beseech Thee, and hear us, calling out of the depth of misery, and out of the jaws of this death, which is ready now to swallow us up : Save, Lord, or else we perish. The living, the living, shall praise Thee. O send Thy word of command to rebuke the raging winds, and the roaring sea ; that we, being delivered from this distress, may live to serve Thee, and to glorify Thy Name all the days of our life. Hear, Lord, and save us, for the infinite merits of our blessed Saviour, Thy Son, our Lord Jesus Christ. Amen. •[ The Prayer to be said before a Fight at Sea against any Enemy. OMOST powerful and glorious Lord God, the Lord of hosts, that rulest and com- mandest all things ; Thou sittest in the throne judging right, and therefore we make our address to Thy Divine Majesty in this our necessity, that Thou wouldest take the cause into Thine own hand, and judge between us and our enemies. Stir up Thy strength, O Lord, and come and help us ; for Thou givest not alway the battle to the strong, but canst save by many or by few. O let not our sins now cry against us for ven- geance ; but hear us Thy poor servants begging mercy, and imploring Thy help, and that Thou wouldest be a defence unto us against the face of the enemy. Make it appear that Thou art our Saviour and mighty Deliverer, through Jesus Christ our Lord. Amen. % Short Prayers for single persons, that cannot meet to join in Prayer with others, by reason of the Fight, or Storm. General Prayers. ORD, be merciful to us sinners, and save us for Thy mercy's sake. E PRAYERS TO BE USED AT SEA. These forms of Prayer were composed, and inserted here at the Revision of 1661. They were probably written or com- piled by Bishop Sanderson,' who "did also," says Walton, 1 The examination and revision of them was committed by Convocation to Stern, Bishop ot Carlisle, on September 27, 1661. " by desire of the Convocation, alter and add to the foi-ms of Prayers to be used at sea, now taken into the Service Book " [Walton's Life of Samlerson], but they have not been traced in any older form, and those portions which are not taken from other divisions of the Prayer Book are probably original com positions drawn up for the occasion. They are mentioned in the Preface as one of the additions which it was thought ex- jForms of Ipraycr to be uscD at ^ca. 651 Thou art the great God, that hast made and rulest all things : O deliver lu for Thy Kame's sake. Thou art the great God to be feared above all : save us, that we may praise Thee. Special Prayers with respect to the Enemy. THOU, O Lord, art just and powerful : O defend our cause against the face of the enemy. God, Thou art a strong tower of defence to all that flee unto Thee : save us from the vio- lence of the enemy. Lord of hosts, fight for us, that we may glorify Thee. suffer us not to sink under the weight of our sins, or the violence of the enemy. Lord, arise, help us, and deliver us for Thy Name's sake. Short Prayers in respect of a Storm. THOU, Lord, that stillest the raging of the sea, hear, hear us, and save us, that we perish not. blessed Saviour, that didst save Thy dis- ciples ready to perish in a storm, hear us, and save us, we beseech Thee. Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. Lord, hear us. Christ, hear us. God the Father, God the Son, God the Holy Ghost, have mercy upon us, save us now and evermore. Amen. OUR Father, 'WTiich art in heaven. Hallowed be Thy Name. Thy kingdom come. Thy will be done in 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 us not into temptation ; But deliver us from evil : For Thine is the king- dom. The power, and the glory. For ever and ever. Amen. ^ When there shall be imminent danger, as many as can be spared from necessary service in the Ship shall be called together, and make an humble Confession of their sin to God : In which every one ought seriously to reflect upon those particular sins of which his conscience shall accuse him ; saying as foUoweth, The Confession. ALMIGHTY God, Father of our Lord Jesus -^-J- Christ, Maker of all things, Judge of all men ; We acknowledge and bewail our manifold sins and wickedness, "Which we, from time to time, most grievously have committed. By thought, word, and deed. Against Thy Divine Majesty, Provoking most justly Thy wrath and indignation against us. We do earnestly repent, And are heartily sorry for these our misdoings ; The remembrance of them is grievous unto us ; The burden of them is intolerable. Have mercy upon us, Have mercy upon us, most merciful Father ; For Thy Son our Lord Jesus Christ's sake. Forgive us all that is past ; And grant that we may ever hereafter Serve and please Thee In newness of life. To the honour and glory of Thy Name; Through Jesus Christ our Lord. Amen. ^ Then shall the Priest, if there be any in the Ship, pronounce tliis Absolution. ALMIGHTY God, our heavenly Father, Who J^^ of His great mercy hath promised for- giveness of sins to all them that with hearty repentance and true faith turn unto Him ; Have mercy upon you ; pardon and deliver you from aU your sins ; confirm and strengthen you in all goodness, and bring you to everlasting life ; through Jesus Christ our Lord. Amen. Thanksgiving after a Storm. Jubilate Deo. f\ BE joyful in God, aU ye lands : Ps. ixvi. \_J sing praises unto the honour of His Name, make His praise to be glorious. Say unto God, O how wonderful art Thou in Thy works : through the greatness of Thy power shall Thine enemies be found liars unto Thee. For all the world shall worship Thee ; sing of Thee, and praise Thy Name. O come hither, and behold the works nf God : how wonderful He is in His doing toward the children of men. He turned the sea into dry land : so that they went through the water on foot; there did we rejoice thereof. He ruleth with His power for over ; His eyes behold the people : and such as will not believe shall not be able to exalt themselves. praise our God, ye people : and make the voice of His praise to be heard ; Who holdeth our soul in life : and suffereth not our feet to slip. For Thou, O God, hast proved us : Thou also hast tried us, like as silver is tried. Thou broughtest us into the snare : and laidest trouble upon our loins. Thou sufferedst men to ride over our heads : we went through fire and water, and Thou broughtest us out into a wealthy place. 1 will go into Thine house with burnt-offerings : and will pay Thee my vows, which I promised pedient to make, Imt no further light is thrown upon their origin. The only parallel to tliem in tlie ancient services is a Missa pro Nar!r,antibu.i, but this is not represented iji any of the present forms. It is not unlikely that they were .suggested by a Supply of Prayer for the Ships that want Ministers to pray with tliem, which was set forth bv the rebel Parliament as a supplement to the "Directory of Public Worship," intended by them to supersede the Prayer Book. In the preface to this it is stated that the Common Prayer is still used on board ship, though " for many weighty reasons abolished : " .iiid to prevent the necessity of using it any longer " it hath been thought fit to frame some prayers agreeing with the Directory established by Parliament." 652 jForms of ipraper to tie useD at ^ea. with my lips, and spake witli my mouth, when I was ill trouble. I will offer unto Thee fat burnt-sacrifices, with the incense of rams : I will offer bullocks and goats. come hither, and hearken, all ye that fear CtOD : and I will tell you what He hath done for my soul. 1 called unto Him with my mouth : and gave Him praises with my tongue. If I incline unto wickedness with mine heart : the Lord will not hear me. But God hath heard me : and considered the voice of my prayer. Praised be God Who hath not cast out my prayer : nor turned His mercy from me. Glory be to the Father, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. Confiteniiiii mino. Ps. ,i Do- f\ GIVE thanks unto the Lord, ■ '■^■"- Vy for He is gracious : and His mercy endureth for ever. Let them give thanks whom the Lord hath re- deemed : and delivered from the hand of the enemy; And gathered them out of the lands, from the east, and from the west : from the north, and from the south. They went astray in the wilderness out of the way : and found no city to dwell in ; Hungry and thirsty : their soul fainted in them. So they cried unto the Lord in their trouble : and He delivered them from their distress. He led them forth Ijy the right way : that they might go to the city where they dwelt. O that men would therefore praise the Lord for His goodness : and declare the wonders that He doeth for the children of men ! For He satisfieth the empty soul : and filleth the hungry soul with goodness. Such as sit in darkness, and in the shadow of death : being fast bound in misery and iron ; Because they rebelled against the words of the Lord : and lightly regarded the counsel of the Jlost Highest ; He also brought down their heart through heaviness : they fell down, and there was none to help them. So when they cried unto the Lord in their trouble : He delivered them out of their distress. For He brought them out of darkness, and out of the shadow of death : and brake their bonds in sunder. O that men would therefore praise the Lord for His goodness : and declare the wonders that He doeth for the children of men ! For He hath broken the gates of brass : and smitten the bars of iron in sunder. Foolish men are plagued for their offence : and because of their wickedness. Their soul abhorred all manner of meat : and they were even hard at death's door. So when they cried unto the Lord in their trouble : He delivered them out of their distress. He sent His word, and healed them : and they were saved from their destruction. O that men would therefore praise the Lord for His goodness : and declare the wonders that He doeth for the children of men ! That they would offer unto Him the sacrifice of thanksgiving : and tell out His works with gladness ! They that go down to the sea in shijjs : and occupy their business in great waters ; These men see the works of the Lord : and His wonders in the deep. For at His word the stormy wind ariseth : which lifteth up the waves thereof. They are carried up to the heaven, and down again to the deep : their soul melteth away because of the trouble. They reel to and fro, and stagger like a drunken man : and are at their wits' end. So when they cry unto the Lord in their trouble : He delivereth them out of their distress. For He maketh the storm to cease : so that the waves thereof are stiU. Then are they glad, because they are at rest : and so He bringeth them unto the haven where they would be. O that men would therefore praise the Lord for His goodness : and declare the wonders that He doeth for the children of men ! That they would exalt Him also in the con- gregation of the people : and praise Him in the seat of the elders ! Who turneth the floods into a wilderness : and drieth up the water-springs. A fruitful land maketh He barren : for the wickedness of them that dwell therein. Again, He maketh the wilderness a standing water : and water-springs of a dry ground. And there He setteth the hungry : that they may build them a city to dwell in ; That they may sow their land, and plant vine- yards ; to yield them fruits of increase. He blesseth them, so that they mnltiiily ex- ceedingly : and suffereth not their cattle to decrease. And again, when they are minished, and brought low : through oppression, through any plague, or trouble ; 'Though He suffer them to be evil intreated through tyrants : and let them wander out of the way in the wilderness ; Yet helpeth He the poor out of misery : and maketh Him households like a flock of sheep. The righteous will consider this, and rejoice : and the mouth of all wickedness shall be stopped. Whoso is wise will ponder these things : and they shall understand the loving-kindness of the Lord. On the restoration of the Prayer Book it was prnliaMy felt that the great increase of the Navy through the regular levy of "ship money" during Cromwell's time had made some special prayers of this kind desirable. The prayers are for " occasional " use, with the exception of the first two : and all that calls for notice is the fact that they are framed on the strict principles of the Church of Eng- land. Confession and Absolution are appointed, in extreme danger, as a reality to which men will be glad to fly when their souls are about to appear suddenly before God. The responsive form is kept up thi-oughout : and the "Hymns of Praise and Thanksgiving, " as well as the use of the Te Deum jrorms of Ipraper to tie uscD at %ca. 653 Glory be to the Father, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. Collects of Thanksgiving. OJIOST blessed and glorious Lord God, Who art of infinite goodness and mercy ; We Thy poor creatures, whom Thou hast made and preserved, holding our souls in life, and now rescuing us out of the jaws of death, humbly pre- sent ourselves again before Thy Divine JIajesty, to offer a sacrifice of praise and thanksgiving, for that Thou heardest us when we called in our trouble, and did.st not cast out our prayer, which we made before Thee in our great distress : even when we gave all for lost, our .ship, our goods, our lives, then didst Thou mercifully look upon us, and wonderfully command a deliverance ; for which we, now being in safety, do give all praise and glory to Thy holy Name ; through Jesus Christ our Lord. Amen. Or this : OilOST mighty and gracious good God, Thy mercy is over aU Thy works, but in special manner hath been extended toward us, whom Thou hast so powerfully and wonderfully de- fended. Thou hast shewed us terrible things, and wonders in the deep, that we might see how powerful and gracious a God Thou art ; how able and ready to help them that trust in Thee. Thou hast shewed us how both winds and seas obey Thy command ; that we may learn, even from them, hereafter to obey Thy voice, and to do Thy will. We therefore bless and glorify Thy Name, for this Thy mercy in saving us, when we were ready to perish. And, we beseech Thee, make us a,s truly .sensible now of Thy mercy, as we were then of the danger : And give us hearts always ready to express our thankfulness, not only by words, but also by our lives, in being more obedient to Tliy holy commandments. Con- tinue, we beseech Thee, this Thy goodness to us ; that we, whom Thou hast saved, may serve Thee in holiness and righteousness all the days of our life ; through jE3tJ3 Christ our Loud and Savioor. Amen. A Hymn of Praise and Thanksgiving after a dangerous Tempest. ' /~\ COME, let us give thanks unto the Lord, ^J for He is gracious : and His mercy endureth for ever. b Ps. 145. 8. c Ps, 103. 10. rfPs. l->3. II. e Ps. 116. 3; 10;. /Ps. 124. 4. 3. g Ps. 107. 25. h Ps. 107. 26, 28. i Ps. 66. 19, 20 ; 145. ^■Ps. 107. 29; 147, 15, /Ps. 107. n. m Ps. 6R. 19. ; « Ps. 92. 4. o Ps. 72. 18, 19. p Ps. 106. 48. q Ps. 107. 1. "Great is the Lord, and greatly to be praised ; let the redeemed of the Lord say so : whom He hath delivered from the merciless rage of the sea. * The Lord is gracious and full of compassion : slow to anger, and of great mercy. ' He hath not dealt with us according to our sins : neither rewarded us according to our iniquities. "' But as the heaven is high above the earth : so great hath been His mercy towards us. 'We found trouble and heaviness : we were even at death's door. ■^ The waters of the sea had well nigh covered us : the proud waters had well nigh gone over our soul. ^ The sea roared : and the stormy wind lifted up the waves thereof. '' We were carried up as it were to heaven, and then down again into the deep ; our soul melted within us, because of trouble ; Then cried we unto Thee, O Lord ; and Thou didst deliver us out of our distress. ' Blessed be Thy Name, Who didst not despise the prayer of Thy servants ; but didst hear our cry, and hast saved us. *Thou didst send forth Thy commandment : and the windy storm ceased, and was turned into a calm. ' let us therefore praise the Lord for His goodness : and declare the wonders that He hath done, and still doeth for the children of men. '"Praised be the Lord daily : even the Lord that helpeth us, and poureth His benefits upon us. He is our God, even the God of Whom cometh salvation : God is the Lord by Whom we have escaped death. " Thou, Lord, hast made us glad through the operation of Thy hands : and we will triumph in Thy praise. "Blessed be the Lord God : even the Lord God, Who only doeth wondrous things ; 'And blessed be the Name of His Jlajesty for ever ; and let every one of us say, Amen, Amen. Glory be to the Father, and to the Son : and to the Holy Ghost ; , As it was in the beginning, is now, and over shall bo ; world without end. Amen. 2 Cor. xiii. THE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore. Avien. After Victoi-y or Deliverance from an Enemy. A Psalm or Hymn of Praise and Thanksgiving after Victory. 'TF the Lord had not been on our side, now -L may we say : if the Lord Himself had not been on our side, when men rose up against us ; r Ps. 124. 3. s Ps, 124. I, 2. I Ps. 134. 4. 5 ""They had swallowed us up quick : when they were so wrathfully displeased at us. ' Yea, the waters had drowned us, and the stream had gone over our soul : the deep waters of the proud had gone over our soul. after' victory, presuppose a clioral use of tlic C'liurch's ser- vices. Some of the Prayers are evidently intendeil to be used in the same m.annerand place as the "Occasional Prayers and Thanksgivings," the ordinary daily Service being directed to be used both by the Rubric at the head of these Fonns, and by the first of the "Articles of War." The latter is as follows : — " Officers are to cause Public Worship, according to the Liturgy of the Cliurcli of England, to be solcnmly performed in their ships, and take care that prayers and preaching by 654 jForms of iprapcr to t)c useD at ^ea. But praised be the Loed : AVho hath not given ns over as a prey uuto them. " The Lord hath wrought : a mighty salvation for us. * We gat not this by our own sword, neither was it our own arm that saved us : but Thy right hand, and Thine arm, and the light of Thy countenance, because Thou hadst a favour unto us. "■ The Lord hath appeared for u.s : the Lord hath covered our heads, and made us to stand in the day of battle. The Lord hath appeared for us : the Lord hath overthrown our enemies, and dashed in pieces those that rose up against us. ''Therefore not uuto as, O Lord, not unto us ; but unto Thy Xame be given the glory. ■■ The Lord hath done great things for us : the Lord hath done great things for us, for which we rejoice. •'^Our help .standeth in the Name of the Lord : Who hath )nade heaven and earth. ''' Blessed be the Name of the Lord : from this time forth for evermore. Glory be to the Father, and to the Son : and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be : world without end. Amen. a I Sam. 19. 3. 4 Ps. 44- 3- c Ps. 140. 7. i'Ps. I \ After this Hymn may be sung the Te Deum. H Then this Collect. OALTillGHTY God, the Sovereign Com- mander of aU the world, in Whose hand is power and might which none is able to with- stand; We bless and magnify Thy great and glorious Name for this happy victory, the whole glory whereof we do ascribe to Thee, Who art the only giver of victory. And, we beseech Thee, give us grace to improve this great mercy to Thy glory, the advancement of Thy Gos])el, the honour of our Sovereign, and, as much as in us lieth, to the good of all mankind. And, we beseech Thee, give us such a sense of this great mercy, as may engage us to a true thankfulness, such as may appear in our lives by an humble, holy, and obedient walking before Thee all our days, through Jesus Christ our Lord ; to Whom with Thee and the Holy Spirit, as for all Thy mercies, so in particular for this victory and deliverance, be all glory and honour, world with- out end. Amen. 2 Cor. xiii. THE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore. Amen. At the Burial of their Dead at Sea. *[ The Office in the Common Prayer-book may be used ; Only instead of these words [ We therefore coniinit his body to the ground, earth to earth, etc.] say, WE therefore commit his body to the deep, to be turned into corruption, looking for the resur- rection of the body, (when the sea shall give up her dead,) and the life of the world to come, through our Lord Jesus Christ ; Who at His coming shall change our vile body, that it may be like His glorious body, according to the mighty working whereby He is able to subdue all things to Himself. the chaplains be performed diligently, and that the Lord's Day be observed." It is worthy of notice that the form with wliich the body is committed to the deep in the Burial Service differs from the older form in an important particular, "looking for the resurrection of the body .... and the life of the world to come," being substituted for " in sure and certain hope of the resurrection to eternal life." This change has been adopted in the American Book of Common Pi'ayer. The difference is only a verbal one, but circumstances have given it importance : and the words above have often been quoted as if they had originated in America instead of in our own revision of 1661 ; and with (as is probable) so Catholic-minded a Churchman as Bishop Sanderson. AN INTRODUCTION TO THE ORDINAL. § The Origin of the Ministry. The fundamental principle of the Christian Ministry is that it is derived from our Blessed Lord Himself, Who be- came the Fountain of all ministerial authority and power through the Offering of that " full, perfect, and sufficient sacri- fice, oblation, and satisfaction for the sins of the whole world " which constituted Him the Eternal High Priest of the New Dispensation. He gave an earnest of a pennaneut ministry, thus deriving its authority and power from Him, when He sent fortli the twelve Apostles and the seventy Evangelists on their tem- porary mission during the time of His own personal Ministry : He promised His perpetual Presence with such a ministry when He declared to the Apostles, " Lo, I am with you alway, even unto the end of the world " [Matt, xxviii. 20] : and He established the twelve as the chief ministerial channels through which ministerial life was to flow when, having stated their commission "as My Father hath sent Me, even so send I you," He ordained them by breathing into them the breath of that ministerial life, and said unto them, " Receive ye the Holy Ghost. Whose soever sins ye remit, they are remitted unto them ; and whose soever sins ye re- tain, they are retained." [John xx. 22, 23.] The twelve, thus commissioned and ordained by the Great High Priest, had other and special work to do in continuation of His, for which they received special gifts on the Day of Pentecost : but the ordinary ministerial gift was bestowed upon tliem by Christ before His Ascension, and in such a manner that they were able, even before the Day of Pentecost, to orilain Matthias as one of their number [Acts i. 22, 20], upon whom, thus ordained, the Pentecostal gifts came as upon themselves. But as the number of Christians increased, the twelve Apostles found themselves too few to fulfil all the ministerial duties of the Christian body ; and in the exercise of the authority given to them by Christ — given either generally in the words, " As My Father hath sent Me, so send I you," or in some more detailed instructions not recorded — they dele- gated part of their ministry to seven others, whom tliey called, not "Apostles," but "Deacons" [Acts vi. 6], or "Ministers to Apostles," who seem to liavu held an office relatively to the Apostolate similar to that which tlie Apostles themselves had licld relatively to Clirist during His personal Ministry. [Acts vi. 8; viii. 5; xiii. 5; 1 Cor. xii. 2S.] At a later time the sphere of ministerial work was still further extended, and it became necessary to appoint per- manent and stationary ministers in the local churclies wliicli the Apostles organized. These were called "presbyters" or "elders" [Acts xi. 30] — the Greek word prexhi/tcrhccoming in English "priest" — whose office was that of ministering to particular congregations, for -which purpose they were "ordained in every church" [Acts xiv. 23; xv. 2, 4, 6, 22, 23], each to remain among his own jiarticular flock ; while the duty of the Apostles called them from one place to another, as having " the care of all the churches." [2 Cor. xi. 28.] Later still, as the number of local churches increased, and ■\vith tliem the number of presbyters, while at the same time the number of the Apostles diminished, it became necessary to provide for the government of these bodies and tlicir ministers, and also to provide for a continuance of ministers when the Apostles, who alone were ordainers at first, should all have departed from the world. For this purpose nien were ordained wlio were called "Overseers," the Greek word for overseer liaving since been transformed from Ki^iinrojmn into Biscop and "Bishop." The existence of such Bishops, as early at least as A.n. 05, is shewn by .St. Paul's pastoral Epistles, in which he speaks of "the office of a bisliop " as if it was already familiar to the Churcli [1 Tim. iii. 1], and indicates among its duties the ordination of priests [Titus i. 5], the discipline of them [1 Tim. v. 1], and that of ordina- tion in general. [1 Tim. v. 22.] This sketch of Scriptural evidence on the subject shews that a ministerial organization was developed during the lifetime of the Apostles in whicli two special features are discernible : fii-st, that of fixed ministration by one order of persons called Presbyters or Priests in particular churches ; and secondly, that of ministration by anotlier order of persons called Bishops, to whom the duties of discipline and ordination were assigned. To these special features of the New Testament ministry may be added a third, that of ministration to and for other ministers by an order of persons called Deacons. The succession of tliis ministry of the Church from our Lord, through the Apostles, may be traced in the Church of England — as in many other Catliolio Churches — with great clearness ; and the Chart on tlie following page will shew the principal channels through which the Apostolic life of the ministry has flowed do\vn to our present Bishops. The three orders whose Scriptural and Divine origin has been indicated above are named in the earliest Christian records subsequently to the time of the Apostles which we possess : as by St. Ignatius in several of his Epistles, by St. Irenseus in his book on Heresies (where he gives a list of the Bishops of Rome from the Apostles' time to his owm), by St. Clement of Alexandria in his book called IVie Piedayo'jue [iii. 12], by Tertullian [de Fufja, xi.], and by St. Cyprian in many of his Epistles and Treatises. From their days, that is, from about a century and a half after the Apostolic age, and especially in the Ecclesiastical Histories of Eusebius and his successors, there are abundant references to tlie ministerial system of Christianity, whicli shew beyond iloubt that ' ' from tlie Apostles' time tliere have been these Orders of Ministers in Clirist's Church : Bishops, Priests, and Deacons." In the same way it may be she^^ii that tlie continuation of the Christian ministry by ordination was always accounted the work of Bishops, and Bishops only, in the ancient ages of the Chureli. In tlie Eastern Cliurch the essential pow er of ordination has ahvays been reserved to Bishops exclusively, and it was not until the fourtli century tliat tlie African Church permitted Priests to lay on their hands with the Bishops in the ordination of Priests : nor after this rule was adopted by tlie Western Church is there any example in ecclesiastical history of ordination by any but Bishops only, as their proper and peculiar function, conlirmcd by the ancient Apostolical Canons and Constitutions, by the Councils of Ancyra, Antioch, c. ix., Sardica, c. xix., Alexandria, Kic-ea, c. xix., Chalcedon, c. xi., VI. Trullo, c. xxxvii., Constanti- nople, Orange, II. Orleans, e. iii., Braga, c. iii., Cealchythc, c. vi., Dalmatia, c. ii., and Seville, c. vi. ; by the testimonies of the Fathers, St. Athanasius [II. Apol. c. Athan.^, St. Chrysostom [in Phil., Horn. i. in 1 Ti>n. iii.], St. Augnstine [de Hur. c. Iii.], St. Epiphanius, St. Jerome [Ejii-'it. ad Kvany. ci.], St. Cyprian [Ep. xli.], Cornelius, Dionysius; by the acts of the primitive Bishops, and by every sacramentary and ritual. [Decrit. P. i., dist. Ixvii.] The Catholic doctrine has ever been that without Sacraments there is no Chnrcli, and without Bishops there can be no Priests, and consequently no Sacraments. There is not one instance in Holy Scripture or ecclesiastical history of ordination by Presbyters only ; it w.ia the prerogative of Bishops, and thcrcfure the present rubric [1GG2] declares that "no man sliall be accounted or taken to be a lawful Bishop, Priest, or Deacon, or suffered to execute any of the said functions, except he bo called, tried, examined, .and admitted thereunto, acconling to the Form hereafter following, or hath liad formerly Episcopal consecra- tion or ordination. § Sueci-ssion of the Ministry from the Apostles. The order of Bishops is essential to the outward being of a Church. " Scire debes Episcopum in EeclesiA esse et Kcclesiam 656 3n JntroDuction to tbc ADrDinaL CHART OF THE MINISTERIAL SUCCESSION OF THE CHURCH OF ENGLAND OUR BLESSED LORD. THE APOSTLES. I British Bishops. I Two Wina unnamed [London Bishop?. 662-675). Chad [York 664, Bergrwyn Lichfield 669, [Llandafl]- Died 6;2]. French Bishops. I Irish Bishops. 1 Vergilius [Aries]. Augustine [Canterbury 597-604]. Mellitus [London 604, Justus [Rochester 604, Laurentiiis Canterbury 619, Canterbury 624, [Canterbury Died 624]. Died 627]. 604-619]. Romanus [Rochester 624-627]. Paulinus [York 625 Rochester 633, Died 644)- Honorius [Canterbury 627]. Felix [Dunwich t'3'>647]. Iihamar [Rochester 644]. Thomas [Dunwich 647-6521. Deus-dedit [Canterbury 655-664]. Damian [Rochester 655-664J. Boniface [Dunwich 652-669]. Agilbert I Dorchester 650- Paris 664]. Finan [Lindisfame 651-661J. I I I Cedda Diuma [E. Saxons [Mercia or London 656-658]. 654.664]. Roman Milanese Bishops. Bishops. Ceollach [Mercia 653-659]. Trumhere [Mercia 659-662]. Colman Jarumnan [Lindisfame [Mercia 661.674]. 662-667]. Birinus [Dorchester 634-650]. Godwin (Lyoni], BERTHWALD [Canterbury _ . , 693-731]. From whose succession all Archbishops of Canterbury and York descended (or about 500 years. 24 Bishops were con- secrated during his incumbency. Wilfrid [York, Leicester, Hexham. York, 664-709]. Oftfor. [Worcester 692-653!. [All the consecrations from Augustine to Theodore are here inserted exactly as they are recorded in Beae and other writers ; but it is reasonable to suppose thnt there were many more of which no recorcts are known,) Theodore [Canterbury. 668-690.] so Bishops were con- secrated during his incumbency, some of ■whom doubtless were associated with Berili- wald in the consecra- tion of succeeding Bishops, though most died before 693. Plegmund [Canterbury, S91-914]. See Table at p. 663. 949 Medlxval Enetish Bishops. ^1 Fox [Winchester 1487.1523J. Arundel (Exeter 1496-1504]. I Fitzjaracs [London J 497-1522]. Roman Bishops. Clerk (Bath 1523-1541], Voysey [Exeter 1519-1554]. I I Warm AM [Canterl 1502-1^85]. I !HAM t irbury. < 1585]- I The following' Bishops were associated with Warham in consecrating succeeding Bishops. VIZ. Fisher, of Rochester ; Sherborn. of Chichester; Halsay, of Lei^hlin; Young, of Gallipoh; West.ofEIy; Longlands, of Lmcoln ; andV'oysey ofExeter. I Longlands [Lincoln 1521.1547]. Standish [St. Asaph 151S-1535]. Cranmhr [Canterbury 1533-1 llnlLc-ichi Hodgkins. [Luicoln]. I Chctham [Sidon]. I Ridley [London "547-J555J. Barlow [Chicliestcr 1536-1569!. I Coverdaie (Exeter 1551-1565I. ■6'--l Hilsey [Rochester iS35-'538]. Parfew [St, Asaph 1536-1554]. I Fisher [Rochester i5o4-i535]- Rawlins [St. David's i5=3-'S36]. I Lonclands. I Siokesley [ London * 530- 1 5391- Hodijkins [Bedford 1537 I Sc.->ry fHcrciV.rJ I ' Holbeach was consecrated by ll.!-ey, Laiimer. and Parfew. Parker (and four other Bisliops.] [Canterbury 1559-1575]. From whose succession all subsecjuent Archbishops of Canterbury and York have descended. In the seventeenth century the succession thus derived was united with that of the ancient Irish Church, through Bishops Thornboro' of Limerick, Murray of Kilfenora, and Hopkins of Derry. Also with the Roman through De Dominis, origiaally Bishop of Vicenza, and after- %-.ards Archbisliop of .Spalatro. {See also an Appendix to this Table at p. G6S.1 3n 3lntrotiuction to tf)C DrDinal. 657 ill Episcopo ; et si qui cum Episcopo non sint in Ecclesia non esse." [St. Cvpr., Ep. Ixvi. § 7.] "Oirou fii/ (pavy 6 inlaKOTros (K€t rb 7r\TJ6os ^OTOJ, wairep Sttou Slv rj Xpi<rrds 'Itjaovs eKci tj KadoXiKT) iKK\-ncria. [St. Ionat., E]). ad Smi/ni. § viii.] But eveu before the ordination of Bishops, the Apostles then being alive, Deacons were chosen as coadjutors, at first in relie\'ing them of secular business, but subsequently with permission to preach and baptize [Acts viii. 5, 38] ; and this, which was the constitution of the Church of Jerusalem, was adopted in cities [Tit. i. 5] which were too small to requii-e the ministra- tions of Priests, as at Philippi. [Phil. i. 1 ; St. Clem, ad Carinth. c. xlii.] Thus Titus and Timothy by St. Paul, Clement by St. Peter, Polycai-p of Smyrna by St. John, and St. Mark of Alexandria, and Evodius of Antiocli, were con- secrated Bishops. However, as the "care of all the Churches" [2 Cor. xi. 28 ; Acts xv. 36 ; 1 Cor. v. 4] devolved ou the Apostles, and their representatives the Bisliops in separate and local Churches found the oversight too laborious without assistance in their sacerdotal functions, they appouited Priests, about the year 4.5, though reserving to the chief pastors the right of laying ou of hands, jurisdiction, government, an^l episcopal visitation. These bodies of Priests are invariably mentioned in the plural number, as by St. Peter [1 Pet. v. 1] and St. Paul [1 Thess. v. 12 ; Tit. i. 5 ; Heb. xiii. 7 ; 1 Tim. V. 17] ; aud in consequence of their local supervision of places where there was no resident Bishop, they were sometimes called Bishops [Acts xx. 28 ; 1 Pet. v. 2 ; Phil. i. 1] ; they corresponded to the Seventy, being in that afterwards called technically the second order of Priesthood, Bishops occupying the first order, and then, as Theodoret says, called Apostles. [In 1 Tim. iii.] But until the second, century the names were not invariably distinguished [St. Aug., Ep. Ixxxii. ; Theo- doret, in 1 Tim. c. iii. ; St. Chry.s., Horn. i. ad Phil. c. 1] ; thus St. John and St. Peter call themselves Priests. [1 Pet. v. 1 ; 2 .John 1.] St. Paul mentions Epaphroditus, without himself, as an Apostle [Phil. ii. 25], and Timothy as a Deacon. [2 Tim. iv. 5.] By some medicX-val and later ritualists the doctrine was held that Bishops and Priests formed one order with two degrees, and St. Jerome says that with the ancients the same man was Bishop and Priest, for one is a name of dignity, the other of age. [Ep. Ixxxii ad Ocean.; comp. Theod. iii. p. I, p. 700 ; and Theophylact, torn. ii. p. 626, A.] But the Apostles, foreseeing that there would be a strife among the Priests who should be the greatest [St. Clem. Rom. c. xliv.], which would endanger unity, appointed chief overseers of the Churches [St. Hieron., Ep. c. 1, ad Evang., and C'omm. in Ep. ad Til. c. 1 ; St. Cypr., Ep. Iv.] in pro- vinces and principal cities. These were at first called also Angels [Phil. ii. 25; Rev. i. ii.], and hatl their known authority and superior place established a long time before their settled distinction of name and title took place. It is not improbable that the Apostolical Bishops may have been called Angels as ministering the New Testament with reference to the fact of the Law having been received by the disposition of angels [Acts vii. 53 ; Gal. iii. 19 ; Heb. ii. 12], and of our Lord being called the Angel of the Presence [Isa. Ixiii. 9] and of the Covenant [Mai. iii. 1 ; Ps. Ixviii. 8 ; Num. xx. 16 ; Exod. xxxii. 34, xxxiii. 2] ; and St. Paul says that the Galatians received him as an angel of God. [Gal. iv. 14.] At length the interchange of names ceased, and the three orders of Bishops, Priests, and Deacons were detennined and distinguished nominally, even as from the beginning of Church polity they liad been essentially distinct in office and powers. It would be impossible within the compass of the space at our disposal to give a complete series of patristic authorities to illustrate the great fact of the Apostolical succession. A few must suffice : — St. Ignatius [.\.d. 107] : " The Bishop sitting in God's place. Priests in the place of the company of Apostles, and Deacons. " [Ad Mdt/ncK. c. vi.] — St. Irena^us [a.d. 202]: "We can reckon up the list of Bishops ordained in the Churches by the Apostles up to our time." [liar. 1. iii. c. iii. § 1, 2.] — St. Clement of Alexandria [a.d. 218]: " Tho ccclesi.astical lionours of Bishops, Priests, and Deacons are, I trow, tho resemblance of angelic glory." [Strum. 1. vi. e. xiii. ; Pa^d, 1. iii. c. xii.]— TcrtuUiaii [a.d. 220]: "The High Priest, i.e. the Bishop, has the right of giving baptism, then Priests and Deacons, but not without his authority." [De Bapl. c. xvii.] ' Our adorable Lord was Himself externally commissioned for ' Sue iilao De rriisr. Ihrr. c. xxxJi. xli. ; Scorpiacc, 0, ix. Sirailnr t«8ti- monies may be found in Origen, a.d. 254 {Hmn, in Matt. c. xxii. Tr. xxiii. ; oil nkrcm. Itoin. xi.] ; St Cypri.in, a.d. 2S8 |Kp. Ixix. § 4 ; Ixvi. § 3 ; xxxl. § 4]; Ensriiius [Ecd. Hist. 1. iii. c. iv. : iv. c. xxii.]: Optatus, a.d. 380 [rfeSt/iism. Doiiat. lili. i. c. xiii. xiv.] : St. Ambrose, a.d. 397 [ile tUgn. Sncml. 2'r His Ministry by the visible descent of the Holy Ghost upon Him, and by an audible Voice from Heaven proclaiming Him to be the Messiah when He was about thirty years old. "Christ glorified not Himself to be made an high priest, but He that said unto Him, Thou art My Son, this day have I begotten Thee." [Heb. v. 3.] None of His Apostles or dis- ciples presumed to undertake any ministry until they received a direct commission from Him. [Mark iii. 14 ; John iv. 2 ; Luke X. 1.] It was the direct prophecy of God Himself that He would take for Priests and Levites [Isa. Ixvi. 21], and therefore, as St. Paul says of the Evangelical Ministry, ' ' No man talccth this honour to himself but he that is called of God, as was Aaron." [Heb. v. 4.] Aaron, his sons, and all the Levites (corresponding to Bishops, Priests, and Deacons), were commissioned by God [Lev. viii. 1, 2 ; Num. iii. 5], and death was the penalty of an invasion of their oiBce [Num. iii. 10, xviii. 17], as in the instance of Korah, Dathan, aud Abu'am [Num. xvi. 39, 40] ; and Uzzah, for acting in things pertaining to God without a Divine commission. [2 Sam. vi. 6, 7.] Saul lost his kingdom for offering sacrifice [1 Sam. xiii. 12, 14], and Uzziah was smitten with leprosy and excom- municated for bunting incense [2 Chi-on. xxvi. 16], whilst Jeroboam's especial sin was that he consecrated all comers to the priesthood [1 Kings xiii. 33, 34, xii. 31] ; and the heaviest censures of God are denounced on all usui-pers of the pro- phetical office. [Jer. xxiii. 19, 21, 31.] Such intruders, who come in their own name, are characterized by our Lord Him- self as thieves and robbers. [John v. 43, x. 1, 8.] St. Paul expressly speaks of the distinct ministerial offices as of God's ordinance. [1 Cor. xii. 28, 29 ; Rom. xii. 7 ; Eph. iv. 11, 12.] "How shall they preach," he asks, "except they be sent?" [Rom. X. 15.] So also our Blessed Lord said, "As Thou hast sent Me into the world, even so have I sent them" (the Apostles) [John xvii. 18] ; and, "Ye have not chosen Me, but I have chosen you, aud ordained you." [Ibid. xv. 16.] § Derivation of the English Ordinal. As there was only one Pontifical for the use of each diocese, copies of such collections of Services are among the rarest of ecclesiastical books. The Pontifical of Salisbury — collated with that of Winchester, which is in the University Library at Cambridge, and of Bangor, preserved among the cathedral muniments — has been piinted by Mr. Maskell in his Monu- menta Ritualia ; and that of Exeter by Mr. Barnes. The Pontifical of Egbert has been published by the Surtees Society, and there are other uses in the Bodleian Library, Oxford ; and, mostly imperfect, among the MSS. of the British Museum. These sources of information, collated with ancient Sacramentaries, Italian and French Pontificals, the Euchologium of the Greek Church, and the Ordinals of other Churches of that Communion, published by Martene, Morin, and Assemanni, fomi the groundwork of the present illustrations of the English Ordinal ; whilst the works of Catalani, Hallier, Morin, and Muratori, and the notes of Menard, and ■WTiters contained in the volume printed l)y Hittorp, have been freely used. It is a remarkable fact that English wTiters, such as Wheatlcy, Sparrow, and L'Estrange, have wholly omitted the subject ; Mr. Palmer and Mr. Procter have only cursorily illustrated the Services ; Bishop Cosin made his notes, now in his Library at Durham and in the British Museum, in copies of the Book of Common Prayer which do not contain the Forms of Ordination ; and Dean Comber, hke Dr. Mant and Dr. Doyly and Mr. Binder, has done little more than ofl'er some practical observations, ^\'ith the exception, therefore, of a volume on the English Ordinal by the present ^vriter, this series of notes may be regarded as the first ritualistic illustration of this all-important portion of the Book of Common Prayer, whilst they embody the earliest complete account of its developement from ancient sources. For our Ordinal was not taken word fcjr word from the Roman Pontifical, as Archbishop Whitgift asserted, but framed on the comprehensive and broad grounil of all known Forms and Manners of Ordination used in all branches of the Catholic Church. There wa,s a British Church existing in the second century, and founded in the Apostolic age [EosEBius, Demonnt. Evamj. 1. iii. e. vii.; Theodoret adv. Gent. Disj). ix. in I'k. exvi., Interpr. ; Tertullian' adv. Jud. c. vii. ; St. Clement, Ep. ad (forinth. 0. v. ; St. Jeromk, Catal. Script. Ecclen. § v.] In-«14, at the CouucU of Aries, prob.ably at Nica'a, 325, c. iii. in Va. cxviii.]; Eiiiplianius, a.d. 403 [Ilnr. 1. iii. c. Ixxix.]; St. Cliry- sostom, A.D. 407 [in 1 ad Tim. c. iii. Honi. xl.) ; St Jerome, a.d. 420 {ml Ildind., Ep. v. adv. Lmif., ad Marcell. xxvii., in Ps. xliv.]; St. Augustine [lie Bajit. 1. vii. c. xliil,, dc Verb, imjij. Senu. cii., de Mot. Ecda. lib. i. c. xxxii.]. 658 3n 3lntror)uctton to tbe ©rDinal. certainly at Sardica, 347, and Rimini, 360, British Bishops were present. In 597 St. Augustine was consecrated by Virgilius, Bishop of Aries ; Wilfred of York by Agilbert, Bishop of Paris, 665. Tliere were also Bishops consecrated in Rome, and Italy, by Saxon, Irish, and Scotch Bishops, several of the latter having derived their orders from Rome. For the purpose of simplifying the history of the gradual developement of successive Ordinals, the contents of those used in England from the fifth century to the present time have been given, as well as the earhest known forms pre- served in Sacrameutaries, which prove that the latter were accepted as the fomiularies of the Western Church. It is certain that the further we can trace back rituals, tlie simpler they are ; for they only gradually received additions and enlargement, with fresh rubrics designed to enhance the solemnity of tlie ceremonial. Possibly these wei'c the inno- vations of an individual Bishop, adopted by neighbouring diocesans, until authoritatively recognized. But they were changed according to the diversities of countries, times, and men's manners. It will be seen how much they varied. VVhUe the Church of England retained the essential form and matter, she ordained, changed, or abolished some of those ceremonies and rites of the Church which were ordained only by man's authority, so tliat all things might be done to edify- ing, and rendered more conformable with primitive usage. The Form and OHices for making Deacons agi'ee in contain- ing a Prayer Ad ordiuandum Diaconum, oremus dilectissimi, a Prayer for the Holy Spirit, Exaudi Domine, an address for united Prayer for the Deacon, Ad consummandum Diaconum, Commime votum, and a Benediction, Domine Sancte Spei. The delivei-y of the stole and Gospel, and other ceremonials, were of later introduction. Diaconus cum ordmatur, solus Episcopus qui eum benedicit manum super caput illius quia uou ad sacerdotium sed ad ministerium consecratur. [I^'. Council of Carthage, an. Morin, p. 260.] Sacramentary of St. Leo. [Migne, p. 260.] Domine Deus, preces nostras clementer exaudi (f). Oremus, dilectissimi (a). Deus Consolator. Adesto, qusesumus ((3). Sacramental-)/ of St. Oelafhi.". [Morin, p. 267.] Ordination. Ad ordinand. Diac. Oremus, dilectissimi (a). Exaudi, Domine Deus, preces nostras (f). Consecration — Adesto, quajsumus (/J). Ad conmmmaiulum— Commune votum (-/). Benediction — Domine Sancte Spei (5). Sacramentary of St. Ch-eriory. Presentation by the Archdeacon. Address to the people — Auxiliante Domino (0). The Litany (x). Ordination with laying on of hands. Prayer — Oremus, dilectissimi (a). Prayer for the Holy Spirit — Exaudi, Domine Deus (i). Consecration — Adesto, qusesumus (/3). Investiture with the stole (e). Liturgia Alemannica. [Gerberti, 40, ninth century.] Ordination. Benedictio — Oremus, dilectissimi (a). Exaudi, Domine (t). Comecratio — Adesto, quiesumus .... honorum Dator (jj). Oallican LUnrgy. Deacon. [Muratori, 664 ; Migne, xxii. 320.] Allocutio ad populum, ending Si vestra apud meam concordat electio testimonium quod \Tilti3 vocis approbate. Per Dominum. Oratio — Oremus, dilectissimi (a). Consecralio — Adesto, quaesumus (j9). Exaudi, Domine (|). Ad consummandum Diaconi officium — Commime votum (7). Benedictio — Domine Sancte Spei. PoHliJical. [Claudius A. iii. 42 (Cotton MS.), of the tenth century.] Oratio ad Ordinandum Diaconi — Oremus, dilectissimi (a).' Exaudi, Domine, preces nostras ('<;). Domine Deus omnipotens. Consecratio — Adesto, quaesumus, omnipotens Dens hononim Dator (/3). Ad consummandum Diaconi officium — Commune votum (7). Benedictio — Domine Sancte Spei (5). Investiture with stole (e). Consecration of the Deacon's hands witli oil and chrism. The Mass. Pontifical of Egbert. Address by the Bishop — Auxiliante Domino (0). The Litany (x). Investiture with stole. Delivery of the Gospel. Ordination of the Deacon with laying on of hands by the Bishop. Benediction of the Deacon — Oremus, dilectissimi (a). (alia) Exaudi, Domine (f). Consecration of the Deacon — Prayer for the Holy Spirit, Adesto, quaesumus (ji). Collect ad conservandum diaconatus officii, Commune votum (7). Benediction — A Prayer referring to St. Stephen : Domine Sancte Spei (0). Consecration of the hands of the Deacon with holy oil and chrism. De.\cqn. [Harl. MS. 2906, fo. 8, tenth century.] Presentation by the Archdeacon (m). The Gospel is read. Si quis. Litany (x). Ordination by the Bishop only. Commime votum — Address to the people (7). Prajfatio — Oremus dilectissimi (a). Consecratio — Adesto, quaisumus (/3). Delivery of the stole. Prayer for the Deacon with allusion to St. Stephen. Deacons. Deacons and Subdeacons approach together with their habits [Bangor also] [separately Winchester and Exeter] (/i). The Litany [omitted by Winton Pont.] (x). The Deacons retire. 'The Bishop's address. Diaconum oportet [a longer form in Winton Pont. ]. Ordination by the Bishop, saying, Accipe Spiritum Sanctum [the form omitted in ^^'inton Pont.]. Pnefatio — Oremus, dilectissimi (a). Exaudi, Domine (f). Vere dignum, with a prayer in it for the Holy Ghost — Emitte in cor Spiritum Sanctum. Investiture with the stole. [A long prayer in Winton Pontifical. ] [The delivery of the Gospels. ] [Commune votum] (7). [Domine Sancte, Pater Spei] (5). Delivery of the Gospels x x . Domine Sancte, Pater fidei spei, etc. (0). Delivery of the dalmatic. Reading of the Gospels by a newly-ordained Deacon. 00. 1549, 1552, 1662. Presentation to the Bishop (jn). Address to the people [Prjefatio a. f. 7]. Litany (x). Holy Communion. Collect — Almighty God, Who by Thy Divine Providence. [Consecratio] ((3). The Epistle, 1 'Tim. iii. 8, or Acts vi. 2. Examination of candidates. Ordination by the Bishop. Delivei-y of the Gospel x x . The Gospel, St. Luke xii. 35, read by a Deacon 00. Collect — Almighty God, Giver of all good [ad consum- mandum] (5). Prevent us, Lord [added 1662]. Benediction [added 1662]. Ordering of Priests. The earliest Services agree in containing a Prayer, Ad ordi- nandum Presbytenim, called the Preface in the Salisbury Pontifical ; the Consecratio corresponding to the Collect, " Almighty God, Giver of all good things ;" the Consummatio a final Collect, and the Benedictio. The Prayer for the giving of the Holy Ghost was about the tenth century added to the proper Preface of the Mass Vere dignum, and after the thii"- teenth century took the direct form, "Receive the Holy Ghost," an 3lntrotmctlon to the DrDinai. 659 and ill some Pontificals the Vera dxgnum is directed to be left out. As early as the time of Pope Gregory there was an investi- ture with the chasuble ; and in the tenth century a delivery of the chalice and paten, and a change in the arrangement of the stole : tlie Consecration of the hands occurs in the Gregorian iSacramentary, and of the head in the Pontifical of Egbert. The arrangement of tlie chasuble, and the introduction of the Hymn, Veni, Creator Spiritus, were far later Insertions. Presbyter cum ordinatur Episcopo eum benedicente et manum super caput ejus tenente, etiam omnes Presbyteri qui praesentes sunt manus suas juxta manuni Episcopi super caput illius teneant. [IV. Counc. of Cartilage. ] Sacramentary of Pope Leo. [Migne, 55. ll.j.] Oremus, dilectissimi ((3). Exaudi nos (7). Uomine Sancte (a). Sacramentary of St. Gelasltis. [Morin, 2G7.J Prieet. Si quis. Litany. Ordination by the Bishop. Ad Ordinandum Presbyterum — Oremus, dilectissimi (/3). Exaudi nos (y). Consecratio — Domine Sancte, Pater omnipotens, leterue Deus : honorum, etc. (a). CoHsummatio — Sit nobis fratrcs communis oratio (5). Benedictio — Sanctificationum onmium Autor (0). Gregory's Sacramentary. Priest. Presentation by the Archdeacon. Litany. Ordination with laying on of hands. Prayer for blessing on the Priest — Oremus, dilectissimi (§). Prayer for the Holy Ghost — Exaudi nos, quoesumus (7). Consecratio — Domine Sancte (a). Investiture mth tlie chasuble. Consecration of the hands (f). Qallican Liturgy. [Muratori, 666 ; Migne, Ixxii. 521.] Allocutio ad populum, ending Ideo electionem vestram debetis voce publica profiteri. Oratio — Oremus, dilectissuni (j3). Exaudi nos (7). (7on«ccrrt(io— Domine Sancte .... honorum, etc. (a). f'onsummatio—i'Xt nobis patres communis oratio (5). Benedictio — Deus Sanctificationum ((/>). MS. Pontifical. [Claud. A. iii.] Priest Ordination. Oratio ad Ordinandum Presbyterum. Oremus, dilectissimi (fi). Exaudi, quipsumus, Domine Deus (7). Tlie stole is clianged. Consecratio (a). Domine Sancte, Pater omnipotens, atcrnc. Dispositor hononim, etc. Consecration of the Priest's liands with chrism, with prayer, and of his head ^v^th oil. Investiture with the chasuble (f ). CoH.s<"-)((<(o— Presbyteri, Sit nobis communis oratio (5). The Mass. Pontifical of Egbert [735—766]. Investiture vnih the stole, with a prayer. Mention of tlie title on which the Priest is ordained. Ordination tiy laying on of tlie hands of tlie Bishop and Priests, with a prayer. Oratio ad Presbyterum Ordinandum— Oremus, dilectissimi (;8). Exaudi nos (7). Con-iecration of the Priest— Domine Sancte, Pater omnipo- tens (a). Oratio — Sit nobis communis oratio (0). Benediction of the Priest— Deus Sanctificationum (</<). Investiture witli the chasuble (c). Consecration of the bauds with chrism m the shape of (f) a cross, and of the head of the Priest witli oil. Litnrtjia Alem,annica. [Ninth ccntuiy, Oerberti, 41.] Ordination— The Priests holding their hands next the Bisliop's hands. Benedictio — Oremus, dilectissimi (/3). Consecratio — Domine Sancte (a). Consecration of the hands. Priest. [Harl. 2906, tenth century. ] Presentation by two Deacons and two Priests. Ordination by Bishops and Priests. Quoniam, dilectissimi. Address to the people. Prtface — Oremus, dilectissimi (/S). Exaudi nos (7). Vere dignum, with /Eterne Deus, lioiiornm Dator (o). Investiture with stole. Bincdiction — Deus Sanctificationum {</p). Cruciform unction of botli lumds (f). Delivery of paten and chalice. Benediction. Salisbury. — Priests. Presentation by Archdeacon. Duties of Priesthood explained — Sacerdotem oportet. [A long address by the Bishop. Winton Pontif.] Ordination by the Bishop in silence, tlie Priests assisting. Pra'fatio Sacerdotum cum nota stando, Oremus, dilectis- simi (j3). [In the Exeter Pontifical is the Populi Commonitio, Com- mune votum.] Exaudi nos, quEesumus. Vere dignum, with prayer for the Priests. Investiture with stole and chasuble. Consecration of the hands with oil and chrism. Oratio — Deus Sanctificationum omnium (ijl). The Hymn, Veni, Creator Spiritus [omitted iu Winton Pontifical]. Blessing of the hands. Delivery of the paten and chalice. [In the Winton Pontifical Consummatio — Sit nobis. Communis oratio (5). Deus Sanctificationum (0). The Benediction.] The Mass — After the Post-Communion. The ordination by the Bishop — Accipe Spiritum Sanctum. An-angement of the chasuble. [This is found also iu the Greek Euchologium, where "the Bread" is put into the hand of the newly ordained I'riest. The Deacon has a flapper delivered to him. Asscmani, xi. 132.] Benediction. 1549, 1552, 1662. Sermon or Exhortation. i Presentation by the Archdeacon. ^ Address to the people. After the The Litany. \ Veni, Creator, Collect— Ahnighty God [the Consc- 1552. cration (a) and Preface]. j Epistle, Eph. iv. 7 [Acts xx. ; 1 Tim. iii., 1552]. , The Gospel, Matt. ix. 36 [Matt, xxviii., 1552]. John X. 1 [and .lohn xx., 1552]. Address to the Candidates^ [after the Veni, Creator, Prayer for them j 1552]. Veni, Creator [after the Gospel, 1552]. Prayer — Ahnighty God [Benediction (0)]. Ordination by the Bishop, the Priests assisting. Delivery of the Bible. Collect — Most merciful Father [Consummatio] (S). Prevent us, Lord [1662]. The Benediction [1662]. CONSECRATION OF BISHOP.S. The Offices for consecration nf a Bishop agree in having a Prayer for the elect, Oremus, dilectissimi, the Benediction, A<lesto supplicationibus, and the Consecration, Deus honorum. The Unction appears first in tlio Saci-anientary of Gelasius, and tlie delivery of the staff in Egbert's Pontifical. A form of cnthronization also occurs at an early date. Episcopus cum ordinatur, duo J^Ipiscopi ponant et teneant Evangelioram codicem supra caput et ccrvicem ejus, et uno super eum fundente benedictionem rcliqui omnes Episcopi qui adsunt manibus suis caput ejus tangant. [IV. Council of Cartilage. ] Sacramentary of Pope Leo. [Migne, Iv. 114.] Exaudi, Domine, supplicum jireces (e). 66o an 3lntronuction to tfjc ©rOinal. Suscipe, Domine. Adesto, misericors Deu3 (7). Propitiare Deus (a). Deus honorum omnium (/3). Sacramentary of St. Gelas'ms. [Morin, "207.] Consecration with laying on of the Gospels. Oremus, dilectissimi (0). Adesto supplicationibus (7). Propitiare Domine (a). Deus lionorum omnium {fi). Unction with chrism. Jn a very ancient French Pontifical of Poictiers, c. 511 — 50(1, ■printed by Morin. Exhortation to the people. Oremus, dilectissimi (5). Exaudi, Domine (e). Propitiare, Domine (a). Collect — Deum totius sanctificationis. Consecratio — Deus honorum omnium (/j), containing a prayer for spiritual unction. Sacram. Grei/orii. [Migne, Ixxviii, p. •22.'?.] Ordination with imposition of hands. Prayer for the Bishop — Oremus, dilectissimi (S). Benediction of the Bishop — Adesto supplicationibus nostria (7). Another prayer for the same — Propitiare, etc. (o). Consecration — Deus honorum omnium {fi). Unction. Gallican Litnnji/. [Muratori, 669 ; Migne, Ixxii. ."^23.] Exhortatio a<l populum. Oratio et preces — Oremus, dilectissimi, the third Prayer in the Ordo Komanus (5). Exaudi, Domine (e). Propitiare, Domine (a). Collectio — Deiis omnium sanctiiicationum. Consecratio — Deus honorum omnium, with a prayer for unction of the Holy Ghost, and for enthronement (/3). Liturgia Alemannica. [Ninth century, Gerberti, 42.] Benedictio — Adesto, qua^sumus (7). Propitiare (a). Consecratio — Deus honorum, with prayer for the Holy Spirit (/3). Pont. Egberti. Ordination by one Bishop pronovmcing the Benediction, two holding the Gospels over the neck of the ordained, and the rest holding their hands over his head. ^Oremus, dilectissimi (5). Three Prayers -(Adesto supplicationibus (7). (Propitiare, Domine (a). Consecration of the hands of the Bishop. Unction of his head. Delivery of the pastoral staff and ring. Prayer ad pontificem orduiandum — Deus honorum omnium (/3). Installation of the Bisliop on his throne, with prayer, Omiii- potens Pater (f). The Benediction. Benedictio in consummatione Episcopi. Spiritus Sanctus Septiformis \'eniat super te, et virtus Altissimi sine peccato custodiat te, et onmis benedictio qua; in Scripturis Sanctis scripta est super te veniat. Contirmet te Deus Pater et Filius et Spiritus Sanctus, ut habeas vitam tetemam et vivas in sieoula sajculorum. Amen. fiali.'ibnry Pontifcal. Bishop. Presentation by two Bishops. Examination by the Archbishop. The Mass begun with the Prayer Adesto supplicationibus (7), to the end of the Sequence. The Archdeacon robes the elect. Two Bishops present him. Oremus, dilectissimi (5). The Litany. [The Hymn, Veni, Creator] [Winton Pontif.] The Gospels laid on the head of the elect [with Aciipe Spiritum Sanctum, Exeter Pont. ]. Veni, Creator. Vere dignum, with the preface for the Bishop elect. Domine Sancte .... honor onmiimi dignitatum {fi). Unction of the head of the elect with oil and chrism. Preface and Prayers for the elect, for the gifts of the Holy Spirit. Pater .Sancte, omnipotens Deus (j"). Benediction of the Septiform Spirit [occuning also in Pont. Egberti]. Unction of the hands of the elect. The delivery of the pastoral staff [also in Pont. Egbert ixnd Dunstan]. The delivery of the ring [also in Pont. Egbert]. The delivery of the mitre. The delivery of the Gospels. The Post-Communion. Greek Eucholorfmm [of the eleventh century]. Ordination of a Bishop. After the Trisagion the Archbishop goes up upon the steps of the Sanctuary before the Holy Table, and receives a letter, stating that by the approbation of the Bishops, Priests, and Deacons, the heavenly grace which healeth the weak and supplieth that which is lacking, promotes this godly I'riest N. to be Bishop of the city ►Jt, and we therefore pray that the Grace of the Holy Spiiit may descend upon him. The Archdeacon then says, "Attend," and the Patriarch reads the letter ; then Kyrie Eleison is said, and the elect is led up by three Bishops, assistants in the consecration. Then the Patriarch lays the book of the Gospels on his neck, the Bishops touohuig it ; three signs of the cross are made on his head, and the Bishop holding his hand on it says two prayers : he then invests him with the pall : and after entlironization the newly consecrated Bishop com municates the Patriarch. [Assemanni, xl. 125.] 1549, 1552, 1662. Communion Office. Collect — Almighty God. Epistle [1 Tim. iii. 1]. Acts XX. 17 [1662]. Gospel — John xxi. 15. John XX. 19 [1662]. John X. [1552]. Matt. xx%'iu. 18 [1662]. Presentation to the Bishop. Oath of due Obedience. Address to the Congregation, The Litany. Prayer — Almighty God, Giver of all good things [Consecra . tion](/3). Address to the elect. Interrogation of the elect. The elect robes. Veni, Creatoi'. Prayer — Almighty God [Benediction] (7). Consecration by three Bishops. Delivery of the Bible [and of the staff, 1549]. Prayer — Most Merciful Father. Prevent us [1662]. Benediction [1662]. § The Revision of the English Ordinal. The first change in the old English Pontificals was made by the omission of the Oath of Obedience to the Bishop of Rome by Act 28 Hen. VIII. c. x. In the winter of 1548, a Com- mittee, consisting of the Primate, the Bishops of Ilochester, Ely, Lincohi, and Westminster, according to Heylm [Hist, of Reform., pp. 57, 58], the Deans of St. Paul's, Lincoln, Exeter, Cli. Ch., Archdeacon Robertson, and Redmayne, Master of Trinity College, Cambridge, and, as Burnet adds (Collier inclining to the same belief), the Ar-chbishop of York, and Bishops of London, Durham, \^'orcester, Nonvich, St. Asaph, Salisbury, Coventry, Carlisle, Bristol, and St. David's [Burnet, Hist, of the Reform, pt. ii. b. i., and Collier, Ecel. Hist. pt. ii. b. iv.], was appointed to reconstruct an Ordinal. The old books of Ecclesiastical Offices had been destroyed ruthlessly and needlessly by the King's orders [Cakdwkll, Doc. Ann., No. xx.]; and therefore, in Novem- ber 1549, the Parliament made an Act, declaring that "for- asmuch as concord and unity to be had within the King's Majesty's Dominions, it is requisite to have one uniform fashion and manner for making and consecrating of Bishops, Priests, and Deacons, or Ministers of the Church : Be it there- fore enacted by the King's Highness, with the assent of the Lords spiritual and tempoial, and the Commons in this present Parliament assembled, and by the authority of the same, that an IntroDuction to tf)C C»rDinal. 66i such form and manner of making and consecrating of Arcli- bishops, Bishops, Priests, Deacons, and other ministers of the Church, as by six prelates and six other men of tliis realm, learned in God's law, by the King's Majesty to be appointed and assigned, or by the most number of them, shall be devised for that purpose, and set forth under the Great iSeal of England before the first day of April next coming, shall by \'irtue of the present Act be lawfully exercised and used, and none other, any statute or law or usage to the contrary in any wise notwithstanding." [3 & 4 Edw. VI. c. xii.] In the House of Lords the Bishops of Durham. Chichester, Carlisle, Worcester, and Westminster protested against the Act. [Burnet, pt. ii. b. i.] Cranmer had the chief hand of the work [Strite's Mem. of Cmnmir, ch. xi.], and, it is said, drew up the preface. Three Offices only were prepared, although the Statute had mentioned the ordering of other Ministers of the Church, that is. Clergy in minor orders. Sub- deacons and Readers, etc. It was providential that the counsels of the more moderate party in the Church prevailed over the rash advice of the intemperate and Germanizing section, who would have abolished much that was of ancient use. Poynet wished to abandon the veiy name of Bishop. Grindal called it the mummery of consecration. Jewel would have had no clerical dress, and Hooper would not wear it. In the new form the unction of the Priest's hands, a French rite in the sixth century, unknown in the Greek Church, and not practised at Rome until after the time of Nicholas I., was laid aside ; as was also the blessing of the Priest's habit with a special blessing for his offering acceptable sacrifices, a cere- monial not of earlier date than the eighth century. But the ilelivery of the clialice, or cup with the bread, which had been practised in the tenth century, was retained. It may be observed, that under the Law certain portions of the offertory were placed in the hands of Aaron and of his sons, symbolically of their office of presenting the sacrifices before the Lord. [Exod. xxix. 24.] The Service began with an Exhortation; and one of the following Psalms, xl., cxxxii., and cxxxv., at the discretion of the celebrant, was to be sung as the introit to the Holy Communion. For the Epistle was appointed Acts xx. 17-35, or else 1 Tim. iii. 1, 8 ; for the Gospel, Matt. xx™i. 18 to the end, or John x. 1-16, or Jolm XX. 19-23. The Veni Creator having been sung, the Deacon was presented by the Ai'chdeacon. Then followed the Litany with a special Collect. The Deacon to be ordained Priest was to have a plain albe upon him ; the dress appointed for the candidate for Deacon's orders, ynth the addition of the word "white." The oath of the King's supremacy was administered, and tlie Exhortation made by the Bishop, m ho proceeded to put a series of questions copied literally in part, and wholly in spirit, from the interrogatories made in the Elder Pontificals to Bishops ; after a cex-tain space kept in silence for prayers by the congregation, the Bishop, having said a prayer, ordained the Deacon to the Priesthood, and delivered to him the Bible ; the Holy Communion followed, vnth. a special Prayer before the Benediction. In the orderuig of Deacons the order was as in the present Form. In the Litany, however, three of the petitions ran thus : "From all sedition and privy conspiracy, from the tyranny of the Bishop of Rome and all his detestable enormities," etc. " That it may please Thee to ilhnninate all Bishops, Priests, and Ministers of the Church," etc. "That it may please Thee to bless these men, and send Thy grace upon them, that they may duly execute the office now to lie committed unto them to the edifying of Thy Church, and to Thy honour, praise, and glory." The Epistle was 1 Tim. iii. 8- 10, or Acts vi. 2. The oath of the King's supremacy was much longei-, and in a dift'erent form. The newly-appointed Deacon was to "read the Gospel of that day, putting on a tunicle." If Deacons and Priests were ordained at the same time, the whole of the three chapters of the First Epistle to Timothy was read. In the form of consecrating an Archbishop or Bishop, the Psalm for the introit at the Holy Connnunion was to be the same as at the ordering of Priests. The Epistle was 1 Tim. iii. 1, and the Gospel, .John xxi. 15, or "chap, x., as in the order of I'riests." At the presentation, the elected Bishop was to have upon him a surplice and coiic, and the presenting Bishops to be in surplices and copes, and bearing their pastoral staves in their hands. The Archbishop laid the Bible on the neck of the consecrated Bishop, and put the staff into his hand, saying, " Be to the flock," etc. This complete Form and IManner was publislicd in March 1549-1.550, and printed by Richard Grafton, I'rinter to the King and five Bishops were consecrated according to it. I^nhappily the efforts of the extreme reformers prevailed now over the better judgement of the Catholic party. The influ- ence of Peter JIartyr, Alasco, Bucer, and Calvin was felt in the counsels of Hooper, Poynet, and their followers. In consequence of their representations, a new review was instituted in the commencement of 1551 ; and on and after All Saints' Day 1552 the Second Book of Edward VI. was ordered to be in use. The handiwork of \-iolent men of factious, peevish, and pei-verse spirit is only too recognizalJe, "bewraying their own folly," and "full of innovations and newfangleness. " Several laudable practices of the Church of England, or indeed of the whole Catholic Church of Christ, were now laid aside. The introits of the Holy Communion, the habits of the candidates and of the presenting and elect- ing Bishops, the delivery of the chalice and Sacred Elements, anil of the pastoral staff, was omitted, and only one change was made for the better at the instance of Hooper, the sub- stitution in the oath of the King's supremacy of the words, So help me God, throurjh Jesus Christ, for all Saints and the holy Evaiiijelists. By Statute 5 & 6 Edw. VI. c. i. § 45, the form and mamier of making and consecratmg of Arch- bishops, Bisliops, Priests, and Deacons, was annexed to the Book of Common Prayer, "faithfully and godly perused, explained, and made fully perfect." This Act passed the House of Commons, and was returned to the Lords, April 14, 1552 [Collier, Eccles. Hist. p. iv. b. ii.; Burnet, p. ii. b. i.], and the 35th of the Articles draT\ii up in 1552 by a Committee delegated by both Houses of Convocation, and in force until 6 Eliz., declares that the book of the Order- ing of the Ministers of the Church, for tinith of doctrine is godly, and in nothing is repugnant to the sound doctrine of the Gospel, but agreeth thereto and doth much promote and illustrate the same. The 25th Article, entitled, "Nemo in Ecclesia ministret nisi voeatus," is literally the same as the 23rd in the Articles of Religion of 1562. Only one Bishop was consecrated according to this Ordinal. Out of twenty-six sees twenty were still occupied by Bishops who had been consecrated according to the use of the old Pontificals : upon the accession of Queen Mary, the Acts of 3 Edw. VI. c. xii., for drawing up the Ordinal, and 5 Edw. VI. c. i., for annexing it to the Book of Common Prayer, were repealed ; and after December 20, 1553, the forms commonly used in England in the last year of King Henry VIII. were only to be used. An imanswerable testi- mony that the main body and essentials, as well in the chiefest materials as in the frame and order thereof, had been continued the same in the Reformed Ordinals, is contained in the fact that the Roman jparty contented themselves with requiring "the supply of those things wanted before," such as unction and the delivery of sacred vessels and of the proper habits [Art. XV. 1553 ; Burnet, ])t. ii. b. ii.], and so reconciling the Ministers ordained according to the new form [Cardw. , Doc. Ann., No. xxx. ; Heylin's Hist, of the Reform., p. L'OG], and Pope Julius iii his Bull, 1553, giving Legatine power to Cardinal Pole, desired him to reconcile and reinstate the Bishops and Archbishops in their Cathedral Churijhes, and permit them to ordain to the priesthood, — ad quoscuncjue etiam sacros et Presbyteratus ordines promovere et in illis aut per COS jam licet miniis recti! susceptis ordinibus, etiam in altaris ministerio ministrare neenon nmnus consccrationis suscipere. [Cardw., Doc. Ann. xxxii.] It will be borne in mind that these subsidiary rites and ceremonies, as will be shewn on a later page, are regarded by Roman Catholic Canonists of the first rank and eminence to be wholly unessential and of very late introduction. On .lune 13, 1558, every copy of the English Ordinal was required to be delivered up to the Ordinary of the diocese. [CardwcU, No. xxxix.] Thirteen Bishops were consecrated during the imprisonment of the Pri- mate Cranmer, and as many were irregularly intruded into sees not vacant [Burnet, pt. ii. b. ii. ; Heylin, p. 208] by the autho- rity of the Pope, which had been renounced by the Provincial Synods of Canterbury and York, as well as by individual dio- ceses. In November 1558, Queen Mary and Cardinal Pole died. On the accession of Queen Elizabeth the Second Book of Edward VI. , \vith the Ordinal, having been reviewed by Parker, Cox, Pilkington, Grindal, Sandys, Guest, May, Bill, and Smith, was restored by Act of Parliament, April 20, 1 Eliz. e. ii. § 3, to be in force and effect after June 24, and tlie Act of Repeal passed in Queen Mary's reign was annulled. On December 17, 1559, at Lamljeth'Chapel, l'arkcr-\\'.as consecrated to thearch-scc of Canterbury by the Bisliops of Chichester, Hereford, I'.cdford, and (late) Exeter. The Ordinal had licen included under the words "of Administration of Sacraments, Rites, and Cere- monies," but Bishop Bonner objcctid that it was not expressly named, although of course it formed an integral jiait of the 662 3n ^ntroDuction to tbc flDrDinal. Book of Commou Prayer by Statute of 1552, aud liad been repealed together with it in 1553. However, to put an end to all such exceptions, an Act was passed September 13, 15b'G, S Eliz. c. i. § 3, 5, confirmed by 1 Jac. I. c. xxv. § 48, authorizing the use of the Ordinal in future, aud declaring that all persons that had been or sliould be made, ordered, or consecrated by it were true Ai'chbishops, Bishops, Priests, and Deacons. But the 3Gtli Article of Keligion, drawn up in 1562, and confnined by Convocation, 1571, had already decreed the validity of all orders conferred according to the new Ordinal since the second year of Edward VI., and the Act, 13 Eliz. c. xii., required subscription to those Ai'ticles by tlie Clergy ; the Constitutions Kcclesiastical, 1575, further required that Holy Orders should be given only according to the form and manner of the Ordinal ; and in those of 1604 [c. xxxvi.] all impugners of the Ordinal were declai'ed excommunicate, and all candidates for the ministry required to acknowledge its confonnity with the Word of God. Courayer mentions the important fact that Pope Pius IV. by his envoy ofifei'ed to confirm the whole English Prayer Book, of course includ- ing the Ordmal, provided the Church of England would be reconciled to the Pope and acknowledge his supremacy. [Ch. xiii. p. 235.] In 1640, when a complete Pontifical was to have been drawn up, the form of Ordering Bishops, Priests, aud Deacons was to liave been retained. [Heylin, Cyin: Aiujlic. pt. ii. p. 414.] In .January 1645, the Book of Common Prayer was proscribed. On March 25, 1661, by Royal Commission, King Charles II. empowered Conferences to be held for a ' ' review of the Book of Common Prayer, comparing the same with tlie most ancient Liturgies which have been used in the primitive and purest times." Bishops Cosin, Wren, Sander- son, Nicholson, Morley, Henchman, Skinner, aud Warner proceeded to undertake the work, assisted by the MS. notes of Bishops Cosin, Overal, aud Andrewes. On November 29, the Upper House were still at work upon the revision of the Ordinal; on December 20, 1661, the Book was received, approved, aud subscribed by both Houses. On May 19, 1662, the Bill for the Uniformity of Public Prayers aud Adminis- tration of the Sacraments received the Royal Assent, and provided that the new Book sliould be used after the feast of St. Bartholomew, 1662. [13 & 14 Car. II. c. iv. § 32.] It was authorized again by Act, 1706, 5 Ann. c. v. viii. art. xxv. § vii. The alterations, additions, and variations were chiefly made in rubrics for the better direction of those officiating in the Service, in a clearer explanation of some words and phrases, and rendering the Epistles and (iospels according to the last translation. The former were numerous and of greater sig- nificancy and importance. In the Onlering of Deacons the words, "After Morning Prayer is ended there shall be a Sermon or," were added in the first rubric. Tlie Bishop was required to be sitting in his chair near to the Holy Table, whilst the candidates were once more directed to be decently habited, that is, in the habit ^nd apparel suitable to the order to which they were to be ordained, — "the vestures appointed for their ministry," a plain albe or surplice, with a cope for Priests, and albes with tunicles for Deacons, were appointed in the first Prayer Book of Edward VI. This rubric therefore restored in spirit that of the first Prayer Book of Edward VI. , whilst it was opposed to the old custom of investiture of the candidates by the Bishop's own hands. In the Litany the word "rebellion" was substituted for the passage, " From the tyranny of the Bishop of Rome and his detestable eaonnities;" "Bishops, Priests, and Deacons," for the vague wording, "Bishops, pastors, and ministers of the Church;" and for "to bless these men and send," etc., "these Thy servants now to be admitted to the order of Deacons, and to pour Thy grace upon them." The Prayer of St. Chrysostom was omitted. This rubric was now added, "Then shall be sung or said tlie Service for the Communion, with the Collect, Gospel, and Epistle as f olloweth. " The candidate was desired to " A « mh/i/ kneel be/ore tlie Bishop." At the delivery of the Gospel, the words "thereto Ucensed by tlie Bishop himself," were sub- stituted for "thereunto ordimti-ili/ commanded." Instead of the Gospel of the day, a proper Gospel was enjoined ; and tlie Collect, " Prevent us, Lord," was added from the Post-Com- munion Office. In the address on the duties of a Deacon, the words "to baptize "were enlarged into these, "in the absence of the Priest, to baptize infants ; " and the sentence ' ' they may be relieved by the parish or other convenient alms," was altered to " relieved with the abns of tlie iiari.sliioners or others." The Ordering of Priests. — The form hitherto began with tlie Service for the Holy Communion ; after an Exhortation and the presentation of the candidates followed the singing of the Veni Creator, but it was now removed to the begiunlug of the Service in a manner like that for the Ordering of Deacons. For the Epistle of 1552, Acts xx. 17-35, or 1 Tim. iii., transferred to the Consecration of Bishops, because the 7rpfcr/3iiTepoi mentioned therein were the Bishops of Asia Muior [St. Chrysostom, Hom. xi. 1 ; Tueodoret in 1 Tim. iv. 14; (EcuMENius, Comm. in 1 Tim. c. xiii. ; Theophylact i)i 1 Ep. ad Tim. iv. 14; Suk'ER, The.s. Eccles. ii. p. 824; Aquin.\s, Comm. cap. iv. § 3], Epli. iv. 7 was appointed. The Gospel, Matt, xxviii. 18-20, now the appropriate thii'd Gospel for the Consecration of Bishops, was exchanged for Matt. Lx. 36, and the tliii'd Gospel, John xx., was removed to that Service also. Another translation of the hymn Veni Creator, probably made by Bishop Cosin, was added. The words "for the office and work of a Priest in the Church of God now committed unto thee by the imposition of our hands," were inserted after tlie words "Receive the Holy Ghost," in order to determine the ordination to the Priesthood. The old rubric was ambiguous, "If tlie Orders of Deacon and Priest- liood be given both upon one day, then shall all things at tlie Holy Communion be used as they are appointed at the Ordering of Priests, saving that for the Epistle the whole of 1 Tim. iii. shall be read as it is set out before in tlie Ordering of Priests, and immediately after the Epistle the Deacons shall be ordered, and it sliall suffice the Litany be said once." It was now expanded into a fuller and clearer shape : " And if on tlie same day the Orders of Deacons be given to some, and the Order of Priesthood to others, the Deacons shall be first presented and then the Priests, and it shall suffice that the Litany be once said for both. The Collects shall both be used, first that for Deacons, then that for Priests. The Epistle shall be Eph. iv. 7-13, as before in this Office. Im- mediately after whicli they that are to be made Deacons shall take the Oath of Supremacy, be examined and ordained as is above prescribed. Then one of them having read the Gospel, which shall be either out of Matt. ix. 36-38, as before in this Office, or else Luke xii. 35-38, as before in the form for Order- ing of Deacons, they that are to be made Priests shall likewise take the Oath of Supremacy, be examined and ordained as in this Office is before explained." Consecration of a Bishop. — lu place of tlie old title and rubric, "The form of Consecrating of an Archbishop or Bishoi)," these were added, "Tlie form of Ordaining or Consecrating of an Archbishop or Bishop, which is always to be perfomied on some Sunday or Holydaj'. " ' ' When all things are duly prepared in the Church and set in order." " After Morning Prayer is ended, the Archbishop, or some other Bishop appointed, shall begin the Communion Ser\'ice, in which tliis shall be tlie Collect," the latter containing a slight alteration of the Collect for St. Peter's day, the name of that Apostle being omitted. The word ordaining was added to shew the distinction between the Orders of Priest and Bishop, and the ceremonial was directed to take place on a Sunday or Festival, a special Collect being added. The Epistle, Acts xx. 17, with the rubric, "And another Bishop shall read the Epistle," was added, and the Gospel, John XX. 19 (in place of " John x. , as in the Ordering of Priests "), or Matt, xxviii. 18, with the rubric, "Then another Bishop shall read the Gospel," was inserted ; thus securing the ]iresenee of at least three Bishops, the Canonical number, and the reading of appropriate passages of Holy Scripture. The former rubric, "After the Gospel and Credo ended, first the elected Bishop shall be presented by two Bishops unto- the Archljishop of that province, or to some other Bishop appointed by his commission, the Bishops that present him saying," was amplified thus, "After the Gospel and Nicene Creed and the Sermon are ended, the elected Bishop, vested with his rochet, shall be presented by two Bishops unto the Archbishop of that province, or to some other Bishop appointed i.?/ lauful commission, the Archbishop sitting in his chair near the Holy Table, and the Bishops that present hini saying." A pro- vision was thus made for a proper habit to be worn by the elect, for the proper position of tlie Archbishop, and for the appointment of his representative in case of his illness or death. In the next rubric the words " person elected " were changed into "persons elected." In the Litany the nibric was altered from "he shall say," to "the proper sufifrage there following shall be omitted, and this inserted instead of it." In the address to the elect the words ' ' to the government of the congregation of Christ," were altered to "government in the Church of Christ." After the sixth question was inserted a new interrogatory, " Will you be faithful in ordaining, sending, or laying hands upon others ? Answer. I will so be, by the help of God. " After these questions, for the words 9n 3lntroDuction to tbc SDrDmal. 663 " The Archbishop," the rubric was added, " Thfu the Arch- bishop, standing up, shall say;" and for the rubric " Tlien shall be sung or said, Come, Holy Ghost," another was sub- stituted, "Then shall the Bishop Elect put ou the rest of the Episcopal habit, and kneeling downi, Veni, Creator Spiritus shall be sung or said over him, the Archbishop beginning, and the Bishops with others that are present answering by verses as followeth." In the i-ubric preceding the Coni=ccration the words " kneelimj before than on liix Icnci'n," weru added after "the elected Bishop;" aud for the form, "Take the Holy Ghost, and remember that thou stir up the gi-ace of God wliicli is in thee by imposition of hands, for God hath not given us the spirit of fear, but of power, and love, and of soberness," another was ordered: "liexeioe the Holy GhosI for the nffiee ami work of a Bishop in the Church of God, now committed unto thee by the imposition of our hands, in the Name of the Father, and of the Son, aud of the Holy Ghost . Amen. And remem- ber," etc., thus emphatically marking the consecration to the Episcopate. The words "with other, "were changed into "with others " who were to communicate with the new-consecrated Bishop ; and ' ' after the last Collect " to " for the last Collect," "Prevent us, O Lord," being inserted before the Benediction. Such is the history of the great revision of the Ordinal of 1662. Some ceremonies were with reverence restored in conformity with ancient precedents ; many improvements were made, and certain reconstructions to secure greater con- formity in the services were carried out. In the year 1689 some insidious designs against the integrity of the Ordinal wei'c set on foot, but, under God's good providence, frustrated. With some few variations, it is in use in that great branch of the Catholic Church founded in the United States of America, and in the sister Churches of Ireland and Scotland it has been preserved in its complete form. § The Essentials of Ordination. The Greek words for Ordination were reXfiow, ayidicii' [John.son's Unbl. Sac. ch. ii. sect. 1], and TcKecnovpyia, KaOiepwffis [ZoNARAS in I. Can. Apost.], and, by Dionysius, icpariKT) TcXeluati, but almost universally x^V^""^"- "i the sense both of Election [I. Cone. Nicjen. a.d. 325, c. iv. I. Cone. Antioch, A.i>. 341, c. xix., and Laodica;a, a.d. 365, c. v. 2 Cor. viii. 19, as the Jewish Judges of Consistories and the public JIagistrates of Athens were chosen by a show of hands] and of Ordination by laying on of hands. [Acts xiv. 23 ; 1 Tim. iv. 14 ; 2 Tim. i. 6.] But the latter is almost wholly and certainly the proper sense in which it was applied. [St. Hieron., Comm. in Esai. c. Iviii. Cone. Neo-Ca;sar. c. ix. a.d. 314. Ancyra, c. 314, c. X. 2 Cone. Nic. o. xiv. St. Basil, Ep. ad Amph. c. X. St. Chry.s. in Ep. ad Tit. c. i. ; Hom. ii. in Ep. ad Phil.] The word x^^P"^^^"^"' employed by the Council of Antioch, e. 341, 'c. x., and the2ndCounc. of Nicaa, c. 4, means benediction of the ordained ; iirlOiai^ tuv x^'P"^"' w'hich ex- presses the actual ceremony or matter of Ordination, is a mere synonym for xe'P<"'<"''«' The laying on of the Bishop's hands is the only essential rite of Ordination, being of Aposto- lical origin, having Scriptural authority, aud being that cere- mony which has prevailed iu all ages and among all branches of tiie Catholic Church. [Insl. Calvini, lib. ix. c. iii. § 16. Reform. Leg. Eecles. de Sacr. c. vi. Bkcan. de Sacram. c. xxvi. qu. iv. 3, 6.] Laying on of hands was the action used in blessing among the Jews [Gen. xlviii. 14], and was cm- ployed by our Saviour [JIark x. 16], and also in the Consecra- tion of Priests [Num. xxvii. 18, 19 ; Deut. xxxiv. 9 ; Num. viii. 10 ; Exod. viii. 6, 7], the hand being sj-mbolic.al of Divine aid. [Ps. Ixxxix. 21, 22; E/.ek. iii. 14.] Our Lord used the incommunicable ceremony of breathing, as the Author of the heavenly gift, and as shewing that the assistance of the Holy Ghost, which proceedeth from Him alone, could make efficient niinis'x'rs of the new Testament, and would be given to them forvlioir spiritual work. But as He ascended He laid on His uplifted hands and blessed His Apostles [Luke xxiii. 50], and this significant action was adopted by them as symliolical of Divine protection, and a token of delegated and spiritual power. Thus St. Paul and St. Baniabas were ordained with prayer and the laying on of hands, and are said to be sent forth by the Holy Ghost. [Acts xiii. 3.] Thus St. Timotliy was consecrated [1 Tim. iv. 14 ; 2 Tim. i. 6] ; thus the Bisliops, ordained by the Apostles, are said to have been constituted by the Holy Ghost. [Acts xx. 28.] Thus Do.acons were ordained [Acts vi. 3], and Priests. [ 1 Tim. v. 22. ] This doctrine has been held by Fathers, Councils, aud Canonists. [St. Jerome m Esai. Iviii. 10. St. Auoustixe, lie g1.1t. rum Emer. § xi. ; de Bapt. eontr. Donnt. c. i. § 2 ; coiitr. Ep. Parmen. 1. ii. c. 13, § 28. St. Ambrose, de Dign. Sacerd. ; Comm. in 1 Tim. c. iv. v. 14. St. Cyprian, Ep. Ixvii. ad Cler. et pleh. ffisp. St. Basil, Ep. ad Amphil. c. 1. St. Chr,y.sostom, in cap. xv. ^Ir*. Hom. xiv. St. Gregory Nazianzek, Oral, xliii. in laude Basilii ; I. Cone. Nicain. A.D. 325, c. ix. ; Antioch, 341, c. x. ; IV. Carth. 398, c. iv. ix. ; Ancyra, 314, c. x. ; Counc. of Mayence, 1549, c. XXXV. ; Cologne, 1536, pt. i c. i. ; Trent, 1551, sess. xiv. c. 3 ; and by the Reform. Leg. Eecles. de Eecl. p. 99, aud by the ritualists Sym. The.ss. c. v. ; DioNYS. Areop. ; P. Innoc. I. ad Epise. Maced. Ep. xxii. § 5. St. Thom. Aquinas, Disl. xxiv. (|u. ii. act. iii. EsTiu.s, 1. iv. d. 24, § 1. 24. Juenniu.s, rfe jyac;-. Q. iii. diss. viii. YLatxrt'h Archier. ■^. \2\. Morin, deSaer. Ord. pt. iii. Ex. i. c. 1, §2. Dens, Tract, de Ord. vii. p. 47. Bellarmine, de Sacr. Ord. 1. i. cix. ; de Rom. Pont. i. i. c. xii. Marianus ap. Menarduin. Arcudius, de Sacr. Ord. 1. vi. c. 5. Maldgnatus, de vii. Sacr. qu. iii., etc. See also Prideaux, Validity, pp. 70-82, and WALCOTT'sOrf/(Ho/, pp. 248-9, note 1.] Tlie ancient Sacramentaries make mention of no other rite. Tlie Greek Bishops use only the right hand iu the Ordination of Priests and Deacons ; and the same custom was observed, until the sixth century, it would seem, in the Western Church. In the English Church the Bishop lays on both hands, and in the Ordering of Priests, the Priests jireseut, without speaking, lay their hands conjointly with the Bishop on the head of the Deacon as a sign of their appro- bation and reception of the newly-ordained Priest, to give a proof of previous deliljeration, and to guarantee to the Church tliat the Bishop was acting with competent authority, and that there is no defect in his ministration of the sacred rite. It is a bare ceremony, as in the Greek Church Priests salute the Priests, and Deacons the Deacons who are newly ordained. The transition from the custom of the Eastern to that of the Western Church can readily be traced in the following stages. "In the ordering of a Priest a Bishop, lay thyself thy hand in his hand, the Priests standing by." [Const. Apost. 1. viii. c. xvi.] "This is the form of Ordinations," says Theophilus of Alexandria ; "all the Priests agree and choose, then the Bishop examines, and, with the assent of the Priests, ordains in the midst of the Church." The third Canon of the 4th Council of Carthage, a.d. 398, "When a Priest is ordained, the Bishop blesses and holds his hand above his head, aud all the Priests hold their hands next the Bishop's hand above his head," is quoted in aU the old Sacramentaries up to the twelfth century ; but in the Pontitical of Corbey, of that date, the Priests are desired to hold their hands on his shoulder-blades ; and in a still earlier one of the ninth century and some of the tenth century a distinction was made, the Bishop laying on his hand and the Priests holding theirs elevated. [Martene, 1. i. c. viii. art. ix. § 9 ; Moria, P. ii. p. 280.] The Bishop alone laid on hands in the Ordina- tion of Deacons. [Martene, n. s. § 1.] The unction of the Priest's hands, and the delivery of the vessels and habits, were later cei-emonies, which at the Reformation were laid aside ; iu the revised Prayer Book of 1552 the delivery of the chalice and paten and pastoral staff being also discontinued. The delivery of the Epistle to the Deacon, and of the Holy Bible to the Bishop and Priest, was probably introduced from the East through the Galilean (Jluirch, as it >\as the custom at Constantinople to place the order for the Holy Comnnniion in the hancls of the Priest, >Wth the word "A^ios ; and by the Euchologium, the Priest is directc<l at once to read from the Book of the I.,iturgy. Iu the African and ^Vcstern Churches the Bishop alone received the Bible, but it was at length also given to Priests, as being associates of the Bishop iu teaching the people and the ofHce of preaching. The essential words by ^^•hich Orders are conveyed are Prayer for the grace of the Holy tJhost, with a blessing pronounced on the ordained. Hostiensis and Pope Innocent, the chief of Canonists, held that it would be sutiicient for the ordainer to say, " Bo a Priest," or words to that ett'ect, if the Church had not ordered a prescript form. [P. SuAVis, Piilani. Hist. Cone. Trident. 1. vii. art. C.] For as Pope Innocent says, now that proper forms have been made and enacted by the Cliurcli, they must lie of necessity observed. [-4;). Nich. arch. Panorm. Comm. s. ii. pt. i. I. Decrct.] The 4th Council of Carthage makes no mention of the form : while in some of the ohl Sacramentaries and J'ontilicals are found a long prayer or preface called the Consecration, ami in others a prayer which was sung, beginning, " Ciiver of honours, and distributor of orders." Thus, St. Augustine says, "They prayed tliat the Holy Spirit might come upon them on whom they laid hands, a custom yet observed by the Church in her Bishops ; we can receive this gift according to our measure, but certainly cannot shed it upon others : but that this may 664 an JntroDuction to tbc ©rDinal. 1)6 done, we invoke God Who worketli the same on their liehalf over them " [de Triii. 1. xv. e. xxvi. § 46] ; and St. Ambrose, "The Church, as having true Priests, rightly claims this " [i.e. the Divine Commission]. The gift of the Holy Spirit is the j)riestly office. [De Pirn. I. i. c. ii. § 7.] So God took of the Spirit wliich was upon Moses, and put it upon the Seventy. [Num. xi. 17, 2.5.] In all this the old aphorism holds true, dvOptinrlyrj Tdfis 6fi'a 5^ X"/"'- And in order to receive spiritual strength and grace, in all rituals communion in the Holy Eucharist is required from the new ordained or consecrated. In the Greek Church the words employed are, "The Divine Grace, which helpeth them that are weak and supplieth that which lacketh, chooseth this godly Subdeacon (or Deacon) to be Deacon (or Priest) " [Euchcil. ap. Mokin. de Sacr. Old. P. i. p. 79]; and in the Syro-Nestorian, "He is separated, sanctified, perfected, and consecrated to do the ministry of a Deacon in the Churcli, and the work of a Levite, ;is did Stephen, in the name of the Father, the Son, and the Holy Ghost." The Church of England makes an express mention of the order to wliich the candidate is to be appointed. For nine hundred years after Christ there was no express statement of the Church respecting the power of consecrating Christ's Body and Blood in the Ordering of Priests. The Greek Church does not give in express terms the power of consecrating the Sacred Elements, or of absolution, the invo- cation of the Holy Ghost, a prayer of consecration, and a benediction by the Bishop, constituting her form ; but as an equivalent she prays God that the Priest may stand unblame- able at His altar, to preach the Gospel of His salvation, to minister [icpovpyelv] the Word of His truth, to offer to Him gifts and spirihial sacrifices, and to renew His people by the laver of regeneration. Tlie Benediction of the old Pontificals resembled this prayer : ' ' May the blessmg of the Father, the Son, and the Holy Ghost, be upon thee, that thou mayest be blessed in the order of Priesthood, and offer propitiatory sacrifices " [hontias]. In the AVestern Church the power of consecrating the Holy Eucharist was not named until the tenth century, and was not adopted in the Use of Bangor before the close of the thirteenth century ; but it is found in the Pontifical of Caetan before a.d, 1000, at the delivery of the paten and Elements, and the chalice with wine : "Take the power to offer the Sacrifice to God, and to celebrate Mass in the Name of the Lord." The form conveying the power of absolution is later by three hundred years, but was alluded to in the shape of a prayer. In a Pontifical of Mayence of the thirteenth century, however, it occurs, "Receive the Holy Ghost, whose sins ye remit," etc., and in a Pontifical of Rouen, about the next centuiy. § The Effect of Ordination. The laying on of hands and prayer, with the delegation of ministerial order, constituting the essential and necessaiy form and matter of Ordination, it remains to consider the Divine vocation, and tlie results of Ordination. It is a sancti- fication of the person to do certain offices of religion, as in the case of Jeremiah [.Jer. i. 5], and St John Baptist [Luke i. 15], and also the imparting of grace to make the person meet to perform the same. The change of name adopted by St. Paul and St. Peter after their ordination expresses significantly the change of condition, the new honour sanctified by God. But, as St. Jerome says, "Let every one prove himself and so come ; ecclesiastical order does not make a Christian. " [A d Heliodor. Ep. v. al. 1.] The candidate is to l)e called to a high dignity and a weighty office and charge, to be a messenger, watchman, and steward of the Lord. He is to be a worker together with God [2 Cor. vi. 1], and giving no offence in anything, that the ministry be not blamed, approv- ing liimself in all things as tlie minister of God. He is to be one of that order, of whom it is said, that " he that heareth " them heareth Christ [Luke x. 16], he is to be God's witness [Luke xxiv. 47, 48], to have power over all the power of the enemy [Luke x. 19], and to exercise a most solemn delegation. [John XX. 2.'5.] But he has also to shew by his deeds rather than by name what his profession is, and to apply himself wholly to one thing, the priesthood of the atonement and the ministry of reconciliation ; to be one set apart by the most impressive vow at God's altar ; to forsake all worldly cares and studies, and to sanctify and fashion his life after the rule and doctrine of Christ ; to be a wholesome and godly example and pattern for the people to follow. He, like Moses and Joshua [Exod. iii. 5 ; Josh. v. 15], is bidden to a nearer access to God than the people. [Exod. xxiv. 13, 14.] And who is sufficient for these things? for, as St. Chrysostom argues, from Lev. iv. 3-l.S, xxi. 17, and Luke xii. 47, as the fault of coming short of God's Will is greater in His minister, so a more horrible punishment of neglect will ensue : he wants a great soul and a thousand eyes on every side. [Horn. iii. in c. i. Act. ; xxvi. in c. viii. Matt. ; de Sacerd. 1. vi. c. xi.] The candidate when ordained will have need of learning, for, as Bishop Jeremy Taylor observed, an ignorant minister is a head without an eye ; he reqiiires to be a feeder [1 Pet. v. 2], a leader [John x. 4], an oracle [Mai. ii. 7], sober, grave, affable, firm, patient, long-suffering, kind, unwearied, zealous, and undaunted [2 Cor. vi. 1-10], "never ceasing labour, care, and diligence [Acts xx. 2; 1 Thess. ii. 17] until he has done all that lies in him, according to his bounden duty, to bring all such as are committed to his charge unto that agreement in the faitli and knowledge of God, and to that ripeness and perfectness of age in Christ, that there be no place left among them either for error in religion or for viciousness in life. " The candidate for the Diaconate professes his trust that he is inwardly moved by the Holy Ghost to take upon him that office and ministration, and the candidate for the Priesthood, that he thinks in his heart that he is truly called, according to the Will of our Lord Jesus Christ. Any state of life is said to be that to which God is pleased to call us [Catechism], and St. Theophylact renders t;; xXvio-ei [1 Cor. vii. 17-20], as iv oiV ^LLp KoX iv o'iui rdy^ari Kai TroXirei'/iart. Vocation is twofold : [I.] Extraordinary, when God calls men (1) immediately, as was Moses ; (2) or by means and intervention of a prophet, as Elisha ; (3) before the existence of an Order of Ministers, as Aaron and the tribe of Levi ; (4) after the institution of a Ministry, as Samuel and Elias, the Twelve [John vi. 70], and the Seventy, St. Matthias, St. Paul [1 Cor. i. 1 ; 2 Cor. i. 1 ; Eph. i. 1 ; Col. i. 1 ; Gal. i. 1 ; Rom. i. 1], and St. Barnabas: and [II.] Ordinary, when men call and appoint a Minister in the Church according to the law prescribed by God, as were the Aaronic Priests and Levites ; Titus and Timothy, Priests and Deacons of the Apostolical Churches, and now the Bishops, Priests, and Deacons of the Church. But the secret voice of the Holy Ghost does invite individuals [1 Cor. ii. 11 ; Jer. xi. 20, xvii. 10] ; on the one hand, Moses hesitated to accept, on the other, Isaiah sought to receive, a mission, and the Apostle declares that the desire to become a Minister is good. [1 Tim. iii. 1.] St. Augustine says, when Mother Church desires our work, "nee elatione avida suscipiatis nee blandiente desidia respxiatissed miti cordcobtemperetis Deo." [Ep. xlviii.] "They who came not were sent," says St. Jerome, "for He saith, they came, and I did not send them. In those who came is the presumption of rashness, in those who are sent the obedience of service." [Prol. in C'omm. in St. 3/att.] The natural sense of men required a holy entrance on the Priesthood [Demcsthenes contr. A ndrotion. Plato, cle Leg. 1. vi. § vii.], and the Canonical impediments were read over to the candidate in the Church during many centuries. "The evenest line of moderation in suits after spiritual functions which may be as ambitiously forborne as prosecuted, is not to follow them without conscience, nor of pride to withdraw ourselves utterly from them." The presence of earthly motives, such as desire of honour, wealth, and reputation, is utterly at variance with a Divme call. "The simple eye" [Matt. vi. 22, 23], "a good intention towards God, is a sign of its existence " [St. Chrys. Horn. v. in 1 Tim. i. 8], as the one end sought is doing His work to His honour, and setting forward the salvation of all men, out of a good con- science. [St. Aug. de Serm. Doin. ; Ivo, de E.rcell. Sacr. Ord. ; Calvin, de Extcr. Med. ad Sal. 1. iv, c. iii. § 11.] Itis not said to the candidate, "Have you such an inward perception of such a Di'STne impulse, that you can distinguish it from all other inward movements by its manner of impressing you?" but, "Do you trust that you are on good grounds persuaded that you have a Divine call, that is, from your serious pre- paration, your honest intention, your sacred resolution to discharge the duties of the office which you seek ? " Tliere is required of necessity no inward, secret, sen.sible testimony of God's blessed and sanctifying Spirit to a man's soul, nor any strong working of the Spirit of illumination ; suffice it that there be inclination of nature, personal abilities, and care of education, without any extraordinary assistance of the Holy Ghost. [.See Sanderson, iv. <SVrai,. § 32.] "Here is now that glass wherein thou must behold thyself, and discern whether thou have the Holy Ghost within thee or the spirit of the flesh of man. See that thy works be virtuous and good, con- sonant to the prescript rule of God's Word, savouring and tasting not of the flesh, but of the Spiiit, then assure thyself that thou art endued with the Holy Ghost." [Homily on Whitfitndaii.'\ The only sure preservative for such a devotion of life and thought to the w ork of tlie Ministry as will ensure an 3lntroDuction to tbe ©rDinal. 665 its accomplishment, is the perpetual memory of Him Who gave tlie commission to perform it, of tlie end for which it ^\a3 given, and tlie account we must one day render to the Great Shepherd of the Sheep. The distinction between Clergy and lay persons is asserted by St- Chrysoatoni [in Fs. cxiil. v. 19, § 4], TertuUian [de Prase. H<vr. c. xli. ; de Jfonog. xi. ; deFufja, xi.], St. Ambrose [de, Dhjii. Sacerd. c. iii.], St. Cyprian [Ep. lix. ad Com.], and St. Jerome [adv. Lnei/.]. The designation Clergy, K\rjpoi, a lot or inheritance, as in the suffrage "Bless Thine inheritance" [Ps. xvi. 15 ; Ixxiii. 26], is another illustration of the analogy subsisting between the Aaronic and Christian Priesthood [Num. xxviii. 20; Deut. xviii. 1, 2; St. Jerome, Ep. xxiv. ad Nepof.], whilst there is also a reference to the circumstance of Go(l overruling the lots in the case of St. Matthias, the first minister oi'dained by tlie Apostles. [Acts i. 26. St. Aug. Enarr. in Ps. Ixvii. 19. Isidore, Orig. 1. vii. c. xii. ; de Off. Eccles. 1. ii. c. 1.] The word d<j>opi.afxbs, severance, setting apart, founded on Acts xiii. 2, is also used as a synonym for ordination. [Beyer. f>erm. ii.. On tlie Chureh.] This d istinction rests upon the impression of the indelible Ecclesiastical mark or character, the " charisma certum veri- tatis," as Irenaius terms it [eontr. H(rr. 1. iv. c. xxvi. § 2], or as St. Augustine, "SacramentumOrdinationis suk. ' [DeBono Conj. c. xxviii. ; eontr. Donatint. 1. i. c. 1, §2 ; eontr. Ep. Par- men. 1. ii. c. xiii.] The same doctrine is stated by Bishop Jeremy Taylor [Epi.'ie. Assert, s. xii. xxxi. 3], Archbishop Potter [Chureh Gov. ch. v.], Pridcaux [Validitij, etc., p. 25], Hooker [Eeeles. Pol. b. v. c. Ixxvii. § 3], Mason [de Min. Anglie. 1. ii. e. xi. § 6], and Bingham [Orig. Eeeles. h. xvii. c. ii. S 5J. It is that of the Canon Law, " Si quis clericus relicto officii sui online laicam voluerit agere vitam vel se militia) tradiderit, exconununicationis po-na feriatur. " [Cone. Tiiron. A.D. 461, c. v.] "Sanctoi'um decus honorum qualibet fuerit occasione perceptum manebit onmibus inconvulsuni." [VIII. Cone. Tolet. A.D. 653, c. vii.] " Ordo characterem, i.e. spirituale quoddam signum a ca?teris distincturum iniprimit in anima iudelebile." [Deer. Eugen. ad Armen. Cone. Flor. A.D. 1439. Comp. Cone. Trident. Sess. xxiii. a.d. 1563, c. iv.] The Canonists use similar expressions [St. Thom. P. iii. qu. 63. E.STIUS in Sent. Comm. 1. iv. dist. i. § 20. Becanus, Ihid. §21 ; and Lyxdewood, Walterus, sub qiicest. Prov. Amjl. 1. i. tit. 5], and our own Canons, "Semel receptus in Sacnim Ministerium ab eo imposterum non discedet, nee se aut vestitu aut habitu aut in ulla vita) parte geret pro laico " [Articuli, A.D, 1571], with which Canon IxxvL of 1604 concurs. This principle is grounded on the analogy of the perpetuity of the priesthood, both of Melchisedec and the Jews, and the Apostles and Clergy of the Primitive Church ; on the endur- ing grace of Holy Baptism ; on the self-dedication for life to God ; on the fact that God has nowhere signified that the character will expire beforedeath; on theactual unbroken tradi- tion that re-ordination was a sacrilegious and heretical act, and that in cases even of deposition the exercise of sacred functions was only suspended. [Comp. Ed. Rev. art. v. Jan. 1849.] Holy Orders are not denied, in a large sense of the word and in another nature, the name of a .Sacrament, by the ninth of the second Book of Homilies of the English Church ; but, as being restricted to a class in the community, as lacking the promise of remission of sins, and not having any visible sign or ceremony ordained of Christ [Art. XXV.], and not being generally neces- .sary to salvation, they are so called in an inferior sense to the two Sacraments of the Gospel. With this reservation, the Ghurch of England regards Orders as a .Sacrament, or rather as sacramental. The title of the Hook of Common Prayer in- cludes "administration of the Sacraments and other rites and ceremonies of the Church." The rubric of 1549 provided that "every parishioner shall communicate at the least three tunes in the year, and shall also receive the Sacraments and other rites according to the order of this Book appointed. " Similar language is employed in the Act of Unifonnity, 1 Kliz. c. ii., and the Homilies, P. 1, "On Common Prayer and Sacraments : " "Neither Onlers nor any other Sacrament else be such Sacraments as Baptism and the Communion are " [p. 316]. Melanchthon included Ordination among Sacraments. [Loei Theol. tom. i. pp. 2;}3, 234. Comp. Con/. Augsliunj, pp. 29, 30.] The greatest English theologians, however, cantiously guard against any misapprehension of tlie term Sacrament, on the safe ground that the outw.ard ceremony of breathing has been changed into laying 011 of hands ; that the Form of Words is given "as in the Person of Christ," .and not from ourselves; .and that the grace given is "gratis d.afai," not "gratum facicns"[Bp. Andrewes, iSV?-m. ix.]; but they still do not withhold the designation of Sacrament, provided that it be not understood as a true or necessary Sacrament. [Bp. Jewel, Treat, on Saer. p. 1225. Def. of Apoloyi/, p. ii. p. 459. Archbishop Wake, Expo.'i. of Doctrine, Art. xv. p. 46. Calfhill, Am. to Martiall, p. 229. Br. Burnet, Vind. of Ord. p. 21. Archbishop Brajiuall, Cons, of Bishops, disc. v. Crakantiioep, Def. Eccl. Aiigl. c. xxx. Bp. BEVERiDfiE on Art. XXV.] From the distinction existing between the Clergy and Laity is derived the word "Oi-({eT"[<iradus jiaOij.l>s, ordo Tdfis], the state to which the ministers of God are ordained. [,St Ambr. '''' Off. Min. lib. 1. c. viii. 25. St. Aug. de Civ. Dei, 1. xix. c. 13. Gabriel Philad. c. ii. St. Leo, Ep. Ixxxiv. c. 4. Bp. Jeremy Taylor, Epise. Assert. § xxxi. 1. 3. J The words jyotestas, offieimn, honor, diijnitas, d|ia, d|(u/ia, loeus, X^po-, are also synonyms of ordo. § The Preface to the Ordinal. The Preface to the Ordinal sets forth the following state- ments and principles : — I. The Three Orders of the Ministry are Apostolical, and have ever been held in reverent estimation. II. That there are proper ages at which Orders should be conferred. IV. That there are proper times and places for Ordination. III. That the candidates sliaU be duly tested as to character and qualifications. V, That there are indispensable rites and ceremonies ministered by a Bishop for Ordination, pubUc prayer with imposition of hands, I. If these three orders be from the Apostles' tunes, they must be Divine. The Saviour, as High Priest upon earth, actually ordained His Apostles and seventy disciples as repre- senting Priests and Levites. The first consecration of Apostles is referred to the Holy Ghost [Acts i. 24 ; xiii. 2], and the Ordination of Deacon also, "being full of the Holy Ghost" [vi. 5]. The offices of Bishops, Priests, and Deacons are quite clear in the New Testament ; but distinct names for the three orders are not discernible at first until language permitted and circumstances demanded it. We find ordainers and per- sons ordained, and the names Bishops, Priests, and Deacons : even in the second century Presbyters were called Bishops, a,s overseers of a portion of the flock ; but in the tliii'd century Bishops are nowhere called Presbyters. The Apostolical fathers distinctly enumerate Bishops, Priests, and Deacons as severally distinct. These orders, on the testimony of ancient authors, evidently existed at all times in Christ's Church, and must therefore be perpetuated by lawful autho- rity, that is, by Bishops, who alone have the power of ordaining in order that they may continue and be reverently used and esteemed. II, The Canon Law defines thirty years to be the Canonical age for the reception of the Priesthood, but suffers the admis- sion of the candidate at twenty-five years of age, [/', Diit. Ixxviii, c, 1, ii, v,] Pope Zosimus, 417, enacted the ages for Priesthood and the Diaconate to be respectively thirty and thirty-five years, [R, Macrus, dcOrd. Anli/di. c. xiii.] Pope Siricius, 385-398, requires the ages to be thirty-fixe and thirty. [Ep. i. § ix.] The Councils of Agde, a.d. 506, c. xvi. xvii. ; III. Carthage, A.v. 397, c. iv. ; II. Toledo, a.d. 531, c. i., permitted the reception of the Diaconate at twenty -five years ; that of Melfi, a.d. 1089, at twenty-four, and the Priesthood at thirty years of age. The Latter age is also prescribed by the old Saxon laws, and the Councils of Nco-C.a'sarca, a.d. 314, c. xi. ; IV. Toledo, A.D. 633, c. xx. ; IV. Aries, A.D. .524, c. 1., and TruUo, 691, c. xiv. The 3rd Council of Ravenna, a.d. 1314, Ruhr, ii., forbids Deacons to be made under twenty, or Priests below twenty-five years of age. The Council of Trent, Sess. xxiii., a.d. 1563, c. xii., permits the ordination of Deacons at twenty-three, and of Priests at t\venty-iivo years of age. In the Greek Church the ago for a Deacon is twenty -five [that for Levites in the Jewish Church], for a Priest thirty years. [Sym. Thess. e. v. ; Assemamii, P. iv. p. 169.] The latter ago is so often proscribed because at it our Lord began His Ministry. [.St. Luke iii. 23. Exeerp. I'Igbkkt, 750. Ejiist. c. xcv. St. Aug. Ep. xxxix. ad Theoph.] In the Ordinal of 1.'>.52 the ago for the Diaconate was twenty- one, that of the Rom.an Sub-diaconatc ; ■which is still .allowed in the American Church (1832) and Scottish Church (1838), twenty-four years of ago being re(iuiicd in the candidate for the Priesthood, In 1584 Archbishop Whiigift required twenty-four years of ago full in the candidate for Orders, [Cardw, Doe. Ann. No, xcix,] In the Apostolical Consti- tutions the age for a Bishop is at least fifty years [1. ii. c. 1], and Pojic Boniface, iu the eighth century, alludes to this rule ; 666 3n 31nttoQuction to tlje £DrDiiial. by Justinian [Noi-ell. Const. 123, c. 1] it is fixed at thii-ty- five, but in Novell, cxxxvii. c. 2, at thirty ; by .Sirieius and Zosimus forty-five [Theod. //. B. 1. ii. c. 26] ; but in the Greek Church it is probable that in the cases of St. Athanasius, Gregory Tliaumaturgus, Athenodorus [ErsEB. //. E. 1. vi. c. 30], Acholius [Ambr. Ep. Ix.], Paul [Soc. H. E. lii. c. 5], and in tlie Western Church, Reniigius of Rheims, who are all spoken of as young men, a lower age was sometimes accepted. By the Act 3 Eliz. c. xii. § v. vii., a Priest was requii-ed to be of twenty-four years of age, which is confirmed by the 34th Canon of 1603, and by the present rubric : and tlie Canonical age for the Diaconate is fixed at twenty-three years, unless he have a faculty, that is, a licence, or dispensation from the Archbishop of Canterbury, given to persona of extraordinary abilities, by virtue of tlie Act 44 George III. c. xlui. c. 1, which confimied the right liitherto held by the Primates. [21 Hen. VIII. c. xxi. § 3.] Martene furnishes several instances of Ordination before the canonical age. [De Ant. Ril. Eccl. 1. i. c. viii. Art. iii. § 4.] Archbishops Sharp and Ussher, and Bishops Bull and Jeremy Taylor, and Ven. Bede were all ordained Priests before tlie age of twenty-four years. And the monks of Westminster had the privilege of Ordination to the Priesthood at twenty-one years of age. The Deacon must continue in the office of a Deacon the space of a whole year ["at the least," 1552], except for reasonable causes it shall otherwise seem good unto the Bishop [his ordinary, 1552], to the intent he may be perfect and well expert in the things appertaining to ecclesiastical acbniuistration. An interval has always been required be- tween Ordination to the Diaconate and to the Priesthood. [St. Geeg . Naz. Orat. xxi. § 7. St. Hier. Ep. xxxv. ad Heliod. St. Cyprian, Ep. Iv. p. 103. Leo, Ep. Ixxxv. c. i. Decret. P. i. dist. Ixxviii. c. iii.] The Councils of Barcelona, 599, c. iii. ; Dalmatia, 1199, c. ii. ; Bourdeaux, 1024, c. vi. n. iii., and Trent, Sess. xxiii. 1563, c. xiv., prescribe one year's service in the Diaconate ; Zosimus [Ep. i. c. ii.], and Sirieius [Ep. i. c. ix. ], and Canon Law [Decret. i. dist. Ixxvii. c. ii. iii. ], five years ; and the Council of Constantinople [870, Act. X. c. V. xvii. ], and Honnisdas [Ep. xxv. c. i.], three years, and for the Priesthood, four years. By the old English Pon- tifical : " Inhibemus quod nullus Ordinem recipiat Diaconatus nisi fuerit ajtatis vigiiiti anuoruni, Presbyteratus viginti qua- tuor, et vicesimum quintura attigerit." [Lacv's Pontifical, p. 78.] III. By the 31st Canon, the place of Ordination is defined to be the Cathedral or the Parish Church where the Bishop resideth, "and the Ordination is to take place in pre- sence of the Archdeacon, the Dean, and the two Prebendaries, at the least, or four grave persons, being M. A. at the least, and allowed to be preachers." The Ordination is to take place "in the face of the Church ; " and the Church is best represented by the Cathedral of the Diocesan who ordains. Bishops were absolutely interdicted from holding Ordinations, except within their own dioceses, by the Apost. Can. c. xxxv. ; I. Council of Nica;a, c. xv. ; I. Constantinople, c. ii. ; Antioch, c. xiii. xxii. ; I. Tours, 461, c. ix. ; III. Orleans, 538, c. XV., and Aix, 789, c. xi. As early as 1538, the 10th Article says : ' ' Docemus quod nullus ad ecclesia; Ministerium voca- tus, etiamsi Episcopus sit, hoc sibi jure divino vindicare possit, ut ullam Ecclesiasticam functionem in aliena diojcesi exercere valeat, hoc est nee Episcopus in alterius dioecesi," etc. [§ xiii.] The Bishop at Ordination is .seated Lu a chair near the Holy Tabic, as the candidates, according to Synieoii of Thessalonica and Dionysius and Theodoret, were also ordained in the Sanctuary [Hist. Eccles. p. 106 ; Morin, P. ii. p. 47, 106], and the Greek Euchologium has a similar nibric, "The High Priest sitteth in front of the Holy Table on a little throne." [Goar, p. 292.] Amalarius also mentions that the Deacons and Priests received Ordination before the Altar. [De Div. Of. 1. ii. c. vi.] The Councils of Rouen, 1581, and Bourdeaux, 1624, require the Ordinations to be made at the High Altar, and the 4th Council of Milan, that they should be held in the principal church of a town, if not in the Cathe- dral, in both places reinforcing the decree of the Council of Trent. [Sess. xxiii. c. viii.] IV. The appointment of times for Ordination is the public demand of the Church in tlio name of the Lord Himself, "Whom shall I send, and who will go for Us?" [Isa. vi. 8.] There are besides the vocation and voluntaiy offer of the candidate, two solemn preliminaries, examination by the Bishop and Clergy [Theophilus of Alexandria in Can. vi. Apost. Const, lii. c. 28, 1. viii. c. 16. St. Cyprian, Ep. xxx^Tii. Ixv-ii. Posidonius in Vit. Aug. c. xxi. IV. Couno. Carthage, .398, c. xxii.]. and the testimonj' of the people. The former is enforced by St. Paul himself ; by St. Chryso- STOJi, <le Sacc7-d. liv. c. ii. ; St. Cyprian, ad Cler. Ep. xxix. ; by Gregory I. ad Adeod. Ep. xlix. 1. iii.; Sirieius, Ep. iii. c. i. ; the Canon Law, Decret. P. i. dist. Ixxxi. c. iv. ; Theo- philus Alex. Comm. in Can. vi.; Theophylact in 1 Tim. c. v., and these Councils — Nica-a, c. ix.; Aix, 789, c. ii,; Besiers, 1233, c. vi.; Lateran, 1215, c. xx\'ii.; VIII. Toledo, 653, c. viii. ; Canon Arabic!, 325, c. xii. The English Church has always observed the same rule. [Councils of Cloveshoe, 747, c. vi.; Cealchythe, 787, c. vi.; Oxford, 1222, de Ordin., and 1322 ; Lambeth, 1330, c. vi.; Lyndewood, Prov. 1. i. tit. V. vi., and App. p. 17; and Council of London, 1557, tit. de qual. ordin.] For this cause, and to prevent uncanonical intrusions, Bisliops were forbidden to ordain Clerks out of their own diocese, unless with the consent and letters of the Diocesan. [Councils of London, 1175, c. v.; III. Orleans, .538, c. vi. ; Sardica, .347, c. xv. ; III. Carthage, 397, c. xxi.; IV. Carthage, 398, c. xxvii. ; II. Braga, 663, c. viii.; May- ence, SS8, c. xiv.; Rouen, 1050, c. ix.; Lucca, 1308, c. xvi. ; Rheims, 1564, c. viii. ix.; Cambray, 1565, c. x.; Bourges, 1584, c. iii.; and Trent, Sess. xxiii., 1563, de Refonn. c. vii.] Nor may one Bishop ordain the Clerk of another without Letters dimissoiy from the latter granting his permission and sanction. [XXXIV. Canon, 1603, Lyndew. Pror. 1. i. tit. iv. pp. 27, 32. Cardw. Doc. Ann. ii. 322, 356, 420.] Wednesday appears to have been the usual day for the commencement of the examination, and three days are some- times prescribed for it. [Council of Nantes, c. xi. ; Decret. P. i. dist. xxiv. c. v.] Three points are insisted upon in the Canon Law — canonical age, sufficient knowledge, and virtuous conversation. Tlie Bishop himself has the chief position in the examination, then the Archdeacon, the Dean and two Prebendaries of the Cathedral Church [Canon XXXI. XXXV. 1603], and his own Chaplains, of whom, by the Act of 25 Henry VIII., he is pei-mitted to have two additional, and the Archbishop four, to assist liiin in Ordination. "Grave and expert men " are required to aid him in this work by Gregory I. [Ep. xlix. 1. iii. ind. xi.] The Council of Nantes, 90O, c. xi. , appoints Priests attaclied to his person, and other piiident men, well skilled in the Divine law, and instructed ia Ecclesi- astical rule. Three examiners at least are appointed by the Council of Toledo, 1473, c. xi., and by others of later date three ; in allusion, doubtless, to the Scriptural rule. [Deut. xix. 15.] The English rule, says Bishop Stillingfleet in 1681, was to liave four. The examiners are to require virtuous conversation and suflicient knowledge of Latin and the Holy Scriptures. The old rubrics ran thus : — "Nullus ordinetur nisi examinacio iircecedat." [Lacy'.s Pontifical, p. 75.] " Postea fiant inhibitioncs in yeneralibus ordinibus et Episcopo placuerit. In virtute Spiritus Sancti in- hibemas sub poena anathematis ne quis se inye7-at ordinandum nisi prius exaniinata jxrsona, cum titulo intituhUus fuerit et vocatus. Nequis etiam mortalis peccati conscius vel excom- municatus aut suspensus ordines recipiat. Item nullus alterius dimcp^is, nisi literas dimissorias habuerit." [Lacy'.s Pontifical, p. 77.] The Canon Law required that diligent inquiry should be made into the life, age, title, and place of education of the candidate ; whether he was well learned, instructed in the law of the Lord, and, above all, if he firmly held the Catholic faith, and could express it in simple words. [Decret. P. i. dist. xxiv. c. v.] But besides these requirements, a long list of canonical impediments, such as irregularity, i.e. bodily defor- mity, illegitimacy, and the like, offered hindrance to the reception of a candidate. But all the Canons of the Church require him to be without crime. [ProiK Lyndew. 1. i. tit. iv. V. vi., App. 16, 17. C'oimc. of Chichester, 1246 ; Exeter, 1287, c. viii. ; IV. Carthage, 398, c. Ixvii. Lxviii. ; Epaon, 517, c. iii.; III. Orleans, 538, c. vi. ; Agde, c. xUii. ; Nica-a, c. x.; IV. Toledo, 663, c. xix. Canon. Apost. c. xviii.] St. Cyprian says, that in accordance with the Di\Tne law [Exod. xxi. 21, xix. 22, xxxdii. 43], Priests and Deacons should be morally whole and without blemish [Ep. Ixxii. Stephano'], and, as St. Augustine well says, St. Paul, when he chose Priests and Deacons, saith not, "If any be without sin ; " for had he said tliis, every man would be rejected, none would be ordained, but he saith, "If any be without ci-inie, such as murder, adultery, any uncleanness, fornication, theft, eheatery, sacrilege, and the like." [Tract, xii. in St. Joann. c. viii.] The knowledge of letters is required by the 1st Council of Rome, 465, c. ii.; Lucca, 1308, c. xxxiv. ; U. Orleans, c. xvi.; and Canon Law Decret. P. i. dist. xxxvi. c. i. ix. x. xiv. ; and Novell. .TrsT. cxxiii. tit. xv. c. xii.; and of Latin liy the an 3introDuction to ttjc iDrOmal. 667 Councils of Genoa, 1274, c. 25, and Toledo, 1473, c. iii. and London, 1571, c. i. St. Paul required a man to be apt to teacli, and to be distinguislied from the unlearned. [1 Cor. xiv. 16.] Knowledge of the Holy Scriptures is insisted upon by St. Jerome [Comm. in Agg. c. ii.], Councils of Nantes, 900, c. xi.; IV. Toledo, 633, c. xxv. ; and Canterbui-y, 1525; while at the present time, knowledge of Greek is considered indis- pensable in candidates, and Hebrew is sometimes required. The concurrence of the people, or rather their testimony, is required, as the Levitical Priests were presented to the con- gregation [Exod. xxix. 4] ; and seven men "of good report" were the first Deacons. [Acts vi. 3.] In the Primitive Churcli, a proclamation of the candidates, an iTriKvpiiis, or praadicatio, W21S always used. [Lampridius, c. xlv. Council of Chalcedon, A.D. 451.] A " Si quis " is now read out in the Parish Church of the candidate before Ordination, and letters testimonial from his College, or three beneficed Clergymen, are necessary. An appeal is also made to tlie congregation whetlier they know any notable crime, or canonical impediment, in accord- ance witli the rule of the old English Church. [Excerp. Egeerti, c. xcix.] In the early Church, the people gave their approbation, or consent, or expressed their rejection of the unworthy by exclaiming 'A^ios, or di-djios. [Const. Apost. 1. viii. c. iv. St. A.aibr. de Dign. Sacerd. c. v. Ecseb. JI. E. 1. vi. c. xxix. xliii.] There was no election by the people, except in the case of the seven Deacons (and of them because made stewards of the common stock of the Church), and when Deacons were appointed to Ministerial offices, the people's voice had no share in the matter of choice, but refer- ence was made to them, as by St. Peter at the consecration of St. Matthias. Yet whilst Bishops reserved to themselves the absolute and iidierent right of acceptance or rejection [Decret. P. i. dist. Ixiii. c. viii. PosiD. in Vit. Aug. c. iv.], they wisely, when the gift of discerning of spiiits was with- drawal, asked for the testimony of the Clergy and people (not the people only), amongst whom the candidate had lived, to his \irtuous conversation, [.St. Cype. Ep, xxxviii. St. .Ierome, Ep. xcv. ad EmI. Siricius, Ep. i. c. x. Leo I. Ep. Ixxxix. § 3. in. Council Carthage, 397, c. xxii. IV. Car- thage, 398, c. xxii.; and the ancient Sacramentaries and Pontificals.] If any crime was then objected [Apost. Can. c. Ixi.] the Ordination was defended, and the accuser examined strictly witliin tlirec months. If he failed to ofl'er sufficient proof, if a Clerk, he was degraded, and if a layman adequately punished. [Nordl. Ju.ST. Const, cxxxvii. p. 40S.] But tlie ordainer was not to take tlie accusation \\itliout proof [Cone. Chalc. c. xxi.], and no excommunicate person, or one not a communicant, was allowed to Ije heard. [Cone. Constant, c. vi.] Damasus, in 3(i7, required the accuser to put in a caution that in default ample atonement to the sufl'ercr might be made by him [E/iist. iv. c. vii.], and the Canon Law for- bade tlie delivery of the Holy Communion to a false accuser from that day fortli. [Decret. P. ii. Cans. ii. qu. iii. c. iv.] In all Rituals the congregation are desired to unite in prayer for the candidates. V. Our blessed Lord as tlic Chief Bishop and Great High Priest chose and ordained [St. John xv. 16] the Apostles and the Seventy Disciples, the first Bishops and Priests of His Church. After His Ascension St. Matthias was elected by God [Prov. xvi. 33], and the Twelve were endowed with the miraculous power of discerning spirits, knowing men's liearts, whether they were sincere and spirituall}'-mindcd [1 Cor. xii. 10], by prophecy, that is, by the Holy Ghost, says Theopliy- lact [in, 1 Tim. i. IS], and St. Chrysostom [Hum. v. /» 1 Tim. i.], by ordinance of the Spirit, according to CEcumeiiius [//( 1 Ep. ad Tim. iv.], by Divine revelation, as Theodoret explains [in 1 Tim. i. ], or as Clement of Alexandria asserts of St. John, that he ordained Bishops and Clergy out of such as were signified by the Spirit. [ l''useb. iii. 23. ] But as this heavenly gift died with tlie Apostles, St. Paul laid down iiilcs for the fitness of candidates to St. Timothy and Titus, and as St. Clement says, "The Apostles knew from our Loril Jesus Christ that there would be a strife touching the name of Bishops. For this cause, having a perfect foreknowledge, they established Bishops and Deacons, and a nilc of future succession, that after tlieir decease otliers approved [by the Holy Ghost] niiglit receive their ministry." [Ad Corinth. § xliv. ] This succession is that of Bi.shops. The Jewisli Priestliood was hereditary, adapted to the circumstances of a temporal dispensation, and a peojile for- bidden communication with otiicr nations. But the C'liurch lias a spiritual ministry, is one and Catholic, designed to liriiig all countries into the one fold, under one Shepherd, and to last even unto tlic end of the world. The Chief Bishop was bom of the royal tribe, not of that of Levi, a Priest after the order of Melchisedec, not of Aaron. Therefore her "succes- sion is not limited to a lineage, or her ministries assigned to a single family, but from every tribe, and people, and language, those whom Divine choice approves as fit and worthy, she constitutes Priests, not on the merits of bu-th, but of worth." [St. Cypk. de Unct. Chrism.] The best of every nation she presses into her service. [Const. Apost. 1. vi. c. xxiii.] Simony, heresy, schism, or any other grievous sin, will not hinder the effect of tlie laying on of the hands of the ordainer [Art. XXVI. Glossa Decret. P. ii. c. i. qu. 1, c. xvii.], just as under the Law bodily blemishes did debar the Priest from ottering the "Bread of God" [Lev. xxi. 17], yet did not cut o2' the entail, interrupt the succession, or disentitle his sons from the inheritance of the Priesthood. Moses, appointed by extraordinary commission from God, consecrated Aaron as Higli Priest, and Aaron's sons as Priests. [Ps. xcix. 6 ; Exod. xxix. 30 ; Lev. viii.] Aaron continued the succession. [Heb. V. 4; Num. viii. 11-13.] When the Apostles received the gift of the Priesthood [1 Pet. ii. 25 ; Luke xxii. 29 ; John XX. 22], they by Divine appointment divided the Ministry into such degrees and orders as were necessary to the govern- ment and comeliness of the Church. They, having conse- crated Bishops [1 Tim. iv. 14 ; 2 Tim. i. 6 ; Tit. i. 45], either ordained Priests [Acts xiv. 23], or desired Bishops to ordain such, reser\'ing the plenitude of power, which is the peculiar and special endowment of the Episcopate ; and also ordained Deacons. [Acts vi. 6.] The great charter, bestowing the exclusive power of Ordi- nation upon Bishops, lay in the words of the Redeemer to the Apostles, " As My Father hath sent Me, even so send I you ; " as Bishops are the successors of the Apostles, so the Church has always kept this rule without break or doubtfulness. In the Eastern Church, the essential power of Ordination has always been reserved to Bishops exclusively, and it was not until the fourth century that the African Church pennitted Priests to lay on their hands with the Bishops in the Ordina- tion of Priests : nor after this nile was adopted by the Western Church, is there any example in ecclesiastical history of Ordination by any but Bishops only, as their proper and peculiar function confirmed by the ancient Apostolical Canons and Constitutions, by the Councils of Ancy ra, Antioch, c. ix. , Sardica, c. xix., Alexandria, Nica'a, c. xix., Chalcedon, c. xi., VI. Trullo, c. xxxvii., Constantinople, Orange, II. Orleans, c. iii., Braga, c. iii., Cealchytlie, c. vi., Dalmatia, c. ii., and Seville, c. vi.; by the testimonies of the fathers, St. Athana- sius [II. Apol. c. Athan.], St. Chrysostom [in Phil. Honi, i., in 1 Tim. iii.], St. Augustine [ile Jlnr. c. Hi.], St. Epiphanius, St. Jerome [Epist. ad Erang. ci.], St. Cyprian [Ep. xli.j, Cornelius, Dionysius ; by the acts of primitive Bishops, and by every Sacramentary and Ritual. [Decret. P. i. dist. Ixvii. | On the other hand, Ordinations by Priests only were con- stantly declared to be null and void, and to comniunicato Presbyterian Ordination was affirmed to be here.sy by tlio united voice of Christen<loin ; and, as Bishop Hall says, "that Presbyter would have been a monster amon^ Chris- tians that should have dared to usurp it." The Catliolic doctrine has ever been that without Sacraments tlicrc is no Cliurch, and without Bishops tlicre can be no Priests, and consequently no Sacraments. There is not one instance in Holy Scripture or ecclesiastical liistory of Ordination by Presbyters only, it was the prerogative of Bishops ; and therefore the present nibric (1G62) declares that "no man shall be accounted or taken to lie a lawful Bisliop, Priest, or Deacon, or sutt'ered to execute any of the said functions, except ho bo called, tried, examined, anil admitted thereunto, according to tlie Form hereafter following, or hath liad fomierly Episcopal consecration or ordination." Priests of tlie Western and Eastern Churcli, on conforming to her discipline and doctrine, are therefore admitted at once to minister in the churches of England ; and in the Office of Consecration of Bisliops, in 1662, the question was significantly added: "Archbishop. Will you be faithful in ordaining, sending, or laying hands on others ? A nsiver. I will so be, by the lielp of God." The special powere of the Bishop lie in the right to ordain, to consecrate persons and tilings, to administer Confirmation, and in jurisdiction ; just as tlie Diaconate doe_s not possess the privilege of tiie Priestliood, to consecrate the Holy Eucharist, to absolve, to preach, ;uid ordinarily, to baptize. The Priesthood, however, have an important part in Ordi- nation of Priests and Deacons, for tlieir testimony is rciiuircd before the acceptance of a candidate, their aid in liis examina- tion, and in the former case their presence and aid at the laying 668 3n 3lntroDuction to tbe ©tDinal. on of hands. Where tlie laying on of the hands of the Presby- tery is mentioned by St. Taul [1 Tim. iv. 14], the Presbytery (a word sometimes used in the sense of an order) has been under- stood by St. Chrysostom, Theodoret, Q5oumenius, Theophylact, Suicer, and all the best commentator.s, ancient and modern, to designate the College of Bi.shojis ; and this gift, wliich is said to have been given by the laying on of their hands, is in the Second Epistle [c. i. 6] said to have been given by the laying on of the Apostles' hands, so that the utmost that could be made of the passage, even in conjunction with the Carthaginian Canon, would be, that Priests sometimes imposed their hands, together with an Apostle or IMshop. But St. Timothy was a Bishop [1 Tim. v. 22], and nowhere have we an example of Priests ordaining a Bishop ; and the Council of Carthage, reserving the Ordination of Deacons to the Bishop solely, only required the presence of the Priests (who were enjoined to be silent), in order to add solemnity to the Ordination, and to preclude the admission of unworthy or unfitting persons to the Priesthood. Even this canon was not in harmony with ancient practice, although it rightly permitted the Bishop alone to bless the person ordained. A remarkable use of prepositions in the passage of the Epistle to Timothy just cited, must also be noted. In the case of St. Paul, it is 5(4, through, by means of, laying on of my hands, but in the case of "the Presbytery," (tiera, together with: one was instru- mental, the other assistant. The Ephesian Presbytery after all were the " elders of the Church" of Ephesus, whom St. Paul says "the Holy Ghost had made Bishops over the flocks." [Acts xx. 17-28.] The 3rd Council of Carthage, held only one year before that which permitted Priests to assist, laid down this canon [e. xlv.] : " Episcopus unus esse potest per quern dignatione Divinfl Presbyteri multi constitui possunt ; " and, to avoid any doubt, the Epistle, 1 Tim. iii., was transferred from the Ordering of Priests to the Consecration of Bishops, in 1662. The Catholic Church has ever held tliis doctrine, that true ministrations of grace depend on Episcopal ministries, and has always regarded all other ministries, whether assumed to be conferred by Presbyters, undertaken at will, or bestowed by a call from the congregation, to be wholly invalid. Luther, Knox, Wesley, and Whitfield were but Priests, Calvin was only a Subdeacon, and others mere laymen ; every mission by their hands is therefore absolutely null and void, according to Scriptural authority, Apostolical practice, and the unbroken tradition of eighteen centuries. Those only who have Epi- scopal orders of Bishop, Priest, or Deacon, in tlie Western and Eastern Churches (including also now that of America), according to the 23rd and 2Gth Articles of our Church, minister the Word of God, and His Saci'aments, in Christ's Name, and by His commission and authority. All others must be actually ordained, whether of previous Presbyterian or congregational nomination, on conforming to the Church ; as in 1G61, four teachers of the former in Scotland were first ordained Deacons and Priests, and then, on December 15, Bishops of the Scottish Church. [Wood, A. O. Fasti, iv. 321.] A Roman or Greek Subdeacon is regarded as a layman. In some cases of the Superior or Major Orders an imposition of hands " non-ordinativa sed reconciliatoria " has been used. One of the earliest declarations from autliority after the Reformation, against Orders conveyed by Presbyters, of the year 1.585, may be seen in Cardwell, Doc. Ann. No. cii. As tlie chief magistrate is the fountain of honour in the State, so in the Church the Bishop is the chief in the Christian polity, a prince in the spiritual commonwealth, with the sole power of Ordination, and distribution of gr'ades and offices, and degrees of ministry ; and the reservation of this power to the Episcopate is a visible symbol of the unity of the One Catholic and Apostolic Church. There is but one Spirit of grace, though there are diversities of gifts and operations. Li 1549 the necessity of lawful admission by the Bishop was asserted in the Preface to the Ordinal, and tliis lawful admis- sion, in the 10th Article of 1538, is reproduced in the 23rd of 1562 (" Non licet," it is not lawful by God's law, etc.), and is clearly expressed, "Docemus quod nemo debeat publice docere aut Sacramenta ministrare nisi rite vocatus et quidem ab his penes quos in Ecclesia juxta verbuni Dei et leges et consuetudines uniuscujusque regionis jus est vocandi et admittendi " [§ xiii.]. Therefore in the Litany she prays for the whole Catholic Church, for all Bishops, Priests, and Deacons ; for all Bishops, Pastors, and Curates, in her Collect for St. Peter's Day, and her Prayer for the Church Militant ; and in the first prayer for Ember Week supplications are ottered without any limitation for the Bishops and Pastors of God's flock, all of one fold under one Shepherd. APPENDIX. In the " Chart ol tlie Ministerial Succession of the Church of England " at page 656, the general line of that succession is shewn from our Lord to Berthwald, Archbishop of Canter- liury, in the early part of the eighth century, and from mediasval times to the Reformation. By the kind assistance of tlie Rev. Charles Frere Stopford Warren, the Editor is enabled to supplement this Table by leading details respect- ing the succession from Archbishop Bertliwald to Archbishop Benson. A complete view of it in the form of a Genealogical Table would occupy many pages. Duringthe eighth century the following linesof succession can be distinctly madeout in the Provinces of Canterbury and York. Godwin Lyons. [.See Table at page 666.) 693, BcrtliwaW Canterburv. I "Cj, T):uii('l Winchester. I 7:27, Ma-liilf Uoclicsler. I 731, Tatwin Canterbury. I 734, Egbert York. 7.V), Nnthelm Canterbury. I 736, Cuthbert Hei'cfoi-d, Canterbuiy. I 759, Bregwin Canterbury. I 741, Podda Hereford. 741, Dunno Rochester. 766, Jaenbert Canterbury. 767, EthcUicrt York. I 777, Ethelbert Wliithem, Hexliam. 7S0, Eanbald I. York. 781, Tilbert Hexham. I 781, Higbald Lindisfam. I 797, Ueardred He.vhani I 796, Eanbald II. York. I 785, Aldulf Mi; 803, Egbert Lindisfeni. 800, Eanbert Hexham. 791, Baldulf Whithern. an 31ntroDuction to tf)C ©rDinal. 669 For the ninth century the consecrationa are less certain. Archbisliop Plegmuud, who was consecrated to Canterbury in 891, received consecration, it is stated by Ralph do Diceto [tie Archiepisc. Caiituariens.], from Pope Forniosus, but there seem to liavo been a few surviving Bishops of Berthwald'a line, and it is probable that the two succes- sions were soon united into one line. From Plegmund to the present Arclibishop the Episcopal descent of the English Episcopate is traceable with historical certauity link by link as follows for a thousand years. [The principal consecrators of the assistant Bishops are named where known in the foot- notes. ] CONSECRATINO BiSHOP. Date. Consecrated Bishop. I. Plegmund Canterbury- 909 Athelm Wells, Canterbury, d. 923. 2. Athelm Canterbury 914 ^Vulfholm Wells, Canterbury, d. 942. 3. Wulfhelm Canterbury . 926 Odo Ramsbury, Canterbury, d. 959. 4. Odo Canterbury . 957 Dunstan Worcester, London, Canterbury, d. 98.'i 5. Dunstan Canterbury 985 Siric Ramsbury, Canterbury, d. 994. (i. Siric Canterbury . ■ 990 Klfrie Ramsbury, Canterbury, d. 1005. 7. Elfric Canterbury 1003 Wulfstan Worcester and York, d. 1023. 8. Wulfstan York . 1020 Ethehioth Canterbury, d. 1038. 9. Ethehioth Canterbury' . 10.S5 Eadsige St. Martins, Canterbury, d. 1050. 10. Eadsige Canterbury 1043 Stigand Elndiam, Winchester, Canterbury, d. 1070 11. Stigand Canterlniry 1058 Siward Rochester, d. 1075. 12. William London ' . Walkelin Winchester - Giso Wells' . Walter Hereford » Herman Sherborne 29th Aug. 1070 Lanfranc Canterbury, d. 1089. Siimrd Jioc/iextfr . Remigius Dorchester ' Herfast Elm ham , IStigand Selsey 13. Lan/ranc Canterbury Thomas York' ' 5th Ajiril 108U Maurice Loudon, d. 1107. 14. Thomas York' . Mam-ice London . Walkelin Winchester - Gundulf Rochester' Osmond Sanim'' . Robert Hereford » 4th Dec. 1093 .\nselm Canterbury, d. 1109. Robert Lichfield = . John Bath " . Ralph Chichester" Herbert Thetford" 15. Anselm Canterhury Oerard Y^ork' Ralph Durham " . Robert Lichfield '^ . John Bath ° . . nth Aug. 1107 Roger Saruni, il. 11.39. Ralph Chichester » Herbert Norwich '• Robert Lincoln'' . M. Alberic Ostia Henry Winchester Ro<ier S'irum Simon Worcester' Settrid Chichester" 8th .Jan. 11.39 Theobald Canterbury, d. IK;!. ' Roger Lichfield' . Alexander Lincoln" Robert Hereford « Robert Exeter " . 17. Thohald Canterhm-y ■ Theodore Amiens . 5th Sept. 1148 (Jilbert Hereford, London, d. 1187. Nicholas Cambray 18. (I'dhert London Walter Rochester '" Roger Worcester" 7th Nov. 117G Peter St. Davids, .1. 1198. 19. Baldwin Canterbury" ' Hugh Lichfield" . Peter St. Davuli . Gilbert Rochester " 22nd Oct. 1189 Hubert Sarnm, Canterbury, d. 1205. Reginald liath '■' . Hugh Durham " . 20. Uuherl Canterhury Philip Durham" . Godfrey Winchester" 23rd May 1199 Willi.am London, d. 1224. John Norwich " . > Consecrattil by ArcliMshop Uobcrt, who was coiisecrateU liy Eacl- 2 ,, Anin-'iifi-icl Sion. » ,, Pope Nicholas II. * „ Stigauil. ' Hy Lanfranc. « ,, Tlioiiias York. ' Hy Anselm. » ,, Arcliliishop William Je CorUil ; ho by Uichanl London ; liy by An.sylin. " Consecrated by Allniric Ostia. 'I „ Archbisliop ThoobaM. " ,, Arclil'isli.ip Til' >i lias :iBecket ; ho by Henry Winchester ; 111- l.y Airlil. lollop do Corbeil. '" „ .Vrchbishnp Uioliaid ; ho by Pope Alexander HI. '^ ,, Arclibishop Bahiwin ; lio by Archbisliop Richard. ** ,, INipo AnasrasiuH IV. " ., I'opoCVlostiuo III. 670 an JntroDuction to tt)C ffl)tDinal. Consecrating Bishop. Datk. CoNSKCRATED BiSHOP. Seflfrid Chichester ' ^ Gilbert Rochester - Savaric Bath » Henry Llandaff ■■ . Henry Exeter^ Herbert Sarum ■* . 23rd May 1100 William London, d. 1224. Eustace Ely* GeofiErey Lichfield * Hugh Lincoln - John Dublin 21. Stephen Canterbury '' Willia7n London . Peter Winchester * Reiner St. Asaph - 5th Oct. 1214 Walter Worcester, York, d. 1255. Eustace Ely" Joceline Bath" Hugh Lincoln' 22. WaUer York 5th Dec. 1240 Walter Durham, d. 1260. 23. fValter Durham 7tli Feb. 1255 Henry Whithern, d. 1293. 24. Anthony Durham ' Henri/ Wluthern . Robert Bath* 14th Sept. 1202 John Carlisle, d. 1324. William Ely i» . ' 25. Thomas Woree.ster " ■ John Carlisle David St. Asaph i- Peter Corbavia \ ■ ■ 27tli June 1322 Roger Lichfield, d. 1359. John Glasgow Robert Clonfert . 26. Henry Lincoln ' ' . Bofjer Lichfield . ' 1.5th July 1330 Robert Sarum, d. 1375. John Llandaflf" . 27. William Winchester "^ Robert Sarum ' 20th Mav. 1362 Simon (Sudbury) London, Canterbury, d. 1381. Adam St. Davids '» 28. William Canterburj' '" Simon London ' 9th Apr. 1374 Thomas (Arundel) Ely, York, Canterbury, d. 1414. Thomas Rochester 29. Thomas Canlerburj/ r2th Aug. 1408 Benedict (Nicolls) Bangor, St. Davids, d. 1433. 30. Henry Winchester '•* John London '* • Philip Worcester'" William Lichfield -» V 27th May 1425 .Tohn (Stafford) Bath, Canterbury, d. 1452. John Rochester -' . Benedict St. Darid.i 31. Henry Winchester" John York 1" John Bath . 15th May 1435 Thomas (Bourchier) Worcester, Ely, Canterbury, d. 1486. Robert Sarum -' . John St. Asaph -"- . 32. Thomas Canlerburij ' 31st Jan. 1479 John (Morton) Ely, Canterbury, d. 1500. 33. John Cantrrhury . . James Nonvich -' . 8th Apr. 1487 Richard (Fox) Exeter.Bath, Durham, Winchester, d. 1528. Peter Winchester-^ 34. Richard Winchester John Exeter "' 25th Sept. 1502 William (Warham) London, Canterbury, d. 1532. Richard Rochester's 35. William Canterhnry John Rochester "" . Nicholas Ely -" > 5th May 1521 .lohn (Longlands) Lincohi, d. 1547. John Exeter 2« ) 36. John Lincoln John Exeter ^^ > 30th Mar. 1533 Thomas (Cranmer) Canterbury, d. 1556. Henry St. Asaph -'' , ^ Consecrated by Archbishop Richard ; he by Pope Alexander III. 2 „ Archbishop Baldwin ; he by Archbishop Richard 3 „ Alb. Allxino. ■* ,, Archbishop Hubert. » ,, Pope Innocent III. c ,, William London. ' ,, Archbishop Stephen. 8 „ William York ; he t>y Pope Nicholas III. 9 „ Archbishop Robert Kihvarby ; he by William Bath ; he by Nicholas W< irc.stir ; he by Ai-chbishop Boniface ; he by Pope Innoctiil IV. 10 „ Archbishop John IVckham ; he by Pope Nicholas III. 11 ,, Nicholas Ostia. 1- Archbishop Walter Reynolds ; he by Ai'chbishop Wiu- chelsey ; he by Gerard Sabina. 13 jj John Norwich ; he by Archbishop Winchelsey. ' Con.secrated by Archbishop Winchelsey. ,, Archbishop fStratl'urd ; he by Vitalis Albano. ' ,, William Winchester ; he by Archbishop Stratford. ,, Ai-chbishop Wliittlesey ; he by Archbishop Islip; he by Ralph London ; he liy Archbishop Stratford. ' ,, Archbisliop Walden ; lie by Robert London ; he by Thniim.s Kxeter; he by Simon London; he by William Winchester. ' „ William Hebron. ' „ Richard London ; he by Ai'chbishop Ai-uudeh ,, Archbishop Chichele ; he by Pope Gregory XII. ' ,, Henry Winchester. ' ,, Simon Antibari. [Evreux. I ,, Thomas London ; he by Juhn York ; he by Williai'i ' ,, Archbishop Morton. ' ,, Archbishop Warham. an 31nttoDuction to tlje SDrDinal. 671 Consecrating Btsnor. Date. COKSKCRATED BiSHOP. S7. Thomas Caiiterbiiri/ ' John Bangor ' William Normcli ' 2ud July 15.S6 Robert (Parfew) St. Asaph, Hereford, d. 1558. 38. John London- . , John Rochester ' . 9th Dec. 1537 John (Hodgskin) Bedford, d. 1560, Robert St Amph . \ 39. WiUiam Chichester ■ 1 John Hereford ' ' John Bedford . i Miles (late) Exeter ' ' 17th Dee. 1559 Matthew (Parker) Canterbury, d. 1575. 40. Mattliew Canterbnrtj William C^hichester • f John Hereford ' 1 John Bedford . ; 21st Dec. 1.559 Edmund ((irindal) London, York, Cantei'bury, il. 158."!. 41. Edmund Canterbiin/ John London'' . | Robert Winchester"' | Richard Chichester ^ 21st Apr. 1577 John (Whitgift) Worcester, Canterl)iny, d. I(i04. 42. John Canterbury . John Rochester ■■ . Anthony St. Davids" 8th May 1597 Richard (Bancroft) London, Canterbuiy, d. 1610. Richard Bangor " . Anthony Chichester " 4:<. Richard Canterbury Lancelot Ely ' , 3rd Dec. 1609 George (Abbott) Lichfield, London, Cant(>rl>ury, d. 1633. Richard Rochester " 44. George Canterbury Mark Anthony Spalatro John London ' Lancelot Ely " 14th Dec. 1617 George (Monteigne) Lincoln, Lomlon, Durham, York, d. 1628. Jolin Rochester " . John Lichfield' . 4."). George London John Worcester' Nicholas Ely » . George Chichester * ' ■ 18th Nov. 1621 \Villiam (Laud) St. Davids, Bath, London, Canterbuiy, d. J 645. John Oxford 8 Theophilus Llandafifs _ 46. WiUiam Canterbury Thomas Durham" Robert Lichfield 8 . 17th June 1638 Brian (Duppa) Chichester, Sarum, Wiinchestcr, d. 1662. John Oxford 8 Matthew Ely 1" . 47. Brian Winchester . Accepted York " . Matthew Ely "> . . 28th Oct. Hi60 Gilbert (Sheldon) Loudon, Canterbury, d. 1677. John Rochester i». Henry Chichester '- 48. Gilbert Canterbury George Winchester '^ Seth Sarum " John Rochester " . 6th Dec. 1674 Henry (Compton) Oxford, London, d. 1713. ' Josepli Peterborough '^ Peter Chichester i-" , 49. Hetiri/ Lomlon Seth Sarum '■• Joseph Peterborough " John Rochester '■* . Peter Ely " . Guy Bristol '5 27 til Jan. I67S William (Sancroft) Canterbury, d. 1693. Thomas Lincoln '" Thomas Exeter '' . 50. WiUiam Canterbury John York " Henry London " . Nathaniel Durham " } ■ ■ Sth Nov. 1685 Jonathan (Trelawney) Bristol, Exeter, Winchester, d. Peter Winchester " 1721. Thomas E-xeteri' . Francis Ely '* Thomas Rochester '» , Consecrated by Archbishop Cranmer. ! Jiihn Linculu ; he by Archbishop Crnnmur. „ Ai-chbishop Cranniev, .J<.lm Exeter, and John Bath, which last by Roman Bishops. But as the actiml register has not been found, the succession is uoL traced tlirough liini. I ,, Archbishop Grindal. „ Archbisliup Parker. " jjy Arehbishnp Wiit^ift. ,, Archbishop Bancroft. ' ,, Archbisliop Abbott. 9 Consecrated by Irish Bishops to Limerick. 10 ,, Archbishop Laud. i» ,, John York ; lie by Get>rge London (Monteigne). la ,, William London (Ai'chbiahop Juxoii)> 13 ,j Brian Winchester. " ,, Gilbert London (Archbishop Sheldon). 16 ,^ Richard York ; ho by Accented York. 18 ,, George Winchester; he by Brian Winchester. ^f „ Henry London (Compton). 13 ,, Archbishop Bancroft 672 3n 31ntroDuction to tf)c ©tDinal. Consecrating Bishop. D.\TE. Consecrated Bishop. 51. Jonathan WinrhcMrr John Bangor' William Lincoln ' ' ' 15th May 1715 Jolm (Potter) Oxford, Canterbury, d. 1747. Richard Gloucester- J 52. John C'aideriur!/ . Nicholas St. Da\-ids^ Robert Noi'Micli ■* . f ' iSth Jan. 1738 ■J'liomas (Herring) Bangor, York, Canterbury, d. 1757. Thomas Oxford * . J 53. Thomas Cantcrhm-y ] Joseph Rochester^ [ Martin Gloucester ■* ( ]9th Feb. 1750 Frederick (Cornwallis) Lichfield, Canterbury, d. 1783. Thomas Norwich^ J 54. Frederick Canterbvrii \ Edmund Ely's _ ^ Robert Oxford 5 . 1 ' ' 12th Feb. 1775 John (Moore) Bangor, Canterbury, d. 1805. John Rochester^ . ) 55. John Ceinterhury . ] John Peterborough '' [ James Lichfield <■ i 8th April 1792 Cliarles (Manners Sutton) Norwich, Canterbury, d. 1828. Richard Gloucester" ) 56. Charles Canterburij 1 William London' ' Robert Chichester » j" • • John St. Davids ° J 21st May 1820 Charles Ricliard (Sumner) Llandaff, Winchester, d. 1874. 57. Edward York ^ . 1 Charles B. WinchesU r V 14th Sept. 1828 .lohn Bird (Sumner) Chester, Canterbury, d. 1862. ChristophcrGloucestei" ) 58. John B. Canterbury \ Ashurst T.Chichester" { John Lincoln '' ( 23rd Nov. 1S5U Archibald Campbell (Tait) London, Canterbury, d. 1882. Henry M. Carlisle 12 ) r>!1. Archibald C.Canterbury 1 John London " Edward H. Winchester " Alfred Llandaff" . Christopher Lincoln ; James Hereford " . f ' 25tli Apr. 1877. Edward Wliite (Benson) Truro, Canterbuiy. Frederick Exeter . James R. Ely '* . » Henry Nottingham Edward Dovei;'' . J 60. Edward W. Canterbury. [It ia obvious that the humblest Priest in the Churcli of England can trace his ministerial descent from the Apostles, and our Lord, the Fountain of all ministerial authority, as readily as the Archbishop of Canterbury by means of these notes and the Table at page 656. Thus a Priest who was 1 Consecrated Ity Archbishop Tenison ; he by Archbishop TiUotsoii ; lie by Peter Winchester ; he by Archbishop Sheldon. - ,, Gilbert Saruiu (Burnet) : he by Henry Ix)n(,lon (Conip- ton). ^ „ Archbishop Wake ; he by Archbishop Tenison. ■* ,, Etliiuintl Lontl-'U ; he by Archbishop Wake. 5 , Archbishop Heiriii^'. 6 ,, Arclibi^liop Cornwallis. 7 „ Archbishop Moore. ** „ Archbishop Manners Sutton. ordained by Bishop Wilkinson of Truro on Trinity Sunday 1883, is in the line of Apostolic Succession through the ninety- second Archbishop of Canterbury, Archbishop Benson : by whom, assisted by ten other Bishops, Bishop Wilkinson of Truro was consecrated on St. Mark's Day in the same year.] ' Consecrated by William London (Archbishop Howley); he by Arch- bislioji Manners Sutton. ' „ William York ; he by Robert York ; he by Archbishop Herring. ' ,, Archbishop Sumner. • ,, Thomas York ; he by Archbishop Howley. ' „ Archbishop Longley. ' „ Archbishop Tait. ' „ John London ; he by Archbishop Sunnu-r. THE FORM AND MANNER MAKING, ORDAINING, AND CONSECRATING OF BISHOPS, PRIESTS, AND DEACONS, ACCORDING TO THE ADrDcr of tbe Cl)urclj of Cnglanli. THE PREFACE. IT i3 evident unto all men diligently reading the holy Scripture and ancient Authors, that from the Apostles' time there have been these Orders of Ministers in Christ's Church ; Bishops, Priests, and Deacons. ^Vhich Offices were evermore had in such reverend Estimation, that no man might presume to execute any of them, except he were first called, tried, examined, and known to have such qualities as are requisite for the same ; and also by publick Prayer, with Imposition of Hands, were approved and admitted thereunto by lawful Authority. And therefore, to the intent that these Orders may be continued, and reverently used and esteemed in the Church of Enijland ; no man shall be accounted or taken to be a lawful Bishop, Priest, or Deacon in the Church of Eng- land, or suffered to execute any of the said Functions, except he be called, tried, examined, and admitted there- unto, according to the Form hereafter following, or hath had formerly Episcopal Consecration, or Ordination. And none shall be admitted a Deacon, except he be Twenty-three years of age, unless he have a Faculty. And eve'ry man which is to be admitted a Priest shall be full Four-aud-twenty years old. And every man which is to be ordained or consecrated Bishop shall be fully Thirty years of age. And the Bishop knowing either by himself, or by sufficient testimony, any person to be a man of virtuous conversation, and without crime, and, after examina- tion and trial, finding him learned in the Latin Tongue, and sufficiently instructed in holy Scripture, may at the times appointed in the Canon, or else, on urgent occasion, upon some other Sunday or Holy-day, in the face of the Church, admit him a Deacon, in such manner and form as hereafter foUoweth. THE PREFACE. For full notes on this important Preface, see the preceding Introduction to the Ordinal. Church of England] This is misprinted in some modern Prayer Books "the United Church of England and Ireland." The above is the only legal fonn, and the reasons why it is desirable to retain that form are stated at page 82. It is evident unto all men] For notes on this subject, consult the preceding Introduction. Twenty-three years of age] The Excerpts of Archbishop Egbert, quoting a Carthaginian Canon, decree : " Placuit ut ante xxv annos a;tatis, nee diaconus ordinetur, neo virgines consecrenter, nisi rationabili necessitate cogente." The Pupilla Oculi [1. vii. c. 4, A.], "Ordinandus in exorcis- tam, lectorem, seu ostiarium debet esse major infante, i.e. major septennio. Et similiter ille qui primam tonsuram suscipit ordinandus in acolytum debet esse major xiiij annis. Item major xvij anuis potest ordinari in subdiaconum. Major etiam xix annis potest ordinari in diaconum : et major xxiv annis in sacerdotem : et major xxx annis potest esse Epis- copus." [Ma.skell, 3Ioii. Bit. iii. cvii.] timeJi appointed in the Ccinon] In 1661, on April 21, the Committee for the revision of the Ordinal resolved, "quod nulla; ordinationes clericorum per aliquos Episcopos fiereut nisi intra quatuor tempora pro ordinationibus assignata." [C.\RDW. Synod, ii. 670.] These are the Ember Days, the Ymberyne Dagas {from ymlie, a course, and ryne, a running) [per totius anni circulum distributi. St. Leo, Serm. viii. </<■ Jej. X. mens. Op. tom. i. col. 50] of the Anglo-Saxon Church, occurring in regular circuit an(l course, the Jejunia rpialuor lemporum, corrupted into Quatembcr in (Jerman, and Ember in English, the Fasts of the Four Seasons on which the year revolves. They are the Wednesday, Friday, and Saturday after the First Sunday in Lent, after Whitsunday, after Sept. 14, Holy Cross, and after Dec. l.S, St. Lucy. Gelasius, probably, was the first who limited the seasons of general ordination to certain times of the year. Micrologus says, "Gelasius papa constituit, utordinationes presbyterorum, et diaconoi-um nou nisi certis temporibus fiant. " [Cap. 24, p. 448, edit. Hittorp.] So also Rabanus Maurus : " Sacras ordinationes quatuor temporum diebus oportere fieri, decreta Gelasii papaj testantur." [De Jnstit. Cleric. 1. 2, c. 24, p. 3.S8, ibid. Maskell, Mon. Hit. iii. cxxii.] ^uratori is of opinion that no fixed and general rule for the observance of Ember weeks existed until the Pontificate of Gregory VII., c. 1085. [Diss, de Jej. IV. temp. c. vii. A need. tom. li. p. 262.] Our Canons of 1604 enjoin as follows : — Canon 34. The Quality of such as are to be made Ministers. No Bishop shall henceforth admit any person into Sacred Orders, which is not of his owni diocese, except he be either of one of the Universities of this realm, or except he shall bring Letters Dimissory (so tcnned) from the Bishop of whose diocese he is ; and desiring to be a Deacon, is three and twenty years old ; and to be a Priest, four and twenty years complete ; and hath taken some degree of school in cither of the said Universities ; or at the least, except he be able to yield an account of liis faith in Latin, according to the Articles of Religion approved in the Synod of the Bishops and Clergy of this realm, one thousand five hundred sixty and t«(i, and to confirm the same by sufficient testimonies out of the holy Scriptures ; and except moreover he shall then exhibit Letters Testimonial of his good life and conversation, under the seal of some College in Cambridge or Oxford, where before he remained, or of three or four grave Ministers, together with the subscription and testimony of other credible persons, who have kno\vn his life and behaviour by the space of tliree yeai-s next before. 2tj THE FORM AND MANNEE MAKING OF DEACONS. If When the day appointed by the Bishop is come, after Morning Prayer is ended, there shall be a Sermon or Exhortation, declaring the Duty and Office of such as come to be admitted Deacons ; how necessary that Order is in the Church of Christ, and also, how the people ought to esteem them in their office. ^ First the Arch-Deacon, or his Deputy, shall present unto the Bishop (sitting in his cliair, near to the holy Table) such as desire to be ordained Deacons, (each of them being decently habited,) saying these words, EEVEEEND Father in God, I present unto you these persons present, to be admitted Deacons. ^ The Bishop. TAKE heed that the persons, whom ye present unto us, be apt and meet, for their learning and godly conversation, to exercise their Ministry duly, to the honour of God, and the edifying of His Church. ^ The Arch-Deacon shall answer, I HAVE enquired of them, and also examined them, and think them so to be. ' Quando ordines agantur, primo fiat sermo fli placeat .... Dum officium canitur, vocentur nominatim illi qui ordinandi sunt .... ^ Deinde sedeat episcopus ante altare conversus ad ordinandos, et archidiaconus capa indutus humiliter respiciens in episoopum cum his verbis alloquatur, ita dicens POSTULAT hsec sancta Ecclesia reverende pater, hos viros ordinibua aptos consecrari sibi a vestra paternitate. Help. Episcopi: Vide ut natura, scientia, et moribus, tales per te introducantur, immo tales per nos in domo Domini ordinentur personse, per quae Diabolus procul pellatur, et clerus Deo nostro multipHcetur. Resp. ArcMdiaconi : Quantum ad humanum spectat examen, natura, scientia et moribus digni habentur, ut probi cooperatores effici in his, Deo volente, possint. ORDINATION OF DEACONS. Sermon or Exhortation] An Exhortation to the Deacons after the presentation will be found in Assemanni ^^ii. 377, from the Pontifical of Clement VIII., and one to the Priests after the address to the people. [Ibid. 863.] By the Sarum and Exeter Pontifical, after the Introductory Sermon the Bishop read out the Prohibitions or Canonical Impediments. In the Winchester Pontifical tlie Sermon by tlie Bishop follows the presentation of the Deacons by the Archdeacon. The rubric directs that it shall treat "de castitate, de absti- nentia, et his similibus virtutibus : terribiliter interdicens ue quia ad sacros ordines venire praesumat qui pecuuiam dare promittere pi-;esumpserit." [Mask. Man. Bit. iii. 155.] the Arcli-Deacon] Next to the Bishop himself, his vicar the Archdeacon is charged with the duty of examining candidates for ordination, and is to declare tliat " he has inquired of them and also examined them." [Comp. Cat.4LANI, Pont. Horn. torn. i. § xvi. p. 51, Rome, 1739. Marte.ke, de Antiqu. Bit. torn. ii. col. 39, B.C. Autv. 1736. Council of Coyaco, a.d. 1050, c. 5. Labbe, torn. xi. col. 1441, E.] This is m conformity with the Council of Carthage and the Canon Law as early as the nintli century. ."Nos meminimus expressisse quod ad Archidiaconum debeat pertinere examinatio etiam clericorum si fuerint ad Sacros Ordines promovendi." [Decret. Greg. 1. i. tit. xxiv. c. vii.] "Ea de jure communi ad Archi- diaconi spectent officium, scil. reprtesentare ordinandos Episcopo et illos examinare." [Ihid. c. ix. Corp. Jur. Can. torn. ii. col. 315. 48. 316. 44.] "De jure civili hsec exami- natio pertinet ad Archidiaconum ; ad haeo alias, si sit absens Episcopus, potest per se examinare, si velit, vel aUis idoneis circa latus suum id committere. " [Lyndewood, Prov. Anglic. 1. i. tit. v. vi., Oxf. 1679, p. 33. Comp. Bingham, Orig. Eccles. b. ii. c. xxi. sect. 7, vol. i. p. 94, ed. 1724 ; and MoRiN, de Sacr. Ord. pt. iii. c. iii. § 3, p. 218, D.] By the 4th Council of Carthage, A.D. 398, c. 5, C, 7 [Labbe, ii. col. 1437-8], the Arclideacon was to give the vessels used by his order to the Deacon. By the Capitulars of Hincmar, A.D. 877, c. xi., the Archdeacons receive this injunction: " Sol- licite providete de vita et scientia clericorum quos ad ordiua- tionem adducetis, ne pro aliquo munere talcs ad ordinandum introducatis qui introduci uon debent. " [Op. Hin'CMAK, torn, i. p. 740, Lutet. 1645.] About the beginning of the eleventh century, the Archdeacon in the Greek Church bore a pro- minent part at ordinations [Euchotogium ; MoRix, de Sacr. Ord. pt. ii. p. 63, Antv. 1695], and two centuries after this rubric occurs, 6 fj.4\\ujy "xiLpoTova^adai et's ri-jv StaKovia:^ irpoijdytTai, i'TTo Toi" apx^oiaKdnov. [Ibid. p. 69.] In the Syro-Nestorian Ordinal, as translated b}- Morin : "Stat praesul super sedem et qui ordinandi sunt subtus candelabrum ubi adorant ; turn dicit Archidiaconus, Oremus " [P. ii. p. 373], and in the Coptic Ordinal: " Postquam pr.-esentator Diaconi ex sacer- dotibus intellexit eum hoc Ministro dignum esse, prtesenta- bunt eum Episcopo testificantes de eo. Stabit autem prajsen- tatus ante altare coram Episcopo." [P. ii. p. 444, C] or his Deputy'] In tlie Ordering of Priests, "or, in his absence, one appointed in his stead." That is, one of the examiners of the candidate, "alter clericus cui Episcopus faciendum iujunxerit " [Pont. Mogunt. anu. circa coco. Ord. xvi.; Martene, de Ant. Bit. ii. col. 214], and so by English Canon Law: "In die ordinum celebrandorum Archidiaconus vel Examinator alius ad hoc depntatus, in actu celebrationis Cbe ©rDcring of Deacons. 675 ^ Then the Bishop shall say unto the people : BRETHREN, if there be any of yovi who kuoweth any Impediment, or notable Crime, in any of these persons presented to be ordered Deacons, for the -which he ought not to be admitted to that Office, let him come forth in the Name of God, and shew what the Crime or Impediment is. ^ And if any great Crime or Impediment be objected, the Bishop shall surcease from Ordering that Eerson, until such time as the party accused shall e found clear of that Crime. •[f Then the Bishop (commending such as shall be found meet to be Ordered to the Prayers ot the congrega- tion) shall, with the Clergy and people present, sing or say the Litany, with the Prayers as fol- loweth. ^ " Quibus expletis, dicat episcopus hanc orationem publice, stando, sine nota. AUXILIANTE Domino et Salvatoee nostro iA Jesu Christo, prsesentes fratres nostri in sacrum ordinem electi sunt a nobis, et clericis huic sanctae sedi famulantibus. Alii ad ofEcium presbyterii, diaconii, vel subdiaconii, quidam vero ad cisteros ecclesiasticos gradus. Proinde ad- monemus et postulamus, tam vos clericos quam casterum populum, ut pro nobis et pro illis pure corde et sincera mente apud divinam clementiam intercedere dignemini, quatenus nos dignos faciat pro illis exaudiri : et eos unumquemque in suo ordine eligere, et consecrare per manus nostras dignetur. Si quis autem habet aliquid contra hos viros, pro Deo et propter Deuji, cum fiducia exeat et dicat, verumtamen memor sit com- munionis suk. ^ Deinde accedentes qui ordinandi sunt diaconi et sacerdotes cum vestibus suis, et prostrato episcopo ante altare cum sacerdotibus et levitis ordinandis, postea duo clerici incipiaut litaniam .... The Litany and Sufirages. ''f~\ GOD the Father, of heaven : have mercy V_/ upon us miserable sinners. God the Father, of heaven ; have mercy upon ns miserable si/iners. O God the Son, Redeemer of the world : have mercy upon us miserable sinners. God the Son, Redeemer of the world ; have mercy upon us miserable sinners. O God the Holy Ghost, proceeding from the Father and the Son : have mercy upon us miserable sinners. * Fororif^tls, etc., of Litany, see pp. M5-J33. God (he Holy Ghost, proceeding from the Father and the Sox : have mercy ujyon us miser- able sinners. holy, blessed, and glorious Trinity, three Persons and one God ; have mercy upon us miserable sinners. holy, blessed, and glorious Trinity, three Persons and one God : have mercy upon us miser- able sinners. Remember not. Lord, our offences, nor the ofiFences of our forefathers ; neither take Thou vengeance of our sins : spare us, good Lord, ordinum pr.-psentabit Episcopo ordinanti ipsos ordinandos." [Prov. 1. 1. tit. V, vi. p. 33.] decently habited] In tlie old rubric of 1549 they were desired to appear in an albe, but it must be remembered that then the candidate was a Subdeacon, not, as now, a layman. The present rubric requires, if not an albe, at least a surplice, as the fitting dress of the candidate for the Order of Deacon. Rerereiul Father in God] Bishops are called Fatliers by Epiphanius [Har. 1. iii. § Ix.xv. c. iv.], not of the universal Church, which God alone is, but in particular branches thereof. The title is founded on 1 Cor. iv. 15 ; 2 Coi-. vi. 13 ; Gal. iv. 19; 1 John ii. 1, 13, 14. The word Papa was simi- larly used by St. Jerome [Ep. xciv.], and in the fittli and sixth centuries. [Sidonius, 1. vi. Ep. 112 ; vii. Ep. Ml.] Accord- ing to Baronius, in 1076, it was restricted to the Bishop of Rome. / present tinto you] The ancient form of presentation was " Postulat S. Mater Ecclesia." This form is found in the Sacra- mentary of Gregoiy, and also in the old English rontificals. It was, however, thought to be too bold a presumption, and was changed into a declaration by the Archdeacon in his own name. / have enqvired, etc.] In the Sacramentarj' of Gregory the answer of the Archdeacon was, " Quantum humana fragilitas nosse sinit et scio et tcstificor ipsos dignos esse ad hujus onus officii." In our own form the words, "as far as human frailty suffereth," being regarded as too vague an expression, and ofifering a shelter for prevarication, were omitted ; whilst the assertion, "I know and bear witness," was softened down by the tempered language, " I think them so to be." commendinf] such, etc.] In the Sacramentary of St. Gregory the Bishop in the " Benedictio Diaconi " tlius commends tliose who arc to be ordained to the prayers of the people : " Ore- mus, dilectissimi, Deum Patrem Omnipotentem, ut super hunc famulum suum, quern in sacrum ordinem Diaconatiis officii dignatur assumcre, Ille benedictionis su;o gratiam clemeuter cflundat, eique donum consecratiouis propitius iudulgeat per quod eum ad prtemia seterna perducat, auxiliante Domino nostro Jesu Christo." The Prayer in tlie Pontifical of Egbert is very similar, and differs only in the insertion of the clauses, " ct preces nostras clementcr exaudiat, ut suo eum prosequatur auxilioet sua potius electiouc justilicet," between "indulgeat" and " per quod." In the Sarum Pontifical the same Prayer occurs, differing merely in a few words. It stands immediately after the ordination. There is also in the Winton Pontifical "a similar Pr.iyer, in which, after "hos famulos tnos " arc inserted the words, "quorum nomina hie recitnutur. " The some Prayer occurs after the ordination in Harl. MS. 2806, fo. S, b., as the Praefatio with a difTeront ending, being preceded by the addicss to the people : " Commune votum comminiis oratio prose- quatur, ut hi totius ecclesia; prece qui in Diaconatiis Minis- tcrium pra'parantur Levitieie benedictionis ordine claresiant, et, spirituali conversatione prrefulgentes, gratia sanctificationis eluceant." This address in tlie Winton Pontifical succeeds the delivery of the Gospel. [Maskf.ll, Mon. Hit. iii. 199.] The Litany] The rubric in tlie MS. Harl. 2906, fo. 8, a 676 Cbe HDrDcring of aDcacons. spare Thy people, whom Thou hast redeemed with Thy most precious blood, and be not angry with ns for ever. Spare vs, ffood Lord. From all evil and mischief; from sin, from the crafts and assaults of the devil ; from Thy wrath, and from everlasting damnation, Good Lord, deliver us. From all blindness of heart ; from pride, vain- glory, and hypocrisy ; from envy, hatred, and malice, and all uncharitableness. Good Lord, deliver us. From fornication, and all other deadly sin ; and from all the deceits of the world, the flesh, and the devU, Good Lord, deliver us. From lightning and tempest ; from plague, pestilence, and famine ; from battle and murder, and from sudden death, Good Lord, deliver us. From all sedition, privy conspiracy, and rebel- lion ; from all false doctrine, heresy, and schism ; from hardness of heart, and contempt of Thy Word and Commandment, Good Lord, deliver us. By the mystery of Thy holy Incarnation ; by Thy holy Nativity and Circumcision; by Thy Baptism, Fasting, and Temptation, Good Lord, deliver us. By Thine Agony and Bloody Sweat ; by Thy Cross and Passion ; by Thy precious Death and Burial ; by Thy glorious Resurrection and Ascen- sion ; and by the coming of the Holy Ghost, Good Lord, deliver us. In all time of our tribulation ; in all time of our wealth ; in the hour of death, and in the day of judgement. Good Lord, deliver ms. We sinners do beseech Thee to hear us, Lord God ; and that it may please Thee to n;le and govern Thy holy Church universal in the right way ; We beseech Thee to hear us, good Lord. That it may please Thee to keep and strengthen in the true worshipping of Thee, in righteousness and holiness of life, Thy Servant VICTORIA, our most gracious Queen and Governor ; We beseech Thee to hear us, good Lord. That it may please Thee to rule her heart in Thy faith, fear, and love, and that she may ever- more have affiance in Thee, and ever seek Thy honour and glory ; We beseech Thee to hear us, good Lord. That it may please Thee to be her defender and keeper, giving her the victory over all her enemies ; We beseech Thee to hear us, good Lord. That it may please Thee to bless and preserve Albert Edward Prince of Wales, the Princess of Wales, and all the Royal Family ; We beseech Thee to hear us, good Lord. That it may please Thee to illuminate all Bishops, Priests, and Deacons, with true know- ledge and understanding of Thy Word ; and that both by their preaching and living they may set it forth, and shew it accordingly ; We beseech Thee to hear its, good Lord. That it may please Thee to bless these Thy servants, now to be admitted to the Order of Deacons, [or P?-iesfs,'\ and to pour Thy grace upon them ; that they may duly execute their Office, to the edifying of Thy Church, and the glory of Thy holy Name ; We beseech Thee to hear us, good Lord. Ut Apostolicum donum, et omnes gradus ecclesije, in sancta religione conservare digneris, Te rogamus. ^ Hie surgat episcopus et suinat bacuhim in manu sua, et couversus ad ordinandos dicat. Ut electos istos bene>J«dicere digneris, Te rogamus. Ut electos istos bene>J<dicere et sancti'i'ficare digneris, Te rogamus. Ut electos istos bene^dicere, sancti^ficare et conse>J<crare digneris, Te rogamus. That it may please Thee to endue the Lords of the CouncO, and all the Nobility, with grace, wisdom, and understanding ; We beseech Thee to hear us, good Lord. That it may please Thee to bless and keep the Magistrates, giving them grace to execute justice, and to maintain truth ; We beseech Thee to hear us, good Lord. That it may please Thee to bless and keep all Thy people ; We beseech Thee to hear us, good Lord. That it may please Thee to give to all nations unity, peace, and concord ; We beseech Thee to hear us, good Lord. That it may please Thee to give us an heart to love and dread Thee, and diligently to live after Thy commandments ; We beseech Thee to hear us, good Lord. That it may please Thee to give to all Thy people increase of grace, to hear meekly Thy Word, and to receive it with pure affection, and to bring forth the fruits of the Spirit ; We beseech Thee to hear us, good Lord. That it may please Thee to bring into the way of truth all such as have erred, and are deceived ; We beseech Thee to hear us, good Lord. That it may please Thee to strengthen such as Pontifical of the tenth century, is, "Tunc prosternat se pontifex cum Archidiacono coram altari super stramenta cum nisque qui consecrandi sunt, et schola imponat letaniam ; " and in the Cotton MS. Tib. c. i. fo. 142, b. , which is perhaps earlier : " Pontifex super tapetia et qui consecrandi simt super pavimentum prosternantur, ac tunc agatur letania, et inter Cbe ©rDcring of 2:^eacons. 67 // do stand ; and to comfort and help the weak- hearted ; and to raise up them that fall ; and finally to beat down Satan under our feet ; We beseech Thee to hear us, good Lord. That it may please Thee to succour, help, and comfort, all that are in danger, necessity, and tribulation ; We beseech Thee to hear vs, good Lord. That it may please Thee to preserve all that travel by land or by water, all women labouring of child, all sick persons and young children ; and to shew Thy pity upon all jirisoners and captives ; We beseech Thee to hear us, good Lord. That it may please Thee to defend, and pro- vide for, the fatherless children, and widows, and all that are desolate and oppressed ; We beseech Thee to hear us, good Lord. That it may please Thee to have mercy upon all men ; We beseech Thee to hear us, good Lord. That it may please Thee to forgive our ene- mies, persecutors, and slanderers, and to turn their hearts ; We beseech Thee to hear us, good Lord. That it may please Thee to give and preserve to our use the kindly fruits of the earth, so as in due time we may enjoy them ; We beseech Thee to hear us, good Lord. That it may please Thee to give us true repent- ance ; to forgive us all our sins, negligences, and ignorances ; and to endue us with the grace of Thy Holy Spikit to amend our lives according to Thy holy Word ; We beseech Thee to hear us, good Lord. Son of God : we beseech Thee to hear us. Son of God : we beseech Thee to hear us. O Lamu of God : that takest away the sins of the world ; Grant us Thy peace. O Lamb of God : that takest away the sins of the world ; Have mercy upon us. O Cheist, hear us. Christ, hear us. Lord, have mercy upon us. Lord, have merry upon ws. Christ, have mercy upon us. Christ, have mercy upon ?<s. Lord, have mercy upon us. Lord, have mercy upon us. H Tlien shall the Priest, and the People with liim, say tlie Lord's Prayer. OUR Father, Which art in heaven, Hallowed be Thy Name. Thy kingdom come. Thy will be done in 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 us not into temptation ; But deliver us from evil. Amen. ir Priest. O Lord, deal not with us after our sins. Answer. Neither reward us after our iniquities. H Let us pray. OGOD, merciful Father, that despisest not the sighing of a contrite heart, nor the desire of such as be sorrowful ; Jlercifully assist our prayers that we make before Thee in all our troubles and adversities, whensoever they oppress us ; and graciously hear us, that those evils which the craft and subtilty of the devil or man worketh against us, be brought to nought ; and by the providence of Thy goodness they may be dispersed ; that we Thy servants, being hurt by no persecutions, may evermore give thanks unto Thee in Thy holy Church ; through Jesus Christ our Lord. Lord, arise, help us, and deliver us for Thy Name's sake. OGOD, we have heard with our ears, and our fathers have declared unto us, the noble works that Thou didst in their day.s, and in the old time before them. Lord, arise, help us, and deliver us for Thine honour. Glory be to the Father, and to the Son : and to the Holy Ghost ; Answer. As it was in the beginning, is now, and ever shall be : world without end. Amen. From our enemies defend us, O Christ. Graciously look upon our afflictions. PitifuUy behold the sorrows of our hearts. Mercifully forgive the sins of Thy people. Favourably with mercy hear our prayers. Son of David, have mercy upon us. Both now and ever vouchsafe to hear us, O Christ. Graciously hear us, Christ ; graciously hear us, Lord Christ. % Priest. O Lord, let Thy mercj- be shewed upon us ; Answer. As we do put our trust in Thee. IT Let us pray. "VTTE humbly beseech Thee, O Father, merci- V V fully to look upon our infirmities ; and for the glory of Thy Name turn from us all those evils that we most righteously have deserved ; and grant, that in all our troubles we may jiut our whole trust and confidence in Thy mercy, and evermore servo Thco in holiness and pureness of living, to Thy honour and glory ; through our only Mediator and Advocate, Jesus Christ our Lord. A men. alia dicatur : Ut fratics iiostros ad sacnnii ordinciii electos in vera religioiic conservare digneris." The admonition to the Deacons, in the Winchester Pontilical, immediately follow.'* their approach to tlic Bisliop, nor does there seem in that age, according to tlio use of tliat Church, to liave been a Litany appointed. [M.vskeli., Jfon. Itil. ii. ^201.1 678 Cf)C fiDcDering of Deacons. ^ Then shall be sung or said the Service for the Com- munion, with the Collect, Epistle, and Gospel, as foUoweth. The Collect. ALMIGHTY God, Who by Thy Divine Provi- -l^ dence hast appointed divers Orders of Ministers in Tliy Church, and didst inspire Thine Apostles to choose into the Order of Deacons the first Martyr S. Steplien, with others ; Mercifully behold these Thy servants now called to the like Office and Administration ; replenish them so with the truth of Thy doctrine, and adorn them with innocency of life, that, both by word and good example, they may faithfully serve Thee in this Office, to the glory of Thy Name, and the edification of Thy Church ; through the merits of our Saviour Jesus Christ, "Who liveth and reigneth with Thee and the Holy Ghost, uow and for ever. A7nen. ■"T^OMTNE sancte. Pater fidei, spei, gratise, et J—' perfectuum Munerator, Qui in coelestibus et terrenis ministeriis ubique dispositis per omnia clementa voluntatis Tua; difFundis effectum : hos cjuoque famulos Tuos special! dignare illustrare aspectu, ut, Tuis obsequiis expediti, Sanctis Tuis altaribus ministri puri accrescant, et indulgentia puriores, eorum gradu, quos apostoli in septenario munero, beato Stephano duce ac prsevio, Sancto Spieitu auctore, elegerunt, digni existant et vir- tutibus universis, quibus Tibi servire oportet, instructi poUeant. Per Dojiinum. In unitate ejusdem. The Epistle. 1 Tim. iii. S-13. IIKEWISE must the Deacons be grave, not -^ double-tongued, not given to much wine, not greedy of filthy lucre ; holding the mystery of the faith in a pure conscience. And let these also first be proved ; then let them use the Office of a Deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the Deacons be the husbands of one wife, ruling their children and their own houses well. For they that have used the Office of a Deacon well purchase to them- selves a good degree, and great boldness in the faith which is in Christ Jesus. ^ Or else this, out of the Sixth of the Acts of the Apostles. Acts vi. 2-7. THEN the Twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the Word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holt Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the minis- try of the word. And the saying pleased the whole multitude. And they chose Stephen, a man full of faith, and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas, a proselyte of Antioch ; whom they set before the apostles : and when they had prayed, they laid their hands on them. And the word of God increased, and the number of the disciples multiplied in Jeru- salem greatly ; and a great company of the Priests were obedient to the faith. ^ And before the Gospel, the Bishop, sitting in his chair, shall cause the Oath of the Queen's Supre- macy, and against the power and authority of all Theti shall be sunr/ or said, etc.] In the Harl. MS. 2906, fo. 8, the rubric is, "Qua (i.e. letania) finita evigat se pontifex et ascendant ipsi electi ad sedem pontificis, ct benedicat eos ad quod vocati sunt, et descendant ct stent in ordine suo. Benedictione acccpta Archidiaconus imponat Evangelium, et C£etera ex more." The rubric in the Sacramentary of Gregory is similar : " Litania expleta ascendunt ipsi ad sedem pontificis, et bene- dicit eos ad quod vocati sunt, et descendentes stant in ordine suo benedictione percepta." -See also Pont. Egberti, p. 9. In Lacy's Pontifical it is directed : ' ' Missam in qua ordinatus est totaliter audiat. Ordines non conferuntur a quolibet, nee cuilibet, nee qualibet die, neo qualibet hora diei, sed tempore Missa;." The CoUecll This corresponds to the Consecratio in the Sacramentary of St. Gregory and early Pontificals. Abbe Migne makes the following note: "In primo Theod. ha;c omnia [that is, the presentation of the candidates and the Litany] omittuntur usque ad ' Oremus dilectissimi,' cui pra;- mittuntur orationes ad ordinandos Diaconos, eodem ritu cjetera pro ordin. Presbyteri et Episcopi habentur." [Ixxviii. 220.] The Apostolical Constitutions contain a similar prayer : 'F^riipavoi' t4 Trpliaonrbv SOT (V! rbv Sov\bv SOT TcSrSe Tbv irpo- Xetptf"(5jLtei'6y 201 eii AiaKOuiav, Kai irX^croi' avrdv Ilv€Vfj.aTo^ ' Xyiov t:al 5i'va,aew5, u;s ^7r\7;tras ^T^(pavot/ rdv fj.apTvpa, Kal KaTa^iiijffov avTbv ivapiarcjs "X^novpyqaavTa. rrjv iyx^iO-Oaaav avrtp dtaKovlav arpiwru!, i/i^/iTTus, aveyKX^TiO!, fj-d^ovos d^iuiOrinat fiaBfiov. [Const. Apost. Iviii. cxviii. Assem. P. iv. p. 112. Morin, P. ii. p. 375.] Compare also the Collect in the Ordinal of the Syro-Nestori- ans, as translated by Morin : " Tu per gratiam Tuam elegisti Ecclesiam Tuam Sanctam, et suscitasti in ea Apostolos Sacer- dotes et doctores ad perfectionem Sanctorum, et in ea quoque posuisti Diaconos, et quemadmodum elegisti Stephanum et socios ejus, ita nunc quoque, Domine, secundum misericordiam Tuam da servis Tuis istis gratiam Spiritus Sancti ut sint ministri electi in Ecclesia Tua sancta, et serviant Altari Tuo puro cum puro corde, et conscientia bona, et splendeant in operibus justitia: ministrantes mysteriis Tuis divinis." [P. ii. p. .378.] The Epistle and Gospel] "In Ordinatione Diaconorum Lectio Epistolje B. Pauli Apost. ad Timoth. : ' Diaconos con- stitue pudicos.' Sequentia S. Evangelii secundum Johannera, 'Nisigranumfrumenti.'" [D.HlEROX. Comes ap. Pamel. ii.60.] In the Galilean Church the rubric was, "Legenda quando Diaconus ordinatur Lectio Ezechiel, Prop, c, xliv. 15, .16. Epist. S. Pauli ad Tim. iii. 8-15" [Mabillon, I. ii. No. Ixxviii.], andtheGospel "Evang. S. Luca: ix. 57, 62." [Ibid. p. 170.] In the Syro-Maronite Ordinal the rubric is, "Deinde traditur ei ut legat Epistolam Apostoli Pauli ad Timoth. 'Similiter Diaconi. '" [Morin, P. ii. p. .329.] In the German Liturgy the Epistle was 1 Tim. : " Fidelis sermo omni accep- tione dignus;" and the Gospel St. John : "In illo tempore Jesus dixit .... Pater Mens, Qui est in cu lis " [Gerbert, 416, 443.] In the ancient Ordo Komanus the Epistle is from 1 Tim., "Fratres Diaconos .... in Christo Jesu Domino nostro." It is directed to follow the Introit and Prayer. In the Sarum Pontifical the Gospel is St. Luke iii. 1-6. Oath of the Queen's Supremacy] The follo^ving are the two forms successively used in Ordinations from 1661 until 1865. The third form is that now ordered to be taken : — Cf)e ©tDccing of Deacons. 6/9 foreign Potentates, to be ministered unto every one of them that are to be Ordered. The Oath of the Queen's Sovereignty. 5[ Then shall the Bishop examine every one of them that are to be Ordered, in the presence of the people, after this manner following. DO you trust that 5'ou are inwardly moved by the Holy Ghost to take upon you this Office and Ministration, to serve God for the promoting of His glory, and the edifying of His people ] Answer. I trust so. The Bishop. O you think that you are truly called, according to the will of our Loed Jestjs D Christ, and the due order of this Realm, to the Ministry of the Church ? Answer. I think so. The Bishop. DO you unfeignedly believe all the Canonical Scriptures of the Old and New Testa- ment ? Answer. I do believe them. The Bishop. WILL you diligently read the same unto the people assembled in the Church where you shall be appointed to serve t I will. Answer. Form of Oath printed in Sealed Boohs. Form of Oath ordered by 1 W. & M. c. S. FormqfOath ordered by 21 & 22Vict. c. 48. 1, A. B., do utterly testifie and declare in my conscience. That the King's High- ness is the only Supream Governour of this Realm, and of all other his High- nesses Dominions and Countries, as \\ell in all Spiritual or Ecclesiastical things or causes, as Temporal : And that no foreign Prince, Person, Prelate, State, or Poten- tate hath or ought to have any jurisdic- tion, power, superiority, pre-eminence or authority Ecclesiastical or Spiritual with- in this Realm. And therefore I do utterly renounce and forsake all foreign jurisdic- tions, powers, superiorities and authori- ties; and do promise, That from hence- forth I shall bear faith and true allegiance to the King's Highness, His Heirs and lawful Successors, and to my power shall assist and defend all jurisdictions, privi- ledges, pre-eminences and authorities granted or belonging to the King's High- ness, His Heirs and Successors, or united and annexed to the Imperial Crown of this Realm. So help me God, and the contents of this Book. I, A. B., do swear, that I do from my heart abhor, detest, and abjure, as impious aud heretical, that damnable Doctrine and Position, That Pi-inces excommunicated or deprived by the Pope, or any authority of the See of Rome, may be deposed or murdered by their Subjects, or any other whatsoever. And I do declare, that no foreign Prince, Person, Prelate, State, or Potentate, hath or ought to have any jurisdiction, power, superiority, pre- eminence, or authority, ecclesiastical or spiritual, within this Realm. So help me God. I, A. B., do swear that I will be faith- ful and bear true allegiance to Her Majesty Queen Victoria, and will defend her to the utmost of my power against all conspiracies and atteilipts ■\\hatever which shall be made against her person, crown, or dignity ; and I will do my iit- most endeavour to disclose and make known to Her Majesty, her heirs and successors, all treasons aud traitorous jConspiracies which may be formed against her or them ; and I do faithfully promise to maintain, support, and defend, to the utmost of my power, the succession of the Crown, which succession, by an Act, intituled "An Act for the further limita- tion of the Crown, and better securing the rights and liberties of the subject," is aud stands limited to the Princess Sophia, Electress of Hanover, and the heu-s of her body being Protestants, hereby utterly renouncing and abjuring any obedience and allegiance unto any otlier person claiming or pretending a riglit to the crown of this realm ; and I do declare, that no foreign prince, person, prelate, state, or potentate, hath or ought to have any jurisdiction, power, superiority, pre- eminence, or authority, ecclesiastical or spiritual, within this realm ; and I make this declaration upon the true faith of a Christian. So help me God. In the first Prayer Book of Edward VI. tlie conlirmation ran, "So help me God, all Saints, and the holy Evangelists;" owing to the remonstrance of Bishop Hooper it was altered to, "So help me God, through Jesus Christ." [Zur. Lett. iii. 81, 566. Hooper's Early Wrkiiigs, 479.] In 1559 an entirely new forai of oath was inserted, with a corresponding alteration in the rubric preceding and introducing it. [PreJ. JAI. Sen:, Park. Soc. p. xxi., p. 281.] By the Clergy Subscription Act, 1805, 28 & 29 Vict. c. cxxii. § xi.. Oaths are not to be administered during the Ser^-ices of Ordination ; but this does not extend to or afi'cct the oath of due obedience to the Archbishop taken by Bishops on consecration, § xii. ; by § iv. every person about to be ordained Priest or Deacon shall, before ordination, make and subscribe the declaration of assent, and take and subscribe the oath of allegiance and supremacy ; and the Bishop's oath of due obedience to the Archbishop is retained. Then shall the Bishop exavihie] The candidate is required to answer plainly to several [[uestions, that is, " clara voce," and to make certain promises, which, as Bishop Beveridge says, "being made so solemnly before God and His Church, are certainly as binding as if made upon oath, and ought to be as religiously observed ;" " iit nou solum habeat Dei timorem sed etiam coram omnibus denunciationem et professionem erubescat." [Xovell. Just. Aulli. C'vlK 1, tit. vi. cap. i. § 9, p. 19, Lugd. 1581.] All these interrogations are in accordance with St. Paul's demands of a good life, good government, and that second part of the pastoral oflice, sound and good doctrine according to the NVord of Life, to be found in the Minister of God. [1 Tim. v. 17.] They relate [I.] To a profession of the Catholic Faith, and the assurance of the candidates that they are lawfully called to Ije ministers of the Church of England. [Art. XXIII.] [II.] A promise is given to ob-serve the dis- cipline of the Clmrch, according to her laws and coustitutions. [III.] A profession of obedience is made to ecclesiastical governors. They are grounded on the questions put to Bishops in ancient fornmlaries, and were added to secure uniformity in the services. But they follow ancient precedent as given by the Codex Thuauus of the ninth century : " Pri- mitus cum veneriut ordinandi Clcrici ante Episcopum debet Episcopus inquircre unumquemque si literatus, si bene doctus, si docibilis, si moribus tcmpcratus, si vita castus, si sobrius, si domui bene pra;esse sciat, etanto omnia si Fidei documenta pleniter sciat. Et tunc demum in conspectu Episcopi vel Cleri sivc populi polliceri debet quiE subter inserta sunt. Ut Sacras Scripturas quotidie raeditetur et populum doceat ; ut intentus sit Icctioni assidus. Ut eleemosynarius, hospitalis, humilis, bcuignus, misericors, largus, ecclesiasticus prsedica- 68o Cbe jaDrDering of 2:)eacon8. The Bishop. IT appertaineth to the Office of a Deacon, in the Church where he shall be appointed to serve, to assist the Priest in Divine Service, and specially when he ministereth the holy Com- munion, and to help him in the distribution thereof, and to read holy Scriptures and Homilies in the Church ; and to instruct the youth in the Catechism ; in the absence of the Priest to bap- tize infants ; and to preach, if he be admitted thereto by the Bishop. And furthermore, it is his Office, where provision is so made, to search for the sick, poor, and impotent people of the Parish, to intimate their estates, names, and places where they dwell, unto the Curate, that by his exhortation they may be relieved with the alms of the Parishioners, or others. Will you do this gladly and willingly 1 Answer. I will so do, by the help of God. " Finita litania, redeant sacerdotes electi ad loca sua, remanentibus Levitia ad consecrandum, et epi- scopus dicat eis sine nota, sedendo. lACONUM oportet ministrare ad altare, evangelium legere, baptizare, et praedicare. D The Bishop. \ I / ILL you apply all your diligence to frame V V and fashion your own lives, and the lives of your families, according to the Doctrine of Christ ; and to make both yourselves and them, as much as in you liethj wholesome examples of the flock of Cheist ? Answer. I will so do, the Lord being my helper. The Bishop. \ ITILL you reverently obey your Ordinary, VV and other chief Ministers of the Church, and them to whom the charge and government over you is committed, following with a glad mind and will their godly admonitions ? Answer. I will endeavour myself, the Lord being my helper. tor, visitator iniirmorum. Ut Ecclesiam suam in officiis divinis frequentare non negligat. Ut populum ad earn vel ad se venientem bene recipiat et instruat. Ut Canones pleniter discat et intelligat. Ut ecclesia una, i.e. sua cui ordinatus est, contentus sit. Ut sine jussioue sui Episcopi extra suam ecclesiam non proficiscatur." [MoRiN, rfc Sacr. Orel. pt. ii. p. 252, D.] By the 11th Council of Toledo, a.d. 675, c. X. : " Unusquisque qui ad ecclesiasticos gradus est acces- sums non ante honoris consecrationem accipiat quam placiti sui innodatione promittat ut fidem Catholicam sincera cordis devotione custodiens, juste ac pie vivere debeat ; et ut in nullis operibus suis Canonicis regulis contradicat ; atque ut debitum per onmia honorem atque obsequii reverentiam prasemineuti sibi unusquisque dependat." [Labbe, Cone. torn. vii. 568, B.] In 813 the Council of Chalons forbade the practice of Bishops e.xactiug from candidates an oath that they were worthy, would not contravene the Canons, and would obey the Bishop who ordained them, and the Church in which they were ordained, this being prejudicial to diocesan rights, [c. xiii. Labbe, tom. ix. col. 362, C] It appertaineth, etc.] By the fifth Canon of the Council of York, 1195, " decrevimus etiam ut non nisi summa et gravi necessitate diaconus baptizet." [Wilkixs, Cone. i. 501.] So by the Council of London, 1200, c. iii., " Ut non liceat diaconis baptizare, nisi duplici necessitate, viz. quia sacerdos non potest vel absens vel stulte non vult, et mors immineat puero." [Ibid. 505.] And a Provincial Constitution gives similar direc- tions, llbid. p. 636.] This question in the Sarum Pontifical occurs as an address to the candidate after the Litany, when the Deacons to be ordained Priests have returned to their places [see above]. The admonition is much longer in the Winton Pontifical. [Maskell, Moii. Bit. iii. 191.J An instructive illustration of the traditional customs pre- served in the Church of England is to be found in a Puritan work of Queen Elizabeth's time, entitled "One hundred points of Popery " in "A Pleasaunt Dialogue between a Souldier of Barwicke and an English Chaplain," written between 1559 and 1581. The thirteenth point is " Deacons made to other purposes than scripture appojTiteth. " Then follows in the fourteenth point, "They maj' minister baptisme, but not the communion ; they may minister the cup, not the bread." the Curate] Towards the latter end of the sixteenth century Bishops restricted the word (which had been exclusively applied, as here properly, to parish Priests having cure of souls, in its subordinate and present sense) to their vicars. [Art. 1576, § 28. Bancroft, Vis. Art. 1605, § 25.] These were formerly called "Substitutes." [Canons 1603, clxix. Comp. Cakdw. Conf. ch. viii. p. 342. Grindal's Letters, xiii. p. 246.] Sheldon, however, employs it in the sense of a deputy in 1665. [Cardw. Doc. Ann. Ko. cxxxix. clii.] Will you apply, etc.] A hint for this question may probably have been taken from the following praj'er in the Sacramentary of St. Gregory : " Exaudi, Domine, preces nostras et super hunc famulum Tuum Spiritura Tuas benedictionis emitte, ut coelesti munere ditatus et Tuje gratiam possit majestatis acquirere et bene vivendi aliis exemplum prsebere. " your Ordinary] That is [1] the Bishop, as ha\'ing ordinai'y jurisdiction in causes ecclesiastical, of common right, and of course : [2] Chancellors, Commissaries, Officials, and Arch- deacons. So Lj'ndewood states that ordinaries are those " quibus competit jurisdictio ordinaria de jure privilegii vel consuetudine." [Lyndew. Prov. 1. tit. ii.] Then the Bishop layinr) his hands, etc.] The Salisbury Pon- tifical [see above] enjoins the words, "Accipe Spiritum Sanctum." The Bangor MS. also enjoins these words, but the Winton Pontifical does not. The modern Koman form, which does not mention the office of the Deacon, is, "Accipe Spiritum Sanctum ad robur, et ad resistendum diabolo, et tentationibus ejus. In nomine Domini. " It is interpolated in the long prayer which is called Prjefatio, beginning, ' ' Honorum dator. " Martene says that this form is not earlier than the thirteenth century. It does not occur in the Winton Pontifical, nor in the Brit. Mus. Pont. [MS. Harl. 2906], and for the first time appears in the Bangor Use. A clause in the prayer called the Consecration, corresponding to the English Collect, " Almighty God, giver of all good things," does occur in the Harl. Pontifical, and in those of Egbert and Lacy, "Emitte Spiritum Sanctum, " and has been distorted into "the form " by Catalani and Martene. The Greek Church uses this form, substituting Priest or Deacon in the several ordering of both, 'H Qda X^P^^ V TravTore ra acdevyj depaireuovaa Kal Tct iW^iirovTa avaTXtjpoOaa, irpox^^pij^eraL rhv $civa rbv eiiXa^^araTov C5e SDtOcring of Deacons. 68i ^ Then the Bishop laying his hands severally upon the head of every one of them, humbly kneeUng before him, shall say, TAKE thou Authority to execute the Office of a Deacon in the Church of God committed unto thee ; In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. ^ Then shall the Bishop deliver to every one of them the New Testament, saying, TAKE thou Authority to read the Gospel in the Church of God, and to preach the same, if thou be thereto licensed by the Bishop himself L Quibus incliuantibus, solus episcopus qui eos benedicit, manum super capita singulorum ponat, dicens solus secrete, Accipe .Spiritmn Sanctum .... Tunc ponat singulis, super sinistrum humerum, stolam usque ad ascellam dexteram subtus, dicens sine nota : IN Nomine Sanctse Trinitatis, accipe stolam immortalitatis : imple ministerium tuum, potens est enim Deus ut augeat tibi gratiam, Qui vivit et regnat .... .... Post hasc tradat eis librum evangeliormn dicens sine nota : IN Nomine Sanct^ Trinitatis, accipe potestatem legend! evangelium in ecclesia Dei, tam pro vivLS quam pro defunctis in Nomine Dominl Amen 5[ Then one of them, appointed by the Bishop, shall read the Gospel. S. Luke xii. 35-38. IET your loins be girded about, and your lights ■^ burning ; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the lord when he cometh shall find watching : verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. vTroSiaxovov els SiaKOfov. [MoKIN, de Sacr. Ord. pt. i. p. 79, D.] laying his hands severally] As regards this rite, the words of the 4th Council of Carthage, c. iv. [Mansi, tom. iii. col. 951], are, " Diaconus cum ordinatur solus Kpiscopus qui eum benedicit manum super caput illius ponat, quia non ad sacer- dotium sed ad ministerium consecratur. " [Jlorin, p. 260. J They are incorporated in the Sacramentary of St. Gregory, and the old Ordo Romanus. But in the Gelasian Sacra- mentary, and an English Pontifical of Rouen, this clause is inserted, " Reliqui omnes Sacerdotes juxta manum Episcopi caput illius tangant, quia non ad sacerdotium," etc. Durand [Ration. 1. ii. c. ix. tj 14] observes, " We read in the Acts of the Apostles that tliey set them in the sight of the Apostles, and they prayed and laid hands on them. Hereby we see that not only the Bishop, but the Priests that stand by, ought to lay hands upon the Deacon at Ordination. " And Amalarius [de Offic. Ecdes. 1. ii. c. xii.] agrees with Durand in object- ing to the imposition of the hands of the Bishop alone, founding his argument on the same text : but Menard answers the objection, saying, "As this was the first Ordination, and all the Apostles were assembled, it was right that thej' should all lay on hands, although an unnecessary act, as only one of them would have been sufficient." [JI. Sacram. Gn'i/. yoln', MiGNE, Ixxviii. 484.] In the Had. MS. 2906, fol. 8, b., the rubric is, " Et omnes qui ordinandi sunt oljlationes deferant ad manus Episcopi cum ab eo ordinationem accipiant. Ordi- natio Diaconi : Diaconus cum ordinatur, solus Episcopus qui eum benedicit manus super caput ejus imponit, quia non ad sacerdotium sed ad ministerium consecratur; et allo(|uitur populum his verbis : Commune votum." The Royal MS. and Codex of Noyon, as Migne observes, required the Priests to touch the Deacon's head. the New Testament] "Tradat ei Episcopus sanctum Evan- gelium, dicens, Accipe istud volumen Kvangelii, lege et intellige et aliis ti-ade et opere adimple. " \E.i:. Ani/lir. Cod. Rolom. Eccles. ann. urcc, MoRix, p. 232, E. Ord. ii. Ponl. Gemmet. ante ann. uctcc, Maktene, ii. col. 109, A. Ord. xi. PoJit. Becc. ante ann. d., ibid. col. 179, B.] " Accipitc licentiam legendi Evangelium in Ecclesia Dei in nomine Domini." [C'mlex Bellovac. ann. DCi,., Morin, p. 270, E. Ord. vi. Pont. Siie.is. ante ann. dc, ilnd. col. 140, E. Ord. XV. MoQunt. ann. circa cccc, col. 219, D. Ord. xvii. Pout. Noviom . ann. circa DCCC, Martene, tom. ii. col. 137, D. Ord. vii. Pont. Xoviom. ann. cccc, col. 209, C. Ord. xvii. Pont. MS. Bib!. Colb. col. 234, C. Ord. xiii. Pont. Camerac. ann. D., col. 190, D.] Martene says, "The most ancient Pontificals written before the ninth century, with the exception of the English copies, do not mention the delivery of the Gospels in the Ordering of Deacons. I say with the exception of English Pontificals, for the Pontificals of Archbishop Egbert of York, of the eighth century [tom. ii. col. 98, D.], of Jumieges of the ninth century [Ibid. 109, A.], of Rouen of the same date [Morin, p. 232, E.], which certainly were designed for the English use, expressly notice the delivery of the Gospels ; so, therefore, this was a solemn rite in England, and found in all the rituals we have seen, it is clearly of English origin." [De Ant. Ecel. Pit. 1. 1, c. viii. art. ix. § 6, 7, tom. ii. col. 60, D., 61, A.] An earlier Pontifical of Bee, ante ami; d., also mentions it. [Ibid. col. 179, B.] Ivo of Chartres says, "Deacons receive the text of the Gospels from the Bishop, whereby they under- stand that they ought to be preachers of the Gospel. " [De Reb. Eccles. Sum. ii. ajiiul Hittorp. col. 776, D.] Neither Raba- nus M>aurus, Isidore, Alcuin, nor Amalarius, mention the rite, but Durand says that as he wished to conform to the use of the_ other Churclies, he wrote in the Ordinal of his church of Anicia, on the margin, that the book of the Gospels was to be given to the Deacon with a form of words. [In IV. Sent. dist. xxiv. qu. 3.] In Spain [IV. Counc. Toledo, c. 27] Deacons do not seem to have read the Gospel. In the Syro-Nestorian Church this rubric occurs :' "After- wards the Archdeacon delivers the book of the Apostle to the Bishop, who gives it to each of those that are to be ordained, saying, ' He is set apart, sanctified, perfected, and consecrated for the Ecclesiastical Ministry of a Deacon in the name of the Father,' etc. The Bishop takes the book from the hand of each of them, .and delivers it to the Archdeacon. " [Morin, pt. ii. p. 379.] The Nestorian Form enjoins the delivery of the Epistles to the Deacon, and the Gospel to tlie Priest. [Ibid. pt. iii. Exerc. ix. de Diae. c. i. § 16, p. 1.36.] one of them .... shall read the Oosprl] In the Greek Church the Deacon or Priest read the Gospel [Const. Apost. 1. ii. c. Ivii.] : at Constantinople the Archdeacons. But Sozomcn adds, in some Churches the Deacons, in others the Priests, read the Go.spel. [H. E. 1. vii. cap. xix.] In the time of St. Jerome in the Western Cluirch the duty was reserved to Deacons [Ep. xciii. ad Sabinian. 0/>. tom. iv. col. 758], and by St. (Jrcgory. [Epi.il. App. v. tom. ii. col. 1289, A.] The Council of Vaison, A.D. 529, c. ii., declared they were worthy to read it [Xabbe, v. col. 822, C], and Isidore [de Div. Off. 1. ii. c. viii.] and Honorius [1. i. c. clxxx.] mention tliatthcy didso. [Ap. Hittorp. col. 208, D., 1226, E., 12.38, D.] The Greek Church assigns the reading of the Gospel in the Holy Communion to them, but there is no mention of a de- livery of the Gospel to them at Ordination in the Euchologium. licensed by the Bi.iliop] In the .Sacramentaiy of St. Gregory, at the delivery of the stole to the Deacon, the Bishop says, " Imponimus ut pn-cconcs regis icplestis irreprehcnsibilitcr cxistcro mereajnini." Archbishop Whitgift says, "Surely I 682 C|)c ©rDcring of Deacons. ^ Then shall the Bishop proceed ill the Communion, and all that are Ordered shall tarry, and receive the holy Communion the same day with the Bishop. 51 Tlie Communion ended, after the last Collect, and inmiediately before the Benediction, shall be said these Collects following. ALMIGHTY God, giver of all good tilings, ■ ■ i v. Who of Thy great goodness hast vouch- safed to accept and take these Thy servants unto the Office of Deacons in Thy Church; Make them, we beseech Thee, O Lord, to be modest, humble, and constant in their Ministration, to have a ready will to observe all spiritual Disci- pline ; that they having always the testimony of a good conscience, and continuing ever stable and strong in Thy Son Christ, may so well behave themselves in this inferior Office, that they may be found worthy to be called unto the higher Ministries in Thy Church ; through the same Thy Son our Saviour Jesus Christ, to Whom be glory and honour world without end. Amen. PEEVENT us, O Lord, in all our doings with Thy most gracious favour, and further us with Thy continual help ; that in all our works begun, continued, and ended in Thee, we may glorify Thy holy iSTame, and finally by Thy mercy obtain everlasting life; through Jesus Christ our Lord. Amen. THE peace of God, which passeth all under- standing, keep your hearts and minds in the knowledge and love of God, and of His Sox Jesus Christ our Lord : And the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen. " Sar. Pontif. of Ent'., Jumieees. St. Dunstan. Arch- bishop Egbert, and Bishop Lacy. '' ^ar. Cauo/i Mi's. u^ mi fin. Creij. Snbb. in xii. Uct. ntensis pritni. ^ " Ultimo concludendo ei qui lecturus est evangelium. DOMINE sancte. Pater omnipotens, seteme Deus, honorum dator, ordinumque dis- tributor, ac officiorum dispositor .... Super ho3 quoque famulos Tuos, quajsumus Domine, placatus intende, quos Tuis sacrariia servituros in officium diaconii suppHciter dedi>J<camus Abundet in eis totius forma virtutis, auctoritas modesta, pudor constans, innocentiie puritas, et spiritualis observantia discipliuaj. In moribus eorum prajcepta Tua fulgeant, ut suae castitatis exemplo imitationem sancta plebs acquirat, et bonum conscientias testimonium pr^ferentes, in Christo firmi et stabiles perseverent, dignisque successibus de inferiori gradu per gratiam Tuam capere potiora mereantur. Terminando secrete: Per eundem DoMINUM nostrum, Jesum Christum, Filium Tuum, Qui Tecum vivit et regnat in unitate ejusdem. * ACTIONES nostras, quasumus, Domine, et -CX. aspirando prseveni, et adjuvando prose- quere ; ut cuncta nostra operatio et a Te semper incipiat, et per Te ccepta finiatur. Per. rMsx.owc.Exon. '"OENEDICTIO Dei Patris et FiLii, et Spiei- o.cccxxiu. j-j ^^^ Sancti et pax Domini sit semper vobisciun. And here it must be declared unto the Deacon, that he must continue in tliat Office of a Deacon the space of a Mhole year (except for reasonable causes it shall otherwise seem good unto the Bishop) to the intent he may be perfect, and well expert in the things appertaining to the Ecclesiastical ad- ministration. In executing whereof if he be found faithful and diligent, he may be admitted by his Diocesan to the Order of Priestlvood, at the times appointed in the Canon ; or else, on urgent occa- sion, upon some other Sunday, or Holy-daj', in the face of the Church, in such manner and fonii as hereafter follo^eth. think no man is admitted into the Ministry but he is permitted to preach in his own cure witliout furtlier licence, except it be upon some evil usage of himself afterwards either iu life or doctrine." [De/eyice, etc., Tr. xiii. vol. iii. p. 41.] Ordination and Mission are distinguished in St. JIark iii. 14 ; St. Matt. x. 5 ; St. Luke \-i. 1.3 ; ix. 2 ; and in the 23rd Article; the 36th and 50th Canons of 1604 require a licence. The Bisliop under Clirist being the fountain of spiritual power In his Diocese, by such an act or issue of his jurisdiction delegates a portion of his authority, not abso- lutely, but revocably, to the Clerk deputed to perform Eccle- siastical acts. A Rector or Vicar is intrusted with this Mis- sion by Institution, "Missus a jure ad locum et populum curse SU8B ; " a Curate by licence. No power can deprive a Clerk, or make his Orders void, in respect to the inward power conferred upon him by Ordination ; but admission, sus- pension, or deposition is competent to the Ordinary in respect to the outward exercise of that power and ordinary ministration publicly in the Church, as well as in private, either for a set time, or durmg his life. Admission is given by a licence, the formal permission to perform certain sacred functions in specified places, to wliich an unbeneficed curate shall be appointed. Almighty Ood, giver of all good things] This prayer is also to be found in an Anglican Pontifical of the Slonastery of Jumieges [ante ann. Dcccc], and in another of St. Dunstan. [Martene, de Ant. Ecd. Kit. vol. ii. p. 39.] Ako in Egbert's Pontifical, and in Lacy's. THE FORM AND MANNER ORDERING OF PRIESTS. % When the day appointed by the Bishop is come, after Morning Vrayer is ended, there shall be a Sermon or Exhortation, declaring the Duty and Office of such as come to be admitted Priests ; how necessary that Order is in the Church of Christ, and also how the people ought to esteem them in their Office. ^ First, the Arch-Deacon, or, in his absence, one appointed in his stead, shall present unto the Bishop (sitting in his chair near to the holy Table) all them that shall receive the Order of Priesthood that day (each of them being decently habited) and say ^ " Deinde {i.e. post Evangelium) dicat Archi-diaconus : Becedant qui orclinati sunt diaconi ; accedant qui ordinandi stint sacerdoles. EEVEREND Father in God, I present unto you these persons present, to be admitted to the Order of Priesthood. The Bishop. TAKE heed that the persons, whom ye present unto us, be apt and meet, for their learning and godly conversation, to exercise their Ministry duly, to the honour of God, and the edifying of His Church. I ^ The Arch-Deacon shall answer, HAVE enquired of them, and also examined them, and think them so to be. Sermon or Exhoi-tation] "Legebantur ordinandis Canones ccclesiastici qui de sacris ordinationibus agunt, aut Episcopus ipse sermonem ad eos exhortatorium habebat de dignitate officiisque singulorum ordinum, nisi id jam prajstitisset Archi- diaconus, qui (ut prsescribunt antiqui libri rituales) eos de omnibus in suo ordine agendis prius instruxisse debuerat." [Martene, 1. i. cviii. art. viii. § 3, tom. ii. p. 48.] In the Winton Pontifical is this rubric, " Hos [Sacerdotes] domnus prsesul de dignitate officii sacerdotalis diligcntur instruens dicat." Then follows au Exhortation, setting forth the duty and office of such as are to be ordained Priests. [Maskell, Mon. Hit. ii. 21.S.] First, the Arch-Deacon] In a Pontifical of Corbcy of the twelfth century, the Archdeacon comes and presents him that is to be ordained Priest to the Bishop. In tho Greek Church the mbric is: " He that is to be ordained is led up by the Archpricst, and the Archdeacon coming forward shall say, 'Let us attend;' then the Patriarch reads the citation or diploma of election." [i'ifc/io/oj. Mown, P. ii. p. 63.] In a later Ordinal the Archpricst presents the Deacon for priest- hood. By the Coptic Ordinal, when the candid.atc is presented the Priests first give testimony of his good works, and his knowledge of the word of doctrine, that he is gentle, kind, compassionate ; that his wife is such as the law and Canon require; and that he is a Deacon. The Archdeacon says, "May the peace of our Lord be upon this man standing at Thy altar, and expecting Thy heavenly gifts, that he may be raised from the Order of Deacons to the I'riestliood " [Ihid. p. 445, E.] ; and by the Syro-Nestorian Ordinal the Archdeacon leads him by the right hand, saying, " We offer to Thy holi- ness, holy Father, elect of God, my Lord Bishop, this God loving man, who standeth here that ho may receive the laying on of the Divine hand to pass from the Order of Deacon to the Priesthood." [Ihid. p. 330.] or, ill liis absence] "Every Archbishop, because he must occupy eight Chaplains at Consecrations of Bishops, and every Bishop, because he must occupy six Chajilains at giving of Orders, may every of them have two Chaplaiiis over and above the number above limited to them." [21 Hen. VIJI. c. xiii. § 24.] The number of Chaplains was intended to add dignity to tlie presence of an Archbisliop, and one of the Bishops might act as the deputy of the Archdeacon, besides assisting in the laying on of hands upon Deacons to be ordained Priests. decently habited] Tlie Salisbury Pontifical directs, "Omnes ctiam provideant de vestibus sacris sibi nccessariis." Also immediately before the Litany is the rubric, " Deinde acceden- tes qui ordinandi sunt Diaconi et Sacerdotes cum vestibus suis," etc. The nibric in the Bangor Pontifical is, " Deinde acce- denies qui ordinandi sunt Diaconi ct Saceixlotes cum vestibus .suis et titulis ct stantibus cunctis," etc. The Winchester Pontifical agrees with the Exeter in calling up the Deacons and Priests sejiarately. The rubric in the Churching of Women uses the words "rfcccn(/i/ apparelled," and tlic Bishops in the Savoy Confer- ence have explained the word eiVx'lMi'''"'. '" "■ fit scheme, liabit or fashion, decently ; and tliat tliere may be unifomiity in those decent perfonnances, let there be a rdtir, rule or canon for that purpose. " [Cardw. Coh/. 340.] " Tlic Ministers" included " garments under the name of decency" [p. 338], and tho Bishops answer, "Reason and experience teaches that decent ornaments and habits preserve reverence, and arc therefore necessary .... to tlie solemnity of religious worship. And in particular no habit more suitable than white linen, which resembles purity and beauty, wherein angels have appeared [Rev. xv.], fit for those whom the Scrip- ture calls angels, and the habit was ancient. [Chrys. Horn. Ix. ad Pop. Antioch. p. 350.]" 684 Cf)e HDtDering of l^riests. *[ Then the Bishop shall say unto the people ; GOOD people, these are they whom we pur- pose, God willing, to receive this day unto the holy Office of Priesthood : For after due ex- amination we find not to the contrary, but that they be lawfully called to their Function and Ministry, and that they be persons meet for the same. But yet if there be any of you, who knoweth any Impediment, or notable Crime, in any of them, for the which he ought not to be received into this holy Ministry, let him come forth in the Name of God, and shew what the Crime or Impediment is. ^ And if any gieat Crime or Impediment be objected, tlie Bishop sliall surcease from Ordering that per- son, until such time as the party accused shall be found clear of that Crime. ^ " Then the Bishop (commending such as shall be found meet to be Ordered to the Prayers of the congrega- tion) shall, with the Clergy and people present, sing or say the Litany, with the Prayers, as is before appointed in the Form of Ordering Deacons; save only, that, iu the proper Suffrages there added, the word [Deacons] sliall be omitted, and the word [Priests] inserted instead of it. ^ Then shall be sung or said the Service for the Com- munion, with the Collect, Epistle, and Gospel, as followeth. The Collect. ALI^IIGHTY God, giver of all good things, -^-J- Who by Thy Holy Spirit hast appointed divers Orders of Ministers in the Church ; Mer- cifully behold these Thy servants now called to the Office of Priesthood ; and replenish them so with the truth of Thy doctrine, and adorn them with innocency of life, that, both by word and good esample, they may faithfully serve Thee in this Office, to the glory of Thy Name, and the edification of Thy Church ; through the merits of our Saviour Jesu.s Cheist, Who liveth and reigneth with Thee and the Holy Ghost, world without end. Amen. * Sav. <^Sar. "/^REMITS, dilectissimi, Deum Patrem omni- vy potentem, ut super hos famulos Suos, quos ad presbyterii munus elegit, coelestia dona multi- plicet, et quod Ejus dignatione suscipimit, Ipsius consequantur auxiHo. [^TAEUS, sanctificationum omnium auctor, -L-' Cujus vera consecratio plenaque bene- dictio est, Tu, Domine, super hos famulos Tuos, quos presbyterii honore dedicamus, munus Tuae benedictionis effunde : ut gravitate actuum et censura vivendi probent se esse seniores, his instituti disciplinis quas Tito et Timotheo Paulus exposuit, ut, in lege Tua die ac nocte meditantes, quod legerint credant, quod crediderint doceant, quod docuerint imitentur ; justitiam, constan- tiam, misericordiam, fortitudinem, ceterasque vir- tutes in se ostendant, exemplo probent, admoni- tione confirment, ac purum et immaculatum miuisterii sui donum custodiant ] The Epistle. Ephes. iv. 7-13. T TNTO every one of us is given grace accord- LJ ing to the measure of the gift of Christ. Wherefore He saith. When He ascended up on high. He led captivity captive, and gave gifts unto men. (Now that He ascended, what is it but that He also descended first into the lower parts of the earth ? He that descended is the same also that ascended up far above all heavens, that He might fill all things.) And He gave some, Then the Bishop shall say] Martene [ii. 122] cites the fol- lowing : " Allocutio ad populum ad ordinandum Presbyterum : Quoniam, dilectissimi fratres, conversatio illius, quantum nos- cere mihi videor, probata ac Deo placita est, et digna, ut arbitror, ccclesiastici honoris augmento .... quid de ejus actibus aut moribus noveritis, quid de merito censeatis, Deo teste, consulimus. Sed ne unum tortasse vel paucos aut deci- piat assensio aut fallat affectio, sententia expectanda est multorum." [Pont. Noyou. a.d. 800.] "Si quis autem habeat aliquid contra hos viros, pro Deo et propter Deum cum fiducia exeat et dioat." [Pont. S. Com. ante a.d. 600.] In the Harl. MS. 2906, fo. 1 1 , is this Allocutio ad populum : "Fratres, rectori navis et navigio deferendis eadem est vel securitatis ratio vel timoris. Communis eorum debet esse sententia quorum causa communis existit. Nee fnistra a pat- ribus reminiscimur institutum ut de electione eorum (jui ad regimen altaris adhibendi sunt consulatur et populus. Quia de actu et conversatione presentandi quod noununquam igno- ratur a pluribus scitur a paucis ; et necesse est ut facilius quos obedientiam exhibeat ordiuato cui assensum pr.-cbuerit oi-dinando. Fratrum iiostrorum et Presbyterorum illonim conversatio quantum mihi videtur probata et Deo placita est, et digna, ut arbitror, ccclesiastici honoris augmento. Sed ne unum fortasse vel paucos aut decipiat aut fallat affectio, sen- tentia est expectanda multorum. Ita^pie quid de eorum acti- bus aut moribus noveritis, quid dc merito censeatis, Deo Teste, consulimus. Debet banc fidem caritas vestra habere quam secundum pr^ceptitm evangelicum et Deo exhibere debetis et proximo, ut his testimonium sacerdotii magis pro merito quam afl'ectione aliqua tribuatis, et quijdevotione omnium expec- tamus intelligere tacentes non possumus. Scimus tamen quid est acceptabilius Deo. Aderit per Spiritum Sanctum consen- sus unus animonmi, et ideo electionem vestram debetis publica voce profiteri." The appeal to the testimony of the people at the Ordination of Priests is alluded to liy Lampridius, in the Life of Alex- ander Severus ; by St. Leo [Ep. Ixxxviii.], who says : " Ut Sacerdos Ecclesia3 pr.-efnturus non solum attestatione fidelium sed etiam eonun qui foris sunt testimonio muniatur ; " and by St. Cyprian [Ep. xxxiii.], who says that in Ordination he was wont to consult beforehand with the brethren, and weigh tlie merits and manners of eacli with common counsel. [Comp. Ep. Ixviii., and St. Basil, Ep. clxxxi.] Tlie edict of Theo- phylact, patriarch of Constantinople [Can. vi.], required Ordinations to be held " iv ixitrri Trj iKK\T]<rlf, irapbvToi toO \aoO Kal irnoacpwvovvTOS rod iiritTKOwov el Kal 6 Xa6y dufarat aiVw fiapTvpdi' ;" and by the 3rd Council of Carthage [c. xxii.] no Clerk was to be ordained without examination by the Bishop and the witness of the people. the Liian;i] No Litany was appointed in the Pontifical of Rheims. It first occurs in the Sacramentary of Pope Gregory. In the Greek Euchologium these petitions occur ; — C&c DrDcring of Jpricsts. 685 apostles; and some, prophets; and some, evan- gelists ; and some, pastors and teachers ; for the perfecting of the saints, for the work of the ministry, for the edifying of the Body of Christ : till we all come in the unity of the faith, and of the knowledge of the Sox of God, unto a perfect man, unto the measure of the stature of the ful- ness of Christ. ^ After this shall be read for the Gospel part of the ninth Chapter of Saint Matthew, as followeth. St. Matt. i.x. 36-38. WHEN JE.SUS saw the multitudes, He was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. Then saith He unto His disciples. The harvest truly is plenteous, but the labourers are few; pray ye therefore the Lord of the harvest, that He will send forth labourers into His harvest. If Or else this that followeth, out of the tenth Chapter of Saint John. St. John X. 1-16. VERILY, verily, I say unto you. He that entereth not by the door into the sheep- fold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheej). To him the porter opeueth ; and the sheep hear his voice : and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him : for they know his voice. And a stranger will they not foUow, but will flee from him : for they know not the voice of strangers. This parable spake Jesus unto them : but they understood not what things they were which He spake unto them. Then said Jesus unto them again, Verily, verily, I say unto you, I am the Door of the sheep. All that ever came before Me are thieves and robbers : but the sheep did not hear them. I am the Door : by Me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not, but for to steal, and to kill, and to destroy : I am come that they might have life, and that they might have it more abundantly. I am the Good Shepherd : the Good Shepherd giveth His life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth : and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the Good Shepherd, and know My sheep, and am known of Mine. As the Father knoweth Me, even so know I the Father : and I lay down My life for the sheep. And other sheep I have, which arc not of this fold : them also I must bring, and they shall hear My voice ; and there shall be one fold, and One Shepherd. ^ Then the Bishop, sitting in his chair, shall minister unto every one of tliem the Oath concerning the Queen's Supremacy, as it is before set forth in the Form for the Ordering of Deacons. % And that done, he shaU say unto them as hereafter followeth. YOU have heard. Brethren, as well in your private examination, as in the exhortation which was now made to you, and in the holy Lessons taken out of the Gospel, and the writings of the Apostles, of what dignity, and of how great importance this Ofiice is, whereunto ye are called. And now again we exhort you, in the Name of our Lord Jesus Christ, that you have in remembrance, into how high a Dignity, and to how weighty an Office and Charge ye are called : that is to say, to be Messengers, Watch- men, and Stewards of the Lord ; to teach, and to premonish, to feed and provide for the Lord's family ; to seek for Christ's sheep that are dis- persed abroad, and for His children who are in the midst of this naughty world, that they may be saved through Christ for ever. Have always therefore printed in your remem- brance, how great a treasure is committed to your charge. For they arc the sheep of Christ, which He bought with His death, and for whom virip ToD 5^ TQv vvvl irpoxeipti^iofji.^i'ov Trpea^vr^pov Kal ttjs fTUTTjpias aiiTou too Kvplov SitjOQ/MV, Htus 6 (pL\ai'0pii)Tros GE02) &(nrt\of Kal dfiujpLtjTOv avroO r-qv lepijiavvr]v xa-plicrai SeijOup.ci'. [Assemanni, P. iv. p. 109.] the Service for the C'ommnnion] The rubric of 1549 ilireoted : " When the E.xhortatiou is ended, then shall be sung for tlio Introit to the Communion this Psalm : ' Expectans expcctavi Dominum ' [Ps. xl. ) ; or else this Psalm : 'Memento, Domine, David' [Ps. cx.xxii.] ; or else this Psalm: ' Laudate nomeu Domini' [Ps. cxxxv.]." These were some of the Psahns re- commended to be said secretly by the elect Piisliop in old forms, whilst the congregation were praying for him. 7'he Collect] Tliis Collect coiTcsponds to the Consecratio of the Pontiticais, and, in its opening, to the Benedictio, tlie reading "all good things" being a translation of a cornipt reading, "bonorum," noticed by the Ritualists, for "lionorum," which denoted ecclesiastical orders. In the Pontilicalsof Egbert and Dunstan this Prayer is entitled "Consummatio Presby- teri." In tlie Greek Euchologium this Prayer occurs : TiXaov dvadfi^ov douXdi' ^ov (v TrdaLV, £vape<TToOf7d 2)ot Kal d^iojs TToXiTcvifiivoif Trj$ dojpiaOfiarjs TpoyvuffTtKij^ dvydp-ioi^ /KydXrj^ ravrrit UpaTiKTJ! Ti^^s. [Assemanni, Cod. Lit, tom. xi. p. 109. J The Epiatle and OoKjiel] "In Onlinatione Presbyterorum ; Lectio Libri Sai)ientiK, ' Sacrificium salutare est attendero mandatis ; ' Sequentia, S. Evangelii secundum Matthajum, ' Vigilate ergo quia nescitis.' " [D. Hieuon. Comot ap. Pame- Hum, ii. 60.] The Galilean Church read for the Epistle Titus i. 1-6. The Gospel St. John x. 1 was read in that Clmrcli in Natali Episcoporum. [Jlabillon, 1. ii. No. Ixxviii., Ixxi.] The Natalis of a Bisliop was tlie commemoration of tlie day of his Consecration, [.'(t). Migne, Ixxiv. 206.] In the ticrman Liturgy the Gospel was St. Matthew : "In illo tem- pore dixit Jesus .... constituet eum;" or St. John: "In illo tempore loquente Jesu .... opera Abraha; facito. " [Gerbert, 444.] You have heard, Brethren, etc.'] In a French Pontifical of the sixth ccntuiy there is an Exhortation to tlie people at the Consecration of a Bishop which resembles this address in spirit: "In locum defuncti talis successor praparetur Eccle- sia^, cujus pervi^'ili cura et instanti solicitudine ordo Ecclesia; et eredentium hdes in Dei timoi-e melius eonvalescat. Qui pra-eipienti Apostolo in omni doctriiia formam boni operis ipse pr.-cbeat, cuiquc habitus, scrmo, vultus, incessus, doctrina, virtus sit. Qui ut pastor bonus fide instruat, exemplum jiatientia' doccat, doctrinam religionis instituat, in omni bono opere eoiilirmct caritatis excnijilmii .... Sit in [populo] qiuvsi unus ex illis, omnia judicii Domini nostri, non pro so tantum sed et pro omni populo qui solicitudini sute creditur, contremiscens, ut qui mcminerit de speculatonim mauibus omnium animas requirendas, pro omnium salute pervigilet, pastoral!, ergo creditas sibi oves Domini diligcntiie ejus semper se n.agr.antissiniuiii adprobans." [Murin, p. ''<!'^ 1 265.] 686 Cbc ©tDcring of Ipriests. He shed His blood. The Church and Congrega- tion -whom you must serve, is His Spouse, and His Body. And if it shall happen the same Church, or any Member thereof, to take any hurt or hindrance by reason of your negligence, ye know the greatness of the fault, and also the horrible punishment that will ensue. Wherefore consider with yourselves the end of your Ministry towards the children of God, towards the Spouse and Body of Christ ; and see that you never cease your labour, your care and diligence, until you have done all that lieth in you, according to your bounden duty, to bring all such as are or shall be committed to your charge, unto that agreement in the faith and knowledge of God, and to that ripeness and perfectness of age in Christ, that there be no place left among you, either for error in religion, or for viciousness in life. Forasmuch then as your Office is both of so great excellency, and of so great difficulty, ye see with how great care and study ye ought to apply yourselves, as well that ye may shew yourselves dutiful and thankful unto that Lord Who hath placed you in so high a Dignity, as also to beware, that neither you yourselves offend, nor be occasion that others offend. Howbeit, ye cannot have a mind and will thereto of yourselves ; for that will and ability is given of God alone : therefore ye ought, and have need, to pray earnestly for His Holy Spirit. And seeing that you cannot by any other means compass the doing of so weighty a work, pertaining to the salvation of man, but with doctrine and exhortation taken out of the holy Scriptures, and with a life agreeable to the same ; consider how studious ye ought to be in reading and learning the Scriptures, and in fram- ing the manners both of yourselves, and of them that specially pertain unto you, according to the rule of the same Scriptures : and for this self- same cause, how ye ought to forsake and set aside (as much as you may) all worldly cares and studies. We have good hope that you have well weighed and pondered these things with yourselves long before this time ; and that you have clearly detennined, by God's grace, to give yourselves wholly to this Office, whereunto it hath pleased God to call you : so that, as much as lieth in you, you wiU apply yourselves wholly to this one thing, and draw all your cares and studies this way ; and that you will continually pray to God the Father, by the Mediation of our only Saviour Jesus Christ, for the heavenly assist- ance of the Holy Ghost ; that, by daily reading and weighing of the Scriptures, ye may wax riper and stronger in your Ministry ; and that ye may so endeavour yourselves, from time to time, to sanctify the lives of you and yours, and to fashion them after the Rule and Doctrine of Christ, that ye may be wholesome and godly examples and patterns for the people to follow. And now, that this present Congregation of Christ here assembled may also understand your minds and wills in these things, and that this your promise may the more move you to do your duties, ye shall answer plainly to these things, which we, in the Name of God, and of His Church, shall demand of you touching the same. DO you think in your heart, that you be truly called, according to the will of our Lord Jesus Christ, and the order of this Church of England, to the Order and Ministry of Priest- hood 1 Answer. I think it. The Bishop. ARE you persuaded that the holy Scriptures -'^— »- contain sufficiently all Doctrine required of necessity for eternal salvation through faith in Jesus Christ 1 and are you determined out of the said Scriptures to instruct the people com- I mitted to your charge, and to teach nothing, as I required of necessity to eternal salvation, but that which you shall be persuaded may be con- cluded and proved by the Scripture ? Compare also with the earlier portion of the Exhortation, the following : " Eja dilectissime frater, satage atque elabo- rare non desinas ad perficiendutn opus quod inchoatunis es, ut oves tibi traditas taudem aliquando ad ovile Dominicum salubre et refectionis pabulo educatas reprsesentari te una cum eis merearis. Imploranda est et cum gemitibus crebrisque suspiriis Domini misericordia exoranda, ut opem ferat, qua- tenus oves quas vobis ad regendum tradidit, juxta Ipsius vol- untatem in procella hujus sseculi regere possimus, atque ad ovile Ipsius vitam rectam instituamus, qufe via recta est una nobiscum, perducere valeamus. Si pastores ovium semetipsos labore inficiunt ut oves dominorum suorum absque damno custodiant, quid nos e contra in die district! judicii die- turi sumus, quando apparuerit Pastor pastoruni, Judexque vivorum, et ca?perit rationem ponere cum scr\-is Suis do talentis qu.-e tradidit?'' [Exhort, ad Ephc. Cons., Pont. B!iunt. ad ann. circ. DC, Martene, ii. pp. lGG-168.] to bring all such, etc.] Compai'e the concluding portion of the Consecratio in the Sarum Pontifical [sec also Pont. Egh. p. 23], "etperobsequiumplcbistu.-c .... et inviolabili cari- tate, in viium perfectum, in mensuram ;etatis plenitudinis Christi in die justi et itterni judicii, conscientia pura, fide plena, Spiritu Sancto pleni persolvant." Forasmuch then as your Office, etc.'\ The hint for this may have been taken from the opening clause of a short admonition in the Sarum Pontifical, addressed by the Bishop to the newly ordained Priests, immediately after che final benediction : "Quia res quam tractaturi estis satis periculosa est, fratres carissimi, moneo ut diligenter et honeste," etc. as also to beware, etc.} "Cavere debent Presbj'teri never- bum Dei quod annunciant pravis actibus vel moribus corrum- pant." [iSirm. ad Presb., JSIaktene, ii. p. 51.] And .'ieehig that yon cannot] " Pnedicationi insta, verbum Dei plebi tibi commissre afHuenter melliflucque atque distincte priTedicare non desinas. Scripturas Divinas lege, immo si potest fieri, lectio sancta in manibus tuis, maxime in pectore semper inhaereat, ipsam vero lectioncm oratio interrumpat. " [Pontif. ap. Maktene, 1. ii. 166-168.] that, by daily reading, etc.] Compare the following clauses in the Consecratio of the Salisbury Pontifical : " Ut in lege Tua die ac nocte meditantes, quod legetint eredant, quod crediderint doceant, quod docuerint imitentur ; justitiam, constantiam, misericordiam, fortitudinem, cjeterasque virtutes in se ostendant, exemplo probent, admonitione confirment, ao purum et immaculatum miuisterii sui donum custodiant." [See also Pont. Egb. p. 2,3. MS. Pont. Harl. 2906, fo. 13. MS. Pont. aaud. A. iii. 47, b.] Do you thinl; etc.] A short examination is cited by Mar- tene, from a Pontifical "ad usum Ecclesiie Suessionensis :" — "Vis Presbyterii gradum in nomine Domini accipere ? g. Volo. "Vis in eodem gradu quantum prsevales et intelligis secun- dum Canonum sanctiones jugiter manere ? IJ. Volo. "Vis Episoopo ad cujus parochiam ordinandua es obadiena et Cbe ©tQcring of IPticsts. 687 Answer. I am so persuaded, and have so determined by God's grace. The Bishop. ■yxTILL you then give your faithful diligence VV always so to minister the Doctrine and Sacraments, and the Discipline of Christ, as the Lord hath commanded, and as this Church and Kealm hath received the same, according to the Commandments of God ; so that you may teach the people committed to your Cure and Charge with all diligence to keep and observe the same ? Answer. I will so do, by the help of the Lord. The Bishop. \^7'ILL you be ready, with VV gence, to banish and all faithful dili- drive away all erroneous and strange doctrines contrary to God's word ; and to use both publick and private monitions and exhortations, as well to the sick as to the whole, within your Cures, as need shall require, and occasion shall be given ? Answer. I will, the Lord being my helper. The Bishop. ^T7"ILL you be diligent in Prayers, and in VV reading of the holy Scriptures, and in such studies as help to the knowledge of the same, laying aside the study of the world and the flesh ? Answer. I will endeavour myself so to do, the Lord being my helper. The Bishop. "TTTILL you be diligent to frame and fashion VV your own selves, and your families, according to the Doctrine of Christ ; and to make both yourselves and them, as much as in you lieth, wholesome examples and patterns to the flock of Christ 1 Answer. I will apply myself thereto, the Lord being my helper. The Bishop. "YTTILL you maintain and set forwards as VV much as lieth in you, quietness, peace, and love, among all Christian people, and especially among them that are or shall be committed to your charge 1 Answer. I will so do, the Lord being my helper. The Bishop. "TTTILL you reverently obey your Ordinary, V V and other chief Ministers, unto whom is committed the charge and government over you ; following with a glad mind and will their godly admonitions, and submitting yourselves to their godly judgements ? Answer. I will so do, the Lord being my helper. IT Then shall the Bishop, standing up, say, ALMIGHTY God, Who hath given you this -^^ will to do all these things : Grant also unto you strength and power to perform the same ; that He may accomplish His work which He hath begun in you ; through Jesus Christ our Lord. A7nni. IT " Sequitur prrefatio sacerdotum, cum nota, stando. OEEMUS, dilectissimi, Deum Patrem omni- potentcm ut super hos fanuilos Suos, quos ad presbyterii munus elegit, coelestia dona multi- plicet, et quod Ejus dignatione suscipiunt, Ipsiua consequantur auxilio. consentiens esse, secundum justitiam et ministerium tuum ? Q. Vole." [Martene, Pont. Sueis. a.d. 600, torn. ii. Ord. vii. c. 140, K.] in your heart] That is, as if from his experience in tlie tliaconate. Are you persuaded] This question includes the fourth in the Ordering of Deacons, and differs from the third in this respect, that the Priest has to interpret the Holy Scriptures, whilst the Deacon requires a licence to preach. In the Roman Pontifical the candidates for Priestliood repeat the Creed, "stautes profitentur Fidem quam pr:udicaturi sunt." Will you then ijive, etr.] Tliis and the question following it resemble the Fifth Question in the Ordering of Deacons. An illustration of them occurs in the following Canon : " Placuit, ut omnes Sacerdotes qui Catholics Fidci uuitate complectimur nihil ultra diversum aut dissonum in ecclesiasticis Sacramcn- tis agamus. Unus igitur ordo orandi atque psallendi nobis per omnem Hispaniam atque Galliam conser\-etur, unus modus in Missarum solenmitatibus, unus in A'cspcrtinis Matutinisque officiis." [Cone. Tolet. IV. a.d. G33, c. 2. Labbe, torn* vi. col. 14,50, B.] )Yill you he dilifieni to frame, etc.] Priests and Deacons were required " professioncm Episcopo suo f.accre ut caste ac pure vivant sub Dei timorc ut dum cos talis professio obliga- verit, vitas sanctai disciplinam retineant. " [IV. Cone. Tolet. c. xxvii. Labbe, torn. vi. col. I4G0, .A..] By the Canons of the African Church [B. xiii. c. xxxvi.], and the 3rd Council of Carthage [c. x\'iii.]. Bishops, Priests, and Deacons arc not to be ordained until they liave made every one in their house- hold Catholic Christians. [Martene, 1. i. e. viii. art. 2, § 17, tom. ii. col. 15, B. Ed. Rouen, 1700.] In the Legantine Con- stitutions of Cardinal Pole Clerks are required "curare ut domesticorum suorum vita honcsta et probata sit." [Deer, v., Cardw. Doc. Ann. i. p. 185. Comp. Ai't. XXXIl. , and Mason, dc 3Iin. Amjlic. 1. ii. c. viii.] Witt yoti reverently, etc.] Ordinaries by Canon Law are those " quibus compctit jurisdictio ordinaria de jure privilegii vel consuetudine." [Lynd. Prov. 1. i. tit. ii. ] The Ordi- nary is [IJ the Bishop, in the diocese; [2] the Dean, in the cathedral ; [3] the Archdeacon, in the Archdeaconry. The "chief Ministers " are incumbents of parishes. St. Jerome says to Nepotian, "Esto subjectus Pontifici tuo et quasi aniniK parentem suscipe"[Kp. xxxiv., Op. tom. iv. c. 261]; and St. Augustine, " Episcopo tuo noli reaistere, et quod facit ipse, sine ullo scrupulo vel disceptationeseetare." [Jip. xxxvi. ad C'asul. tom. ii. c. SI, E. ] The Council of Toledo decrees [Canon x.], "Placuit huic sancto concilio . . . . ut dcbitum per omnia honorcm, atque obscquii revcrentiam pra^eminenti sibi unus(|uisque depcndat, juxta illud beati Papio Leouis cdictum : Qui scit se quibusdam esse praqiositum, non moleste fcrat aliqucm sibi esse pra'latum, sed obediontiam quam exigit, ctiam ipse dopendat," [Cone. Mansi, tom. xi. col. 143, up. Mask. J/ok. JUt. ii. 2«0.] AIntiiihty God] After the short examination cited above from Martene follows the prayer : " Voluntatcm tuam bonam et rectam ad perfectionem sibi bencpl.acitam Deus perducer* dignetur." [Martene, Ecel. Rit. ii. 140.] 688 Ci)C ©tDccing of priests. H After this, the Congregation sliall be desired, secretly in their Prayers, to make their humble supplica- tions to God for all these things : for the which Prayers there shall be silence kept for a space. IF After which shall be sung or said by the Bishop (the persons to be Ordained Priests all kneeling) Veni, Creator Spiritus ; the Bishop beginning, and the Priests, and others that are present, answering by verses, as folJoweth. COME, Holy Ghost, our souls inspire, And lighten uith celestial fire. Thou the anointing Spirit art, Who dost Thy seven-fold gifts impart. Thy blessed Unction from above, Is comfort, life, and fire of love. Enable with perpetual light The dulness of our blinded sight. Anoint and cheer our soiled face With the abundance of Thy grace. Keep far our foes, give peace at home ; Where Thou art guide, no ill can come. Teach us to know the Fathee, Son, And Thee, of both, to be but one. That, through the ages all along, This may be our endless song; Praise to Thy eternal merit. Father, Son, and Holy Spieit. «Sar. Vi " Expleta autera hao oratione (i.e. the " Conxecratio") genuflectendo coram altare incipiat Episcopua hynmum. "VTENI, Creator Spieitus, V ]\Ientes Tuorum visita : Imple superna gratia Qufe Tu creasti pectora. Qui Paeaclitus diceris, Donum Dei altissimi : Fons vivus, ignis, caritas, Et spiritalis unctio. Tu septiformis munere, Dextrse Dei Tu digitus : Tu rite promissum Patris, Sermone ditans guttura. Accende lumen sensibus, Infunde amorem cordibus : Infirma noatri corporis Virtute firmans perpetim. Hostem repellas. longius, Pacemque dones protinus : Ductore sic Te proevio Vitemus omne nosium. Per Te sciamus da Pateem, Noscamus atque Filium : Te utriusque Spiritdm Credamus omni tempore. Sit laus Patri cum Filio, Sancto simul Paraclito : Nobisque mittat Filius Charisma Sancti Spieitus. Amen. Or this, COME, Holy Ghost, eternal God, Proceeding from above. Both from the Father and the Soy, The God of peace and love. Visit our minds, into our hearts Thy heavenly grace inspire ; That truth and godliness we may Pursue with fidl desire. Thou art the very Comforter In grief and all distress ; The heav'nly gift of God most high. No tongue can it expr'es.'S. The fountain and the living spring Of joy celestial ; The fire so bright, the love so sweet, The Unction spiritual. Thou in Thy gifts art manifold, By them Christ's Church doth stand : In faithful hearts Thou tvrit'st Thy law The finger of Gods hand. According to Thy promise. Lord, Thou givest speech with grace ; That through Thy help GoD'S praises may Resotmd in every place. r After which shall he sunif] The rubric in Lacy's Pontifical is, "Episcopus cum ministris suis ante altare in medio genu- flectat cantando Ympnum, 'Veni, Creator Spiritus.' Et chorus prosequatur. Et incipiat Episcopus cum suis ministris quemlibet versum illius j-mpni et chorus prosequatur." Come, Holy Ghost] The short version of this hjTrm was added in 1662, and is first found in Bishop Cosin's Private Devotions, 1627. This hymn was probably introduced Into the service late in the eleventh centuiy, when it occurs in the Foutifieal of Soisson. [Marteue, Ordo vii. torn. ii. col. 141, C] "Two centuries later, in the Pontifical of Mayence, there is this rubric, " Episcopus incipiat Clero prosequente 'Veni, Creator Spiritus ' . . . . item chorus cantet sequentiam 'Sancti Spiritus adsit,' etc., et si multitudo ordinandorum requirit, addatur hyninus, ' Veni, Creator.'" [Ibid. Ordo xvi. col. '221, B. AssEMANNi, Cod. Litiirg. Ordo ii. P. i. p. 308.] It is found in all English Pontificals with the exception of that of Winchester ; and in two Pontificals, one printed by Morin [de Sarr. Ord. P. p. ii. 281, D., 279, E.], the other by Assenianni [Codex Litunj. Ordo iv. tom. i. p. 367, Rome Cf)C ©rticcing: of Priests. 689 O Holy Ghost, into our minds Send down Thy heav'nly light ; Kindle our hearts with fervent zeal, To serve Gvd day and nijlit. Our weakness strengthen and confirm, (For, LoED, Thou know'st ns frail ;) That neither devil, ivorld, nor fe.^h, Against us may prevail. Put back our enemy far from us, And help us to obtain Peace in our hearts tvith God and man, (The best, the ti-uest gain ;) And grant that Thou being, Lord, Our leader and our guide. We may escape the snares of sin, And never from Thee slide. Such measures of Thy powerful grace Grant, Lord, to us, we pray ; That Tlwu may'st he our Comforter At the last dreadful day. Of strife and of dissension Dissolve, O Lord, the bands. And hiit the knots of 2)eace aiul love Throughout all Christian lands. Grant us the grace that we may know The Father of all might, That we of His beloved Son May gain the blissful sight, And that we may with perfect faith Ever acknowledge Thee, The SriRiT of Father, and of Son, One God in Persons 'Three. To God the Father laud and praise, And to His blessed Son, And to the Holy Svibit of grace, Co-eqttal Three in One. And pray we, that our only Lord Would please His Spirit to send Oh all that shall profess His Nam'', From hence to the world's end. Amen. •f That done, the Bishop shall pray in this wise, ami say. Let us pray. ALMIGHTY God, and heavenly Father, -^--»- Who, of Thine infinite love and goodness towards us, hast given to us Thy only and most dearly beloved Son Jesus Christ, to be our Redeemer, and the Author of everlasting life ; Who, after He had made jierfect our redemption by His death, and was ascended into heaven, sent abroad into the world His Apostles, Proiihets, Evangelists, Doctors, and Pastora ; by whose labour and ministry He gathered together a great flock in all the parts of the world, to set forth the eternal praise of Thy holy Name : For these so great benefits of Thy eternal goodness, and fur that Thou hast vouchsafed to call these Thy ser- vants here present to the same Office and !Minis- try ai)pointed for the salvation of mankind, we render untcj Thee most hearty thanks, we praise and worship Thee ; and we humbly beseecli Thee, by the same Thy blessed Son, to grant unto all, whicli either here or elsewhere call upon Thy holy Name, that we may continue to .show our- selves thankful unto TIjoc for these and all other Thy benefits ; and that wo may daily increa.se and go forwards in the knowledge and faith of Thee and Thy Son, by the Holy Spirit. So that as well by these Thy Ministers, as by them over whom they shall be appointed Thy Ministers, Thy holy Name may be for ever glorified, and Thy blessed kingdom enlarged ; through the same Thy « S.ir. Sacr. Creff. " T~^OMINE sancte, Pater omnipotens, feterne -L^ Deus : honorum dator, et distributor omnium dignitatum Unde et sacerdotales gradus, atque officia Levitarum, sacramentis mysticis instituta creverunt, ut cum pontifices summos regendis populis prsefecisses, ad eorum societatis et operis adjumentuni, sequentis ordinls viros et secundiB dignitatis eligeres .... hac providentiil, Domine, apostolis Filii Tui Doctores fidei comites addidisti ; cpibus illi orbem totuni secundis priedicationibus implevemnt 175.')], there are the following nibrics : •' |)oin(le Kpiscopo inoipiente cantiitur liymnus ' Vcni, Ci'eatdr .Spiiitus.''' " Pou- tifex flexis genibus iiicipit albi voce, scliola proscquente, ' Veni, Creator Spiritus.'" Dean Comber [Vi.iroHr.ii', etc. chap. vi. § i. p. .S41] observes that the composition of tliis liynni was ascribed to St. Ambrose. It is not, luiwevor, claimed by his Benedictine editors. In the Salisbury Breviary it occurs as a hymn for Pentecost, "Ad Tertiam." Almi'ihlti Ooil, and heavenh/ Fatlwr] This Prayer corre- sponds to the Consecratio of the elder Pontificals. In MS. Harl. 29.l(), fo. 12, it forms part of tlie " Vere dignum et jns- tum est," as it does also in the .Salislniiy Pontifical. A very similar Prayer is to be founil in tlie Syro-Nostorian Ordinal : " llomine Deus fortis et omni])otens, elcgisti I']cclesiain ■ Sanctani Tnam, ct posuisti in e;i Prophet^is et Apostolos et Doctores ct Saeerdotes, et in opus ministerii et in eilificatio nem corporis Ecclesiastici. Tu ergo rcspice ctiam mine in servos Tuos .... ornentquociue et illastrent operibus justis filios Kcclesiaj sancta; C.atliolica; ad laudem Noniinis Tni Sancti." [.S'l/r. Next. Or,/. P. ii. p. "Sr.,] -'X 690 ^l)t CrDcring of Priests. Son Jesus Christ our Loed, 'Wlio livetli and reigneth with Thee in the unity of the same Holy Spirit, world without end. Ameri. % \A'Tien this Prayer is done, the Bishop with tlie Priests present shall lay tlieir hands severally upon the head of every one that receiveth the Order of Priesthood; the Peceivers humlily kneel- ing npon their knees, and the Bishop saying. RECEIVE the Holy Ghost for the Office and Work of a Priest in the Church of God, now committed unto thee by the Imposition of our hands. Whose sins thou dost forgive, they are forgiven ; and whose sins thou dost retain, they are retained. And be thou a faithful Dis- penser of the AVord of God, and of His holy Sacraments ; In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. IT Then the Bishop shall deliver to every one of them kneeling, tlie Bible into his hand, saying, TAKE thou Authority to preach the Word of God, and to minister the holy Sacraments in the Congregation, where thou shalt be lawfully ajjpointed thereunto. ^ " Benedicente eos Episcopo postea, et manum super eapita eorum tenente, et nihil eis dicente, et una manu tangeute, et onines presbyteri qui pra'sentes sunt, nianns sn.is super capita eorum levatas teueant Antequam dicatur postcommunio, ponat Episcopus manus suas super capita singulonim, dicens : A CCIPE Spiritum S-VNCTUM : quorum re- -lJl_ miseris peccata, remittuntur eis : et quo- rum retinueris, retenta erunt. A CCIPE potestatem offerre sacrificium Deo, -^^J^ missamque celebrare tarn pro vivis quam pro defunctis. Wlifn this Prayer is done, etc.] The rubric in the Pontifical of Egbert is, " Et benedicente eum Episcopo, manus super caput ejus teueat. Similiter et presbyteri, qui presentes sunt, manus suas juxta manum Episcopi super caput illius teneant." It occurs also in the Sacramentary of Pope Gre- gory. In MS. Harl. 2906 [fo. 11], the rubric is, " Eo inclinato iinponat manum super caput ejus et omnes Presbyteri <pii adsunt cum eo pariter," etc. In the MS. Pontifical of the tenth century, Claud, iii. 45, li. , the word "ponant" occurs instead of "teneant." In several French MSS. the word used was " teneant ; " in the Ordo Romanus, and an English Pontifical cited by Menard, it is "ponant." In the Roman Pontifical, the Bishop and Priests lay lioth their hands on the head of the candidates, after which they hold their right hands extended over them. The 3rd Canon of the 4th Council of Carthage directs: "Presbyter cum ordinatur, Episcopo eum benedicente, et manum super caput ejus tenente, etiam omnes Presbyteri qui praesentes sunt, manus suas juxfci manum Episcopi super caput illius teneant. " [M.\SKELL, Mon. Hit. iii. 205.] Tlie Church of England has now prescribed only one imposition of hands, and confers explicitly in her form the power [I] of Preaching; [2] of Consecrating the Holy Eucharist : and [3] of Absolution of Penitents. The Creek Church docs not give such a commission formally, but uses Invocation of the Holy Ghost, a Prayer of Consecration, a Benediction, and a Prayer that " the Priest may be pre- sented unblameable at the altar of God, to preach the Gospel of His salvation, to minister the Word of His truth, to offer oblations and spiritual sacrifices, and to renew His people by the laver of regeneration. " [GVnr. Ord. ap. MoRiN. P. ii. p. 55.] The Commission to consecrate the Holy Eucharist was never given until the tenth century, when this rubric occurs [MoRiN, P. ii. 202; P. iii. Exerc. vii. c. i. § IG, p. 105]: "Let him take the Paten with the oblation and the Chalice with the wine, and say, ' Receive po«-er to offer sacrifice to (iod and celebrate Mass.'" In England it appears in the Bangor Pontifical before the close of tlie thirteenth century. [M.\SKELL, iVoii. im. iii. 213.-] Compare the Pontificals of Beauvais, Mayence, Noyon, Besanyon, Cambray, Apamea, given by Morin [pp. 271, 277] and Martene [torn. u. pp. 138, 174,192,197,221]. u - the. Receivers liumhli/ kneeling] The candidate kneels be- cause in the presence of the amViassador and representative of our Blessed Lord, executing his office in His Name, and Ijy His authority ; and also, as invoking the confirmation of His servant's words liy the Saviour Himself. Receive the IIoli/ Ghast] Archbishop Whitgift says, "Christ used these words : _' This is My Body, ' in the celebration of ! lis Supper, but there is no special commandment that the Minis- ter should use the same, and yet must he use them because Christ used them ; even so, when Christ did ordain His Apostles Ministers of the Gospel, He said unto them, ' Receive the Holy Ghost,' which words, because they contain the prin- cipal duty of a Minister, and do signify that God doth pour His Holy Spirit upon those whom He calleth to that function, are most aptly also used of the Bishop, who is God's uistni- meiit in that business in the ordaining of Ministers. St. Paul, speaking to Timothy, aaith : ' Neglect not the gift that is in thee, wliicli was given unto thee by prophecy with the laying on of the hands of the Eldership.' In which words the Apostle signifieth that God doth bestow His gifts and .Spirit upon such as be called to the Ministry of the Word, whereof Ordination is a token, or rather a confirmation. " [Defence, Tr. iv. vol. i. p. 490.] So Calvin, " Undo colligimiis non in- anem fuisse ritum, quia consecrationem quam homines im- positione nianuum figurabant, Deus Spiritu Suo inflavit. " [Comm, in Ejiixt. i. ad Timoth. c. iv. 14, torn. vii. p. 458.] All sacerdotal power is derived from the Holy Ghost ; the Church, therefore, holds that the reception of tlic Holy tJliost is necessary to constitute a Christian Priest, and that this gift can be conferred only through the hands of a Bishop. The priesthood is a grace of the Holy Spirit. "The Holy Ghost," says Bishop Cosin, "is then given to them, partly to direct and strengthen tliem in their ways, and paitly to assume unto Itself for tlie more assurance and authority those actions which belong to their place and calling." [Serm. vi] Being the very words employed by our Lord when He ordained His Apostles, they are the original Charter of tlie institution of the Ministry, from which alone the limits and extent of its authority are to be known. In the Office of Holy Baptism, the Priest says, acting in the Name and Person of Christ : "I baptize thee in the Name," etc. In the Holy Eucharist he repeats the very words of the Lord, and applies them to the Sacred Eleineiits. In Absolution of the Sick he says, "By His authority committed to me, I absolve thee ;" and in the Office of Matrimony, "I pronounce that they be man and wife together in the Name," etc. So here, because He gives a portion of His Spirit to those whom He sends, the Bishop, in His Name, says, " Receive tlie Holy Ghost ; " that is, the enabling gift, the power, the qualifying grace (xap'f ciaKovias) for the ministration of Divine things. [Hph. iii. 8 ; 2 Tim. i. G ; Eph. iv. 7, 11, 12.] As St. Cypri.an says : "In- telligimus non nisi .... Dominica ordinatione fundatis liccrc baptizare et reniissam peccatorum dare " [Ep. Ixxiii.] ; and St. Jerome; " Acceperunt Apostoli Spiritus Sancti gratiam qua peccata remittcrent et b.^ptizarellt. " [Ad Iledib. Ep. cl.] All the efficacy that there is in tlie administration of any Ecclesiastical ofilce depends wholly upon the co-operation of tlie Holy Ghost; "whether we preacli, pray, baptize, com- municate, condemn, give absolution, or whatsoever, aa dis- €:f)t DrDering of IPrfests. 691 IT When this is done, the Xkene Creed shall be sung or said ; and the Bishop shall after that go on in the Service of the Communion, which all they that receive Orders shall take togetlier, and remain in the same place where hands were laid upon them, until such time as they have received the Com- munion. ^ The Communion being done, after the last Collect, and immediately before the Benediction, shall be said these Collects. MOST merciful Father, we beseech Thee to send upon these Thy servants Thy heavenly blessing ; that they may be clothed with righteousness, and that Thy Word spoken by their mouths may have such success, that it may never be spoken in vain. Grant also, that we may have grace to hear and receive what they shall deliver out of Thy most holy Word, or agreeable to the same, as the means of our salva- tion ; that in all our words and deeds we may seek Thy glory, and the increase of Thy kingdom ; through Jesus Chkist our Lokd. Amen. PREVENT us, Loed, in all our doings, with Thy most gracious favour, and fur- ther us with Thy continual help ; that in all our works begun, continued, and ended in Thee, we may glorify Thy holy Name, and finally by Thy mercy obtain everlasting hfe ; through Jesus Christ our Lord. Amen. TT " Tunc vertat Episcopus, et dicat offertorium Dum cantatur oftertorium, ponantur tot hostijo quot sufliciant presbyteris ordinaudis ad communi- candum Post communionem Episcopi, Sacerdotes accedant nd communicaudum. BENEDICTIO Dei Patris»J<, et Filii>J<, et Spieitus ►!< Sancti, descendat super vos, lit sitis benedicti in ordine sacerdotali, etc. posers of God's mysteries, all words, judgements, acts, and deeds are not ours, but the Holy Ghost's " [Hooker, Eccl. Pol. h. V. c. l.x.wii. 5, 8] ; and the gift is the spirit of power, of love and soberness, the spirit of confirmation, and of ghostly strength. It will be observed that the form is in the words of Scrip- ture, "Receive yc . . . . retained " [John xx. 2'2, 23]; and the words, " Be thou a faithful dispenser of the Word of God, and of His holy Sacraments," are simply a clearer rendering of ' ' Ministers of Christ, and stewards of the mysteries of God " [1 Cor. iv. 1], being ctiuivalent expressions denoting the Priest to be invested witli the holy ministry of the Gospel committed unto liim, the Word of God and His holy Sacraments forming wholly tlie mysteries of God. An oljjection having been made to the ancient form, as not sufficiently distinguishing betweenaBishopandaPriest, on the adv^^e of Bishops Gunning and Pearson [Prideaux, Valid, of the. Orders, p. 72], tlie words, " for the office and work of a Priest in the Church of God, now committed to thee by Imposition of our hands," were inserted in the Form. }V/tose sins thou dost forgive] The form for conveying the power of Absolution is comparatively modern. The actual words, " Receive the Holy Ghost ; wliose sins ye remit," etc., are first found in a book belonging to the Cathedral of May- ence, of tlie thirteenth century. [Morin, 279, E. ; Martcne, ii. .327.] Martene cites the following passage from tlie life of a Bishop of Cambray, who lived in the tenth century, where the writer is speaking of that Bishop being ordained Priest, and, among other circumstances, remarks, " Cumque ad manus inipositioiiem pontificalis diceretur novo presbytero, 'Accipc Spiritum Sanctum, quorum remiscris peccata,'" etc. Mar- tene, however, adds most justly, "Verum quid unicum tes- timonium tot pontificalibus libris opponendum." [Marteue, torn. ii. 2.S.] It appears in the I'.angor MS. of the thirteenth century, .and in a Pontifical of Rouen of the fourtccntli cen- tury. [Morin, P. iii. Kxcrc. vii. cap. ii. § 2, p. 107, A.] It is not in the early Knglish MSS. of ICgbert or Dunstan, or the Winchester Use ; it is not in any of the foreign orders printed by Martene before the twelfth century ; it is not in the old .Sacramentaries of St. Gregory or Gelasius ; nor, lastly, does one of the ancient ritualists, Isi<lore, Amalarius, Strabo, Alcuin, Mierologus, or Ivo Carnotensis, allude to it in the most distant terms. [Maskf.ll, Moii. Hit. iii. 220.] the Bible into liis hand] In 1549 the Chalice also was directed to be delivered to the Priest by the Bishop, thus following the nibric in the Salisbury Use, which directed, " Quo facto, aceipiat patenam cum oblatis et caliceiii cum vino, et det singulis, inter indices et medios digitos, cuppam calicis cum patena, " etc. This rite of delivery of the sacred vessels was quite justifiably abandoned, for it had no prescription in an- tiquity, as Menard shews. [Migne, Ixxviii. 493.] It is not meutioned by Dionysius, or the Apostolical Constitutions, in tlie Pontificals of Rheims, St. Eloy, and others of ancient date, nor by the 4th Council of Carthage, or 4th Council of Toledo, nor by the early fathers, or ritualists, such as Isidore, Rabanus, etc. in the Congregation] In the Prayer Books of 1,'549, 1552, it is (/(w Congreg.ation. The change to "t/ie" is important. The Commission, liitherto, was limited to the single diocese in which the Priest was ordained, but now was made general throughout the Church, in wluitsoever part he was lawfully called to minister. The words "In the Church and Congregation whom you must serve," have just been used in the exhortation as syno- nymous, just as ill the 24th Article, where in the title, "the Congregation," and in the body of it, "the Church," is used. In the early translations of the Bible, the word iKK\r]aia. now translated "Church," ajipears .is "Congrega- tion " [Matt. xvi. 18 ; Acts ii. 47 ; vii. 3 ; xii. 1 ; Kph. i. 22, 2,'i], and in the Bishops' Bible, published iu l.'iGS, six years after the date of the Artichts, although "the Church " is the general translatiou, yet, in tlie words of the Saviour to St. Peter, the passage is turned, "On this Rock I will build My Congregation;" iu 1()03 the word also appears, "the whole Congregation of Christian people dispersed throughout the world.' In the Latin version of the Articles XIX., XXIII., XXIV. "Congregation" is rendered by " Ecclesia." Dr. Reynolds, in lGfl2, took exception to the words "in the Con- gregation," as im]ilying that any man without lawful calling miglit preach and administer Sacraments out of the Congre- gation, but the Bishops replied that, by the doctrine and ]iractice of the Church of Eiigl.and, none but a licensed Minis- ter miglit pi\.ach, nor either pulilicly or priv.ately administer the Eucharist. [Cakdw. JJoe. Ann. No. cii. § 2.] I'robably the word Congregation was used to avoid misapprehension, owing to the popular but mischievous appropriation of the word Church to designate the Clergy [Twysden's Atisio., p. 13], or its application iu the sense of an assembly or place of assembly. [Kci.kk's yjr/oKv, ch. iv. sj '-■] Most -niereifiil Father] This I'laycr corresponds to the Consummatio of the elder Pontificals, and the Bencdictio of the Harl. MS. 2906, fo. 13. To the I'.eiiedictio in the Exeter Pontifical this rubric is added: " ICt moue.antui- attente ■audiiv. ' 6g: Cfte ©rDcring of Priests. THE peace of God, which passeth all under- standing, keep your hearts and minds in the knowledge and love of God, and of His Son Jesus Christ our Lord : And the blessing of God Almighty, the Father, the Son, and the Holy "Ghost, be amongst you, and remain with you always. Amen. BENEDICTIO Dei omnipotentis, Patris *i* et FiLii ►{< et Spiritus *i* Sancti, descen- dat super vos et raaneat semper. Amen. *T And if on the same day the Order of Deacons be given to some, and the Order of Priestliood to others ; the Deacons shall be first presented, and then the Priests ; and it shall suffice that tlie Litany be once said for both. The Collects shall both be used ; first, that for Deacons, then that for Priests. The Epistle shall be Ephes. iv. 7-13, as before in this Office. Immediately after which, they that are to be made Deacons shall take the Oath of Supremacy, be examined, and Ordained, as is above prescribed. Then one of them having read the Gospel (which shall be either out of iS'. Matt. ix. 36-38, as before in this Office ; or else S. Luke xii. 35-38, as before in the Form for the Ordering of Deacons,) they that are to be made Priests shall likewise take the Oath of Supremacy, be examined, and Ordained, as is in this Office before appointed. And if on the same day] Lacy's Pontifical [p. 84] has the following rubric : " Alitjui pra-lati faciunt siniul vocare eos qui ordinandi sunt Diaconi et Sacerdotes, quibus sigillatim vocatis et introductis, Episcopns cum ministris prostemat se ante altare dum Letania a elioro cantatur. Aliqui vero dicunt Letaniam solum in ordinatione Presbyterorum. Finita Letania redeant Sacerdotes electi ad loca sua, renianentibus Levitis ad consecranduni. "' THE FOKM OF ORDAINING OR CONSECRATING AECH-BISHOP, OR BISHOP; W'HICH IS ALWAYS TO BE PERFORMED UPON SOME SUNDAY OR HOLY -DAY.' IT When all things nre duly prepared in the Church, and set in Order, after Morning Prayer is ended, the Arch-Bishop (or some other Bishopappointed) shall sSpSm,'"qis'^S; I begin theCommunionService; inwhichthisshall be ai^enda die Dominica, et non in alia festivitate, antequam inissa celebretur. ^Sr. Tlie form of Ordaining, etc.'\ The distinction of the Order of Bishops from that of Priests was definitely asserted for the first time in 1661, by the addition of the words in the Preface to the Ordinal, "Episcopal Consecration, or Ordination," and ' ' every man which is to be ordained or consecrated a Bishop ; " and in the heading, "form of ordaining or consecrating a Bishop," although previously implied in the Preface, which speaks of "these Orders of Ministers in Christ's Church, Bishops, Priests, and Deacons." It was not until the close of the sixteenth century that the distinction between the Orders of Bishops and Priests was asserted. On February 9, 15S9, Dr. Bancroft, in a sermon, maintained the superi- ority of Bishops jure divino ; the doctrine was completely acknowledged during the primacy of Laud, and enforced by Bishop Hall in a well-known treatise on the subject. Many writers have held that although the Episcopate is dis- tinguished from the Presbyterate jHce diriiio, yet they together form but one order, because both hold the administration of the Word of God and Sacraments, and have the common trust of the power of the keys, and the Ejiiscopate includes within it the Priesthood of the second degree, being its ex- tension, consummation, and completion, i.e. being the highest Priesthood. Epiphanius condemned Aerius for asserting the identity of the orders. [Hrer. Ixxv. Com]). St. August, de Har. c. liii.] St. Jerome says, "In Episcopo et Presbyter continetur." [Ep. cii. nd Eraii;/. tom. iv. c. 803.] St. Ambrose, or ratlier Hilary the Deacon, observes, "In Epi- scopo omncs ordines sunt ; quia primus sacerdos est, hoc est, princeps est sacerdotum. " [In Kphes. c. iv. 11, tom. ii. col. 241, D. App.] " Episcopi et Presbyteri una ordinatio est. Uterque enim sacerclos est." [In 1 Ep. nd Timoth. c. iii. 10, col. SO."!, ed. Par. 1690.] Anicetus, in the same sense, called the Priesthood "bipartitus ordo " [Ep. iii. § 1 ; Labbe, tom. i.e. 529, c] ; and so do i^^lfric's Canons, a.d. 10,")2, § xvii. ; Spelman's Counc. p. 576 ; Theodulf's Capitulars, a.d. 791, c. i. ; Labbe, tom. ix. c. 185, A. ; and our own Rifformers, tlie Bishop of St. David's, with Doctors Thirleby, Redman, and Coxe, held, that, in the beginning. Bishops and Priests were identical [Burnet's Hist, of Kiform. B. iii. v. ii. p. 211], there being, as the Bishops held, no mention in the New Tes- tament, but of two degrees or distinctions in orders, but only of Deacons or Ministers, and of Priests or Bishops, [/hid. Add. p. 300.] Thorndike admits that the name of Priest [Sacerdos] is common to both estates, as in regard of the offices of Divine Service, w'hich are performed by both, so in regard of the government of the Church, common to both. [I'rim. Gor. of Churches, ch. vii. vol. i. P. i. p. 33. Coinp. Br. Tavi.ok's Episc. Asserted, § 28.] Bellarmine says, "Septimus onlo Sa- cerdotum est : at Ecclesia Catholica distinctiouem agnoscit, ac docet jure divino Episcopatum Presbytcrio majorem esse, tum ordinis potestate, turn ctiam jurisdictione. Sic enim loquitur Cone. Trident. [Sess. xxiii. c. iv. can. vi. vii.] Ean- dcm sententiam docent et defendunt Theologi doctorcs apud Magistrum in libro iv. Sent. dist. xxiv., et S. Thom. in ii. 2, qu. clxxxiv. art. vi. de clericis." [Caj). xiv. col. 265, A. C. Colon. 1620.] As Dodwell observes, " Philo sometimes reckons the High Priest in the same order with the common Priests, sometimes he makes him a distinct order by himself." [One Priest, etc., ch. xii. s. vi. p. 348, Lond, 1683.] Fulke timidly says, "The Orders of Bishops, Elders, and, as they be commonly called, Priests and Ministers, is all one in autho- rity of ministering the Word and Sacraments. The degree of Bishops, as they are to be taken for a superior order unto Elders or Priests, is for government and discipline specially committed unto them, not in authority of handling the Word and Sacraments." [Defence, etc., ch. xv. § i. p. 461, ed. Camb. 1843.] The Anglo-Saxon Church distinctly held that there were three orders. [Soame.s, Hist. p. 271, ed. Lond. 1844. Bp. Lloyd, Anc. Gor. of Brit. Chtirch, ch. iii. § 8. Comp. Becon, Cateeh. P. vi. p. 319, ed. Camb. 1844.] So Bishop Jewel says, that the doctrine of the English Church is that there are three orders. [Apol. Errles. Any. pp. 10, 11, ed. Camb. 1847, comp. pp. 271-274. Def of Apol. P. ii. p. 271, vol. iii. Camb. 1848.] Isidore calls the Episcopate an order [Etijrnol. 1. vii. c. xii. p. 62, H. col. 1617- Comp. Hallieu, de Sncr. Ord. P. ii. cap. i. § 1, 14, tom. ii. p. 14], and Estius agrees that jt is so truly and properlj'. [L. iv. dist. xxiv. § 28, col. 37, B.] The distinction between the Episcopate and Priesthood lies in the special function of the former, the power of giving Ordination and administering of Confirmation : the Priest's authority to minister is derived from the Bishop who ordains him thereunto. [Bp. CcsiN, <SVj-»«. vi. vol. i. p. 100. HooKEK, Eccles. Pol. o. vii. c. 6, § 3. Bp. Tayi.oh, Episc. Asserted, § 31, 3. 5. § 37, § 28. Pkideaux, Val. of Orders, p. 46, ed. Lond. 1716.] Besides, the Bishop receives aa Ordina- tion by laying on of han<ls of Bishops, in order to receive his Consecration to the Episcopate, having already received Ordination to the Priesthood by the laying on of hands of a Bishop and Priests. [Bp. Pearson, Det. i. vol. i. p. 277.] Sunday or Holy-dai/] Inferior orders were conferred at stated times ; but Consecration of Bishops could be held on all Sundays. [III. Carthag. c. xxxix., a.d. 397.] Leo the Great wrote to Hilary of Aries, saying, " Nee sibi constare status sui noverit fundamentum, qui non die Sabbati vespere, quod lucescit in prima Sabbati, vcl ipso Dominico die fuerit ordinatus;" adding, that tliis was the ancient rule, "major- urn disciplina." Hugo de St. Victor [T/irol. de Sacr. Erud. 1. ii. P. ii. c. XX.] says, "The Sacred Canons permit Consecra- tions of Bishops on Sundays oidy." [Comp. Surius, A.D. 1035, tom. vii. c. xv. Mail iv. ] Akuinus Flaccus, of the ninth century, declares that Bishops being vicars of the Apostles, as of Christ, are consecrated on Sund.ays, because on that day the Lord, by the gift of the Holy (Jhost, vouch- safed to illuminate the hearts of the Apostli:s. [Dr Die. Of. Sahh., in xii. lection.] As Bishops are successors of Apostles, the proper day was extended to festivals of Apostles, and then to holydays in general. Thus Pelagius II. was conse- crated on St. Andrew's Day [in Vila ah Ana.stasio], and Udalrio, Bishop of Aosta, on the Holy Innocents' Day. [Sur\us, Julii iv.] in the Church] The usual custom was for a Bishop to be consecrated in his own catliedral, as St. Cyprian says [Ep. Ixviii.], " Diligentcr do traditioue Diviua et Apostolica observatione servandum est et tenendum, quod apud noa 694 Cijc Consecration of 15i0f)ops. The Collect. ALMIGHTY God, Who by Thy Son Jesus -lA_ Christ didst give to Tliy holy Apostles many excellent gifts, and didst charge them to feed Thy flock ; Give grace, we beseech Thee, to all Bishops, the Pastors of Thy Chm-ch, that they may diligently preach Thy Word, and duly ad- minister the godly Discipline thereof ; and grant to the people, that they may obediently follow the same ; that all may receive the crown of ever- lasting glory ; through Jesus Christ our Lord. Amen. IT And another Bishop shall read the Kpistle. 1 Tim. iii. 1-7. THIS is a true saying, If a man desire the Oflice of a Bishop, he desireth a good work. A Bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, ai)t to teach ; not given to wine, no striker, not greedy of filthy lucre ; but patient, not a brawler, not covetous ; one that ruleth well his own house, having his children in subjection with all gravity ; (for if a man know not how to rule his own house, how shall he take care of the Church of God 1) Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. I^Ioreover he must have a good report of them which are without ; lest ho fall into reproach and the snare of the devil. *^ Or this, for the Epibtle. Acts XX. 17-35. FROM i\Iiletu3 [Paul] sent to Ephesus, and called the elders of the Church. And when they were come to him, he said unto them. Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears, and temptations which befell me by the lying in wait of the Jews : and how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house, testify-, ing both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. And now behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there : save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. And now behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. Wherefore I take you to record this day, that I am pure from the blood of aU men. For I have not shunned to declare unto you all the counsel of God. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you Overseers, to feed the Church of God, which He hath purchased with His own blood. For I know this, that after my departing .shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, sjjeaking perverse things, to draw away disciples after them. Therefore quoque et fere per provincias universas tenetur, ut ad ordi- nationes rite celebraudas, ad earn plebem, cui Propositus [al. Episcopus] ordinatur, Episeopi ejusdem provinci.-e proximi (piique conveniant, et Episcopus deligatur plebe pra"sente." .Julius I., in his Epistola ad Orkntales, preserved in tlie second Apology of St. Athanasius, objects that George was not duly, according to the Canons, appointed and made Bisliop at Alexandria, by the Bishops of the province. " Non f>portuit creationem novi Episeopi illegaliteret proterCanonem Kcclesiasticum fieri, sed in ip.sa Ecclcsia." So St. Augustine requested the Primate of Numidia to come and consecrate the new Bisliop of Fussala. [Ep. cclxi.] By the 4th Counc. of Toledo, c. xviii., "Episcopus ibi consecrandus est ubi Metropolitanus eligeret ; Bletropolitanus tamen non nisi in civitate Metropoli ; " and Thomassin [DIscipl. P. ii. 1. ii.] gives numerous infractions of the rule of consecrating in a Bishop's own church. after Morning Prayer is ended] The ancient time was tlie third hour, in memory of the descent of tlie Holy Ghost at Pentecost, and was appointed by Pope Anacletus. [(Jratiau, dist. Ixxv. Honorius, 1. i. c. clxxxix. Glossa, Juris Canon. Ordin. dist. Ixxv. ] The part of the Service where the Office of Consecration began varied, but, as Martene shews, invari- ably preceded the Gospel ; thus the Pontificals of Noyon, Autun, and Rouen prescrilje it at the Secret Prayer, but those of Besanfon, after the Use of Tours and Elieims (a ilS. 600 years old), at the Preface. In the Greek Cliurch the Conse- cration took place before the Epistle. [Go.iR, Jiif. Gnn: p. 302.] In some instances in the Western Cliurch, it immediately joined with the Canon in the Liturgy. [Martene, the Arch-Bisliop] A Bishop ought to be consecrated by his Metropolitan, or by the licence of the latter. That Metro- politans existed in the early centuries of the Church is shewn by the Apostolical Canons, c. xxvi., P. Clement I. Ep. i., P. Stephen, Epist. iii. , and P. Anacletus, Ep. i. , who says, "Reliqui coniprovinciales Episeopi, si necesse fuerit, cffiteiis consentientibiis, a tribus, jussu Archiejiiscopi, cousecrari possunt Episeopis ; sed melius est, si ipse cum omnibus eum elegerit, et cuncti pariter sacraverint pontificem." The Metropolitan was at first designated Trpiiros eTnaichnoiv, or, TrpixpiTos Tuiv \oiTrCif. [Const. Apost. 1. viii. c. iv.] The metropolitan cities are defined by Tertullian [de Prase, c. XX.] to be, "Ecclcsias apud unamquamque civitatem, a quibus traduceni fidei et semina doetrin;i? ; ca^tera; exinde Ecclesije mutuata; sunt, et quotidie niutuantur ut Ecclesia: fiant. " Hallier [P. iii. s. v. e. iv. ] traces through successive centuries the indefeasible right of the Metropolitan to conse- crate his suffragrans. The Bishops of the same province were to assist at Consecrations, as Anacletus says [Epist. ii. dist. Ixi. c. Onlin.], "Ordinationes Episcoporum auctoritate apostolica ab omnibus qui in eadera proviucia Episeopi sunt celebrandoe. " [Comp. St. Cypr. Ep. Ixviii. EnsEB. 1. vi. c. X. Rabanus Maurps, de Inst. Clcrc. 1. i. c. iv. Isidore, de Eccles. Off. 1. ii. c. vi. I. Counc. Nica^a, c. iv. Laodicea, c. 365, c. xii. Antioch, 341, c. xix. Sardica, 347, c. v. IV. Carthage, 397, c. xxxix. Riez, 439, c. i. Chalcedon, 451, c. XXV. Orange, 441, c. xxi. Orleans, 538, e. iii. II. Couno. Auvergne, 533. II. Counc. Tours. III. Paris, 557, c. iii. Constantinople, 691. Rome under Sylvester. Aix, c. ix. Vienne, and Anjou, etc.] or some other Bisliop] The rubric immediately following the Gospel is more explicit : it says, " some other Bishop appointed by lawful commission." In the absence of the Arcli bishop, the Bishop senior, according to consecration or in point of rank [Hallier, u. s. § viii.], was consecrator. A Metropolitan was consecrated by [1] Bisliops of his province, or [2] the nearest Metropolitan, or [3] by the Patriarch or Primate. [Ibid. art. ii. § i. II. Counc. Orleans, c. vii. III. Orleans, c. iii.] In case of two Bishops only acting at a Consecration, they and the Bishop elect were deposed. [IWorinus, P. iii. Exerc. iv. § ii. v.] T/ie Collect] This Collect is identical with that for St. Peter's Day, omitting the Apostle's name, and with some slight \erbal difierences, and the insertion of the clause, "and duly ad- minister the godly discipline thereof." A7id another Bishop] Three Bishops are thus required, the Consecrator, the Epistoler, and Gospeller. In a Greek ritual €\)t Consecration of TBisfjops. 695 watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. And now, brethren, I commend you to God, and to the word of His grace, which is able to build you up, and to give you an in- heritance among all them which are sanctified. I have coveted no man's silver, or gold, or ap- parel. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so labouring ye ought to support the weak, and- to remember the words of the Lord Jesu.s, how He said, It is more blessed to give than to receive. IT Then another Bishop shall read the Gospel. S. John xxi. 15-17. JESUS saith to Simon Peter, Simon, son of Jonas, lovest thou Me more than these 1 He saith unto Him, Yea, Lord ; Thou knowest that I love Thee. He saith unto him. Feed My lambs. He saith to him again the second time, Simon, son of Jonas, lovest thou Me 1 He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto him. Feed My sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou Me 1 Peter was grieved because He said unto him the third time, Lovest thou Me ? And he said unto Him, Lord, Thou knowest all things ; Thou knowest that I love Thee. Jesus saith unto him, Feed My sheep. II Or else this. S. John XX. 19-23, T~^HE same day at evening, being the first day -L of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Je.sus and stood in the midst, and saith unto them; Peace be unto you. And when He had so said, He shewed unto them His hands and His side. Then were the disciples glad, when they saw the Lord. Then said Jesus to them again, Peace be unto you : as My Father hath sent Me, even so send I you. And when He had said this. He breathed on them, and saith unto them, Pieceive ye the Holy Ghost : whose soever sins ye remit, they are remitted unto them ; and whose soever sins ye retain, they are retained. •S Or this, S. Matt, xxviii. 18-20. JESLTS came and spake unto them, saying. All power is given unto Me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost : teaching them to observe all things whatsoever I have commanded you : and lo, I am with you alway, even unto the end of the world. IT After the Gospel, and the Nicene Creed, and the Sermon are ended, tlie Elected Bishop (vested with his Rotchet) shall be presented by two Bishops unto the Arch-Bishop of that province (or H "Ipse vero electua sacerdotalibus vestibus induatiir, priBter casulam, et pro casula induatur capa, el sic duo comprovinciales episcopi deducant euni per manus coram metropolitano examinandiim, of tlie fifteenth century three Bishops present the Bishop elect. [Assemanni, xi. 160.] The Epistle and OosjkI] The Epistle [1 Tim. iii. 1] ia given by Morin [P. ii. 264], from a MS. more than 700 years old in his time. It is given also in the Syr. Maronit. Ord. [//<«/. P. ii. 356.] It occurs also in the Ordo Romanus and a Pontifical of Compiegne, according to the Use of Soissons [Catalani, § xiv. p. 191], and in the Sacramentary of Leofric. [Bodl. Lib. fo. 278.] It was used also in Germany. [Gerberti, p. 416,] The Gospel was — St. Matt. — "In illo tempore circuibat .... infirmi- tatem. " St. Mark. — "In illo tempore circuibat .... sana- bantur. " St. Luke. — "In illo tempore convocatis Jesu discipulis .... curantes ubique. " The following Epistles and Gospels are given in the Comes Jlieronymi [I'amelius, ii. 60, 61]: — "In ordinatione Episcoporum. Lectio Epistolre B. Pauli Apost. ad Tiniothcum." "Carissime, fidclis sermo. Si quia Episcopatum deaide- rat. " "Sequentia S. Evangelii secundum Johannem, Nisi granum frnmenti." " Sequentia S. Evangelii secundum Matthjcum, Vigilato cigo quia nescitis." "Item Lectio Epistola' B. Pauli Apost. ad Titum, Oportet ICpiscopum sine cnmine esse." "Sequentia S. Evangelii secundum Marciim, Circuibat .Jesus in circuitu docens." "Item Sequentia S. Evangelii secundum Mattha;um, Con- vocatis Jesus duodecim." "Item Sequentia S. Evangelii aecundum Lucani, Designavit .Jesus duodecim." "Item Sequentia S. Evangelii secundum Johannem, Ego sum Pastor bonus." The Gosjiel in an old Pontifical printed by Morin [p. 246] is from St. Luke xxii. 24-30; but from St. Mark in the Pontifical of Compiegne according to the Use of Soissons of tlie sixth century, quoted by Catalani [i, p. 191], and in the Ordo Romanu.s." In the Salisbury Pontifical the Epistle is from Hebrews, " Fratres, omnis Pontifex .... Melchisedec;" and the Gospel from St. John, "In iUo tempore di.xit Jesus discipulis suis .... unus Pastor." The Gospel from St. John xx. 19 occurs in the Syro- Nestorian Use. [Morin, ii. 395.] vested with his Jiotchet] By the Sarum Pontifical fh.a elect was to wear his Priest's haljit, except having a cope instead of a chasuble. A Pontifical of Rouen of the eleventh century re<iuire3 an alljc, stole, and cope. By the I'rayer Book of 1549 he was "to have upon him a surplice and cope," the presenting Bishops "being also in surplices and copes, and having their pastoral staves in their hands." The rocliet was prescribed for the use of IJisliops by the Council of Arenda, 1473 [c. iii.]. The word rochet ia derived from the Anglo-Saxon roc by Soinner and Spclman, but Meursius, Gerard Voss [de Vil. Senii. 1. ii. c. xvi.], and Ferrarius, derive it from the German rock. According to Ceccoperius, the French form of tlie name waa adopted at Avignon wlien the Popes resided there. Tlie rochet difl'ers from the albe in reaching only to tlie knees, and from a surplice in liaviug strait sleeves. In 1298 rochets are mentioned in an inventory of St. Paul's. [Monast. iii. p. 331.] Cardinal Baronius, Gavanti and Georgins, think the " linca " worn by St. Cyprian was the rocliet. Until tlio thirteentli century it was known as the linea, or camisia Komana, and eoricsponds to tlio mantle. [Car. yi'onj. 1. i. c. i.] Chaucer uses tlio word "rokette" [linmamU of the Hose, 1240], and Bishop Latimer, in his sixth Sermon before Edward VI., mentions that he travelled in his rochet. [Comp. St. Elphegc's dress. Ael Samt. ii. 130.]'. shall be jn-esented hij two Bishops'] " Episcopus qui ordinan- 1 " Item, two albcs well we™ translated, the one made ft suiTlicc for the preiste, the other iiiatlo a rochet for the clarke." |Pi:,\t:i(rK h C7i. Fttrn. 150. 696 Cfjc Consecration of T5i0f)op0. to some other Bisliop appointeil by lawful Commis- sion) tlie Arch-Bishop sitting in his chair near the holy Table, and the Bishops that present him saying, MOST Reverend Father in God, we present unto you this godly and well-learned man to be Ordained and Consecrated Bishop. •' Then shall the Archbishop demaml the Queen's Mandate for the Consecration, and cavise it to be read. And the Oath touching the acknowledge- ment of the Queen's Supremacy, shall be minis- tered to the persons Elected, as it is set down before in the Form for the Ordering of Deacons. And then shall also be ministered unto them the Oath of due obedience to the Archbishop, as followeth. The Oath of due Obedience to the Archbishop. IN the Name of God. Amen. I ISf. chosen Bishop of the Church and See of N. do pro- fess and promise all due reverence and obedience to the Archbishop, and to the Metropolitical Church of N. and to their successors : So help me God, through Jesus Christ. ir This Oath shall not be made at the Consecration of an Archbishop. IT Then the Archbislioji shall move the Congregation present to pi'ay, saying thus to them BRETHllEN, it is written in the Gospel of S. Luke, That our Saviour Christ con- tinued the whole night in prayer, before He did ipso metropolitano sedente in loco examinationis, dorso verso ad niajus altare "XN Dei Nomine. Amen. Ego N. talis -L ecclesise electus, et a te, reverende pater, nomine N. Cantuariensis archiepiscope, totius Angliffi primas, consecrandus antistes, tibi et sanctEe Cantuariensi ecclesiie metropoliticse, tuis- que successoribus in dicta ecclesia Cantuariensi canonice substituendis, debitam et canonicam obedientiam, reverentiam et subjectionem me per omnia exhibiturum profiteor et promitto .... sic me Deus adjuvet, et sancta Dei evangelia. Et prjedicta omnia subscribendo propria manu con- firmo. ADESTO supplicationibus nostris, omnipotens -^^ Deus, ut quod nostra; humilitatis geren- dum est ministerio, Tuse virtutis impleatur effectu. dua est duo Episcopi per mauum de Secretario .... dedu- caut ante altare." [Morin, 250. 234. Comp. Marteue, ii. p. 340.] It appears by old Pontificals of Salzburg, Besaufon, and Bee, that the consecrator sat in a throne before the Altar, the two assistant Bishops facing him, and the elect in front of all. Simeon of Thessalouica [ile Saa: Orel. c. vii. ] represents the assistant Bisliops seated on either side of the consecrator. The Bishop, when presented, will be in the centre, with the senior Bishop on his riglit hand : in the old Pontificals he is rerjuired to bend the lieail, as a mark of subjection to the con- secrator, and of humility in receiving tlie gift of God. In old Pontificals of Besan^on [ann. BC.], JIayence [ Dr. ann.], Lyons [ccc. ann.], and the Use of Tarento, the consecrator inquired of the presenters whether they knew the elect to be worthy; they answered, "Scimus et credimus ilium esse dig- uum, quantum humana fragilitas nosse sinit ;" and all said, "Deo gratias." But this custom was abandoned when the Popes took elections and confirmations into their own hands. [Catal. i. p. 178.] Most Bevcraul Father in God] In many ancient Pontificals the form ran, "Reverende Pater," but in the acts of the Council of Chalcedon the title " Reverendissime " is used. The ancient Bishops were called Fathers by their juniors [Jo. FiLUSAC, de. Sac. Epise. Ordin. cap. x. § iv.]; and in tlie 1st Council of Toledo Bishop Dutinius says, ' ' I am of the same opinion as my lord and father, Bishop Symphosius. " St. Augus- tine calls the elder Bishops fatliers, and the juniors brothers. [Epist. ex. So PauHnus, Epist. xxiv.] St. Epiphanius [Har. Ixxv.], says, " Episcoporum ordo ad gignendos patres Eccle- siffi prscipue pertinet. Hujus enim est Patrum propagatio." [.9ee also Bingham, Ant. B. ii. c. ii. § viii.] the Queen's Mandate] Estius, 1. iv. dist. xxiv. § xxxi. xxxii., proves that the lay people have a voice in the election of a Bishop. However, in lapse of time, as Van Espen [Jus. Eccles. P. i. tit. xiii. c. ii.] says in the twelfth century, " Elections of Bishops passed to the Cathedral Chapters, owing to the tumults and factions raised among the laity in such circumstances." [Sec Jdennius, de Sacr. Ord. Diss. ix. qu. i.] John XXI. in 13'22 [Rayuauld, torn. xv. in app.] first reserved to himself the elections of Bishops in the provinces of Aquileia, Milan, Genoa, Pisa, and Kaj^les, owing to the riots which had taken place, but added that he only took this step until, the storm being past (he alludes to the rival Pope at Avignon), fuU security in elections could be secured to churches. In 1448, by concordat between Pope Nicholas V. and the Emperor Frederick III., elections were to ,be made in cathedrals and abbey churches ; and by concordat between Pope Leo X. and Francis I. at Bologna in 1516, it was agreed tliat elections should no longer take place in metropolitan or cathedral churches of the kingdom, Dauphiny, or the pro- vinces of Die and Valence, but that on a vacancy the king should nominate a Doctor or Licentiate in Divinity or Law, of the age of twenty-seven years, within six months after such a vacancy, and the Pope should issue his buU. In Spain, by concordat between Charles V. and Pope Adrian VI., it was agreed that the nomination of all Bi.-^hops and Abbots should be vested in the Crown [ilariana, hi. c. v.]; and in Naples Clement VII. gave to Charles V. the riglit of nomination to twenty-four sees. [See also Thomassi.v, de Vet. et Nov. Eccles. DUc. 1. ii. c. XXXV. Catal.\ni, de Cons. Elect, i. tit. xiii.] In some instances the king sent a precept signed by his own hand, or an indiculus without the privy seal, nominating a Bishop ; and in Spain [XII. Toledo, c. vi.] the Archbishop of Toledo acted as the king's delegate. [Hallier, P. vii. S. v. § vii.] Thomassin [P. ii. 1. ii. c. 34, § 8] shews that in the sixth and seventh centuries the kings of France issued mandates for Consecration. Oath of due Obedience] In the Greek Church the oath of allegiance to the Emperor is required. [Kixij's Kites ofOreek Church, pp. 295-299.] By the 11th Council of Toledo, A. I). 675, an oath of obedience to his superior was exacted from a Bishop elect [Thomassin, P. ii. 1. ii. ch. 41] ; and in the ninth century Gaulish Bishops made professions of obedience to their Metropolitans. [Ibid. P. iii. I. ii. ch. 36.] An ancient form was as follows : " Ego ille Sanctje N. Ecclesia; nunc or- dinandus Episcopus subjectionem et reverentiam a Sanctis Patribus constitutam secundum prtEcejita Canonuni, S. sedis Ct)C Consecration of Ti3isbops. 697 choose and send forth His twelve Apostles. It is written also in the Acts of the Apostles, That the Disciples who were at Antioch did fast and pray, before they laid hands on Paul and Barna- bas, and sent them forth. Let us therefore, fol- lo\ving the example of our Saviour Cheist, and His Apostles, first fall to prayer, before we admit and send forth this person presented unto us, to the work whereunto we trust the Holy Ghost hath called him. IT And then shall be said the Litany, as before in the Form of Ordering Deacons ; Save only, that after this place That it may please Thee to illuminate all Bishops, etc., the proper Suffrage there following shall be omitted, and this inserted instead of it ; THAT it may please Thee to bless this our brother Elected, and to send Thy grace upon him, that he may duly execute the Office whereunto he is called, to the edifying of Thy Church, and to the honour, praise and glory of Thy Name ; Answer. We beseech Thee to hear us, good Lord. IT Then shall be said this Prayer following. ALillGHTY God, giver of all good things, -lA_ Who by Thy Holy Spirit hast appointed divers Orders of Ministers in Thy Church ; merci- fully behold this Thy servant now called to the work and IMinistry of a Bishop ; and replenish him so with the truth of Thy doctrine, and adorn him with innocency of life, that, both by word and deed, he may faithfully serve Thee in this Office, to the glory of Thy Name, and the edifying and well-governing of Thy Church ; through the " Sar. "Oremus, dilectissimi nobis, ut huie viro ad utilitatem ecclesi;e provehendo, benignitas omni- potentis Dei gratise Suae tribuat largitatem. Per DOMINUM. IT Et statim a duobus episcopis incipiatur : Kyiie eleisou, Cum litania . . . . et dicatur litania sicut in ordinibus, et cum ventum fuerit ad versum qui pro domino episcopo cantatur, surgat consecrator, et dicat conversus ad electum sic : ~I TT hunc electum bene>J<dicere digneris. ^ Resp. Te rogamus. Ut hunc electum bene>J<dicere et sancti^ficare digneris. Besp. Te rogamus. Ut hunc electum bene>J<dicere, sancti>J«ficare et conse>J<crare digneris. Resp. Te rogamus. ... DoMiNE sancte. Pater omnipotens, iieterne Deus : Honor omnium dignitatum, quas gloriie TutB sacris famulantur ordinibus . . . . Et idcirco huie famulo Tuo, quern ad summi sacerdotii luinisteriuni elegisti, hanc, quresumus Domine, gratiam largiaris, ut quicquid ilia velamina in fulgore auri .... signabant, hoc in ejus mori- bus actibusque clarescat. Comple, Dojiine, in sacerdote Tuo ininisterii Tui summam .... X. Kcclesia; rectoribusijue ejus in prwsentia doniiui Arclii- episcopi perpetuo me exhibiturum promitto et super sanctum altare propria manu firmo. " [Ex. Pont. Tiiron. ann. ucc. ietat. superante, JIartene, II. 415.] In the Roman Pontifical the oath of obedience to the Pope is here made by the elect. [Catal. i. 178, 179.] In the Sarum Pontifical the profession given above is pre- ceded by the question, " \'is sancta? Cantuariensi Eccleaia' et luihi, muisque successoribus subjectioneni, et obedientiam per omnia exhiberc, secundum caiionicam auctoritatem, et decreta sanctorum pontiticum? llesp. Yolo." The same question occurs with slight variations in the Winton and Bangor Pon- tificals. In that of Exeter is this remarkable addition, " Vis beato Petro Apostolo, cui a Deo data est potestas ligandi atque solveudi, ejusque vicariis, Roinanis pontilicibus, at<|ue sancta; ecclesiic Caut." etc. All tlirec Pontiticals omit tlio form in which the profession itself is to be made. Brethren, it is written] In the Galilean Liturgy is an "Ex- hortatio ad populum cum Episcopus ordinatur : " it ends, "Nunc igitur, dilectissimi fratres, testimonii bcmi operis electum, diguissiinum sacerdotio consonantes laudiljus clamate et dicite dignus est." [Migiie, 1. xxii. p. ,Si").] The elect was at this part of the service recommended in some ol<l fonns to say in private or secretly the Penitential Psalms, and Ps. cxv., "Credidi;" Ps. Ixxxiv., "Benedixisti ; " Ps. Ixxxvi., " Fund.amenta ; " Ps. Ixxxv., "Inclina;" Ps. cxxxi., "Memento;" Ps. Ixxxvii., "Domine;" Pa. Ixxxiii., "Quam dilecta." the Litaiij/] The Litany was enjoined by the Ordo Romanus and a Pontifical of Lyons of tlic third century [Catalani, i. 104] : "Tunc duo I'Ipisi-opi imipiaut l.itauiani, et inter alia dicant, Ut fratrem nostrum electum pcmtificem in vera religione conservare digneris." [Moki.nl'S, '^75. Assk- MANi, e Cod. i)C. ann., Cod. Liturr/. viii. 1801 The Litany always formed part of the Greek Ordinations. [(iOAK, Bit. Or. p. .S03. AssEMANi, Cod. Liturri. x. p. 1.3. Martene II., 3G2, 372, 404. MoRiN, ,%1.] The Greek petitions were, 'tirip rod Sot'Xou ToD GcoO tov Seifos, rov vwl irpox^ipti^ofUvov ^'^TriffKhnov Hal tt)? (rwT7;p/os avTOv tov Ki'p/ou d£Tj6wpLfv. "Ottws 6 (pi\dv9ponro^ t)tos duTTtXov Kal dnii}/x7]Tov ai'Tou Tr]f dpx^^P^'^'^'^V^ X'^P^^^T^^^ TOV Kvpiov SeriOuifiev. [Goar, p. 303.] The Litany in the Church of Constantinople occurs in a later part of tlie Office [Goar, 303]; in the Syro-Nestorian ritual, after the Gospel [Assemani, x. 13] ; in some Western uses before [Martene 11., 362, 372], in others after tlie Epistle. [Ibid. p. ^04.] THE EXAMINATION. An cx.amination was appointed by the 4th Council of Car- thage, c. i., and by II. Nic*n, c. xi. See also Majstenb, de Ant. Bit. 1. i. c. viii. Art. X. n. viii. The following form is from an Italian Pontifical, and one of the eighth century : "Sedoat dominus Papa in sua sede, facto ibi sileutio Hat ex- aminatio talis. Antiijua S. Patrum institutio docet et pra;- cipit, ut is qui ad ordiuem Episcopatus eligitnr, nuixime, ut legimus in Canone Carthaginiensi, antea diligentissime exami- netur cum onnii caritate de fide 8S. 'J'rinitatis, et intcrrogetur do diversis causis vel moribus qu.-e huie rcgimini congruunt, et nei-cssaria sunt retineri, secundum Apostoli dictum 'Manus cito nemini imposueris,' et ut eti.am is qui ordinandus est antea erudiatur, (|ualiter sub lioc regimine constitutum opor- teat convcrsari in Ecclesia Dei .... eadem itaque auctoritate et prteeejito interrogamus te, dilectissimo f rater." [Pont, of Ban, Catalani, i. tit. xiii. App. pp. 228,.229. Mohin, p. 203, ex. Cod. !>«'. ann. Martene, e Cod. Dcccc. ann. ii. p. ,380.] In the Vatican MS. of Gregory's Sacramentary the rubric runs, "Examinatioinordiuationo Episcopi ante Litaniam faci- en<la." [Migne, Ixxviii. 223.] In the Sarum Pontifical the Examin.ation is much longer than in the Pr.ayer Book, and includes a series of i|uestions cm the ('rood and -Articles of the Faith. In the Greek Church the Bisliop elect is .also examined in the Creed aiul Articles of the Faith. [Assemani, P. iv. 233, etc.] In the very ancient Ordo Romanus [Marili.on, J/im. Ital. i. p. 87], the Bishop of Porno, sitting in his chair, calls to him Bishops or Priests, and bids them sit with him. The whole Clergy standing, he bids his cha])lain desire the people of the city to enter. While he goes to bring them in, the 698 Cf)C Consecration of 'Bisbops. iiierits of our Saviour Jesus Christ, Wlio liveth and reigneth with Tliec ;uicl the Holy Ghost, world without end. Amen. If Then the Archbishop, sitting iu his Chair, shall say to him that is to be Consecrated, BROTHER, forasmuch as the holy Scripture and the auciunt Canons conmiand, that we should not be hasty in laying on hands, and admitting any person to government in the Church of Christ, which He hath purchased with no less price than the efi'usion of His own Vilood ; before I admit you to this Administration, I will examine you in certain Articles, to the end that the Congregation present may have a trial, and bear witness, how you be minded to behave yourself in the Church of God. ARE you persuaded that yt)u be truly called to ^» this Ministration, according to the will of our Lord Jesus Christ, and the Order of this Realm 1 Answer. I am so persuaded. Tlie Ai-chbishop. ARE you persuaded that the holy Scriptures -'-^ contain sufficiently all doctrine required of necessity to eternal salvation through faith in Jesus Cueist 1 And are you determined out of the same holy Scriptures to instruct the people committed to your charge ; and to teach or maintain nothing as required of necessity to eternal salvation, but that which you shall be persuaded may be concluded and proved by the same ? Answer. I am .so persuaded, and determined, by God's grace. The Archbishop. TTTILL you then faithfully exercise your self VV in the same holy Scriptures, and call upon God by prayer, for the true understanding of the same ; so as ye may be able by them to teach and exhort with wholesome doctrine, and to withstand and convince the gainsayers t Answer. I will so do, by the help of God. The Archbishop. E you ready, with all faithful diligence, to banish and drive away all erroneous and B " . . . . ijiso nietropoUtano sedeute in loco examina- tionis .... Tunc dicat nietropolitanus : ANTIQUA sanctorum patrum institutio docet ■^L\^ et prieci^jit, ut is qui ad ordinera episco- patus eligitur, antea diligentissime examinetur cum omni caritate, do fide sanctaj Trinitatis, et interrogetur de diversis causis vel moribus, quse huic regimini congruunt, et necessaria sunt retineri, secundum apostoli dictum, manus cito nemini imposueris ; et ut ctiam is qui ordinandus est antea erudiatur, qualiter sub hoc regimine constitutum oporteat conversari in ecclesia Dei, et ut irreprehensibiles sint etiam, qui ei manus ordinationis imponunt. EADEM itaque auctoritate, et prsecepto, inter- rogamus te, dilectissime frater, caritate sincera, si omnem prudeutiam tuam, quantum tua capax est natura, diviiise Scripturae sensibus accommodare volueris ? Eesp. Ita volo, ex toto corde, in omnibus obedire et consentire. Interrogatio. Vis ea qua? ex divinis Scripturis intelligis, plebein cui ordinandus es, et verbis docere et exemplis ? Resi^. Volo. Bishop chooses one of the Priests to answer his questions. \Vlien they are brought in they are inquired of by tlie Bishop, "Quid est, fi-atres, quod vos fatigastis?" They answer, "Ut nobis concedas patronum. Habetis vestrum ? 5. Habe- mus. Quo honore fuugitur? IJ. Diaconus," Presbyter, or what he is. "Quantos annos habetin Diaconatu aut Presby- teratu? IJ. . De ipsa Ecclesia est an de alia ? Deipsa," (but if ot any other Church) " Diniissoriam habet de Episco- posno? IJ. Ilabet." They produce the letter. "Conjugem habuit? Disposuit de domo sua ? IJ. Disposuit. Quid vobis complacuit de eo ? 5. Et castitas, hospitalitas, benignitas, et omnia bona qua? de eo sunt prolata. Yidete, fratres, ne aliquam promissionem fecisset vobis. Scitis quod simoniacuui et contra Canoues est. IJ. Absit a nobis. Vos videritis. Habetis decretum? IJ. Habemus." It is then read by the chaplain, and when it has been read the elect is brought in. The Bishop says, " Jlay God protect us ; " and then s.ays to tlie elect, " What seekest thou, brother?" to which he re- plies, "That of which I am not worthy ; my fellow-servants led me on." "What honour have you fulfilled? ]J. Deacon or Priest," etc. " How long have you been in the Diaconate?" etc. He states the time. He is then asked, "Had you a wife, "and "Have you disposed of your household?" whether he has made a simoniacal covenant, " What books are read in your church ? " "Do you know tli" Ciiufins ?" to the last the elect rejjlies, "Te.ach us, sir?" to which the answeris, "Ordain at the proper seasons, January, April, September, December." The petition from tlie people is then read, and the Consecra- tion deferred to the morrow, 8unday. On that day the Bishop, with Bishops, and Priests, and Clerks enter the church, and, after the Introit, follow a prayer and the Epistle from 1 Timothy, " Fidelis sermo." While the gradual is sung, the elect is vested by the Archdeacons, sub-Deacons, and Acolytes with dalmatic, chasuble, and stall', and brought Cf)C Consecration of T5isf)ops. 699 strange Doctrine contrary to God's Word ; and both privately and openly to call upon and encourage others to the same ? Answer. I am ready, the Loed being my helper. The Archbishop. WILL you deny all ungodliness and worldly lasts, and live soberly, righteously, and godly, in this present world ; that you may shew your self in all things an example of good works unto others, that the adversary may be ashamed, having nothing to say against you ? Answer. I will so do, the Loed being my helper. The Archbishop. WILL you maintain and set forward, as much as shall lie in you, quietness, love, and peace among aU men ; and such as be un- quiet, disobedient, and criminous, within your Diocese, correct and punish, according to such authority as you have by God's word, and as to you shall be committed by the Ordinance of this Realm 1 Answer. I will so do, by the help of God. The Archbishop. \ X TILL you be faithful in Ordaining, sending, V V or laying hands ujjon others ? Answer. I will so be, by the help of God. The Archbishop. "TTTILL you shew yourself gentle, and be VV merciful for Christ's sake to poor and needy people, and to all strangers destitute of help? Answer. I will SO shew myself, by God'.s help. If Then the Archbishop standing np .sli.all say, ALMIGHTY God, our heavenly Fatuei;, Who -lA_ hath given you a good will to do all these things, Grant also unto you strength and power to perform the same ; that, He accomplishing in you the good work which He hath begun, you may be found perfect and irreprehensible at the latter day ; through Jesus Cheist our Lord. Amen. " Interrocjatio. Vis mores tuos ab omni malo temperare, et quantum poteris, Domino adjuvante, ad oniue bonum conmiutare % Eesp. Volo. Inten-ogatio. Vis semper esse divinis negotiis mancipatus, et a terrenis negotiis vel lucris turp- ibus esse alienus, quantum te huniana fragilitas concesserit po.sse? Resj). Volo. Iiiterrogatio. Vis humilitatem, et patientiam, in temetipso custodire, et alios similiter docere ? Resp. Volo. Inierrogatio. Pauperibus et peregriuis, omni- busque indigeutibus vis esse, propter Nomen Domini, affabilis et misericors *? Resp. Volo. Tunc dicat ci pontifcx : HMQ omnia et cajtera bona tribuat tibi DoiiiNUS, et custodiat te, atque corro- l)oret, in omni bonitate. Respondeant onmes astanies : Amen. Hiec tibi fides augeatur a Domino ad veram et asternam beatitudiueni, dilectissime frater in Cheisto. Et reifp07ideant omnes : Anion. in: the Bishop says, " The Clergy and people of .... have cliosen . . . . tci be consecrated Bishop ; let ns Jiray that our Lord God Jesns Christ may grant unto liini tlie Episco])al chair, to rule the Church and all thu people." The Litany follows, and the elect receives the benediction. After the Alleluia follow the Gospel ami Mass, and the newly-con- secrated Bishop communicates the jjcople. In anotlicr Ordo of St. Gall [p. 91], at night, after the Introit, tlie Bishop of Rome says (lloiia in Kxeelsis ; and tliere is a prayer ; then one Priest and one Deacon, going from the Altar, lead in the elect, having clothed him with albe (linea) and girdle, "analogium," the little dalm.atic, brachiale, stole, and great d.ilmatic, whilst the choir sing " Immola Deo," the tract "Qui seminat," and the Gospel, " Misit illos biuos ante faciem suani." He is then led up by a Priest on the right, and Deacon on the left. Tliey thin takeoff his chasuble, and the f'isliop reads the brief, "Our citizens have chosen this man as their pastor, let us pray that Almighty God will pour down on him the Spirit of His grace, and that he may be worthy to govern in the Episcopal chair. " The choir sing the Kyrie and Litany. The elect bows his head before the altar, and the Bishop, laying his hand upon him, says a prayer like a collect, and sings another as the Pre- face (contestata) is chanted. The newly-ordained Bishop kisses the Bishop's feet, and receives the kiss of peace. Will you tlun fnillij'tilhi (xcrrisr, etc.] The study of holy Scriptures is required by the Council of Tours, SI .'!, c. li. iii. iv. 11 (7^ yo^l shew yourself t/eiitle, etc.] This kindness to the poor and strangers is enjoined bj' the Council of Tours, A.I>. SLS, e. iv. v. vi. Almiyhty Ood] Assemanni [P. iv. 241] gives the following benediction as in use in the Greek Church : 'H x^P^^ ''<'<' "'ai'- 07/011 llvevixaTot drj /xcrd aoO ^urtyovira, aTijplt^oiva, Kal crweT/foi'ird a€ TTciaas ras rifx4pai rijs fwijs ffov. 700 Cf)C Consecration of TBisbops. IF Then shall the Bishop elect put on the rest of the Episcopal habit; and kjieeling down, [Veni, Creator Spiritiis] shall be sung or said over him, the Archbishop beginning, and the Bishops, ^^'ith others that are present, answering by verses, as foUoweth. COME, Holy Ghost, our souls inspire. And lighten ivith celestial Jire. Thou the anointing Spimt art, Wlio dost Thy seven-fold gifts impart. Thy blessed Unction from above, Is comfort, life, and fire of love. Enable with perpetual light The didness of our blinded sight. Anoint and cheer our soiled face With the abundance of Thy grace. Keep far our foes, give peace at home : Where Thoii, art guide, no ill can come. Teach us to know the Father, Son, And Thee, of both, to be but One. That through the ages all along. This may be our endless song ; Praise to Thy eternal merit, FATiiEn, Soy, and Holy Spirit. U Or this : /^OME, Holy Ghost, eternal God, Kto. as before in the Form of Ordering Priests. IT That ended, the Archbishop shall say, Lord, hear our prayer. Answer. And let our cry come unto Thee. Let us pray. ALMIGHTY God, and most merciful Father, i\ . Who of Thine infinite goodness hast given Thine only and dearly beloved Son Jesus b [For the original of this hymn, see Form forOrdination of Priests.] et dicat ordinator : Veni, Creator, ut supra in ordinibus. Then shall the Biihop elect] After the benediction (" Adesto supplicationibus nostris," etc.), the Salisbury Pontifical has this rubric: "Interim autem, dum ha;c fiunt, innuat domi- nu3 metropolitanus Archidiacono, et ipse descendens cum acolytis et sub-Diaconis vadat extra chorum, ubi expectat qui ordinandus est, et accipiens vestimenta induat eum cum san- daliis, alba, stola, manipulo, tunica, dalmatica, et casula, sine mitra et absque baculo vel annulo." By the Samni Pon- tifical two Bishops vested in copes lead the elect up to the consecrator ; by the Bangor, two Bishops in chasubles. By the Winchester Pontifical the Archdeacon leads the elect up to the Altar where the Metropolitan is standing, and presents him. The Winchester rubric with regard to the vesting of the elect Bishop is simply .... " et accipiens vestimentum induat eum," omitting the list of vestments given in the Salis- bury Pontifical. [Maskell, Mon. Hit. iii. 25.3, 254.] By the first Prayer Book of Edward YI., confirmed by Act 2 & 3 Edw. VI. c. i. [comp. Cranmer's Memorials, c. xxiv. 363, 364], whensoever the Bishop shall celebrate the Holy Communion in the Church, or execute any other public ministration, he shall have upon him beside his rochet a surplice or albe, and also a cope or vestment [i.e. cope or chasuble], and also his pastoral stalf in his hand, or else borne or holden by his chaplain. Bishop Goodrich, of Ely, 1554, Bishop Bell, of Worcester, 155G, Bishop Pursglove, of Hull, 1579, and Arch- bishop Harsnet, 1631, are represented on their brasses in mitre, cope, and rochet, and holding the pastoral staff. The mitres and pastor,al staves of Trelawny and Mews are pre- served in Winchester Cathedral ; Laud's staff is in St. .Tohn's College, Oxford, and there is one of Caroline date in the vestry of York Minster. Mitres were worn at a coronation in the last century ; pastoral staves are now carried before several of our Bishops ; copes are worn at coi-onatious, and royal marriages and christenings. The Primate wore his cope in Convocation in 1562 and 1640, and Bishop Cosiu wore a white satin cope without embroidery. The chimere is a dress of black satin with lawn sleeves [Soames, iii. 560], the latter properly belonging to the rochet. Hody says, that in the reign of Henry VIII. and Edward VI. the Bishops wore their Doctor of Divinity scarlet habit with their rochet, the colour being changed for the present ugly and unauthorized black satin chimere late in the time of Queen Elizabeth. The following notices occur of the chimere, but the deriva- tion of the name is unknown: "Chimeres and Rochets." [Archbishop Parker's D'orXs, p. 475.] Chinure, a robe made of velvet, grogram, or satin, used also in riding [Archo'ol. XXX. 17], a gown cut down the middle, generally used by persons of rank and opulence [Halliwell]. "A scar- let episcopal gown. " [3 Ziir. Lett. 271.] " His upper garment a long scarlet chimere, down to the feet, and under that a white linen rochet." [Foxe, vi. 641.] Veni, Creator Spiritus] In the Ordo prescr\'ed by Morin [p. 265] here follows the Sermon. In the Bari Pontifical, after the Vere Dignum, the Veni, Creator Spiritus is added in a later hand. [Catalani, i. p. 230.] This hymn does not occur in the Sacramentary of St. Gregory, the ancient Ordo Romanus, or the early Pontificals ; but it appears from the Use of Lyons, that in certain churches a !\Iass of the Holy Ghost was sung, and in others that this hymn was used. In the Euchologium of Allatius, after the profession of faith by the elect, the consecrator said, "Gratia Spiritus Sancti sit tecum." [§ xxi. tom. i. p. 201.] By the Pontifical of Mayence, about the twelfth century, the Mass of the Holy Ghost was ordered to be sung, and also by the Pontifical of Cf)c Consecration of '15i5!)op0. 701 Cheist, to be our Eedeemer, and the Author of ever- lasting life ; Who, after that He had made perfect our Redemption by His death, and was ascended into heaven, poured down His gifts abundantly upon men, making some Apostles, some Prophets, some Evangelists, some Pastors and Doctors, to the edifying and making perfect His Church ; Grant, we beseech Thee, to this Thy servant such grace, that he may evennore be ready to spread abroad Thy Gospel, the glad tidings of reconcilia- tion with Thee ; and use the authority given him, not to destruction, but to salvation ; not to hurt, but to help : so that as a wise and faithful servant, giving to Thy family their portion in due season, he m;iy at last be received into everlast- ing joy ; through Jesus Christ our Lord, Who, with Thee and the Holy Ghost, liveth and reigneth, one God, world without end. Ajiieii. "^ Then the Arcliliishop and Bishops present shall lay their hands upon the head of the elected Bishop kneeling before tliem upon liis knees, the Arch- bishop saying, RECEIVE the Holy Ghost, for the Office and Work of a Bishop in the Church of God, now committed unto thee by the Imposition of our hands ; In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. And remember that thou stir up the grace of God which is given thee by this Imposition of our hands : for God hath not given us the spirit of fear, but of power, and love, and soberness. H Then the Archbishop shall deliver liim the Bible, saying, /^ IVE heed unto reading, exhortation, and ^^ doctrine. Think upon the things con- ". . . . Sint speciosi, munere Tuo, pedes ejus ad evangelizandum pacem, ad evangelizandum bona Tua. Da ei, Domine, miuisterium reconcilia- tionis, in verbis et in factis, in virtute signorum et prodigiorum. Sit sermo ejus, et pr»dicatio, non in persuasibUibus humanaj sapientiaj verbis, sed in ostensione spiritus et virtutis. Da ei, DoMiNE, claves regni coelorum, ut utatur, non glorietur, potestate quam tribuis in sedificationem, non in destructionem Sit fidelis servus et prudens, quern constituas Tu, Domine, super familiam Tuam ; ut det iUis cibum in tempore opportuno Terminanch secrete : Per DoMi- NUM nostrum Jesum Christum Filium Tuum, Qui Tecum vivit et regnat, in unitate Spiritus Sancti, Deus. Per omnia siecula Sieculorum. Et resj)ondeant onines : Amen. *\ Postea det eis codicem evangeliorum, dicens : ACCIPE evangelium et vade, prredica populo -^-J- tibi commisso. Lyons, written in the fourteenth century. [Catalani, § xiv. p. 191.] Thomassin has printed this hymn in his collection of very ancient hymns of tlie ancient Church. [Op. tom. ii. p. 375. See also Brer. Surish. Pars hiemali.^, fo. 97, MJS. Sarisb. fo. 71.] The first Englisli version (added in l(i()2) has been attributed to John Dryden. Receive the Ilohj Oki)d\ None of tlie old Englisli Pontifi- cals, except the Exeter, contain this " Form ; " and Martene acknowledges, "Verba ilia .... toti antiquitati ignota fuerunt ; adeo ut vix in uUo Pontilicali annos 400 attigente reperiantur. Nam ex omnibus qua; percurrimus, tria tantuni ilia habenf, Arelatense, Andegavense, et Gulielmi Durandi." 'I'he "Form" occurs in the Rom.an Pontifical. In the GrctU Church the form is, 'II 6da. xti/"'. '( Toi'TOT-f to. aaOivfi Otpairiv- oi'aa, Kal rd iWei-jrovTa ai'aTrXTjpouoa, Trpoxftp'i'crai rbi' duva, ruv OeorpiXiaraTov llpec/ivTepof, ETricTKOTroi'. [(iOAH, Jt'il. ilr. p. 30"2.] shall deliver him the Bible] St. Dionysius, in Kecks. Hivr. c. v., explains the delivery of the Gospels to imply the necessity of knowing, preaching, and meditating on them. [.See also DuitANurs, 1. ii. c. xi. Sym. Tuess. c. vii. P. Damian, Sei-m. i. de Dedic. Amal. Foht. 1. ii. c. xiv., and Haberti in dbs. ml Pont. Oner. p. 79.] The 4th Council of Carthage, c. ii.. directs, " Episcopus cum ordiuatur, duo Episcopi ponant et tcneant Evangeliorum codicem super caput et cerviccm ejus : et uno super eum fundente benedictionem, reliqui omncs Episcopi, qui adsunt, manibus suis caput ejus tangant." In the first Pr.aycr Book of Edward VI., 1549, this old tradition w,-vs observed, for the Arclibishop was recjuired to "lay the Bible upon his (the elected Bishop's) neck." The Roman Pontifical requires the open Gospels to be laid without a word on the neck of the elect, and Catalani says, that with this agree the Greek and Syrian rituals, a Pontifi- cal of llayence, and Roger Wendover, s. a. 1093. A M.S. of Aries quoted by Martene [de Ant. Ecrles. Pit. 1. i. c. viii. Art. X. n. xv.] leaves it indifferent whether open or closed, and so do L.atin rituals, except tlie Ordo Romanus and that of C. Cajctan, which prescribe it to be closed; but the Apost. Const. [1. viii. e. iv.], Symeon of Thessalonica [c. vii.], and the Greek M.aronite and Jacobite rites iirescribe it to be open. Two oI<l Pontificals require the Gospels to be laid between the shouldcr.s and on the neck, the Greek rituals and Symeon of Thessalonica say it was to be laid on the back of the head and neck (t^ K(<pa\TJ Kal tu> rpaxri^v)' aiwl the Nestorians, on the back. Three Deacims held the book [Const. Apost. 1. viii. c. iv.]; but the Ordo Komanus [iV. Counc. Carth. c. ii.], the S.acramentary of Gregory, and other rituals, appoint Bishops for the act. From the words of the Gospel which chanced to open, the superstitious of the Middle Ages drew auguries, and this custom seems to have led to tho direction that the book should be slnit. Ainalarius Fortunatus [de Off. Eeetex. 1. ii. cxiv.] says of this ceremony, " Neque vetus auctoritas ; " Alciiin [ile Dir. Ojlic] agrees with Amalarius. This statement must be somewhat corrected, as wo find the rite enjoined in the Pontifical of Egbert, tlie Sacramentary of St. (iregory, and the 4th Coun- cil of Carthage. Hallier makes this, with the Laying on of hands, two forms, as he notes two matters of Consecration, "Receive the Holy Ghost," and, " Take tho Gospel." [P. iii. s. viii. e. ix. Art. 3.] Probably the custom of the delivery of the Bible was derived from the old English custom of giving the Gospel to tho Deacons, mentioned 900 years ago, as Mar- tene shews. [Tom. ii. I". 314.] Oire heed unto reading, etc.] The following passages may 702 Cf)C Conscctation of IBlsfjops. tained iu this Book. Be diligent in tliem, that the increase coming thereby may be manifest unto all men. Take heed unto thyself, and to doctrine, and be diligent in doing them : for by so doing thou shalt both save thyself and them that hear thee. Be to the flock of Christ a shepherd, not a wolf ; feed them, devour them not. Hold up the \yeak, heal the sick, bind up the broken, bring again the out-casts, seek the lost. Be so merciful, that you be not too remiss ; so minister discipline, that you forget not mercy : that when the Chief Shepherd shall appear you may receive the never-fading crown of glory ; through Jesus Christ our Lord. Amen. IT Then the Archbishop sliall proceed in the Com- munion-Service ; with wliom tlie new Consecrate. 1 Bishop {with others) shall also communicate. " Quum datur baculus dicat ordinator : Accipe bacuhim pastoralis officii : et sis in corrigendis vitiis pie SMviens, judicium sine ira tenens, in fovendis virtutibus auditorum animos demulcens, in tranquillitate severitatis censuram non deserens. IT Et dominus metropolitaniis, vel consecrator, peragat missam. IT And for the last Collect, immediately before the ISenediction, shall be said these Prayers. MOST merciful Father, we beseech Thee to send down upon this Thy servant Thy heavenly blessing ; and so endue him with Thy Holy Spirit, that he, preaching Thy Word, may not only be earnest to reprove, beseech, and reljuke with all patience and doctrine ; but also may be to such as believe a wholesome example, in word, in conversation, in love, in faith, in chastity, and in purity ; that, faithfully fulfilling his course, at the latter day ho may receive the crown of righteousness laid up by the Lord the righteous Judge, Who liveth and reigiieth one God with the Father and the Holy Ghost, world viithout end. Avten. PREVENT us, O Lord, in all our doings, with Thy most gracious favour, and fur- ther us with Thy continual help ; that in all our works begun, continued, and ended in Thee, we may glorify Thy holy Name, and finally by Thy mercy obtain everlasting life ; through Jesus Christ our Lord. Amen. THE peace of God, which passeth all under- standing, keep your hearts and minds iu the knowledge and love of God, and of His Son Jesus Christ our Lord. And the blessing of God Almighty, the Father, the Son, and the Holt Ghost be amongst you, and remain with you always. Amen. be cited as illustrating this charge : " Sint speciosi munere Tuo pedes horum ad Evangelizaudam pacem, ad Evangelizan- <lum bona Tua. Da eis, Domine, ministeriiun reconciliationis .... Utantur nee glorientur potestate, quam tribuis, in a;di- ficationem, non in destructionem. Sint servi fideles et jirudentcs quos eonstitiias Tii, Domine, super familianiTuam, lit dent illis eibum in tempore necessario." [Mokin, P. ii. 2IG. MS. Leofrici, fo. 2S0. Pojit. Egbekti Eboracens. Martene, p. 341. Gelasii Sacram. Mueatori, Lit. Rom. Vel. tom. i. pp. 6-25, fi26.] " Ciim bacillus datur.— Accipe baculum sacri regiminis sig- num, lit imbecillos consolides, titubantes confirmes, parvos corrigas, rectos diriges in viam sahitis a?terna^. " [Morin, P. ii. 2t)6, ex. Cod. aim. Dec. aitat. superaute.] In tlie Greek ritual occurs, Xd/3e TaiiTTjf ttjv ^aKT-qpiav iV e(/>' fi (7Trjf)t^i>fX€vo% Oeot/nXuii t6 TTol^vibv (TOP, iyrt ko.1 \byov fx^KKet^ aTrooovvai. vw^p cu'toD t({J 6e(Ji iv Tjii-ipii. Kpicreui. [Assemani, P. iv. p. -■"'•1 " Pascite gregem Dei, qui creditus est manibus vestris, et visitate ilium sijiritualiter, non violenter sed sponte, non ])roptor lucra turpia . . . . ut sitis bonum exemplar, ut cum apparebit Princeps Pastorum. accipiatis ab eo coronam qu» non marcescit." [MoRiN, Ord. Si/i: Maron. P. ii. p. 3.55. ] Host merciful Father] This prayer is an adaptation of the " Beuedictio super populiim," by the newly-ordaiued Bishop, in the Salisbury Pontifical : — "Deus, qui me indignum et peccatorem ad Pontificale oflScium dignatus est promovere, sua vos illustret atque sanctificet benedictione. Amen. " Donet mihi per gratiam suam bene operandi facultatem : ct vobis sui famulatus promptissimam obeditionem. Amen. " Sicque vos doctrinis spiritualilnis et operibus bonis repleri in pra^seiiti vita concedat : ut ad pascua vitte a^teniai cum c.-eteris ovibus suis vos pariter introducat. Amen." A somewliat similar prayer is to be found in Assemani's collection [P. iii. pp. 5.5, 88, 89] at the delivery of the Epi- scopal ornaments, and in the Prayer of Consecration [P. iv. 10.5], YloiTjiTotf ylviaOaL toO WXriOiiwu Xloip.evo^, bhtiybv TvtpXwyy <pws Tu'if iv crKurei, TraiO€l'Ti]v d^pb'.'Uf, fpwaTrjpa ev Kbapif:, 'iva, Karapriffas ras (/xTTLaTevOfiaas at'ry fpvx^s eVt ttjS irapovffrjs fw^s, irapaffrfi tw (Sri/j.aTt 2oG dKaTot(TXi'»'7"CJS, Kal rbv p-iyav piaBbv \t]^7p-aL 8p eroLpidaas rots d6\T](xa<riv imcp rod KTjpi'jf-taro^ top iO(iyy(\iov ^oD. FINIS. GENERAL APPENDIX. THE "STATE SEEVICES." Until the year 1S59 modem editions of the Book of Coimuon Prayer contained four services for special days of the year, which ■were conuiionly called "State Ser\'ices," because they commemorated cert;iin public events connected with the political history of the coimtiy, and because the use of them was enjoined by the State alone rather than by tlie Church and State together. These formed no part of the book put forth by authority of Crown, Convocation, and the Houses of Lords and Commons in 1661, and therefore no part of the book alone sanctioned by the Act of Uniformity.' The authority for the three which have been discontinued was of a mixed character, partly civil and partly ecclesiastical ; the authority for tliat which is still enjoined by the State is to this day solely that of the State, and of one branch of tlie State alone. In giving a short sunmiary of the history and obligation of the several Forms, it will be convcnicTit to mention the particulars of each case separately. § The Form of Prayer for tin: Fifth of Non'inhi r. The Act of Parliament 3 Jac. I. c. 1, i^ro^idcd for the annual observance of this day in commemoration of tlie dis- covery of the Powder Plot, and ordered that all ministers in every Cathedral and Parish Church sliould say Morning Prayer, and "give thanks to Almighty God for this most happy deliverance," and that all " persons inhabiting within this realm of England and dominions of the same " should resort to some Church and be present during such service. Ko particular form, however, was prescribed, and none was pi'epared by Convocation ; but a form drawn up by the Bishops was issued by royal authority in lij06. In April 1662 this fonn was revised by Bishop Cosin, and adopted by Convocation on the 26tli of tluit month, together with those for January 30, and May 29, and was attached to the I'rayer Book by virtue of a Koyal I'roclamation, enjoining the use of all the three, of May 2, 1 662. The form remained unaltered until the accession of William III., when, as he happened to have landed in England upon that day, and was. regarded as the means of a similar deliverance to that then comnicniorated, various ijiterpolations relating to his accession, as well as some alterations (c.;/. the substitution of Luke ix. 51 -.57 as the Gospel, instead of Matt, xxvii. 110, the account of Judas's betrayal of his Master, " which for some good reasons, I suppose, says Whcatley, siguilicantly, "was tlicn thought proper to be discontinued") were made by Bishops Patrick and Sprat without the sanction of either Convocation or Parliament. This service was then re-issued by Proclamation of October 18, 1690, and was the form which contuiued to be enjoined until its recent removal. 1 The following is fouiul in in.imiscvipt at the end of thp Jl.s., .•in<l of lli.' corrected folio of Iti'JO, i>rcservf<l in tlio House of Lords Library [srr jm^-- 'S.i\, and in tlie Sealed Books, Ijut it is not found in the MS. of the Traj-ei- Book which ia preserved at Dnlilin : — " The Formes of Prayir for the V of Korrmhrr the XXX of Janimnj, £ for tlis XXIX of May art to tie printed at tlie eml ofthLt Hook." It may be safely asserted that tlio forms tlieTnsches were not in exi.stence when this note was A\Titten in tlie plaee <if llieiii, and thus tliat tliey did not receive the sanetion of Convocation, tlie Crown, and Parliament when the Prayer Book itself did. Tlicy ivere evidently, however, in coui"se of preparation or revision at this time, and that they came into use at an early date subsequently is shewn by the fact that inqniries respecting the use of them are found in Visitation Artiuh's of U'e'eJ, Tlie history of the State Services themselvis ia fully given, from the two ojtposite points of view, in Rev. A. P. Pt;reival's Origiiutl Serricex for the Slate HoUiloys, Lond. 1S"S. in which the original and altered forms are exhibited in parallel eolnmus, and in a pamithlet by Rev. T. Lathbnry. The Aiithoritii of tlie Services .... eonsiftered^ Loud. IS-iy. § The Form of Prayer for the Thirtieth of January. This day was appointed to be observed " as an anniversarj- day of fasting and humiliation, to implore the mercy of God, " by Act of Parliament, 12 Car. II. e. 30. The form of Prayer was prepared by a Committee of Convocation appointed May 16, 1661, which consisted of Bishops Warner of Rochester, King of Chichester, Morley of Worcester, and Reynolds of Norwich, together with eight representatives of the Lower House ; it was approved April 26, 1662, and enjoined, with the preceding service, by Proclamation of May 2, 1662.- Upon the accession of James II., however, certain alterations were made by royal authority alone, which were not improve- ments, intensifying in some degree the tone and language of the earlier service, and especially enlarguig the Introductoi-y Hymn by the addition of various passages of Holy Scripture prophetic of our Blesseil Lord's ."^ufierings and Death. This form (the order for the use of which was dated December 23, 1685) was not altered during the reign of William III., and was the one which remained in use subsequently. No public performances in theatres or concert-rooms were permitted on this day until 1808, when a concert Avas given at the Haymarket without interference from the authorities. An oratorio followed in 1809, aiul the old custom was then abandoned. [.S'ee Parke's Musical Memoirs, u. 32, 1830.] § The Form of Prayer for the Twenty-ninth of JIay. The Act 12 Car. II. c. 14, appointed May 29 to be observed with public thanksgix-ings for a double reason, as being the birthday of Charles II. as well as the day of his Restoration. The service was prepared, as in the preceding case, by a committee of Convocation, consisting of Bishops AVren of Ely, Skinner of Oxford, Laney of Peterborough, and Hench- man of Samm, together with eight members of the Lower House ; its approval by the two Houses and issue nyder the authority of the Crown were simultaneous with those of the form for January 30. Since, however, various portions herein referred to the birth of Charles II., the use of which after his death would have been out of place, the form was revised upon the accession of ,Iames, who u|ion its republication issued an order for its observance, dateil April 29, 1685, which mentioned the reason for its alteration, and stated that it was "now, by our special comnumd to the Bishops, altered and settled to our satisfaction." From this time tlie form con- tinued without any further change. 2 It has not, we believe, been previously distinctly iioticrd that two editions and versions of a form were issued " by His Majesl y's iiirecti<m." before that which was preiiared by Coiivoeation. One of these a)tpeared in 16(J1, in which the Introductory Hymn was hiiiKcr than that in the subse- quent service, some of the proper Psalms ditfcrmt. and a very long prayer, full of the strongest expiYSsions, occupied tlie place of the" lil-st Collect, which, together with some i>ortions of the other Prayers, was taken from Private forms of prtnt(r,Jitt(<l fur the late sad times; jxirtiiiilarhi a fonn of prayer for the thirtieth of January, a book in which Bisho]i Hrijin Dnppa hail a share, i>rinted at London in IfJllO. By a singular oversight, the Collect for tlie Koyal Family was cojiicd without alteration from a Prayer Book of the reign of Charles I. ; and consequently petitions were otfei-cd ill it for "Queen Mary. Prince Charles, and the rest of the royal progeny," when tliat Prince had lieconio the reigning iiionareli. A second edition, corrected in this respect, appi-ared, witli a proc];imation for its use, dated .Tannniy 7, 10112 ; it was somewhat curtailed, but was still longer than the form finally adopted by Convocation. Burnet says that .Sancroft drew for the three days "some Offices of a very high strain. Yet others of a more moderate strain were preferred to them. But he, coming to be ailvanceil to the See of Canterbury, got his Olllces to be. imblishi'd by the King's antliolily." {Oxen Times, i. 383,] Probably these weri' tin- aUcrations intro- dnce(l on James's accession. 704 (General 9ppenDir. § The Form of Vratjer for Ihe Accession of the Sovereign. This is the only one for which there was never any degree of parliamentary authority, formerly or at present. The other services, although not specially prescribed, were recog- nized by the enactments which ordered that their several days should be observed witli particular thanksgivings ; but even this modified authority is wanting to the service for the Accession. In principle, however, it is the oldest of all the State Services. The first form was issued Ln 1578, to be used on November 17, the day of the accession of Queen Elizabeth ; ' but during the reign of .James I. the observance of the day appears to have been laid aside, his reign being sufficiently marked by the form for November 5, and that for Augaist 5, the day of his escape from the conspiracy of the (iowries. A form, however, was issued in 1()26 for the accession of Cliarles I., tlie history of the preparation of which is not known, but which appeared only under the King's authority. Among the Canons passed by Convocation in 1640 was one which recognized this form and enjoined the observance of the day ; but an Act passed Ln 16G1 (13 Car. II. c. 12), expressly forbade the enforcement of these Canons as lacking the authority of Parliament, and the day and form alike remained unsanc- tioned, and were then disused, the King's accession being more fitly commemorated on May 29. But on the accession of James II. both were revived ; a new form was prepared, whicli retained but one of the prayers in the previous form (that which commences, "0 Lord our God, Wlio upholdest and governest"). It appeared with a proclamation for its use dated December 23, 1685, which sets out with stating, " Whereas not only the pious Christian emperors in ancient times, but also of late our own most religious predecessors, kings of this realm, did cause the days on which they began their several reigns to be publickly celebrated every year (so long as they reigned) by all their subjects with solemn prayers and thanksgiving to Almighty God ; this pious custom received lately a long and doleful iiiteriiiption upon occasion of the barbarous murder of our most dear Father of blessed memory, which changed the day on which our late most dear brother succeeded to the Crown into a day of sorrow and fasting. But now we thinking fit to revive the former laudable and religious practice, and Iia\'ing caused a form of prayer and thanksgi™ig to be composed by our Bishops for that purpose, our will and pleasure is," etc. During the reign of William III. the day and form wer^ not observed, his accession being added to the service for November 5 ; but with Anne they returned into use. King James's service being revised and altered, and re-issued under the authority of a Proclamation of February 7, 1703-4.'- This remains the form still enjoined for use on June 20, the anniversary of the accession of Her present Majesty, except that during the reign of George 1. 1 In Oxford the anniversary had been, however, previonsly observed in the reign of Mary as well as iu that of Elizabeth. We learn from a sermon by Bisliop John Howson in defence of the Festivities of the Chureh o/Englan'f (4to, Oxf. 1602), that two solemn Masses were appointed in Queen Mary's days to be celebrated in St. Mary's Church on the Queen's birthday, and also on her coronation-day. And in the appendix to a sermon preached at St. Paul's, November 17, 15M, by Dr. Thomas Holland (4to, Oxf. 1601), there are some interesting particulars given as to the form adopted on Queen Elizabeth's accession-day. To the ordinary daily service was added an exposition of Scripture, '* such as is fitte to perswade the auditory to due obedience to her Majesty," etc., followed by solemn prayer "made by the ministers, or set forth by publique authority," and, iu some cases, " Psalmes song or sacr-ed Antiphons. either by the whole multitude or by the Quier (as it is used iu her Maiesties Chajipell or iu Cathedrall Churches)." And of the beginning of this custom Holland wi'ites thus : " About the 13 yejvre of the reigno of her Excellency was the first practize of the publique solemnization of this day, and (as farre forth as I can heare, or can by any diligent enquiry learne) the first public celebrity of it was instituted in Oxford (by 1). Cooper, being then there Vicechauncelor, after B. of Lincolnc, and by remoue from tlience B. of Winchester), from whence this institution flowed by a voluntary current over all this Kealme, not without the secret motion of God's Holy Spirit, I doubt not, and to the greate comfort of all true English harts. The continnall observation of which ceremony sithence hath not beene imposed upon the Church of England bv anv Ecclesiasticall decree neyther prescribed by any Canon of tlie Chiir.li'; but hath bin raeere voluntarily continued by the religious and dutifiUl sul)iects of this Realme," etc. 2 To the first issue of the Accession Service in 1728 for llth June, the anniversary of the accession of George I., the fidlowing rubric is prefixed : "This day being the festival of the Ajiostle St. Barnabas, the proper OIHce for th.at day shall be wholly omilt.d, aiut this used instead of it ; and tlicrn shall be notice thereof given publii'kly iu tlie Clnirch the Sunday before." In a copy of this form preserved in the Bodleian Library (svo, Rawlinson, 1043) there is the following caustic M8. note by the Non-juror "Thomas Heame : " I have bought and secured this form of Prayer with Thanks- giving, because in after times perhaps it will hardly be bcliev'd that tlie office for the day of St. Barnabas the Apostle was publickly prohibited, and that orders were given that no notife should be taken of him, but tliat instead thereof one much inferiui- to an Apostle should be mentioned in his room." Hearne adds also in another note that the omission of St. Barnabas was " to the great scandal of good and honest men, who justly think it very eUocking." part of the first lesson appointed in James's book (Josh. i. 1-9) was restored in place of the lesson s>d)stituted by Queen Anne (Prov. viii. 13-36). From this brief summary it is evident that the three earlier forms had in their original condition sufficient authority ; the days were appointed by Parliament for special services, such services were prepai'ed by Convocation, and then were ratified by the Cro^^'n. The subsequent alterations lacked both parliamentary and ecclesiastical sanction, except in so far as the former was afl'orded by the recognition of the days and their services through the incorporation of the whole Prayer Book Calendar in the Act for the regulation of the Calendar, 24 Geo. II. c. 23. Considerable dithculty was in consequence felt by many Clergy as to the legality of the forms, the recon- cilability of their use with the terms of the Act of Uniformity, and the riglit of the .State to impose tliem ; added to whicli, tlie tone of portions of them jarred painfully in their bitter- ness and veliemence witli that of the ordinary devotions of tlie Churcli. " Popish treacliery," " hellish malice," " blood- thirsty enemies," and tlie like expressions, which were chiefly found ill the form for November 5, were felt by most to be out of place in a service of solemn thanksgiving and interces- sion. In consequence, the observance of the several days gradually fell into comparative disuse, and was kept of late years only in Cathedrals, College Chapels, and in some (and some only) of the Churclies where Daily Prayer was offered. The subject was considered in the Lower House of Convoca- tion in 1857, and a Report from a Committee appointed to examine it (presented July 10), stated that the services as they then stood, with the alterations which had from time to time lieen made, rested on the sole jiower of the Cro'wn. The mind of Clergy and Laity was therefore prepared to some extent for the debates in Parliament in June 1858 (in which special reference was made to the Report of Convoca- tion) on the expediency of abolishing the observance of the three days, which resulted, in the first place, in Addresses to the Queen from both Houses, praying for the discontinuance of the Forms of Prayer. Upon these Addresses followed, on January 17, 1859, the issue of the "Warrant" by Her Majesty, which ordered that the use of these forms "be henceforth discontinued," and that they "be not henceforth printed and published «itli, or annexed to, the Book of Common Prayer. " Tlie repeal of tiie several Acts enjoining the observance of the anniversaries (including also the Act of the Parliament of Ireland, 14 & 15 Car. II. c. 23, for the observance iu Ireland of the 23rd October in commemoration of the Rebellion of 1641) was then in the last place enacted by iStat. 22 Vict. c. 2, which received the Royal Assent on March 25, 1859. It is, however, a matter for regret that the history of great national mercies and suis should by this total repeal have altogether lost its public religious aspect, in connection with the teaching of the Church of the land ; well would it have been if but one Collect for each day had been left by proper authority to preserve the memory and lessons of events which were of the highest national moment. But if any doubt rested on the degree of obligation attaching to these three earlier fonns, much more must it be a question how far the remaining service, that for the Accession, can still bind the Clergy to its use, when it rests simply and entirely upon the authority of Proclamation alone, witliout sanction from either Parliament or Convocation. Every true Cliristian Englisliman wlio has a real sense of the dignity, greatness, and responsibility of the Sovereign set over him by God, and a real interest in the welfare of the nation, must desire that the day which annually commemorates the per- lietuity of our Constitution should be marked with a special offering of praise and prayer; praise for the great mercies vouchsafed to our land, and prayer that Prince and People may alike, from the consideration of those mercies, continu- ally learn and practise better their own mutual duties, tireatly therefore is it to be wished that a form were pre- pared by Convocation and duly sanctioned by Parliament, in which all could gladly and without scruple take part ; a form \\hicli would be indeed at once the annual solemn confession by tlie Church on behalf of the People that by God alone ■'Kings reign and Princes decree justice," and the annual witness to the old loyalty tliat jealously guards alike tlie Altar and the Throne. OTHKR SUPPLEMENTARY SERVICES. § Service in Commemoralion of the Fire of London. A Form of Prayer appointed to be used annually on Sep- tember 2, in commemoration of the Fire of London (which Cfjc ^cottisf) ll*)rai)cr 16oofe of 1037. 705 commenced on that clay), appears in some Oxford Prayer Books printed between 16S1 and 16S3. It w as first issued for use, "by his Majestie's special command," on October 10, 1066, and contained, like other special forms, a hymn instead of the Veuite, proper Psalms and Lessons, etc., but was without any special mention of the Fire or of the City of London. In 1696 it was revised and reissued under Arch- bishop Tenison's authority, with a different hymn, and other changes, and with a Collect added which prayed for the preser- vation of the City from fire. The service was reprinted in a separate shape by the king's prmters from time to time, even as lately as the year 1S21 : and a Latin version of it is in- cluded in the Latin Prayer Book published by Thomas ParseU, of which the last edition appeared in 1759. Its use was continued in St. Paul's Cathedral until the year 1859, when tlie observance of the day ceased, together with that of the State holydaya abrogated by Parliament. § The Office iisecl at the Healing. Prayer Books printed in the earlier part of the last century, and particularly during the reign of Queen Anne, frequently contain the prayers used on tlie occasion of the touching l)y the sovereign for the cure of the king's evil. The earliest edition in which the Office has as yet been found is of the date of 170(!, and the latest is that printed by Baskett in Oxford in 1732. [Bodl. Lihr.} A Latm version, however, continued to appear in the later editions of the Latin Prayer Book pub- lished by Thomas ParseU, of Merchant Taylor's School, to the year 1759. But as the service possessed no liturgical authority, and had no riglitful place ui the Englisli Service- book, it is not necessary to notice it liere in any detail. It was first, as it seems, compileil in a regular form in tlie reign of Henry VII., whose Office was printed by Henry Hills, the king's printer, in 1686, in quarto,' and is to be found re- printed in Peggc's Curialia Miscellanea (Lond. 1818), and in vol. iii. of Maskell's Momimenia Rilualia, The order of the service appears to have varied with each sovereign, and the ceremonial used by Queen Anne was considerably shorter tlian that adopted by her predecessors. Although the service appears in Prayer Books of the Georg- ian era, it is said tliat it was never used by a sovereign of the Iiouse of Hanover. The power of touching was exercised by the son of James II. as James III. in tlic hospitals at Paris, and by Pi-ince Charles Edward at Edinburgli ; "and two silver touch-pieces for distribution at the healing were struck 1)y the last representative of tlie house of Stuart, the Cardinal of York, under the title of Henry IX., who appears occasion- ally to have practised the rite." '■' An English form from a Prayer Book of 1710 is given, as well as the earlier Latin form, in Pegge's Curialia Miscel- lanea, and from a Prayer Book of 1715 (also with the Latin form) in the Notes to A. J. Stephens' edition of tlie Prayer Book, vol. ii. pp. 990-1005, in both cases accompanied with notices of the rite ; but the fullest historical account of the whole subject is to be found in a pamphlet by Edw. Law Hussey, Esq., M.Il.C.S., of Oxford, reprinted in 1853 from the Archceolofjical Journal, and entitled. On the Cure of Scrofuloiis Diseases attributed lo the Royal Touch. See also a paper in the British Magazine for 1848, pp. 122-146. The Form of Consecrating Cramp-rings on Good Friday, as a remedy against contraction of tlie nerves and the falling- sickness — a practice used by Henry VIII. and Queen Wary, in the assertion of a similar power to that claimed to be exercised in the preceding rite, ■«aa never printed in the Prayer Book, as it was never used by any sovereign since the Reformation, althougli apparently revised and prepared for use in the reign of James II. It is printed in English (from a MS. of the latter date) in Pegge's Curialia Miscellanea, in vol. iii. of Maskell's Monumenla, and In Stephens' Prayer Book [Eccl. Hist. Soc.'\, vol. ii. p. 921 ; a Latin form, prepared for Queen Mary in 1554, is to be found in Buniet, and in Wilkins. § The Form used at the Meeting of Convocation. This Latin form was first printed in 1700 by the king's printer, and again in 1702, with tlie title, " Forma precum iu utraque domo Convocationis, sive Synodi Prselatorum et cffiteri Cleri, sen Provincialis seu Nationalis, in ipso statim cujuslibet sessionis initio solemniter recitanda." It is found in Parsell's Latin Prayer Book, of which the fourth edition appeared in 1727, and a later one in 1744 ; and, from thence, iu Bagster's Liturgia Anglicana I'olyglotta, published in 1825. It consists of the Litany (whicli is said in the Upper House by the junior Bishop, and in the Lower by tlie Prolocutor) with a special supplication inserted after tliat for the Clergy, a prayer after that for tlie Parliament, and tlie following four Collects before the Prayer of St. Chrysostom, viz. tliat for St. Simon and St. Jude, tlie second for Good Friday, and those for St. Peter and for the Fiftli Sunday after Trinity. The form is reprinted in the Appendix to Perceval's Original Sen-ices for the Slate Holy Days, pp. 102, 103. W. D. M. II. THE SCOTTISH PRAYER BOOK OF 1637. Tlie Scottish "Scvvico-book," as it was called at the time of its introiluctioii, is alike interesting from the great names with wliich it is associated, from the calamitous circumstances of its first appearance, from its relation to the first book of Edward, and from tlie influence wliich, in spite of its failure in Scotland, it exercised on the final revision of the English book. A brief description of this Prayer Book— popularly, but incorrectly, called Archbishop Laud's— is now presented to the reader. To begin with its historic antecedents. A real Episcopacy — as distinct from what is known in Scottish history as the "Tulchan Prelacy "—was provided for Scotland by the con- secration, in 1610, of Archbishop Spottiswood, Bishop Lamb, and Bishop Hamilton, for the sees of Glasgow, Brechin, and Galloway. Spottiswood became Archbishop of St. Andrews in 101.') ; and in the same year he seems to have drawn up a list of the wants of the Scottish Church, among which was included the lack of a fonn of Divine Service. [(Jrub'.s Feci. Hist, of Scotland, ii. 305.] At that time Knox's Book of Common Order was used along with extemporary prayer. In 1610 the (ieneral Assembly at St. Andrews, under Spot- tiswood's presidency, agreed to the proposal (which King James h.-ul expressly supported) that an uniform order of Liturgy sliould be framed, "to bo read in all kirks on the ordinary days of prayer, and every Sabbath-ilay before ser- mon." "The King," says Mr. Grub, "certainly intended to I Tills edition is in Latin, widi English rubrics. An eilitinn entirely in English wnsnlsi) jirinteil by the same jirinter in the sanio ye.-ir in dnoilocinii), of which ii copy exists among Ant. A Wood's books in the Uodl. Libr., Nti. 80;!, iv. 2y pave the way for the introduction of the English Prayer Book, "while many of the Ministers of the Assembly 'merely contemplated a book on the model of the Commou Order. [Grub, ii. 375.] James determuied to accustom the inhabi tants of Edinburgh to the presence of the English ritual (which he had once rudely and ignorantly satirized) by establishing it in tlie Chapel Hoyal at Holyrood, where, on Saturday, May 17, 1617, it was for the first time performed with "singing of choristers, playing on organs, and surplices," in the King's own presence. A celebration followed on Whit- sunday, when Bishop Andrewes preached. The Dean of the chapel. Bishop Cowpar, at first declmcd to communicate kneeling : Laud, who was in attendance on the Coui't, gave offence by performing a funeral in a surplice ; and it was evident that the exaiiiiile of tlie Chapel Koy.il would not be willingly followed by the Scottish kirks. One otlicr public step was taken in James's reign — the promulgation in 1620 of an Ordinal for Scotland — a very unsatisfactory rite, which ignored the Order of Deacons. But the King received from Archbishop Spottiswood the draft of a Liturgy, «liicli ho caused to lie revised by Dean Young of Winchester, and then returned, witli marks of his own, to Spottiswood. [Law- .SO.N, Hist. Fj>i.ic. Ch. i. 497.] Charles I., at his accession, resumed the project of a Scottish Liturgy, and carefully considered the book which his father had received. Rather more than a year after Laud's translation to the see of London— that is, in September 1C29 —the Bishop (then just able to sit up after a severe illness) '' See Notes mid Queries, (Jth S., vol. vii. p. 4U. 7o6 (General appctiDir. was visited by Dr. John Maxwell, one of the Edinburgh Clergj', who told him in the King's name that he was desired to communicate with some Scottish Bishops, including Ai-ch- bishop Spottiswood, concerning a Liturgy for that Churcli. "I told him," says Laud [Works, iii. 427], "I was clear of opinion that if His Majesty would have a Liturgy settled there, it were best to take l/ie EmjUsh Litunjy without any variation He replied tliat lie Mas of a contrary oiiinion ; and that not he only, but the Bishops of that kingdom, thought their countrymen would be much better satis- fied if a Liturf/y icere framed by their own Clenjy, than to liave the English Liturgy put upon, them ; yet, lie added, that it might be according to the form of the English Service - Ijook." Laud replied, tliat if this were so, he would take no further step until lie was able to see the King. This he did in October; Charles "avowed the sending of Dr. Maxwell, and the message," but acquiesced in Laud's opinion. "And in this condition," says Laud, " I held the matter for two, if not three, years at least." Maxwell, meantime, was the bearer of a Royal Letter to Ai'chbishop Spottiswood, pressing greater conformity to the Church of England. " [Lawson, i. 449.] In June 1633 King Charles was crowned at Holyrood ; and Maxwell appeared among the prelates as Bishop elect of Ross. A few days later Laud preached in the Chapel Royal on the benefits of ecclesiastical confonnity ; and some thought tliat this would have been a favourable time for proposing the reception of the English Liturgy in Scotland. But it appears that in this summer— otherwise memorable for Laud's translation to Canterbury — Charles gave way to the urgency of some of the Scottish Bishops for a Litui-gy of their own. They used not only the argument from national feeling, but another which would have great weight with the King and Laud : " that, if they did not then make the book as perfect cs they could, they should never be able to get it perfected after." [Laud, iii. 343.] The King ordered an Episcopal com- mittee iu Scotland to prepare a Liturgy, and to communicate with Laud, who was conunanded to give his ' ' best assistance iu this way , and work. " "I delayed as much as I could, " he says, "with my obedience, aud, when nothing would serve but it must go on, I confess I was very serious, and gare them the best help I could." [Laud, iii. 428.] Bishops Juxon and Wren were to assist Laud. Charles, in tlie meantime, detemiined that nothing should be wanting for the due per- formance of the English ritual at Holyrood : in Octolier 1633 he sent orders for that purpose, one of which was, "that there be prayers twice a day witli the quire, accortling to the Englisli Litui'gy, till some course be taken for making one that may fit the customs and constitutions of that Church." Laud also ■wi-ote repeatedly to Bishop Bellenden, Dean of the Chapel, exhorting him to preach " in his whites " on Sundays, and otherwise to see to the due order of the worship. The compilation of the Scottish Liturgy appears to have occupied between two and three years. Of the Scottish pre- lates, some, as the Archbishop of Glasgow, were more or less indisposed towards tlie undertaking, others ^'ere decidedly favourable, as Lindsay of Edinlnirgh, who was afterwards denounced at the Assembly of Glasgow as "a bower to the altar, a dedicator of churches," and even "an elevator at consecration ; " Bellenden of Aberdeen, Whiteford of Brechin, and Sydserf of Galloway, who was pelted iu 1637 by female fanatics, and accused of Arminianisin and Popery, and driven into exile, whei'e, alone of Scottish Bishops, he surnved until the Restoration. But the two chief compilers were Maxwell, Bishop of Ross, and Wedderburn, of Dun- blane. In fact, if the book were to be called after any one man, it should be known as " Maxwell's Liturgy." He was a person of much practical energy, and very obnoxious to the Scottish Puritans. As early as 1636, or earlier, he estab- lished the English ritual in liis Cathedral of Fortrose, where he afterwards, for some time, upheld the Scottish ; he was denounced in 1G38 as " a bower at the altar, a wearer of cope and rochet," and as having "consecrated" Deacons. AVed- derburn was a Scotsman educated at Oxford, had been inti- mate with Casaubon, and held prebends at Wells and Ely ; Laud knew him personally, " wished him very well for his worth sake," and thought that although "a mere scholar and a book-man," he was certain to do good service, if "his heart" could be kept up. The Presbyterians denounced him as having, by lectures at St. Andrews, "corrupted divers \vith Arminiauism," and left evidence "in all the nooks of the kingdom, of his errors and peiwerseness, liaving been special penner, practiser, urger of our books and all nova- tions." As an orthodox theologian, he had objected to the inadequacy of the Ordinal of 1620, and he felt very strongly the desirableness of making the new Service-book more per- fect, by conforming it in certain important points to Edward VI. 's first Liturg'y ; for Laud cites a note of his, to the effect tliat if the forms of administering the Sacrament be left as tliey stood in that Liturgy, "the action will be much the shorter ; beside.':, the words which are added since, ' Take, eat, in rememlirance, &c. , may seem torelisli somewhat of the Zuinglian tenet." [Laud, iii. 3.57.] Arehliishop Laud himself disclaims, and with perfect justice, the authorsliip of tlie Scottish Liturgy, but allows that he took a deep interest in, and prayed heartily for, its success. Again, he WTites, " I Uke the book exceeding well, and hope I shall be able to maintain anytliing tliat is in it, and wisli with all my heart that it had been entertained tliere. " [Laud, iii. 335.] We find him urging on the English printers, revis- ing proofs, encouraging Maxwell, receiving liis (jueries as to certain suggestions, and "notes " from Bisliop AVedderbum, as to which he takes the King's pleasure, ' ' sits down seriously " with Bishop Wren to consider them, remits them to Charles with remarks, receives back from him those which he has approved, and sends them to Wedderburn written in an English Prayer Book, April 20, 1636. [Laud, vi. 456.] One or two of tlie points whicli he takes may illustrate the minute carefubiess of his criticism. The Psalms cannot be well sung without a colon in the middle of each verse. As to the Ofl'ertory sentences, "we admit of all yours," but some others from the English book are recommended in addition. — "God be thanked," he concludes ; " tliis will do very well, and, I hope, breed up a great deal of devout and religious piety in that kingdom." He asks Wedderburn to send him a list of desideranda which would make the Liturgy still more perfect, whether the times will bear them or not : he may find some use for them. The King himself was eager and painstaking ; having sanctioned a first draft of the book on September 28, 1634, he gave a Royal Warrant in April 1636, for the revised fonn sent by Laud to AVedderbuni ; and most of Laud's alterations were written down iu his presence. As early as September 30, 1633, Laud had urged Sj^ottis- wood to proceed strictly according to law, " because His Majesty had no intendment to do anytliing but tliat which was according to honour and justice, aud the laws of that kingdom." [Laud, iii. 429.] And he tells us that lie ever advised the Scottish Bishops, Ijoth in the King's presence and at other times, both by word and writing, " to donothmg in this particular but by warrant of law," protesting that, as he knew not the Scottisli laws, lie must leave the maimer of introducing the Liturgy wholly to them. "And, I am sure, they told me they would adventure it no -n-ay but that which was legal." [Laud, iii. 336.] The misfortune was, that some of the Scottish Bishops, as well as Charles I. liiniself, appear to have regarded as legal wliat to the Scottish nation seemed an intolerable excess of power. Spottiswood, if we may trust the report of his conversation with the Earl of Rothes, relied on royal prero- gative as sufficient to warrant the introduction of tlie Liturgy, or indeed of any other ecclesiastical change. [Lawson, i. 519.] But Maxwell took a higher liue, to the efl'ect that the Bishops, who ' ' had the authority to govern the Church, and were the presentative Church of the kingdom, " had as such concurred with the King in introducing the Liturgy. [Lawson, i. 511.] Maxwell on this occasion spoke of General Assemblies as "consisting of a multitude;" whereas it is remarkable that Laud in his History expresses an opinion that "the Bishops trusted with this business irent not the riijht vay, by a General Assembly and other legal courses of that kingdom " [Laud, iii. 278] ; and in letters to Strafford and Spottiswood, he speaks of the Bishops' " iminoWdence" iu being too desirous to "do all in a quiet way," in not " taking the whole CouncO into consideration," "engaging " the lay lords, and ' ' dealing with " tlie mmisters. ' ' The King," he writes, "ought to have dealt more thoroughly with the lords of the Council, and sifted their judgements " [Laud, vi. 555] ; and he proceeds to impute treachery to one whom he had trusted, the Earl of Traquair : an imputation which Collier in his Histoiy repeats [viii. 114]. The gross mistake of publishing the Canons, which commanded tlie use of the Liturgy, before tlie Liturgy itself appeared, has often excited astonishment. The Canons were promulgated by letters patent, on the ground of royal prerogative in causes ecclesiastical, May 23, 1635, and pubbshed early in 1636. The Service-book was autliorized by a Royal Warrant of October 18, 1636, and by an Act of the Scottish Privy €l}t ^cottisf) Iprapet IBook of 10.37. 707 Council, December 20, 1G36. But although a new Ordinal, of which no copy is now supposed to exist, but which appears to have recognized the Order of Deacons, and to have had the form ' ' Receive tlie Holy Ghost, " appeared at the close of 1636 [Grub, ii. 368], the Serv-ice-book was not actually pub- lished until Lent 1637. We may lay all due stress on the various instances of mis- management in this memorable transaction ; but if Charles I. had taken a moderate course, avoiding the display of high- handed authority and the appearance of English dictation, and laying the proposed book before the General Assembly and the Parliament, its chance of acceptance could not have lieen materially improved, although there might have been fewer outbreaks of fanatical ^iTath, fewer outrages in the name of religion.' The book — although, as we shall see, not faultless — was, in fact, too good to be appreciated by a people so deeply alienated, as Mr. Giiib observes [ii. 399], "from what had been the conmion heritage of Christendom for fifteen centuries." Bramhall, then Bishop of Deri'y, wrote to Spottiswood that the book was " io he envied, perltnps in some thinr/s, if one owned all, "and agreed with Dr. Duppa, aftei-wards Bishop of Winchester, that since the first six centuries there had been no such Liturgy ; and Maxwell declared it to be "one of the most orthodox and perfect Liturgies in the Christian Church." But this, to the Scots, was no recommendation. Passing by the disasters which followed the attempt to introduce it at Edinburgh, July 23, 1637, we proceed to take a survey of its contents : — "Prefixed to it was the royal proclamation enjoining its use A preface followed, which made reference to the constant use of some prescribed order of prayer in the Church, to the desirableness of uniformity, and to the propriety of adhering to the English form, even as to some festivals and rites which were not yet received iii Scotland." [Grub, ii. 382.1 Then came some remarks on ceremonies, the onler for the Psalms (which were taken from the Bible version) and the Tables of Psalms and Lessons. ' ' The Lessons for Sundays are almost precisely identical -n-ith those in the Elizabethan Table of 1561 The same may be said of the Holyday Proper Lessons, except that some First Lessons are omitted, and a few unimportant substitutions." [Scottish Eeeles. Journal, iv. 199.] By the King's express order (October 18, 1636), six chapters from Wisdom were appointed for three Saints' days, six from Ecclesiasticus for three others. He also commanded that some names of Scottish Saints, especi- ally those of royal blood, and some of the niost holy Bishops (as David, Kentigern, Colman, Columba, Palladius, Ninian, Margaret) should be placed in the Calendar ; no Lessons for ordinary days were taken from the .\i)ocrypha, the space thus left being tilled by a large increase of chapters from the Old Testament Canon. Thus, instead of our four chapters from Leviticus, eight were prescribcil ; from Numbers, twenty-four instead of eighteen ; from Ezekiel, twenty-eight instead of nine ; and between November 22 and December 17, foiirteeu chapters from 1 Chronicles, and thirty-four from 2 Chronicles, two very important books passed over in our arrangement. Ecclesiastes was finished on .July 27, and vv.'us followed by Isaiah. Jeremiah was begim on August 31 ; on Michaelmas Day, which had no Proper Lessons, Ezekiel was begun at Evening Prayer ; Hosea on October 19 ; and Malachi was finished November 22. Then, on December 17, the latter chapters of Isaiah were begun again, from the forty-seventh onwards ; so that the sixty-sixth concluded the year, as in our course. The rubric before the Daily Office ordei'ed that tlic accustomed place of the church, chapel, or chancel, sliould be used, except it should be otherwise deter- mined by the Ordinary ; that chancels should remain as in times past ; and that the " omamcnts " of the Clergy should be such as sliould be prescribed by the King, according to the Act of Parliament in that behalf. The duty of saying the Daily Oliice, cither privately or openly, was laid on the Clergy, " except they be hindered by sonic urgent cause ; of which en use, if it be frequently pretended, they are to make the liislidp of the diocese, or the Archbishop of the province, the judge and allowcr." In the Daily Office the first sentence was, "Cast away 1 lu the lii'vwjns of Dcin Gniiiville, of Durliani, publishctcl by tho Surtecs Society (Part H- i\ 117), lio states that on Holy Thursday 108.S ho Imil fi t'onversation Willi IJurnut. Archbishop of St. Aiitlrews, wlio, '* saiUy bewailed " the want of Iitur>;ical worship in Seotlaiul, *'as also that they li:id not at first, after llie Kind's restoration, attempti-d to introdiiee the I.itur^^y of the Church of Knfiland, together with the Hisliops: which he and the Bishops of Scotland were now convinced they niigiit have done with as little trouble as they did the other." from you all your transgressions ; " and there were fewer sentences than in our book. The Confession was to be said by the people after or with the Minister. The " Presbyter " was to pronounce the Absolution "standing up and turning himself to the people, but they still remaining humbly on their knees." Tliis was a considerable improvement on the English rubric as it then stood, "the Absolution to be pro- nounced by the Minister alone ; " and here we may observe a case in which the Caroline revisers of our own book looked to the Scottish Service-book, although they altered "Minister" into "Priest," avoiding (as they avoided some other faults) the concession to anti-Catholic prejudice implied by the sub- stitution of ' ' Presbyter. " The " power and commandment " was said to be given to the Presbyters of the Church of God, the Ministers of His Gospel; but after "and His Holy Spirit," came a clause which might be interpreted in a sense which would favour Puritanism: "that we may receive from Him absolution from all our sins. " The twenty- third Psalm was substituted for the Benedicite. ' ' Presbyters and Ministers " were named in the third versicle before the Collects. The Collect for Clergy and People was called a prayer " tor the holy Clergy." The second of our Ember Collects was placed before the Prayer of St. Chrysostom. In the Athanasian Creed one or two alterations were made ill the English text ; "He therefore that would be saved, let him thus think," etc. "So He Who is God and Man," etc. Laud, writing to Wedderbuni, April 1636, had refused to allow any more emendations in this Creed. Tho Litany prayed for the governing of "the Holy Catholic Church universally." There was a peculiar CoUeet for Easter Even, which has been the model of our present noble one, the work of the last revisers. It is : — "0 most gracious God, look upon us in mercy; and grant that as we are baptized into the death of Thy Son, our Saviour, Jesus Christ, so by our true and hearty repentance all our sins may be buried with Him, and we not fear the grave ; that as Christ was raised up from the dead by the glory of Thee, O Father, so we also may walk in newness of life, but our sins never be able to rise in judgement against us, and that for the merits of Jesus Christ that died, and was buried, and rose again for us." The Conmiuniou Office was in more ways than one indica- tive of Wedderburn's desire to return to the first Liturgy of Edward; and "great need there was, " said David Mitchell, afterwards for a few months Bishop of Aberdeen, " to return to it, j^ropter Sacramentarios. [Lawson, i. 547.] Bishop Horsley's expressed admiration of the Scottish Communion Office, which is a revised form of the Office of 1637, is well known : he considered that it was decidedly better than the English Office of 1662, although the latter was "very good." The introductory rubric ordered tliat the Holy Table (which was never spoken of in tho Office simply as tho Table) should have "a carpet, and a fair white linen cloth upon it, and other decent furniture, meet for the high mysteries there to be celebrated," and should "stand .at the uppermost end of the chancel or church." Tho Presbyter was to begin "at the north side or end thereof ; " our book has nothing about "end." He w.as to turn to tho people when reciting the Commandments, a direction not given in England until 1662. An anti-Sabbatarian feeling expressed itself in tbc words, that the people were to ask God's mercy for their transgression of the law, " either according to the letter, or to tho mijatieal importance of the said Commandment :" and it is remarkable that the difficulty felt as to the prayer referring to the Fourth Commandment not only suggested this qualifying clause, but afterwards led many of the Non-jurors to substitute the Evan- gelical summary of the Law, commonly called "the Short Law," for the Ten Commandments. Instead of " Have mercy upon the whole Church," tho reading was " Have mercy upon Thy Holy Catholic Church, and iu the particular Church in which we live so rule," etc. It was expressly provided that the people should say, "Glory be to Thee, O Lord," at tho announcement of the Gospel, and also, "Thanks bo to Thee, Lord," .at its end. Tho Niccno Creed w.as to be said or xiniij : this alternative was given in P]ngl.and iu 1662. Tho Ofiertory beg.an with the account, in Genesis iv. 3, of Cain and Abel. The thanks- givnig of David [1 Chron. xxix. 10, *v/.] w.as one of tho sentences; the Scottish Office, since tho revision of 1755, has ordered it to be said at the moment of presenting the alms. There were no sentences from the Apocrypha. The alms were loosely called oblations (in the present English book a distinction is observed), and they were to be "humbly presented on the 7o8 (JDeneral appentJir. Holy Table," an order which our present book has adopted. There was another order for the " ofl'ering up and placing " of the Elements upon the Lord's Table ; and our present book has substantially adopted this also, and has a reference to the Elements as " oblations " in the praj-er, whereas the Scottish book had no such reference. The words " militant here in earth" were retained. Where wc read, "all Bishops and Curates," the Scottish reads, "all Bishops, Presbyters, and Curates. " At a Celebration these words were added : ' ' And we commend especially unto Thy merciful goodness the congi'egation which is here assembled in Thy Name, to celebrate the commemoration of the most precious Death and Passion of Thy Son and our Saviour Jesus Christ." The Liturgy of 1549 was not followed in its mention of the Blessed Virgin, the Patriarchs, Prophets, etc., nor in its commenda- tion of the dejjartcd faithful to God's mercy ; but other parts of the language of 1549 were adopted, the Prayer, after "any other adversity, " proceeding, as now the Scottish form does : " And we also bless Thy holy Name for all Thy servants who having finished their course in faith do now rest from their labours. And we yield unto Thee most high praise an<l hearty thanks for the wonderful grace and virtue declared in all Thy Saints, who have been the choice vessels of Thy grace, and the lights of the world, in their several genera- tions ; most humbly beseeching Tlice that we may have grace to follow the example of tlieir stedfastness in Thy faith, and obedience to Thy holy commandments ; that at the day of the general resurrection, we, and all they which are of the mystical Body of Tliy Son, may be set on His right hand, and hear that His must joyful voice. Come, ye blessed of My Father, inherit the kingdom prepared for you from the foun- dation of tlie world, (.(rant this," etc. It is easy to see that the Caroline revisers had this before them when they framed the commemoration of the departed servants of God for the book of 1662. The service then proceeded as it was settled in the second book of Edward, until the Preface, the word "blessed" being inserted before "Virgin" in the Christmas Preface. The Invitation, Confession, Absolution, Sentences, Preface, and Tersanctus were kept in the place which they held in the English rite by Laud's desire ; but the Prayer of Access was deferred until just before Communion. The rubric before consecration was : — "Then the Presbyter, standing up, shall say the Prayer of Consecration, as foUoweth. But then during the time of conse- cration, he shall stand at such a part of the Holy Table, Mhere he may with the more ease and deceucy use both his hands." On this it is to be observed : [1] That Laud had expressly required that "every prayer or other action in the Communion should be named in the rubric, that it might be known what it was, — The Prayer of Consecration, the Slemorial or Prayer of Oblation. " And until 1662 the English book had no such words as "the Prayer of Conseci-ation. " [2] That from Laud's own words [Laud, iii. 347], and from the obvious sense of the passage, it is plain that the celebrant was intended to perform the conseci'ation standing in front of the Holy Table. This was objected to in RomiiS Masttr-yiece, as "smell- ing very strongly of Popery." [Laud, iv. 495.] In reference to such changes. Laud argues that " the north end of the Table in most places is too narrow, and wants room, to lay the iService-book open before him that officiates, and to place the bread and wine within his reach." [Here again Laud allows the word "end" to stand for "side."] And [,3] that this throws light on the present English rubric, which was clearly fr.amed with the Scottish rubric in view ; and discourages that interpretation of it which would have the Priest stand before the Table only while ordering, not while consecrating, the Elements. The actual Prayer is like our own until "Hear us," except that it reads "which" for "who" after " Father," and also inserts "and Sacrifice" after "precious death" — an insertion not taken from the Liturgy of 1549 ; then after the words, "beseech Thee," comes the Invocation, a jmssage of which Laud says [iii. 354] : "'Tis true, this passage is not in the Prayer of Consecration in the Service-book of England ; hid I wish loith all my heart it were. For though the consecration of the Elements may bo without it, yet it is much more solenui and full by that invocation. " The form may be com- pared with those of Edward's First Liturgy and the present Scottish Office. First Book. 1637 Present Scottish. And with Thy Holy Spirit and word ' vouchsafe to bl^ess and sanc^>tify these Thy gifts and creatures of bread and wine, that they may be unto us the Body and Blood of Thy most dearly beloved Snu Jesus Christ : Who in the same night .... And of Thy Almighty goodness vouch- And of Thy Almighty goodness vouch- safe so to bless and sanctify witli Thy safe to bless and sanctify witli Thy word word and Holy Spirit these Thy gifts and and Holy Spirit these Thy gifts and creatures of bread and wine, that they creatures of bread and wine, that they may be unto us the Body and Blood of may become the Body and Blood of Thy Tliy most dearly beloved Son : so that wo most dearly beloved Sou. receiving them according to Thy Son our Saviour Jesus Christ's lioly institution, in remembrance of His death and passion, may be partakers of the same His most precious Body and Blood : Who in the night .... It is remarkable that early in the eighteenth century Bishop Rose of Edinburgli was accustomed, when using the English Office of 1662, to insert this Invocation : and it became one of the famous Usages. The present Scottish rite, since 1755, has placed the Invocation after the Oblation, and, since 1764, has omitted the Western phrase "to us," and the sentence, "so that we receiving," etc. The English Olfice until 1662 had no directions for any "manual rites" in consecration. But the practice, as we infer from Laud's letter to Wedderburn, and from Cosin [ Works, V. 340], was for the Priest to take the paten anil chalice into his liands. But the Scottish book prescribed all the four manual rites, just as the book of 1662, evidently borrowing from it, has prescribed them. This is one of the most important instances of the beneficial effects of the Scottish l)ook on the Caroline revision. After the words of Institution came, " Immediately after this shall be said the Memorial, or Prayer of Oblation as fol- lowetli : " "Wherefore, Lord and heavenly Father, according to the institution of Thy dearly beloved Son our Saviour Jesus Christ, we Thy humble servants do celebrate and make here before Thy Divine Majesty, with these Thy holy gifts " [here the present Scottish Office, since 1743, has added " which we now oft'er unto Thee ; " an express oblation in this place being 1 It seems certain that l>y " word '* is meant tlie words of Institution. one of the greater "Usages," and ranking as such with the Invocation of the Holy Spirit, the mixed cup, and the non- exclusion, to say the least, of prayer for the departed ;] ' "the memorial which Thy Son hath willed us to make; having in remembrance His blessed I'assion, " [the present Scottish adds, "and precious Death, "] " miglity Resurrection, and glorious Ascension ; rendering unto Thee most hearty thanks for the innumerable benefits procured unto us by the same." [Here the present Scottish inserts the Invocation.] "And we entirely desire Thy Fatherly goodness," etc., as in our present book down to "humbly beseeching Thee," when following the book of 1549, it proceeded, "that whosoever shall be partakers of this Holy Communion m.iy worthily re- ceive the most precious Body and Blood of Thy Son Jesus Christ, and lie fulfilled with "Thy grace and heavenly benedic- tion, and made one body with Ilim, that He may dwell in them, and they in Him. And although we be unworthy," etc. , as in the present English. Then came the Lord's Prayer ; Laud, it may be added, having thoroughly approved the placing of it and of the Prayer of Oblation before the Com- munion. Then the Prayer of Access ; and then the Com- munion, the Bishop or tlie celebrant being ordered first to receive, and then to administer to the other Clergy, " that they may help him that celebrateth " (aa it then stood in the ^ Of tliese four usages tlip Ijouk of 1037 sanctioned only one, tin:; Invoca- 1i4in. Cf)C ^risi) prai)cr laook. 709 English book, "that they may help the chief Minister") "all humbly kneeling : " the English book then hail no such ad- verb ; "meekly" was added in 1662. The Benediction, " the Body of our Lord," etc. (which was much objected to l)y the Puritans, as suggestive of transubstantiation !) was to be said by the Celebrant himself when receiving, and to be followed by Amen ; and the "Take and eat this," "Drink this," which had been first inserted in 1552, were, according to Wedderburn's request, omitted. Laud writes, " / see no hurl in the omission of those latter words, none at all. And if there bo any, it proceeded not from me." [Laud, iii. 357.] After tlie administration, the Celebrant was to cover the remains of the Sacrament "with a fair linen cloth or cor- poral : " no such rule then existed in the EngUsh book, but it was adopted — excepting the word "corporal," and with the addition of the word "reverently" — in 1662. The Col- lect "Almighty and overliving God "then followed, as in the English book ; the strange error Mhich from the first book downwards had made this prayer, while addressing the Father, speak of "Thy mystical Body," was not corrected. The Office was concluded by the Gloria in Excolsis and the Blessing. Among the rubrics after it there was a direction that after service what had been collected from the people should 1)0 divided in the presence of the Presbyter and church- wardens ; half was to be for the Presbyter's use, "to furnish him with books of holy divinity ; " lialf for purposes of piety and charity within the parish. There was also a careful pro- vision, — which did not then exist in the English book, but was adopted in 1G62, — for the prevention of irreverent use of the consecrated remnants. To this was added: "And to the end there may be little left, he that officiates is required to consecrate with the least ; and then, if there be want, the words of consecration may be repeated again, over more either bread or wine ; the Presbyter beginning at these words in the Prayer of Consecration : ' Our .Saviour, in the night that He was betrayed, took ' " etc. This provision was also adopted, and made somewhat more definite, in 16G2. The last rubric provided that every parishioner shall communicate at the least three times in the year, "of which Pasch or Easter shall be one ; and shall also receive the Sacraments and other rites according to the order in this book appointed." This, excepting the word Pasch, which was a peculiarly Scottish term for Easter, was then the language of the English book ; but the Scottish omitted the rule about parishioners reckoning at Easter with the parson, vicar, or curate, etc., and paying all ecclesiastical dues. The only features in the Occasional Offices worthy of special notice are the following. In the first prayer at Public Baj)- tism, before the entreaty that God wuuhl mercifully look upon these children, came the sentence, "Sanctify this foun- tain of Baptism, Thou Which art the Sanctifierof all things." The first book had placed this sentence, together with a signing of the Cross, in a Collect beginning, "O most merci- ful God, our Saviour. Icsu Christ," which, with other ])rayers, was to be said after the water in the font liad been changed, and before any child was baptized therein. Bucer had ob- jected to tliis ; "his fear was, lest it should engender the idea, that into the Elements themselves there was infused some magical efficacy." [WiLBEnroncE on BoJy Bajif. p. 247.] His objection, however unreasonable, had led to the omission of the benediction of the water in the second book : and the compilers of the Scottish Service-book resolved to return to the precedent of 1549, and to borrow from its elaborate bene- dictory Office one sentence which should rei^resent the idea, and might be inserted in the actual Order of Baptism. This was one of the points which gave great offence ; it was a "consecration of holy water." And in the prayer before administration, " Almighty overliving God," which had stood at the end of the benedictory form of 1549, the reading was, " this water, which we here bless and dedicate in Thy Name to this spiritual washing." The Caroline revisers substantially imitated this when they inserted the clause, "Sanctify this w.ater," etc., into the latter of these two prayers. The Comminatiou address was to be heard by the people, ".■sitting and attending with reverence," a direction not found in the English book. Such was the Service-book of 1637. Its history, to the thoughtful Churchman, is suggestive of nmch hope "and com- fort. After all the learned labour and devout sohcitude bestowed upon it, after all the prayers made for its success, it comes forth associated with all that could most deeply pre- judice the people of Scotland in its disfavour ; it is made the occasion of sacrilegious outbreaks ; it is sjiurned and de nounced, with prayers that God would "confound" it; and it virtually kindles the first flame of civil war. Those who have been most heartily interested in it have to mourn, as Laud did, over tlie failure of their hopes, and to prophesy that Scotland "will one day have more cause " than them- selves for sorrow. [Laud, iii. 33S.] Bishop AVedderburn, driven, like most of the Scottish prelates, to seek a refuge out of Scotland, dies at or near Canterbury, in 1639. [Lawson, 611.] Bishop MaxweU, appointed by the King to Irisli sees, plundered and wounded by Romanist insurgents, dies Arch- bishop of Tuam, February 14, 1G46 — being found lifeless on his knees ; an end, surely, not unfitting for one who had so laboured to promote God's worship. Years pass away ; the Restoration arrives, and the Church of England has to re- settle her Prayer Book. In this work the ill-fated Scottish Prayer Book is unexpectedly and manifoldly influential ; it assists the orthodox Caroline revisers to raise the tone of the English book, by various significant though gentle alterations, and in this way it materially strengthens the hold of Catholic belief and devotion on the hearts of the P^nglish race. In Scotland, indeed, the restored Church, for the most part, worships without a Liturgy ; but when disestablished in 1GS9, after some years, it adopts from the book of 1637 a Commu- nion Ofiice which, jjassing through several revisions, becomoa the known standard of a deeply earnest ehurchmanship, imparts one of its main features to the American rite, and nuiy yet, in God's Providence, do a work for Faith and Unity. "Then I said, I have laboured in vain, I have spent my strength for nought, and in vain -. yet surely my judgement is with the Lord, and my work with my God." [Isa. xlix. 4.] W. B. III. THE lEISH PEAYER BOOK. The introduction of the Revised English Prayer Book into Ireland after the Restoration was ollected, not merely by royal authority, or as an act of servile imitation and compli- ance, but as the result of deliberate and careful consideration on the part of the Convocation and Parliament of that king- dom. Among the MSS. of Archbishop King preserved in Trinity College, Dublin, is a volume containing the journals of the Irish Convocation in 16G1 — 1665, from which it appears that in August and September the English book was examined by both Houses separately, and approved, the Lower House recommending the addition of Forms of Prayer for the Lord- Lieutenant and for October 23. In November they resolved that an Act of Parliament should be asked for, enjoining the use of the book on the Irish Church : but, from some unknown causes, the procuring such an Act w.as delayed for nearly four years.' At length, on January 17, 16GS, the Bill for Unifor- 1 See "The IrisIi Convocation of ir.i'.I," an article [by Rev. J. C. Cros- thwaite] in tUo Irish Ecdesiaslical Jourmd for December 184.1, vol. ii. pp. 290-292. mity was read for the first time in the House of Commons; after the second reading, on February 1, it was referred to a conimittoc, which reported that alterations were nei.:cssary in regard to dates wliich had already elapsed, aiul one or two other minor points. A new Bill was consequently introduced on May 18, 16G6, which passed the House of Commons on May 22, and the House of Lords in due succession, and received the Royal Assent on June 18. The English I'rayer Book is therefore the Prayer Book also of the Irish Churcli by its own free adoption. But it con- tained, and still in a lesser degree contains, several additions which render it a distinct book, and which we now proceed to point out in brief detail. - 2 Tlic orij^'inal MS. of tlio Irish Book i.s fortunately still preserved in tlio Itolls Odiee in Ilul>lin ; it w.i.s edit^-cl by Arcliilmld J. Stejiliena, Esq., in IS-lO-JiO. in tin-ec ^■^lls. for llio Keel. Hist.. Sne, . witli fnll and elaborate his- f^oi-ical introdiu'tioiis. A valniiljU- slioicli of tlio hisiory of llie Irish book, by Rev. W. Keatin;;r Clay, B.l)., is to be found in the britUh Magazine for December 1840, pp. (Wl-('2ii. 7IO (General 3ppcnDir. I. In 1662 an Act of the Irish Parliament was passed (14 & iri Car. II. c. xxiii. ) which ordered that October 23 be yearly kept as a day of thanksgiving for the discovery of the conspiracy to seize Dubhn Castle and murder all the Protes- tants in 1641, which was revealed, as the Act states, not many hours before the time appointed for its execution, by Owen O'Conuelly, "a meer Irisliman," who had been brought up as a Protestant. ' This Act ordered that Morning Prayer should be offered in all churches, without prescribing any particular form of thanksgiving ; buton November 11th in the same year the Irish Convocation, in a declaration of acceijt- ance of the revised Englisli Liturgy, ordered that a new service be prepared for this day, as well as a Prayer for the Lord-Lieutenant. - Considerable delay ensued in the preparation of the form, and the execution of the necessary formalities for giving it legal sanction, as well as in the extension of the Act of Uniformity to Ireland. In a letter from the ]\Iarquis of Ormonde, as Lord-Lieutenant, to the Earl of Arlington, dated at Dubhn, July 7, 1666 (preserved amongst Carte's MSS. in the Bodleian Library, vol. li. p. 129) we read, "The Lord Primate [Margetsou] brought me the enclosed draught of a warrant for the King to signe, whereby certain prayers fitted for this kingdom are ordered to be added to the Booke of Common Prayer, which cannot be printed till his Majestie shall please to send the warrant signed. " These prayers are consequently not found in the MS. Book of Common Prayer attached to the Irish Act of Uniformity, that Act having received the Royal Assent on June IS, 1666, nor is October 23 mentioned there in the Calendar, in the list of "Certain solemn days." The warrant, however, for which the Primate asked was issued on August 15 ; and the service for October 23 consequently appears in the first Irish edition of the revised Common Prayer, whicli was published in the same year (1666), printed by John Crook at Dublin, in quarto;^ although the service seems to have been added here after the rest of the volume (which was printed at different times) had been finished.^ On the accession of George I. all the State Services were revised by the Irish Bishops, for the sake of bringing them into accordance with the English altered versions of those which were in joint use, and the live (together with the prayers for the Lord-Lieutenant) were tlien reissued by a warrant from the King in Council, dated November 3, 1715. This form retained its place in the Prayer Books in use in Ireland (although .since the Union it was not mentioned in the Order in Council prefixed to the State Services) until the discontinuance of tlie State Services in England, when the observance of the day was abrogated by the same statute which abolished three of the English State holidays, viz. 22 Vict. c. 2, wliich received the Royal Assent March 25, 1859. The abrogation, however, was not conducted according to the constitutional course which was followed with reference to the Enghsh Offices. No Irisli Convocation was summoned to consider the matter ; and a service which possessed the authority of the Church as weU as of the State was abolished by being included in a Bill which originally was contemplated only with regard to the three days, the disuse of the Offices for which had been recommended by the English Convoca- tion, and enjoined by Royal Warrant of 17th January 1859, pursuant to previous addresses from the Houses of Parlia- ment. II. The Prayer for the Lord-Lieutenant still used in the Dady Service, after that for the Royal Family, appears in the MS. Book of Conmion Prayer, but, strange to say, is omitted in the first printed edition. This appears to shew that the earlier portion of that book was printed before the passing of the Irish Act of Uniformity to wliich the MS. was annexed. The prayer thus authorized by the three Estates of the Realm is tlie second of the two prayers which are Erinted in the present Irish editions, the first of these having een added (without any apparent reason) by the authority 1 The observance of Ihs day had been enjoined twenty years preriou.sly by An Act of State made by the Lords Ju.stice.s and Council of Ireland," November 23, 1642, which was printed by Bladen at Dublin, at the .same date. But the subsequent troubles had of course prevented the carryins out of this Ordinance. A copy of it is to be found in the Kino's Inn Library at Dublin, with the press-mark, N. S, ICa. [Ex Uform J P Prendergast, Esq.] ■ . • 2 Stephens' Introd. to the Irish Prayer Book, vol. i. p. xc. 5 Only one copy of this edition is known to be extant, which was in the library of the Me Earl of Charlemont. At the auction of that collec- tion in isti5 it was sold for £5, 10s., and is now in the British Museum * Dr. Elrington in Stephens' Iri.sh C. P., vol. i. cxxiii., British Maaatinr 1846, p. 019. only of an Order of the King in Council, dated November 3, 1715. The following vvords, which originally formed part of tlie commencement of tlie other prayer, "by Whose will, providence, and Spirit powers are ordained, governments established, and diversities of administrations are dispensed," are found omitted in Prayer Books printed in 1700 and 1710, as weU as in all later editions, an omission which probably commenced at the accession of William III. A " praier for the Lord Deputie " is found in the earliest Irish Prayer Book, printed at Dublin in 1551, and is said to have continued in use, but witli several variations, until the passing of the Act of Uniformity in 1666. III. Another form peculiar to the Irish book is that "For the Visitation of Prisoners," consisting of tliree Oflfices, one to be used when "a prisoner is confined for some great or capital crime," another when "a criminal is under sentence of death," and a third "for imprisoned debtors." These were prepared in tlie Convocation held in Dublin in 1711, and were printed and annexed to the Praj'er Book, " pursuant to Her Majesty's directions," by a warrant of tlie Lord-Lieu- tenant and Council, dated April 13, 1714. IV. " A Form of Consecration, or Dedication of Churches and Chapels, according to the use of the Church of Ireland," followed by "An Office to be used in the Restauration of a Church," and "A Short Office for Expiation and Illustration of a Church desecrated or prophan'd " appears in the quarto edition of the Prayer Book printed by John Crook in 1700, and in subsequent folio editions printed by Griersou. These forms were reprinted from an edition printed separately by the former printer in 1666, but it is not known by whom they were prepared, or by what authority they were annexed to the Prayer Book. Although not now attached to the book, the Form of Consecration is that which is still in use. V. In the quarto edition of 1700 and the folio of 1721, the foUo\ving unauthorized additions are also found : [1] "A Form for receiving lapsed Protestants, or reconciling converted Papists to our Church," which is said to have been written by Anthony Dopping, Bishop of Meath, and which was first printed separately in 1690 ; and [2] the Commemoration "Prayers for the use of Trinity College, Dublin." A Form of Bidding Prayer was prepared and enjoined by decree of Convocation of February 5, 1662 ; ^ but it is not known how far its use was observed, or when it was discontinued." W. D. M. [A.D. 1866.] The foregoing account of the Prayer Book of the Church of Ireland is now the history of an obsolete book. The Dis- establishment effected in 1870 necessitated some verbal alterations, and tlie opportunity was taken of using the new machinery of a free and general Sj-nod for the carrying out of a revision of the wliole Prayer Book. Into the history of this work and of the controversy which raged about it, it is not our part to enter ; suffice it to say that it lasted for six years, that the most revolutionary changes were at first advocated and temporarily carried, but that delay fortunately enabled, by God's blessing, wiser counsels and calmer judgements to prevail, while tune brought tardy repentance to not a few of tlie would-be reformers. At length, in 1877, the revised book received the final approval of the Synod, and was published with the old title as "according to the use of the Church of Ireland." A Preface, of which the original draft was written by Dr. Fitzgerald, Bishop of Killaloe, is prefixed, which points out in temperate and judicious language the principal changes in the Communion, Visitation, and other Offices, and the reasons for making no change in tliose for Baptism and Ordination. Omitting minute verbal alterations, the following are the most noteworthy distinctive features of the iiook : — 1. The Apocrypha is entirely omitted from the Lectionary. 2. The Ornaments rubric is omitted ; and several new rubrics give sanction to variations in the form and order of sei-vices, and to the use of the Irish language, or any other language better understood by the people. 3. Psalm cxlWii. may be said in place of the Te Deum or Benedicite. 4. The Prayer for the Lord-Lieutenant (slightly altered from the second in the old book). 5. A Collect from the end of the Communion Service may be substituted for the Third CoUect at Evening Prayer. 6. The rubric before the Creed of St. Athanasius is alto- gether omitted. 7. Prayers for unity (from the Accession Service), in the ^ Printed in Insh Eccl. Jouni., uhi supra, p. 291, and Brit. Mag. xxx. 013. Ctje ^cisfj Ipraj^cr TBook. 711 time of common sickness, for a sick person, for the Rogation Days, for New Year's Day, for Christian Missions, for the General Synod, and one t<5 l)e used in Colleges and Schools, are inserted among the Occasional Prayers, and a tlianks- giving for a sick person's recovery among the Occasional Thanksgivings. 8. Rubrics provide that the Collects, Epistles, and Gospels for Ash Wednesday, Good Friday, and Ascension Day shall always be used although otlier days may concur ; and that the Office for Ascension Day shall serve until the Saturday evening following. 9. Double Collects, Epistles, and Gospels are provided (as m Edward VI. 's first book) for Christmas Day and Easter Day ; the Christmas Collect is from the Sarum Missal, " In vigilia," and the Easter Collect from the Sarum Breviary. 10. The second rubric before the Order for Holy Com- munion is altered, and the third omitted. 11. The Prayers for the Queen may be omitted after tiie Commandments. 12. The Ascriptions of Cilory and Thanks before and after tlie Gospel are authorized. 13. The placing of the Bread and Wine on the Holy Table at any time before the Oblation in the Prayer for the Church Militant is allowed. 14. The words "condemnation" and "judgement" are substituted for " damnation " in the Warning and in the Ex- hortation. 15. The Priest is ordered to say the Prayer of Consecration ' ' standing at the north side of the Table. " 16. The Gloria in Excelsis is to be said standing. 17. An additional optional Collect is added among those to be said after the Prayer for the Church Militant, and one which may be used when the latter is not said. 18. The minimum number of Communicants is reduced to two ; and provision is made for saying, with the licence of the Ordinary, tlie words of administration to a number of communicants at once. 19. A^o change \s made in the Baptismal Office beyond allowing parents to be sponsors, and one sponsor to suffice. 20. In tlie Catechism tlic following Question and Answer are added (from tlie 28th Article) : " Question. After wliat manner are the Body and Blood of Christ taken and received in the Lord's Supper? Ansuvr. Only after a heavenly and spiritual manner, and the mean whereby they are taken and received is Faith." 21. Some verbal changes are made in the Marriage Service, and a Collect and the Apostolical Benediction added at the end. 22. Tlie Absolution from the Communion Office is inserted in the Visitation of the Sick in place of its own, and a prayer added for a sick person wlicii recovering. 23. In the Burial Office there is tlie alternative Lesson of 1 Thess. iv. 13-18 ; and the thanksgiving for the delivery of the deceased person from the miseries of this world is omitted. 24. In the Commination the wish for the revival of obsolete disciphne is omitted, and the word "penance" is changed to "repentance." 25. In the Ordinal t>o change is made beyond the omission of the Oath of Supremacy. 26. The Service for tlie Queen's Accession is shortened. 27. Forms are added [1] for the first Sunday in ■\\hich a Minister officiates in a new cure ; [2] for Harvest ; [3] for the Consecration of a Church, and [4] of a Cliurchyard or other Burial-ground ; [5] for the Visitation of Prisoners (which is, with one or two small alterations, the same as that in the foi-mer book). The Thirty-nine Ai-ticles and the Table of Kindred and Affinity ; and (but as no part of the book) fifty-four Canons enacted in 1871 and 1877, in which are stringent restrictions on the use of vestments, postures, and gestures ; and pro- hibitions of the ringing of any bell during service, of stone altars, lights at the Communion Table, or elsewhere, except when necessary for giving light, crosses on or behind the Communion Table, the use of the Mixed Chalice or Wafer Bread, elevation of the Paten or Cup, Incense, and Processions. W. D. M. [A.D. 1883.] And I SAW a new heaven and a new earth: foe the fikst heaven and the first earth were passed away; AND THERE WAS NO MORE SEA. AnD I JoHN SAW THE HOLY riTY, NEW JERUSALEM, COMING DOWN FROM OoD OUT OF heaven, prepared as a bride adorned for her husband and i saw no temple therein : for the lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the MOON, to SHIUE in IT : FOR THE CLORV OP GoD DID LIGHTEN IT, AND THE LaMB IS THE LiGHT THEREOF. INDEX AND GLOSSARY. Abgarus, King of Etlcssii, his cure ami couversion, 325. Ablution, the ceremonial rinsing of the Chalice after the Celebration of Holy Communion. It is done with wine and water, which arc reverently drunk by the Priest. [See sixth Rub- ric after Communion Office, 398.] Abolition of early Liturgies of Europe, 346. Absolutign, the priestly act whereby the pardon of God is conveyed to peni- tents. Also the form of words em- ployed. Absolution iu Communion Office, 381 ; in Mattins and Evensong, 183, 381 ; Manual Sar. on, 468, n. 1 ; of Sick, 4(37 ; power of, when first stated, 664, C91 ; form of conveying power of, 691. Abstinence, a moderated kind of Fast- ing. Accession Service, 119, r)72 n., 704. Accessories of Divine Worship, Compari- son of Rubrics, 64 ; the Reformers' standard in the time of Elizabeth, 63. "Accustomed duty " to Priest and Clerk, 453. Act .authorizing drawing up of the Eng- lish Ordiual, 660 ; same repealed, 661 ; authorizing use of Ordinal 1.566, 6G2. Act 5 Geo. IV., Omission of Burial Office, 476. Act 22 Vict., repealing the State Services, 704. Acta Sanctorum, 127. Acts of Queen Mary repealed, 81. Acts of Uniformity, Edw. VI. [1549], 84; [1552], 84; Eliz. [1559], 84; Charles II. [1662], 88 ; Viet. [1872], 93 ; what it empowers the Sovereign to authorize, 82; 14tli Charles II. and Canons, 67. Admission of Catecliuinen, how repre- sented in our Office, 409. Admonition before Marriage, 450. Adoption inchulod in New Birth, 406. Adullam, Cave of, 555, 643. Adults, Baptism of, 424. Advent "0 Sapientia " Antiphon, 249; Ember days, 248 ; First Sunday — what is represented, 246 ; Fourtli Sun- day — alteration in the Collect, 249 ; general principle of its observance, tliat of our own Cluirch, 245 ; liow kept in the Eastern Chnrcli, 245 ; how observed anciently by the "Religious," 246 ; its observance primitive under another name, 245 ; said to l)e insti- tuted by St. Peter, 245 ; observed as a Lent, 245; Rule for finding, 116, 245; Epistles and Gospels for \\'ednesdays and Fridays, 246 ; as a preparation for Christmas, 246 ; Second, events pre- ceding it, 596 ; period of, 592. Advents of the Lord, 548. Advertisements and Injunctions of Queen EIizal)eth, 64, 65. .(Elfric, Injunctions on vernacular teach- ing, 3 ; Canons of, on Communion of Sick, 472. ArpnsioN, the pourincj of the water on recipients of Holy Baptism, as distin- guished from Aspersion or Sprinkling. [See Immersion.] Aflusion, Baptism by, 404, 416. " After," its Liturgical sense, 182. Agatha, St., 136. Age, Canonical, for Ordination, 665, 673. Agnes, St., Benediction of lambs at her Church, 132. Aholiab, his inspired wisdom given for Ceremonial Worship, 45. Aidan, St., 128, 140. Ai.SLE, the side or wing of a Church, separated from the Nave by the arcade, i.e. the piers and arches. Alb, or Alee, the close-fitting white linen tunic or coat worn by the Priest and his assistants at the celebration of Holy Communion, 79. Alban, St., the first recorded British Martyr, 152. Albanopolis, Martyrdom of St. Bartholo- mew, 337. Alcuin, Quotations from, on Candlemas, 326. Aldersou, Baron, on publication of banns, 447. Alcss, Translator of the Prayer Book into Latin, 20. Alexandria, St. Mark martyred there, 330 ; catechetical school of, 428 ; Lit- urgy of, 345 ; use of " Missa Sicca " at, 397. Alexandrine Manuscript and the Te Deum, 190. " All conditions of men," Prayer for, its autliorsliip and intention, 238. " ^Ul holy Martyr-s' " Festival, 302. All Saints' Festival, 341 ; Sarum Psalms, 516, 5.30, 543, 581, 583, 585, 594, 603, 620. Allegation of impediment at time of Mar- riage, 451. Allegiance, Oatli of, required of Bishops in Greek Chureli, 696. Allegiance and Conformity, Declaration of, in Act of Uniformity, 89. " Allowcth," old word for " appnnes and accepts," 411. Almanacks, Proliibited times for Mar- riage in, 447. Alms, Olfering of, 378. Alphabet Psalms, 616-623. Alphege, St., 144. Altai;, tlic "Table of the Lord," where- on tlic Cliristian Sacrifice of the Euch- arist is oll'ered to (iod. Altar, a term properly applied to the Lord's Table, 357, 370; early names for, 357 ; of stone or wood, 357 ; wooden in Eastern Cliurch, 357 ; in Srivato liouse, 357 ; its position and ecorations in primitive times, 357 ; of St. Peter at Rome, 357 ; of St. Cuth- bert at Ourliam, 357 ; the, seen by St. John, its .arrangement, 47 ; rails, 370. Altar-lights, X-Ti. Alterations at the Re\ision of 1559, 23 ; Alterations in 1661 — principles on which the Convocation acted, 98. Amalarius, his use of the Benedictus, 194. Amalgamation of Offices for Private and Public Baptism, 423. Ambrose .and Augustine, SS., and the Te Deum, 189. Ambrose, St., on Amen after Prayer of Consecration, 390 ; on Benediction of Water, 414 ; on Burial, 475 ; ease of private Celebration, 473 ; on Confir mation, 437 ; tradition respecting him, 144 ; excommunicates the Emperor — introduced Metrical Hymns, 144 ; his influence over Western Church Music, 55 ; his writings — contests with Heresy — saying .attributed to him, 144 ; on Marriage, 446 ; on Pnaycr of Invoca- tion in Confirmation, 442 ; on trine immersion, 404 ; what he says of the Psalms, 499. Ambrosian Rite, 144, 221, 345. Amen after Lord's Prayer, 185 ; after Prayer of Consecr.ation, 390 ; on re- ceiving consecrated Elements, 392. American Church, Burial Office of, 482 ; Prayer Book, 42 ; Prayer Book, its variations from that of England, 42 ; Liturgy in extenso, 368 ; Liturgy re- ferred to, 350, 373, 375. Amice, one of the minor Eucharistic vestments, 79. Amphibalus sheltered by St. Alban, 152. Ampulla of St. Remi, at Rheims, 168. Anabaptism, its growth during the Great Rebellion, 98 ; rendered baptism of Adults necessary, 424. Anabaptist heresy protested against, 411. ANAnioRA, the most solemn portion of the Eastern Liturgy, beginning with the Sursum Corda, and including the Consecration, 346. Ancient Customs in Baptism, 408, 412. Ancient English Collects, 5, 214, 237, .300, 302, 305, 328, 338. Ancient English Exhortation at Com- munion, .382; at Baptism, 419; at Marri.agc, 450. Ancient English Questions .and Exhorta tions in Communion of Dying, 464. Ancient English Service of Aspersion, 6. Ancient English version of Niccne Creed, 375. Ancient English versions of Lord's Prayer, 5 ; of Apostles' Creed, 21 '2. Ancient Form of Confession, Misereatur, .and Absolution, 184. Ancient Offices for Churching of Women, 486. Ancient iirccedent for the Thanksgiving after Baptism, 418. Andrew, St., afl'ecting words .at his crucifixion, 324; his Festival, 323; his History, 324 ; his labours and mar- tyrdom, .324 ; patron of the .Scotch and Russian Churches, 324. Andrewcs, Bishop, on catechizing, 430 ; on Churcliing of Women, 487 ; on Eucliaristic Commemoration of De- 7H JlnDcjc ano (©lossar^. parted, 394 ; on the Absolution, 184 ; suggestion as to the sentences, 181 ; on meaning of Karrix^u, 428 ; on Offer- ings at Churcliings, 488 ; quotation, 227 ; used Wafer Bread, 398. Angel, primitive name for Bishops, 657. Angelical Hymn, 395. Angels, why commemorated, 339 ; their names, 339 ; their presence at the Holy Eucharist, 387. Anglican Communion, aspect of, as re- gards Ornaments, towards the rest of Christendom, 74. Anne, St., mother of Blessed Virgin Mary, 156. Annotine Easter, 293. Annunciation, The, mentioned by many of tlie earliest writers, 329. AxoiNTixG OF THE SiCK, an Apostolic practice of whicli Extreme Unction is declared in the Articles to be a " cor- rupt following. ' ' [iS'ee Visitation of the Sick, 460, 470.] Anointing at Baptism in Sarum rite, 416, Orig. ; Prayer Book of 1549, 416, n. ; Office of 1549 for, 470 ; Oil, 544. Anselm, St., "I put Tlij- precious Pas- sion," etc., 465. "Answer " of all the people, 187. Anthem, a musical composition sung after the Third Collect at Mattius and Evensong. The term used to be ap- plied to the Canticles. [Rubric before Venite exultemus.] Antliem, Form of the word, in various languages, 60. Antliem or Hymn, valuable Auxiliaries, 62 ; how they may popularize Church doctrine, 62 ; should respond to the service of the day, 62. Anthem, in Burial Office, 480 ; in Visita- tion of Sick, 461 ; its proper place in the Service, 61 ; not rubrically recog- nized till 1661, 61 ; Synonym for Anti- phonal, or Responsive Music, 60 ; to what we owe the modern ones, 60. Anthems, in the Injunctions of Edward VI., 13. AiiViymn, mistake of Barrow and John- son, 60. Antichrist, instrument of the EWl One, 642; City of, 547 ; Church of, 560; final contest with him, 574, 575 ; ten king- doms of, 585 ; Antichrist prefigured by Sehon, Og, etc., 638 ; subjugation of, 509, 594, 596 ; types of, 551. Antichristianism, a compromise, 511. Antioch, a great intellectual and theo- logical centre, 54 ; its earlj' Church Singing and Music, 54. Antiphon of the Litany, 576 ; at burials in Mediajval Cluirch, 481 ; Salvator mundi in Visitation of Sick, 469 ; Nc remhmcaris in Visitation of .Sick, 461. Antiphonal Singing, its early introduc- tion, 54 ; structure of Psalms, 636. Antiphons as examples of the use of Holy Scripture in Acts of Adoration, 249 ; for third and fourth weeks in Advent, 249. Anti-ritual party, 1564-65, Remonstrance of the Queen, 65. Apostles and Evangelists, Sarum Psalms, 516, 530, 543, 546, 558, 560, 598, 600, 615, 617, 620, 632, 640. Apostles, succession of Ministry from, 655 ; Bishops ordained by, 657 ; insti- tution of the Order by our Lord, 655 ; power and authority of, 655 ; the three chosen ones pillars of the Church, 254; mystically signified by stars, 638 ; their office as rulers foretold, 566 ; their tribes, 565 ; care for the faith of their converts, 196. Apostolate, in substance an Episcopate, 655. Apostolic Christianity, how it reached Britain, 1; "hours of prayer," con- stitutions quoted, 177 ; usages in Holy Eucharist, 344 ; practice of Confirma- tion, 437. Apostolical Constitutions on Benediction of Water, 414 ; forbade single immer- sion, 404 ; on Gloria in Excelsis, 395 ; on Lord's Prayer after B.aptism, 418. Apostolical Succession, Scriptural autho- rity for, 657 ; Patristic .authority for, 657 ; of Church of England, 656, 668- 672. Appendix to Burial Office, 483 ; to Com- munion Office, 361 ; of four Prayers to Visitation of the Sick, 460, 470. Apkox, Bishop's, a short cassock, so called from having all cut away excej^t what is sufficient to cover tlie front of the person from the neck to the knees. Archbishop of Canterbury, legafus natug, 446 ; his apostolic descent, 668-672. Archdeacon, duties of, in connection with Ordination, 674, 683. Avian Form of Baptism, 403 ; hei-etics, their alteration of the Gloria Patri, 186. Arius, Heresy of, 217. Aries, Council of, on Lay Baptism, 404. Armenian Church, their time of observing Christmas, 257. Article XXV., on Marriage, 458 ; on Sacraments, 435 ; XXVI. and XXXI. on Eucharistic Sacrifice, 390 ; XXVII. on Infant Baptism, 407 ; XXVIII., explanatory of "Black" Rubric, 399. Articles accessory to Divine Service not expressly mentioned, not forbidden, 68; of the Christian Faith, 432; "to stablish Christian quietness," 1536, 419, Orig., and n. Asaph and his brethren choristers, 51. Ascension Day noticeable. Ritual pro- vision for it, 298 ; Sunday after, signi- ficant name of, 299 ; Psalms, 511, 518, 521, 546, 613. Ascension-tide, Sarum Psalms, 516, 518. Ash- Wednesday, Commination Service on, 490; Psalms, 504, 529, 536, 549, 601, 634, 643; its name ancient and popular, 268. Ashes, Benediction of, 268, 490. A.SPERSION. [See Affusion.] Aspersion of Holy Water, English Form for, 6. Assent and Consent of the Clergy, 89. Athanasian Creed, its reputed Author- ship, 216. Athanasius, St., b.aptized some boys when himself a boy, 404 ; discouraged much musical infiection in saying the Divine Offices, 56 ; on Gloria in Excelsis, 395. Atheism, more subtle than open, 511. Athelstan's Psalter, Gloria in Excelsis in, 395. Augustine, St., and Te Deum, 160; on burials, 475 ; on catechizing, 428 ; on "children of God," 432; on Cross in Baptism, 402, n. 5 ; on Cross in Bene- diction of Water, 415, u. 1 ; effect on him of Church Music, 54 ; regarding ceremonies, 107 ; on Christianity in Britain, 453; on "tlie Lord is King," 599 ; on Infant Baptism, 407 ; on Lay Baptism, 405 ; on Maniclijean rejection of Water, 403 ; on Marriage, 446 ; note from his Confessions, 190 ; on the early use of Psalm xxii., 519 ; on obligations of Sponsors, 434 ; prayed for his de- ceased mother, 476 ; Sermon on St. Stephen's Day, 251 ; on Sursum Corda, 386 ; visited the sick, 460. Augustine, St. , of Canterbury, his Mission from St. Gregorj', 148 ; false impres- sions of, 1 ; his difficulties with the British Church, 1 ; Archbishop of Can- terbury, 148 ; revision of English Liturgy, 346, 347. Auricular Confession, 466 ; use of, 381. Authority, who in place of, 96. Authorities used in Annotated Prayer Book, viii., xv. Average age of mankind, 593. Babylon, the Mystical, 546, 573, 639. Bacon, Lord, his saying respecting Non- conformists, 31. Baker, Sir Richard, on the Lord's Prayer, 185. Baldachin, a canopy placed above the Altar, and generally projecting from the waU behind it. Bancroft, Bishop, his collection of Canons, 66. Bann.s, the publication in Church of intended niamages, 376, 446. Banns, rubric on, incorrectly printed in modern Prayer Books, 447. Bapti.sm, the initiatory Sacrament, wherein we are born again of water and of the Holy Ghost. Bai)tisiii, the actual administration, 416 ; of Adults, 424 ; administration of, in 6th century, 402 ; administration of, in Primitive Church, 402 ; allowed in private houses to royal children by a mediaeval rubric, 407 ; ancient custom.s in, 408, 412 ; answers on, in Catechism, 431-43,3, 435, 436; by father of child, why not seemly, 408 ; clinic, 404 ; con- ditional, 423 ; earliest Office for, 402, 403 ; its efiect, 405 ; essentials of, 403 ; evidence on, from Acts of Apostles, 401; "Form" in, 402; variation of, 404 ; history of, 401 ; how long after birth, 420 ; how typified in the begin- ning of Miracles, 260 ; of Infants, 401 ; Introduction to Offices for, 401 ; itera- tion of, 409 ; Jewish, 401 ; of St. John Baptist, 401 ; "Matter" in, 403; the Minister of, 404, 425 ; not to be de- layed, 407, 420 ; of the world by the Deluge, 410 ; of our Lord, consecrated water, 258 ; of our Lord, anciently commemorated, 258 ; Private, 420 ; Public, Office for, 407 ; in Riper Years, 424 ; by sprinkling, 404 ; by surgeons, 405 ; by women, 405 ; time for, 408 ; uses of word in New Testament, 401 ; Verbal and typical foreshadowings of, 401 ; Vows, 412. BaTTTiiT^a, HaTTTl^w, HdiTTUj 401. Baptismal Office — its former Preface, 288. Barnabas, St., Festival, Epistle, and traditions respecting him, 332 ; his alleged Epistle, 332 ; on duration of world, 593. Bartholomew, St., identified by some with Nathanael, 337 ; traditions re- specting him, 337. Barwick, Dean, first to restore the Choral service in 1660, 28. BasU, St., on daily offices of the Primitive Church, 177 ; on Baptismal Renuncia- tion, 413 ; his Epistle to Neocresarea, 221 ; Liturgy of, 345 ; on ^Marriage, 446 ; on trine immersion, 404. Baxter, his objection to pray after Mar- riage Service, 457 ; Prayer Book of, 31, 97. "Beating the bounds," 223. Beauvais, Baptismal Office of, 411. Bede, Tlie Venerable, 149 ; on the " Bap- tism of John," 401 ; on St. Cuthbert's Confirmations, 438 ; his Calendar, 127 ; his Martyrology, 128 ; his Shrine, 149. Inner ano ©lossarp. 715 Bees swarming on mouth of St. Ambrose, 144. ' ' Before the People " in Communion rubric explained, 3SS. Beheading of St. John Baptist, 161. Beleth, his authority for St. Jerome's Lectionary, 244. Belief, vow of, in Baptism, 413. Bellarmine on the Episcopate as an Order jiii-e ilivino, 693. Bells ou Maundy Thursday, and Easter Eve, 288. Benedicite, its proper doxology, 193 ; of Jewish origin, 192 ; when to be sub- stituted for the Te Deum, 190, 193. Benedict, St., Life of, 141 ; his Rule, 141 ; his Rule for the daily offices, 177 ; his Rule, tlie earliest direct mention of the Te Deum, 189 ; his Rule on the Gloria Patri, 186. Benedict and Gregory, SS., their prac- tice, on what based, 177. Benedictio Foutis, 414, 415, Orig. Benedictio Sacramentalis, after Marriage, 457. Benediction, the priestly act whereby the blessing of God is conveyed to the faithful. Benediction in Confirmation, 444 ; in Communion Office, 396 ; of Elements, the nucleus of the Liturgy, 344 ; on Easter Even in Early English Church, 2SS ; of Font, 402, 403, 709 ; of primi- tive antiquity in Liturgical use, 205 ; of the water, 414 ; of water, its spirit- ual import, 415 ; of water, separate from administration of Baptism, 414 ; of water, in Prayer Book of 1549, 415 ; of water, quite distinct from that of Eucharistic Elements, 416; of Palms, 274 ; final, after Marriage, 458 ; in Visitation of Sick, 469 ; Levitical, in Visitation of Sick, 470; Apostolic, in Burial Office, 483. Benedictus, the proper Canticle after 2nd Lesson, 194; its position and Ritual meaning, 194; in Communion Office, 387. Bernard, St., hia saying on the death of the Innocents, 255 ; on the Candlemas Festival, 326. Bethell, Bishop, on Baptismal Regenera- tion, 419. Bethphania, a name for the Epiijhauy, 258 Betrothal, 452. Beverley, St. Mai'y's, register on pro- hibited seasons for Marriage, 447. Bezaleel, his inspired wisdom given for ceremonial worship, 45. Bible, delivery of, to Bishops, 663, 701 ; delivery of, to Priests, 663, 690 ; impo- sition of, on Bishop-elect's neck, 701 ; the Great, title of, 16. Bidding of Holydays, 376. Bidding Prayer, a proclamation of per- sons commended to the prayers of the faithful, made by preachers before ser- mons, 377 ; in Ireland, 710. Bidding Prayers ; a petition for giver of lioly bread, .399. Bill, King's printer, royal mandate to him, A.D. 1661, 28. . Bishop, a Church officer of the highest order, having spiritual capacity to Ordain and Confirm in addition to the spiritual capacities belonging to the Priestliood. Bishop and Priest, Names of, not at first distinguished, 657. Bishop or Priest, the proper Minister of Adult Baptism, 425. Bishops, a distinct Order from Priests, 693 ; superiority of, jure divino, as serted by Bancroft, 693 ; inherit the ordinary parts of the Apostolic office, 655 ; ordained by the Apostles, 657 ; Order of, essential, 655 ; no Church without, 668 ; succession of, 667 ; Fathers in God, 675 ; Election of, 696 ; to be consecrated by their Metropolitan, 694 ; three, required at a consecration of one, 694 ; consecrated in their ovn\ Cathedral, 693 ; Consecration of, held on Sundays or Holydays, 693 ; elect, habit of, at Consecration, 695 ; vest- ments of, as represented on Brasses, 700 ; vestments of, by 2nd Prayer Book of Edward VI. , 700 ; summary of ancient Offices for Consecration of, 659, 660; delivery of Bible to, 663; five consecrated according to the Ordi- nal of 1549, 661 ; one consecrated according to the Ordinal of 1552, 661 ; of the same Province to assist at Con- secrations, 694 ; deposed if only con- secrated by two others, 694 ; Senior, consecrator in absence of the Arch- bishop, 694 ; Service for Consecration of, 1662, 662 ; special powers of, 667 ; only to ordain in their own diocese, 666 ; sanction required for Adult Bap- tism, 425. " Black Rubric," 399. Blasius, St., B. and M., 136. Blessing in Communion Office, 396 ; in Marriage Service, 455. Bloodthirsty, application of term, 556. Blow on cheek in Confirmation, 438, 444. Boanerges, meaning of, 253. Bodleian Library Psalters, 497 ; MS. 465. Body of the Church, why permitted for Celebration of Holy Communion, 370 ; the place for Marriage, 450. "Body prepared, " LXX and Vulgate, 539. Bona, on Collects, 241 ; on Gloria in Excelsis, 395. Boniface, St., 152 ; on Conditional Bap- tism, 423. "Bonour" and "buxum," meaning of, 452, n. 6. Book of Common Prayer, Historical In- troduction to, 1-43; its Ceremonial prin- ciples, 44-50 ; Musical performance of, 50-63 ; Ritual law of, 63-80 ; Preface of — its moderation — written by Sander- son, Bishop of Lincoln, 96 ; its chief Illustrators, and Commentators, x ; National Versions of it, 41 ; materials used in its composition, 16. Book of tlie Gospels, reverence anciently shown to it, 48. Books of Hours, 4. Books of Reference to Lessons, Gospels, and Epistles, 6. Borromeo, Carlo, a Musical Commissioner by appointment of the Council of Trent, 57. Boucliier, his Commentary and Early Calendar, 127. Boughen, Edward, on Sign of Cross in Confirmation, 443. Boughton Monchelsea, Espousals in re- gister of, 452. Bowing at the Holy Name, elsewhere than in the Creed, 197. "Boy-Bishop," 176. ,, Boys, Dean, on the Prayer Book, x. Bracara or Braga, Council of, on burial of suicides, 477. "Bread," and "mingled wine," of Wis- dom's Table, 350 ; breaking of, in Con- secration, 389 ; fermented or leavened in Eastern Church for Sacramental use, 399. Breastplate of Aaron, 566. Breviary, Daily Services of, 17 ; its com- plex character, 178; Hymns, unsuccess" f ul attempts to translate them, 59 ; Roman, Reformation of, 8 ; services, never familiar to tlie Laity, 6. Bride, The voice of the, 510. Bride and Bridegroom in 45th Psalm, 545. Brif.k.s, declarations and recommenda- tions read after the Nicene Creed to commend special objects for the Offer- toiy, 376. Briglit, Dr., on the Ancient Collects, 307. British Bishops, their independence, 1 ; Church, founded in Apostolic age, 657 ; represented at C'ouncils, (i58 ; men- tioned by Fathers, 657 ; its Rites, its Bishops, 1 ; Museum Psalters, 497. Britius or Brice, St., 172. Broadwater, Marriage custom at, 449. Brook, Lord, Anecdote of, 226. Brougham, Lord, on Lay Baptism, 405, n. 3. Bryliug, Nicholas, Greek text of Atha- nasian Creed, 219. Bucer, his desire for frequent Commina- tion, 491 ; on frequent Communion, 382 ; his interference with Benediction of water, 415; his objection to answers of Sponsors, 414 ; liis objection to the exorcism in Baptism, 411 ; his objection to prayers for the dead, 479 ; placed at Oxford by Somerset, 19. Bull, Bishop, recites Baptism Office from memory, 27 ; on Nicene Creed, 376, 11. 1. Bunsen, on Liturgy of St. Mark, 345. Burial of the Dead, 478 ; Office in what cases to be used, 478 ; Psalm xlii. for- merly used, 479, 541 ; Office, Psalms, 538, 592 ; Office with Evensong at St. Paul's, 480, n. 1. Burial with Christ in Baptism, 404. Burleigh, Lord, his challenge to Dis- senters, 31. Burn's Ecclesiastical Law on Baptism by Midwives, 405. Burney, Dr., on Modern Jewish Music, 53. Burton, author of Anatomy ofMelamhohj, used Wafer Bread, 398. " Buxum," meaning of, 452, u. 6. C;esarea, Creed of, 375. Ca'sarius of Aries, on Sursuni Corda, 386 ; his Rogations, 221 ; Sermons on Advent, 245. Calendar, the list of months and days, together with the Sunday letters and Holydays. Calendar, Additions in 1661, 128 ; altera- tions in 1752, 116 ; changes in 1561, 24 ; of Cluirch of England, changes and reformation, 127-129; of the Church of England, always local in character, 127 ; Ecclesiastical, what it comprises, 127 ; English, necessary changes in, 127 ; English, its transi- tions, 127 ; the existing English, with whom it originated, 127; Introduction to, 127; of Lessons, 1549, 16, 113: table of its transition, 127. " Calcndaiium Floriacense," 127. Calendars, liyzantine, 129 ; of theCliurch of England, publislied by Stationers' Company, 128 ; their early use and origin, 128. Calvin's interference in the English Re- formation, 10, 20. Candlemas Day, why so called, 326. Canon : [1] The Prayer of Consecration. [2] An ecclesiastical law so called. [3] The official designation of certain dig- nitaries in Cathedral and Collegiate Churches. 7i6 InDcr anD (^lossatp. Canon 71, on private celebration, 473; 81, enjoins large stone font, 409 ; 18, on reverent gesture, 197 ; 20, requires flagon, 399 ; 29, altered in 1865, 408 ; its strictness partly accounted for, 408, n. 2 ; 30, on the Cross in Baptism, 417 ; 55, on Bidding Pi'ayer, 377 ; 09, on Catechizing, 430 ; 60 and 61, on Confir- mation, 439 ; 62, on Banns or Licence, 446, 447 ; 64, on bidding of Holydays, 376 ; 67, on Visitation of the Sick, 460 ; 68, on delaying Baptism, 408 ; on re- fusing to Bury, 476 ; 69, on deferring Baptism, 420 ; 112, on age for Commu- nicants, 439; 113, on Seal of Confes- sion, 466 ; Latin, of 1571 on Catechiz- ing, 430 ; Law of Burial, 466, 467. Canon RDssa;, 344, 362, 365, 367, 3SS. Canonical limitations as to hours and seasons for Marriage, 447. Canonization by the Popes, 127. Canons, early English, on Communion of ■Sick, 472 ; how far binding on the Clergy and Laity, 66 ; of 1640, their design, 66. C'antate Domino, why inserted in Daily SerWce, 210. Canth-le, a prose hymn used in Mattins and Evensong. All the Canticles are from Holy Scripture, except "Te Deum laudamus." Canticles, The, Ancient Ritualistic use of Holy Scripture, 189 ; their leading principle, 189. " Cauticum de Evangelic," spoken of by St. Benedict, 194. " Cantus Ambrosianus, " extended use of the term, 55 ; Antiphonalis, 497 ; Col- lectarura, 56, 58 ; Directus, 497 ; I'ro- phetarum, .56, 58 ; Itesponsarius, 497. Capella, origin of the term, 172. Cappadocia, Martyrdom of St. Matthias at, 328. Caps of Children to be removed in Bap- tism, 416. Captivity of Church and Incarnation, 587. Cardwell, Dr., his suggestions as to the Eevision of 1552, 20. Carter on Eucharistic words, 352, n. 2. Carthage, 4th Council of, on Marriage, 446. Cassino, Mount, Cradle of Benedictine Order, 141. Cassock, the garment worn by ecclesi- astics under their official vestments and at other times. The "apron" worn by Bishops, etc. , is the front of a short cassock. Catalonian Pontifical on Confirmation Address, 442. Catechetical Lectures of St. Cyril of Jerusalem and of .St. Clement of Alexan- dria, 428 ; works of English Divines, 430. Catecuism, an oral instruction to be learned by young persons, that they may be the better prepared to receive Confirmation. Catechism, basis of, 4,30 ; comprehensive but not exhaustive, 430 ; definition of, in Prayer Book, 431 ; on effect of Bap- tism, 405 ; Introduction to, 428 ; latter part of its history, 429 ; of 1549, Com- mandments in, 433 ; in Prayer Book, origin of, 428 ; in Hermann's Consul- tatio, 428, n. 3 ; of Council of Trent, 429, n. 2 ; in Latin and English of Poynet, 429 ; Engravings of Tablets on the Palace at Ely, 429. Catechisms, Protestant, 429. " Catechismus," derivation of, 428. Catechizing, in Church not superseded by school-work, 430 ; of our Lord, 428. Catechumens, admission of, 402, and n. 3 ; instruction of, 428. Cathari, or Puritans, their ' ' baptism with fire," 403. " Cathedra Petri," an ancient Festival of Saints Peter and Paul, 325. Cathedral and Collegiate Churches to provide copies of Book of Common Prayer, 92. Cathedrals, etc., to observe rule of weekly celebration at least, 398. Catholic Church of Christ, position of English Church in, 98. Cautelfe Miss.-e, 397. Caution to be observed in Visitation of Sick, 466, n. 1. Cecil licensed Poynet's Catechisms, 429. Cecilia, St., 173. Cedde, St. See Chad. Celebrant, his office, his ritual dress, his position at the Altar, 358, 359 ; his posture in receiving, 391. Censing of the Altar, 348, 361. Cephas, 335. Ceremonial Worship, 44 ; its principles, 44, 49, 50 ; recognized and observed by our Lord, 46 ; as set forth by St. John, 47, 48. Ceremonies of the Cliurch of England, explanatory Canon on, 10 ; empty, con- demned, 46 ; in some cases could not be reformed, 107 ; their abuse illus- trated, 106 ; Christian, ordained by our Lord, 46 ; justification of, 106, 108 ; of human institution may be changed, 107, 108 ; rights of National Churches to be respected, 108 ; St. Augustine on their excessive number, 107 ; why some were rejected, 107. Certification of Private Baptism, form of, 421. Chad, St., 140; his custom in a thunder- storm, 226. CuALlcE, the cup, mostly of precious metal, which is used for the celebration of the Holy Eucharist. Chambers' Translation of the Sarum Psalter, 199, n. 1 ; Sarum Psalter, ending of Collects, 243. Ch.\xc'EL, the eastern division of a church, where the Altar and Choir are placed, and in which Divine Service is cele- brated. Chancels, their desecration in the last century, 179. Changes in Prayer Book after Hampton Court Conference, 25 ; Liturgical, in 1549, their nature and principles, 16. Chant of the old Litany retained and harmonized, 58. Chapel : [1] A portion of a Church possess- ing a separate Altar. [2] A separate building other than a cathedral, col- legiate, or parish church, which is authorized to be used for Divine Ser- vice according to the customs of the Prayer Book. Charles I. and Liturgy for Scotland, 705 ; Martyrdom, Service abolished, 703. Chart of the Ministerial Succession of the Church of England, 656, 668. Charta, Cornutiana, 244. CnjisUELE, the outermost and distinctive vestment of the priest who celebrates the Holy Eucharist : it is never worn at any other service, 80. "Child of God," a Scriptural term, 431. Chimere, the garment worn by a Bishop over his rochet, now usually of black satin, but properly of scarlet. Cliimere, notices of, 700. Choir: [1] The chorus or body of men and boys who sing in the Divine Offices. [2J That part of a cathedral, church, or chapel, in which they sing [Chancel]. "Choir," its early use for our present word "answer," 187; of the Temple, Levites, 496 ; Surpliced, their origin, 496. Choral Processions in the Jewish Church, 50. Choristers of the Temple, 51. Chosen Disciples, The Three, their work and influence, 254. Chelsm, holy oil used in anointing at Coronations, or in the Unction of the Sick, provided for in the first book of Edward VI. Chrism, used in Baptism, etc., 402, 403, 412, 416, Orig. ; used in Confirmation, 437, 438, 443 ; when it was conse- crated, 283. Chkisom, the white robe formerly put on children when they were bap- tized. Chrisom, 402, 403, 412 ; formerly offered at Churchings, 488 ; in Prayer Book of 1549, 416. Christ, the True Bread from Heaven, 350 ; the Light, 625 ; the Kepresenta- tive Penitent, 504, 528, 549, 601, 643 : and the Bride, 545, 633 ; bringing His sheaves home, 632 ; and the two-edged sword, 648 ; Creator of natural and spiritual world, 646. Christ's two Natures prophetically shown, 514, 524 ; glory that of His Church, 545, 618 ; Evening Sacrifice, 642 ; victory by Incarnation, 644. Christian name used in Offices of Church, 431 ; Service, the first, 52 ; Year, no way connected with January 1st, 257 ; the, beginning on Lady Day, 245. Christmas Day, how early the Festival was observed, 250 ; Sermons of Gregory Naziauzen and Basil, 250. Christmas Eve, coincidence in the Lesson and Psalm, 249, 545. Christmas and Epiphany Festivals, their association, 250 ; how it was anciently observed, 250; Psabns, 516, 543, 586, 590, 615, 634 ; Sarum Psalms, 543, 546, 571, 586, 590, 598, 599, 615, 617, 620, 634, 645-647. Chrysostom, St., on Baptism, 402; Christmas Homily, 250 ; eulogium of the Benedicite, 192 ; efTorts to coun- teract Arian Hymns, 54 ; Prayer of, first use in Western Ritual, 204 ; on Fasting, 267 ; Liturgy of, 345, 377 ; Prayer of, 396 ; on Eucharistic Com- memorations, 354 ; on Amen after Prayer of Consecration, 390; on Sursum Corda, 386 : on Gloria in Excelsis, 395. Church, The, how it is made an Ark of safety, 262 ; of Jews and Christians continuous, 607 ; the true anima rimndi, 603 ; its histoi-y in 106th Psalm, 609 ; its early refuges from persecution, 509 ; early British, 657 ; of England, Title found in Magna Charta, 82 ; Music, its Divine author- ity, 50 ; Song, its vicissitudes, 57 ; officers, representative, 50. Churches of France and England, their early connection, 132, 346. Churches, their earliest form and arrange- ment, 47. Churching of Women, 487 ; time for, 489 ; place for, 487 ; cloth, formerly at St. Benet's Gracechurch, 487 ; Psalms, 619, 632. Churchwardens, lay officers appointed to take charge of the fabric and furni- ture of churches, to keep order during 3Inticr anD (Slossarj?. 717 service, to present at visitations, etc. C1EOR10M, a vessel for the reception of the Cousecrated Wafers, 378, n. 2. Circumcision, Festival of, 256 ; its true idea, 257 ; Sarum Psalms, 516, 521, 543, 546, 588, 598, 599. Citations, 377. Clarendon, Lord, Anecdote of, 36, n. 1. Clement, St., of Alexandria, mentions Feast of Nativity, 250 ; catechized, 428 ; on Gloria Patri, 186. Clement, St., of Rome, 173. Clementine Liturgy, Position of Sanctus and Hosanna in, 387, n. 1. Clergy and Lay people, nature of dis- tinction, 665. Clergy and People, Prayer for, Cosin's proposed alterations in, 204. Clerk to accompany I'riest in Visitation of Sick, 460, 461, marg. Clerks : [1] Ordained clerics. [2] Lay- men assisting in choir. Clerks, commonly reduced to one, 179 ; to sing at burial of dead, 478. Clinic Bai>tism, 404. Cloveshoo, Council of, 2. Clovis, Conversion of, 168. Coffins, baskets, or pots, in Psalm l.Kxxi., 584. Coke, Lord, on Confirming by name, 444, n. 1 ; on Pope Pius IV. and Prayer IJook, 24. Colet, Dean, his intimacy with Erasmus, 429, n. 3. Collect, a short prayer {methodically constructed) either projier to a daj', week, or season, or common to all times. Collect of the day, 242, 373 ; its office, rules for its use, 200 ; 2nd Even Song, ancient English Version, 214 ; 3rd Even Song, Cosin's proposed alteration, 215 ; Third, Old Kubric, 201 ; for Purity, 371; for Sovereign, .373; for early Cliristmas-day Communion, 250 ; for St. Stephen's D.ay, its eidargement in 1661, 253; for Epipliany, 6th Sun- day Original by Bishop Cosin, its peculiar suitability, 263 ; for Easter Procession, 290 ; after Baptism, its doctrinal import, 418 ; in Confirmation Office, 442 ; in Visitation of Sick, 468 ; in Burial Office, 483; Epistlo and Gospel in Comnuinion of Sicli, 472 ; for St. Mary Magdalen'.s D.ay, 156. Collects, Origin of Name, 241 ; structure and char.acteristics, 242, 243 ; com- parison of two conii)Oscd at an interval of 1000 years, 242 ; come to us cliicfly from the 5th and 6th centuries, 241 ; their primary use — from ancient Sac- ranientaries, 243; New, in 1552, 1661, 243 ; Occasional, at end of Conmumicm Ofhce, 396 ; for ICaster and Low Sun- day changed in 1601, 29.3. Colloquial Tone in Divine Service, 57. "Collusion" in connection with Private P.aptism, 421. Colours, ICcclesiastical, English, 75, 70 ; comparative table of, 77. Comber, Dean, on use of .lubilate, 194. "Comes" of St. Jerome, 24.3. Comfortable words, 385. Connnaudments, their Eueli.iristic n.se and its iirolj.ablo origin, 372; in the "Great ISilile" tr.anslation, 433. Coniuiemoration of Founders and Bene- factors, Psalms for, 645, 646. "Coumicmorations, " 101 ; of Departed, 483, 484 ; of Departed in Primitive .-mkI in English Liturgies, 3.54, 380 : of Martyrs, 127 ; of Blessed Virgin Mary, 329. " "Commendatio Animarum," 470. "Commendatio Benefactorum," Eliza- betliau form of, 484. Commendation of Souls, Sarum Psalms, 622, 640. Commendatoiy words in Burial Office, 481. Commentators on the Prayer Book, x. CoMMiN.VTioN, "A denouncing of God's anger and judgements against sinners," used on Asli-Wednesday, and "at other times as tlie Ordinary shall appoint." Commination, 490 ; when to be used, 490 ; formerly used on Sundays, 491 ; Psalm, 549. Commission to revise Calendar, 24. Committee of Convocation for Office of Adult Baptism, 424 ; for I'cvision of 1661, 32 ; for Reform of Service-books, tlieir cautious progress, 9-11. Committee of Revision, 1559, 23 ; how tlieir completed work was finally authorized, 18. Common Order, Knox's Book of, 41. "Common Prayer," a very ancient term, 82. Commons, House of, desire to enforce re- verence, 35 ; care to preserve Prayer Book and Act of Uniformity intact, 37. CoMMUNroN, the receiving of the F.ody and Blood of Christ by tlie faithful in the "Lord's Supper," and the conse- quent union of them with Christ, and Clirist witli them. Communion with God by bodily acts, 44. Communion, variable parts of Service, very ancient, 241 ; on Good Friday, 286, 287; "Table," an objectionable term, not found in Prayer Book, 370 ; Psalm xxxiv. in Litany of St. James, 530 ; spiritual, 473 ; after Marriage, 449, 450, 458; of the Sick, 472; of Clergy and People, 348, 349, 391. [See Holy Communion.] Compatrini et Commatrime (sponsors), 413, Orig., 414. "Compiled," a term inapplicable to the Prayer Book, vi. Compline and tlie departed, 636. Conception of Blessed Virgin Mary, 176. "Concerning the Service of the Church," 100. Concessions offered by the Bishops at Savoy Conference, 31. Cone. Nannetens.onVisitation of Sick, 463. Condensation of Old Services, 16, 17. Conditional Baptism, 423. Conditions proposed by St. Augustine to British Bishops, 2. Confeder.acics ag.iiust Clirist, 585. "Confess," wonl formerly used where now "Confirm," 428, 441. Confession and Absolution in Communion OiHco, 348, 384, 361. Confession, Auricular, or private, 466 : national, in lOOtli Psalm, 609 ; law of Churcli of England on, 466 ; private, remedial, 381 ; of Sick, various direc- tions for, 460 ; in Visitation of Sick, 466. " Confirm," confusion in use of term, 428, 441. CONFIHMATION, the laying on of hands by a Bishop, for the purpose of strengthen- ing persons in tlio grace of Baptism by a further gift of the grace of tho Holy Spirit. Confirmation, a Sacrament, 438 ; con- nected witli Catechizing, 428 ; act of, 443 ; custom of modern English Bishops in, 438, and n. 1 ; in medi;eval Englisli Churcli, 4.37-445 ; in Eastern Church, 438, 442, n. 1 ; "a lesser Ordination," 438 ; essential to perfection of Christian life, 437 ; effect of, 438 ; followed Bap- tism immediately, 437 ; to follow Adult Baptism, 425 ; of Infants, 437 ; sepa- rated from Baptism in later days, 438 ; necessary before Holy Communion, 437, 445 ; frequency of, 439, and n. 2 ; Office, 440 ; Introduction to, 437 ; in Prayer Book of 1549, 440, etc. ; act of, 443; Office, mediieval, 441, Orig. etc. ; Address of Bishop Cosin, 440 ; age for, 439, and n. 3 and 5 ; blow on cheek in, 438, 444 ; change of name in, 444, n. 1 ; Chrism in, 437, 438, 443 ; the comple- ment of Baptism, 438 ; sign of Cross in, 438, 443. Congregation, meaning of, 091 ; synony- mous with Church, 691. Consecration : [1] The priestly act whereby the Eucharistic Elements become the Body and Blood of Christ. [2] The Episcopal act where- by other Bishops are made. [3] The solemn desecularization. Dedica- tion, and Benediction of churches, etc. Consecration of Bishojis, anciently at the third hour, 694 ; always pre- ceded the Gospel, 694 ; before the Epistle in the Greek Church, 694 ; of churches, service in Irish Prayer Book, 710 ; Service, the First, 51 ; Services, modern, 51 ; Prayer of, 388 ; of Elements, effected by words of Institution, 389 ; great exactness and reverence necessary iu, 388, 389, 390 ; in Holy Eucharist, its effect, 353. Consent, Mutual, in Marriage, 451. Constantinople, its Arian Hymnology, 54 ; Council and Creed of, 375. Constitutions, Archbishop Grey's, Arch- bishop Peckham's, Archbishop Win- chelsy's, 7'2. Contact of water necessary in Baptism, 404, 416. " Contestatio," Galilean term for Pre- face, 387. Contracts defutiiro and jier verba de pra- scnti, 452. "Convenient," meaning of term, 458, 488 ; number to communicate required by ancient Councils, 398 ; place for Churching, 487. Convocation, Intended Prayer for, 238 ; Office for meeting of, 705. 4 Conybeare and Howson referred to. Life and Labours of St. Paul, 325. Coi'E, a vestment like a lung cape or cloak, worn in solemn services, proces- sions, etc., 80. Cope worn by Bishop Cosin, 700 ; substi- tuted for Chasuble, 359. Copes, when worn by Bishops, 700 ; worn iu Convocation, 1502 and 1640, 700. Coptic Liturgy of St. Mark, 345. Cornelius and his household b,\ptizci!, 404. Cornu Altaris, 359. Coronation Office, Prayer of Oblation in, 378. Coroner's warrant for burial, 477. CoKPoiiAL, tho white liucu cloth on which the Elements are consecrated ; it lies upon and in the centre of that which covers the Altar. Corporal, 392. Correctors of the Press for Prayer Book of 1662, 36. Cosin, ISishop, his Liturgical learning, Preface, x; his Durham Prayer Book, 32 ; his careful directions to the Printer, 36 ; his statement on Rubrics, 10 ; his 7i8 Jnncr ano (J^lossary. prophetic desire to place the Rubric beyond controversy, 72 ; his note to the first Rubric, 6-1 ; Collects which he composed or compiled, 242 ; Additional Proper Psalms proposed by him, 114 j " Tables and Rules " from his Private Devotions, 1 16 ; additions to Calendar from his Private Devotions, 128 ; his wish to revive the use of invitatories, 1ST ; his Rubric on Antiphonal use of Psalms, 187 ; his Ptubric on singing the Lessons, 188; on "Jube," 490; his Ember Collect, 230 ; his Thanksgiving for restoration of peace, 240; his altera- tion of Collect for St. Stephen, 253 ; his Collect for Third Sunday in Advent, 248 ; his Collect for Sixth Sunday after Epiphany, 203 ; his CoUect for Easter Even, 287 ; his Collect for Rogation days, 297 ; his Rubric as to position and furniture of Holy Table, 371 ; his Rubric on Epistles and Gospels, 374 ; his proposed Rubric with regard to Alms, 399 ; his classification of Offer- tory sentences, 379 ; his propositions with regard to Church Militant Prayer, 379 ; on Exhortations in Communion Office, 381, 383; his alteration of Prayer of Humble Access, 388 ; his alteration of Rubric on Confession in Communion Service, 385 ; his proposed restoration of ancient mode of Consecration, 388 ; alterations after Prayer of Consecration, 390 ; on position of Prayer of Oblation, 393 ; on Eucharist for Departed, 394, 480 ; his emendation of Rubric on Oc- casional Collects, 396 ; his alterations of Final Rubrics of Communion Otfice, 397 ; on Solitary Masses, 398 ; his emendation of Rubric in Baptismal Office, 409 ; his direction for kneeling at Font, 409 ; his directions for Gospel at Baptism, 411 ; his wish to restore old custom in Baptismal Confession of Faith, 414 ; on Benediction of Water, 415 ; his alterations in Form of Bap- tismal Picnunciation, 413 ; his altera- tions in Baptismal Interrogations, 414 ; first introduced Vow of Obedience in Baptismal Ottice, 414 ; his alterations in Exhortation to Sponsors after Bap- tism, 419 ; his addition to Rubric on Minister of Baptism, 405 ; on certifica- tion of Private Baptism, 421 ; his trans- ference of Lord's Prayer in Private Baptism, 422 ; his alteration at end of Office for Private Baptism, 422 ; on Office for Adult Baptism, 424 ; on latter part of Catechism, 429 ; on Sacrament of Confirmation, 438 ; on Confirmation Ofiice, 440, 441 ; MS. Confirmation Address of, 441 ; on lax practice in Confirmation, 439 ; on Impediments of Marriage, 447 ; on times for Marriage, 118, 447 ; on procession iu Marriage Service, 455 ; his alterations in Mar- riage Exhortation, 451 ; his proposal regarding delivery of money in ilar- riage, 454, 455 ; on Communion after Marriage, 458 ; on Confession of Sick, 466 ; his i)rovision for responses in Visit- ation of tlic Sick, 4G0 ; his Rubric after Visitation Office, 470; on Puritan objec- tion to Christian burial, 475 ; on burial in Divine Service, 480 ; suggested first Rubric of Burial Office, 470 ; on custom of Priest casting earth, 481 ; his intro- duction of Benediction in Burial Office, 483 ; on time for Churching, 489 ; his Rubric for Churching of Women, 487 ; his alterations in Comniination Service, 490 ; revised Service for Nov. 5, 703 ; his four sets of notes on the Book of Common Prayer, 32. Council of Laodicea ordered alternate use of Psalms and Lessons, 189. Council of Macon enforced observance of Advent, 245 ; forbade Baptism save at Easter, 407. Councils enjoined Visitation of Sick, 460. Covering Consecrated Elements, 392. Coverings and hangings anciently used for Altars and Chancels, 70. Covers for Chalices, 390, n. 1. Coxe'.s Forms of Bidding Prayer, 377. Cramp rings, their use and origin, 168; Service for consecrating them, 705. Cranmer, Archbisluip, his answer to Devonshire rebels, 407, n. 2 ; asserted antiquity of the Prayer Book, 19; his efl'orts for Ritual revision, 9 ; his letter to the King, 9 ; on Rites and Cere- monies, 82. Creation, its true story truly told by the Creator, 605. Credence, the side-table on which the Elements are placed previous to the lesser Oblation or Offertory. Credence Table, 357 ; sanctioned by the Queen in Council, 68. Creed, a form of words in which the Church solemnly asserts the Catholic Faith. The three Creeds are also used as Christian Hymns or Canticles. Creed, Apostles', traced back to the tinn of the Apostles, 196 ; as stated In Irenaeus, 195 ; its form in the latte") part of the fourth century, 195 ; used in its present form in the eighth cen- tury, 195 ; ancient tradition of the early Church, 190 ; numerous versions of it in early English, 211, 212; ancient Trilingual version, 212; always used iu the daily Offices of the Church of Eng- land, 195 ; its position in the Service, 196; an expository paraphrase of it, 197. Creed, Athanasian, supposed origin, 216; Confession of Oi'thodoxy against heresy, 217 ; in ancient usage always sung, 216 ; expository notes on, 217. Creed, Nicene, 375. Creed in Baptismal Office, 413 ; in Bap- tism, how divided in first English Office, 414. Creeping to the Cross, what it was, 285. Crisis of Old and New Dispensation, 618. Crispin, St., 169. "Cristene, " for "Baptize," in baptismal Form, 420, Orig. Critics, Modern, on the Psalter, 496. Cross : [1] The sacred sign used in Holy Baptism, etc. [2] The Ornament placed over the centre of the Altar, and used generally as a badge of Christianity. [See Croziek.] Cross of St. Andrew a part of our na- tional banner, 324 ; sign of the Son of Man, 588 ; sign of Christ Triunr- pliant, 586 ; in Baptism, 402, and u. 5 ; its lawful use in Baptism explained, 417, n. 1 ; over the Altar, 357 ; the, reverence to it always popular, 285 ; sign of, in Benediction of Water, 415, and n. 1 ; sign of, in Confirmation, 438, 443 ; sign of, in Marriage Benedictions, 455, 457, 458 ; buns, their probable origin, 350, n. 3 ; quarter days, 160. Ceoziei!, the Diocesan, curved, stall' or Pastoral Crook borne by or before Bishops or Archbishops. The term is often, but incorrectly applied to the Provincial, or straight. Cross borne by or before Archbishops only Curate : [1] A Priest who has the cure of souls legally committed to him by the Bishop. [2] A Priest or Deacon acting for a beneficed Priest. [See Canons of 1604.] "Curate," old use of term, 204, 440, 680; comprehensive sense of word, 421, n. 1. Curtains at ends of Altar, 371. Cuthbert, St., Confirmations by, 438. Cyprian, St., on the Apostolic Hours of Prayer, 177 ; on Common Prayer, 82 ; on JIartyrdom of the Innocents, 255 ; on Sursum Corda, 380 ; on Baptism, 402 ; on the Minister of Baptism, 404 ; on Infant Baptism, 407 ; on Interroga- tory in Bairtism, 413; on Benediction of Water, 414 ; on heretical baptism, 105; on Confirmation, 437; on Creed in Baptism, 414 ; on clinic baptism, 404 ; on burial, 475, n. 1. Cyril, St., his exposition of the Lord's Prayer, 208 ; on Lord's Prayer at Greater Oblation, 393 ; on mode of recei\nng Elements, 391-393 ; on Con- firmation, 437. Cyril, St., of Jerusalem, on Eucharistic Commemorations, 354 ; on Sursum Corda and Tersanctus, 386 ; on Bap- tism, 402 ; on B.aptismal Renunciation, 413 ; on Benediction of Water, 414 ; on Creed in Baptism, 414 ; on effect of Baptism, 406 ; Catechetical Lectures of, 268, 428. Daily Celebration, 360 ; no Canon re- specting, in English Church, 361 ; pro- vided for in Prayer Book of 1549, 361. Daily Morning and Evening Prayer, the authoritative divisions made between the first and second portions in the MS., 185, 207 ; Cosin on its proper be- ginning, 185 ; Offices, whence derived, 236 ; Prayer enjoined, 197 ; where to be said, 237 ; Service-books, early en- deavours to render them intelligible, 7, 8 ; Service, duty of Laity, 105, 178 ; principle of clerical use of, 105 ; coinci- dences of the Scriptures in, etc., 572. Dalmatic, the outer vestment of the GospeUer at the Holy Eucharist, 80. Damasus, Pope, and tlie Benedicite, 193 ; and the Lectionary, 244. Daniel on Gloria in Excelsis, 395, 396. David, a declared Prophet, 512 ; his office as chief Psalmist, 496 ; type of . Captain of our Salvation, 644. David, St., 140. Davies's Rites of Durham on the Jube, 490. Day, John, his great choral work, 61. Daye's Hermann, 407-412, 441, 443, Orig. ; on joining hands in marriage, 455. Deacon, a cleric of the third order, whose duty it is to assist the priest in Divine Service and pastoral work. Deacon, his duties at the Altar, 359 ; not to say Absolution, 183 ; not, ordinarily, to celebrate Marriage, 450. Deacons, Baptism by, 680 ; Delivery of New Testament to, 603, 081 ; Reading of Gospel by, 681 ; Form and manner of making, 674 ; Habit of candidates, 675 ; Prayers common to various Offices for making, 658 ; Revision of Service for making, 1662, 662 ; Summary of Office for making, 658 ; to continue in their office one year, 666. Deadly sins, the seven, 432. Death unto sin in Baptism, 406. Decalogue, probable origin of its Eucha- ristic use, 372. Decani and Cantoris, the two sides of a choir, on one of which is the stall of the Dean or other principal officer governing the Cathedral or Church, and on the other that of the Precentor, the leader of Divine Service. "Declare," "Declaratory," meaning ot, 184. 3Inr)cr ann ©rossary. 719 Declaration on kneeling, 399. Dedication of Church, Sarum Psalms, 545, 546, 585, 588, 593, 598, 632. Delegates of press at Oxford, their altera- tion of rubric, 447. Delivery of Elements to each person sepa- rately, 392 ; various forms in, 390 ; into hands, 391. Deluge, its typical import, 410. Demoniacal possession, deep sense of it in the Early Church, 271. Demons cast out, a continuation of our Lord's personal victory over Satan, 271. Denial of Cup to Laity, 348. Denton on the Lord's Prayer, referred to, 434. Denys, St., or Dionysius, 168; Areopa- gite, of France, 132, 168. "Depart," old English word for part asunder, 452. Departed, commemorated in Holy Eucha- rist, 354, 379, 394 ; Sarum Psalms for the, 559, 619, G22, 629, 634, 639, 640, 645-649. Depi-aving of Common Prayer forbidden, 84, 85. Deprivation of Ministers, 466, n. 2. Descent into Hell, 198, 287, 589, 613. Desecrated Churches, Service for in Irish Prayer Book, 710. Developement of Liturgy, a gradual pro- cess, 344. Devonshire Kebels, their demands, and Cranmer's reply, 9. Dickinson, his list of printed Ser\nce- books, 8. Diocletian persecution in Ps. Ixxxiii., 585. " Dionysius the Areopagite," on Oblation of Elements, 377. Dipping of the Child in Baptism, 416. Diptychs, Names of Martyrs inscribed on, 127 ; their Eucharistic use, 347, 354. Direetorium PaMorale on Abstinence, 268 ; on Baptism by surgeous, 405, n. 1 ; rules for avoiding infection, 474. " Disciplina arcani " with regard to Holy Eucharist, 345, n. 1. Discipline, disuse of, 361 ; the difficulty of enforcing it, 66. Discretion, years of, 425. Dissenters, Burial of, 476 ; and the Prayer Book, 30. Distribution of Elements in Communion of Sick, 473. "Divine Service," meaning of term, 63, 100, 480; Worshij), its central point, 200. Doctors, Four great, 140, 144, 160, 165. Doctrine of Holy Communion, 3.50. Documents relating to Act of Uniformity, 72. Dogs, Non-Christian Jews so called, 557. Dominica Expcctationis, 299. "Dominica' V.ag.antes," 322. Domini("d or Sunday letter, 119, 124, 125. Donne, Dr., Marriage sermon, 458. Door of tlie church ancient place for Churching of Women, 487. Doubtful Baptism, 426. Doubts, Ritual, how to solve them, 67, 103. Doxology at end of Exhortation in Com- munion OHice, 383 ; of Lord's Prayer, 185; of 107th Psalm, 612; proper to Benedicite, 193 ; the Great, 395. "Duly," equivalent to Latin "Rile," 394. Dunstan, St., 148. Duppa, Bishop, his Prayer Book, 226 ; on Cliurcliing of Women, 487 ; private prayers, 703 ; opinion of Scottish Lit- urgy, 707. Durandus, a laborious and painstaking writer, 245 ; on connection between Christ and His JLartyrs, 252 ; on Canonical seasons for Marriage, 447 ; on Missa Sicca, 397 ; on the time of observing Lent, 264 ; on the use of the Venite, 187 ; on three Epiphanies, 258. Durel's Latin Prayer Book, 104. Durham Cathedral, Copes worn at, 359. Duty to God and our neighbour on tab- lets at Ely, 429 ; towards God, 434 ; towards neiglibour, 434. Dying, Holy Communion administered to, 472. Dykes, Dr., on manner of performing Divine Service, 50. Dymchurch, register at, on prohibited seasons for marriage, 447. Eadfrid, his gloss on the Evangelists, 207. Early Church, its witness to the principle of Ceremonial Woi'ship, 40. Ears, opening or piercing the, 539. Earth cast on body at burials, 481. East, Turning to the, 187, 197. Easter, time of its celcljration, 119, 289, 290; error in tables, to find, 116; Festival, former extension to seven days, 291 ; its names, 289 ; notices given i(fc its uniform celebration, 289 ; principal festival of the year in early Church, 289 ; Day, two celebrations in the Salisbury Use, 290 ; Anthems, Latin and Iluglish, 290; Psalms, 501, .555, 616-618, 620; Psalm, Sarum, 501. Easter Even "a high day " in the Jewish Ritual, 287 ; Baptisms on, in early Church, 288 : ancient Collects and alterations, 288 ; Sarum Psalms, 501, 511, 512, 521, 52.3, 526, 552, 575. Eastern Church, its conservation of an- cient customs and formularies, 241, 245 ; Liturgy of, 345 ; its ])rayers long and involved, 242 ; its regulations for vestments, 75, 77 ; resistance to inser- tion of Filioqiie, 375 ; its form in Bap- tism, with possible origin, 404, u. 1 ; Form of Baptismal Renunciation, 413 ; uses Niceno Creed at Baptism, 414 ; Confirmation in, 438, 442, n. 1 ; Daily Morning Psalm, 502 ; Baptismal Office, 414, 415. Ecclesiastical censures, 67. Ectene, represented in our OfTices, 221, 223, 372. Edgar, King, Canon of, on Communion of Sick, 472. Edmund, King, his law of Marriage, 44C. Edmund, St., 173. Edward, St., King of West Saxons, 140; translation, 152. Edward, Confessor and King, 168. Edward VL's First Liturgy in extvnso, 364. Effect of Holy Baptism, 405. Egbert, Arclibishop of York, his Ctm- firmation Office, 438, 442 ; Exccri>t3 of, on Viaticum, 472 ; Excerpts of, on burial, 477 ; on Spiritual Communion, 474. Egypt a type of Antichrist, 580. 'EK»,Xi)ffiairWij]'ai, Greek term for Church- ing of Women, 486, n. 1. Elborow on burial of dead, 481, n. 1 ; on veil at Cluirchings, 487. "Elect of the Elect " among our Lord's Disciples, 253. Elements, the outward visible signs or materials used in the Sacraments, tech- nically called matiriiK or " matter." Elements, Oblation of, 378 ; offered by people in primitive Church, 399 ; de- livery of, 391 ; remaining after Com- munion of Sick, how to be disposed of, 473. Elizabeth, Queen, her measures to silence disputes, 22. Elvira, Council of, on Lay Baptism, 405. Ely, Palace of, tablets relating to Cate- chism, 429. Ember seasons, the Quatuor tempora or four times in the year set apart for Ordinations, said to have been called Quatember from the Latin, and hence Ember. Ember Days, 236, 248, 270, 673. Emblems of Saints, 132, 176. Embolismus, 185, 393. Emergency, Baptism in cases of, 403. Empire Spiritual, 502. " Endeavour themselves," illustrations of term, 441. Enemies of the Psalmist, of what typical, 503. "Engagement," substitute for ancient betrothal, 452. English Liturgy, its GaUican origin — re visions by SS. Augustine and Osmund, basis of present Vernacular Liturgy, 346. Entrance, Great and Little, 374, 377. Enurchus, St., 164. Epact, meaning and use, 121. Ephesus, its importance as abode of St. John, 254 ; Liturgy of, 345, 415. 'EtpoSiov, Eastern name for Viaticum, 472. Epiphauius, on Euuomian Baptism, 403 ; on Prayer for Dead, 476. Epiphany, as the close of Christmas-tide, 257, 259 ; Unity and fitness of Scrip- tures for, 258 ; 6th Sunday after, an addition of 1661, 263; 3rd Sunday after, Offertory sentence for, 261 ; of Christ as a Divine Healer of our infir- mities, 261 ; S.arum Psalms, 525, 554- 556, 562, 571, 587, 597, 598. Episcopate, Divinely instituted, 655 ; distinguished from Presbyterate jui-e dit'iiio, 693 ; called an Order by Isidore, 693 ; includes within it the Priesthood, 693 ; its Apostolic descent, Tables of, 656, 668. Epistle, the portion of Holy Scripture read before the Gospel in the Liturgy, generally taken from one of the Apos- tolic Epistles, sometimes from the Acts or Prophets. Ejiistlc and Gospel read from "Jube," 490 ; and from a Lectern, 374. Epistles and Gospels, their arrangement, 243. Epistles, Ancient, at Consecration of Bishops, 695 ; at Ordering of Deacons, 678 ; at Ordering of Priests, 685. EpisroLEU, the minister who reads the Epistle and acts as subdeacon at a celebration. Epitaph on two Infants, 255. Epitcnne of the Gos]n'l, Ps, i-iv. , 503. Erasnms, possibly author of latter part of Catechism, 429, n. 3. ICrle, Chief Justice, his decision respect- ing Chancels, 179- Escott v. Mastin, case of, 405, n. 3. Espous.als, 452, n. 1. Essentials of Holy Baptism, 403, 416. Ethelred, King, his Ecclesiastical Laws, 203. EiTt:iiAi!isT, the Christian Sacrifice of praise and thanksgiving, wherein we "show forth the Lord's Death till Ho come." Eucharist, its first celebration, 52; Power of Consecrating, when first expressly stated in Ordering of Priests, 539 ; conveys Divine Presence, 353 ; a Sacri- fice for the benefit of the whole Church, 720 3InDcr ann (Glossary. 354, 394 ; a means of union with God, 355 ; a sj-mbol, and a means, of union among Christians, 355 ; strengthening and refreshing the soul, 356. Eucharistia, a term applied to Holy Com- munion in Daye's translation of Her- mann, 40S. Eucharistic Worship, the only distinc- tively Christian worship, 177; prepara- tion. Psalms for, xxvi., 523; xxxiv., 530 ; Sacrifice, its relation to Je\risli Sacrifices, 353 ; its relation to the Sacrifice on the Cross, 353. Eudoxia, Empress, 54. Eunomian form of Baptism, 403. Eusebius, Martyr of Alexandria, 251 ; what he records of St. Thomas, 325. Evangelical interpretation. Key to, 532. Eve or Even, the day before a Festival. [See VioiL.] Evening Celebrations, condemned by Fathers, 3G0. Evens or Vigils, the distinction and reasons, 118. EvENsoNO, the order for Evening Prayer, representing the ancient Offices of Ves- pers and Compline. Evensong, its comprehensive meaning, 50 ; an anticipation of Rest, 211, 63fi. Evidence of a common early Formula of Belief, "A Rule of Truth," 19.5. Exactness necessary in administration of Baptism, 416. Examination, Ancient, of Priests at Ordination, 686 ; by Bishop to precede Ordination, 666 ; in Consecration of Bishops, G97 ; of Sick person, 465. Examination for Orders, subject of, 542 ; days appointed for, 541. Examiners for Orders, 541 ; number of, 542. " Exaposteilaria " and Collects, 241, 242. "Excellent things " in Ps. Ixxxvii., 589. Excommunicate persons. Burial of, 477. Excoii!MUNiC'.A.TiONS, forms of words by ■which notorious offenders are cut otT from the privileges of Church member- ship, 171. Exeter, Phillpotts, Bishop of. Speech on Marriage, 447. Exhortation in our Office from " Order of Communion," 349; to Communion, old English form of, 382 ; upon the Gospel in Baijtismal Office, 411; to Sponsors after Baptism, 419 ; of Sick, ordered by ancient Canons, 463 ; previous to Marriage, 449 ; after Marriage, 458 ; Ancient, by Bishop at Ordering of Priests, 684. Exhortations in Communion Office, 380. Exorcism in Baptism, 271, 403; in Bap- tismal Office of 1549, 410. Expectation of the Blessed Virgin Mary, Extreme Unction, 460. Fabian, St., 132. "Fair," its meaning as applied to linen cloth, 370. Faith, and superstition distinguished, 432 ; necessity of, 216, 220, 432 ; St., 168. Faldstool, the small kueeling-desk at which the Litany is sung or said ; its use enjoined, 223. Falling sickness, Gospel used against, 403. Family prayer an imperfect substitute for Divine Service, 105. Fast, a time set apart for especial self- discii)linc and humiliation, and the practice of mortification. [See Abstin- ence.] Fast before Easter, from the earliest Christian times, its duration varied, 266. Fasting enjoined before Holy Communion, 360; Homily on, 268; of the early Christians, its mode, 266 ; rules for practice of, 267. Fathers, Bishops anciently called, 696. Faulkner v. Lichfield, opinions of tlio Judges, 68. Feasts and Fasts, Tables and Rules for, 116. Felicitas, St., an African Martyr, 140. "Felo de se, " burial of, 477- Ferial and Festival Lauds, Sarum, 559. Ferreri, Zacch., reformer of Breviary Hymns, 8. Festival, a day set apart for the cele- bration of some great event connected with our Blessed Lord or His Saints, called also a Holyday. Festival, Christmas, its great importance in both religious and social life, 251 ; of three or seven days at Easter, 291. Festivals of our Lord, idea on which tlie whole cycle is founded, 258. "Fides Catholica," earliest title of Athanasian Creed, 216. Fifth of November Service, 703. "Fili David," an ancient Liturgical ex- pression, 234. " FUioque " in Nicene Creed, 375. Final Court of Appeal, 68. Fire of London Service, 704. First-fruits Offering, 526. Five Prayers, The, after the Collects, when to be used, 202. Flagellants, their "baptism of blood, "40.S. Flagon, the Cruet, or vessel used to contain the wine previous to the lesser oblation, sometimes used also in the consecration. Font, the stone vessel which contains the water for Holy Bajjtism. Font, Benediction of, 402, 403, 412; blessed on Easter Eve, origin of custom, 407 ; proper position of, 409 ; to be emptied after Baptism, 415. Food of body, its action comiiared with that of Sacramental Food, 358. Forbes, Bishop, on Nicene Creed, 376, n. 1. Foreign Reformers, how far they influ- enced Prayer Book, 16-19. Foreigners thrust into important offices by Protector Somerset, 20. "Form" at Consecration of Bishops not found in early English Pontificals, 575 ; at Consecration of Bishops in the Greek Church, 575 ; of Vestments, 78-80. Forms and Ceremonies, 44 ; of Dean Granville for Private Confession, 466 ; ordinary, 467. Formularies, Ancient, when found unsuit- able, and why, 6 ; of the Church of England, always distinctive, 1. Forty days of Lent, variously computed, 266. Fothergill, his Annotated Prayer Book in eleven vols. — collection of old Eng- lish Service-books, xi ; MS. on St. Barnabas, 332 ; MS. on Confirmation, 439. Founders and Benefactors, Psalms for, 645, 646. Four meanings of Holy Scripture, 499. Fourth finger why ring finger, 454. France, Sovereign of, nominated Bishops by Concordat, 696. Freeman, Archdeacon, on Galilean origin of English Liturgy, 346 ; on Gloria in Excelsis, 394 ; on likeness between Eastern Hynms and Western Collects, 241 ; on the 1552 Revision, 20 ; on Words of Institution, 389, n. 2. French Church, ancient Baptismal Office of, 409 ; early publication of banns in, 446 ; early Liturgy of, 346. French Saints in tlie Calendar, 128. French ti-auslation of Prayer Book, 104. Frequency of celebration of Holy Com- munion, 360 ; enjoined in English Church, .361. "Freres Cordonniers, " their origin, 169. Frewen, Archbishop, 32. Friends and neighbours to be present at Marriage, 450. Frontal, the anlcpcndimn or ornamental cloth that hangs around and in front of the Altar. Fulda, Abbey of, its Preces, 221, 228, 229. Furniture of God's House, should be reverent in character, 49. Gabriel the Archangel, his day, 339. Galilean Liturgy, 2, 346; Mass for St. Stephen's Day, 253 ; origin of Prayer in Benediction of Water, 414, 415, Orig. ; rite of Confirmation, 442 ; ver- sion of Psalters, 498. "Gang Days," 298. Gardiner, Bishop, accepted the Prayer Book, 19. Gates of Brass and Iron, 522. Gauden, Bishop, on Black Rubrics, .399. Gawdie, Sir F., case of, 444, n. 1. Vey^vi/riTai, k.t.\., explained, 431. Gelasian anil Gregorian Sacramentaries, 201-203. Gelasian Baptismal Office, on Deluge, 410 ; interrogatories in, 413 ; Sacra- mentary, rule for Processional I-itanies, 222. (ielasius' Reconciliation of Penitents at point of death, 467. General Assembly of 1616 and Scottish Liturgy, 41. General Confession, how to be said, 182 ; Thanksgiving, its authorship, 239. "General," etc., sense of, in 16th and 17th centuries, 435. "Generally necessary," meaning of, in Catechism, 435. George I., Litany at his Coronation, 223. German origin of Prayers in Baptismal Office, 410-412; use of Media Vita, 480. Germanus on Gallican Liturgy, 347. Gestures in Divine Service, 49, 182, 187, 374. Gibson, Bishop, on use of Burial Service, 476. Giles or Egidius, St., 164. Girdle of the Albe, 79. Glastonbury Prayer Book of Pollanus, 372. Gloria in Excelsis, 395; its possible origin, 395 ; expanded form, 395 ; position of, in Liturgies, 394 ; limitation respecting its use, 106. Gloria Patri, Variations in, 186. "God's help" invoked, a form of oath, 433 ; " holy will and commandments," 433. "God's board," .an ancient designation of Altar, 382. Godfathers and Godmothers, number of, 408 ; mouth-pieces of child, 414, 432. "Godly discipline," 491. Gold and silver given at Marriage, 454. Golden numbers, 119; Litany, word "buxomnes" in, 452, n. 6; Rose, 272. Good Friday, its various names, 284 ; how anciently observed, 285 ; the hours of, illu.strated, 284 ; how ob- served in Eastern Church, 287 ; churches hung in black, 286 ; Psalms, 519, 538, 552, 566, 588 ; Sarum Ps.ilms, InDcx anD (JDlossarj;. 721 519, 523, 536, 538, 552, 556, 588, 506, 620, 629, 641, 642. Good Physician, manifestation of His power, 261. Goodrich, Bishop, reputed author of jiart of Catechism, 429. GosPKL ; [1] The liistoi-y of the Life of our Lord as recorded by the Four Evangelists. [2] A portion selected from this history, appointed to be read in the Liturgy. Gospel, 243, 374; The, found in the Psalms, 500 ; for the Circumcision, Rubric after it, 257 ; in Baptismal Office, 411. GoSPELLEK, tlie Minister wlio reads the Gospel, and acts as Deacon, at a Cele- bration. Gospels, Ancient, at Ordering of Deacons, 678 ; at Ordering of Priests, 685 ; at Consecration of Bishops. 695. (iospels and Epistles later thau essential portions of Liturgy, 344 ; changes in them, 244. Goulburn, On Communion Office, 243 ; Collects, ib. Grace, what it is, 35G ; Collect for, Gre- gorian and Roman forms, 202 ; pre- figured by natural provision, 647. Gradual Psalms, 629, 636. Grant on the Bills of Mortality, 99. Granville, Dean, his Office for private Confession, 466, n. 3 ; anecdote about .Scottish Liturgy, 707. Great Sabbath, 287. Greater Festivals, their central position in a series of days, 245. Greek Church, burial custom in, 481 : Prayer for Dead in, 476. Greek original of Preface in Communioi Office, 386 ; terms connected with H0I3 Eucharist, 352 ; words in Kyrie indica- tive of Eastern origin, 373 ; version of Prayer Book, 105. Gregorian chants in Merbecke, 59 ; Gre- gorian music, 56, 140; difficulty of adapting it to English words, 59. Gregory, St., his Sacramentary, what it represents, 2 ; his revision of Roman Liturgy, ,345 ; the great originator of mission to England, 140 ; advice to St. Augustine, 2 ; Proper Preface for Cir- cumcision, 257 ; on Cliurching of Women, 486 ; reformer of Church music, 55. Gregory of Nazianzus, on Choir veil or screen, 47 ; on Private Celebration, 473. Gregory of Nyssa, on trine immersion, 404. Gregory of Tours, on his predecessor Per- petuus, 245 ; History of Franks, quo- tations from, 221. Gregory the Great, on Lord's Prayer, 39.3. Grindal, Archbishop, his order to use Commination Service on certain Sun- days, 491 ; his order to read Epistle and Gospel from Chancel-screen, 490 ; on Churching of Women, 486. Gueranger on corruptions of Roman Liturgy, 348. Guidetti, coadjutor of Palestrina in re- vising Church Song, 57. Gunning, Bisliop, his instmmentality in the restoration of the Prayer Book, 238 ; on Black Rubric, 399. Gunpowder Plot Service, 703. Habit proper for Bishop-elect at Conse- cration, 695 ; proper for Candidates for Deacon's Orders, 675 ; proper for Candidates for Priest's Orders, 683. Hale's Precedents, Cases of Churching of Women in, 487 ; on Godly discip- line, 491 ; referred to on hours of Marriage, 447. Hallelujah, 564 ; its first use in the Psalms, 465 ; in Prayer Books of 1549 —1552, 1637, 1661, 186; the Great, ,395, 616. Hammond on Catechizing, 430 ; on Lit- urgies, 340. Hampton Court Conference, 184 ; an effort to convince Nonconformists, 66 ; abruptly broken up, 25; on "lawful minister " of Baptism, 405. Hands to receive the Elements at C'om- nmnion, 391. "Hard Sayings," illustrateil, 579. Harvest Thanksgiving, admirable Collect for, 297. Harvey on the Creeds, 196, 217. Hawaiian Version of the Book of Com- mon Prayer, 43. Head of Child to have water poured on it, 416. "Healing," Note on Office for, 705. Heaven, 'The Worship of, 48. Heber, Bishop, on Prayer for the Dead, 476. Hebrew Chants, Melody to 51st Psalm, 54. Hellenism prepared the World for Chris- tianity, 54. Heman and .Teduthun, Choristers, 51. Hengstenberg on the Psalter, 496. Hereford Use in Espousals, 452. Heresies, cause of many, 579. Hermann, Archbisliop, of Cologne, Ritual Reformer, his Consultation, 15, 384, 385 ; his iorm of Marriage Admo- nition, 451 ; Catechism in, 428, n. 3 ; origin of catechizing at Confirmation, 441 ; Daye's translation, 441, Orig. ; on Seasons for Baptism, 407 ; Baptism Exhortation in, 411 ; Baptism Collect in, 412; on Infant Communion, 408; Absolution in, 467 ; the probable origin of joining hands in Marri.age, 455. Hesycliius in St. Leo, quoted on Con- sumption of Elements, 473. Heurtley's Harmonia Si/mboHca, 195, 212, 414, n. 1. Hiekes on Eucharistic Sacrifice, 390, n. 2. Hickman, Mrs., Touching anecdote of, about Reformation Baptism Office, 403. Hierapolis, Martyrdom of St. Philip, 33. Hilary, St., of Aries, 1.32 ; commends faithfulness of British Bishops, 132 ; reputed author of the Athanasian Creed, 217 ; on the Psalms, 499 ; on Clirist's rest in the Church, 635. Hilary, St., of Poictiers, reputed author of part of (iloria in Excelsis, 395. Hilary Term of Law used to l)egin on the Festival of St. Hilary, Jan. 13th, i:i2. Hilsey, Bishop, his version of the Atlui- nasian Creed, 216 ; his Primer, 1539, 199. History, Spiritual, its central point, 513. Holt, Lord Chief-Justice, on change of name, 444. Holy Apostles, their commemor.ation, 128. Holy Bible, always pu))licly rca<l, 100. Holy Communion, an ancient and Scrip- tural phrase, 369 ; its various designa- tions, 344 ; originalc.d by our Lord, and asmciatrd by Him with Ancient Rites, 350 ; doctrine of, 350 ; as a Sacra- ment, 350 ; as a .Sacrifice, 351 ; may ponKtM;/ supply omission of B-iptism, 427 ; Office, 24 1 , 369 ; notice, or warn- ing of, 380 ; hour for its celebriition, 360 ; frequency of its celebration, 360 ; on Good Friday, 286 ; at Burials, 479 ; at Burials, why proper, 475 ; at Buri.als, Office for, 485 ; at Churchings, 489. [<SVe Communion.] Holy Cross Day, 1 64. Holy Days, Tlie three after Cliristnuis, 251 ; publication of Banns on, 447, n. I ; bidding of, 376 ; Minor, 132, 176. Holy Ghost, how given to the regenerate, 412 ; Invocation of, in all Confirmation Offices, 442. Holy Innocents, early notices of, 255 ; muffled peal on, 256 ; ancient Collect for, 255. Holy Sacrament, reserved in the Eastern Church, 283. Holy Scripture, Coincidences in ancient and present mode of reading it. 111 ; its continuous reading, 113 ; responsory system of reading it. 111 ; its proper use and mode of interpretation, 218. Holy Thursday, 298. Holy Week, or Great Week, 274 ; its strict observance, official example of the emperoi's, 274. Homily, pre-Reformation, on Confirma- tion, 439. Homily of Common Prayei", etc., on number of Sacraments, 435 ; of Repent- ance, on private Confession, 466. Hood, a badge of academical status worn by graduates over their surplices. [See Canon 58.] Hooker, on the Divine Service, 50 ; on death unto sin in Baptism, 406 ; on iteration of Baptism, 409 ; on Lay Baji- tism, 405 ; on MaiTiage, 458 ; on de- livery of money in Marriage, 454 ; on Offerings at Churchings, 488 ; on Puritan objection to Christian burial, 475. Hooper, Bishop, on sense of word "gene- ral," 435. Hope, Expressions of, in Burial Office explained, 482. Horace on casting earth on dead body, 481. Horn Books, engraving of one, 4 ; intro- duced for the poor, 4. Hornby, register at, on proliibited sea- sons for Marriage, 447. Horsley, Bishop, on Invocation nf Holy Ghost in celebration of Holy Euolia- rist, 389 ; on Scottish Liturgy, 393. Hosanna in Eucharistic Preface displaced, 1552, .387. Hosanna, Sund,ay, 274. Hour for celebration of the Holy Com- munion, 360. Hours of Pr.aycr, how observed by Apostles and early Christians, 177 ; seven condensed, H. House of Commons, amendments to Act of Uniformity, 36. House of God, what it is, 49. Housel, old English term for Holy Eucharist, 472. Hugh, St., 172. Human Nature, its perfect ideal personi- fied, 501,511. Humble Access, Prayer of, .388. Hyde, Lord Chancellor, corrects an error in M.S. of Pr.-vyer Uook, 36. Hymns, their proper position in Divine Service, 60 ; sung by Christ, 618. Hypapanto, Eastern name for the Puri- fication Festival, 326. Hypothetical form in B.aptism, 405. Idiots to be baptized, 425. " 1 do," in Confirmation, 442. Idolatrous ceremonies, the origin of " pomps," 413. Ign.atins, St., 54 ; on "one Altar," 357 ; on Matrimony, 446 ; Tradition respect- ing Athens, .54. "Ill.atio," O.allican and Mozarabic term for Preface, '61 ', 72; 3Int)cr ann (^lossarp. Illiberis, Council of, on Lay Baptism, 405. Immersion', the clipping into the water of recipients of Holy Baptism. Affu- sion is now the usual practice. Immersion, Baptism by, 403, 404 ; the Apostolic mode of Baptism, 402 ; disuse of, necessitates special precautious,416 ; trine, 404. Impediments of Marriage, 44G, 447, 4.")1. Imposition of hands in Conhrmatiou, 436, 438 ; of hands sometimes a mere elevation, 438. Imprecations of Psalms, 533, 568, 569, 614, 641. Incarnation of our Lord — its fruits in the three kinds of Saints, 251 ; in connec- tion with the Martyrs, 251. Incense, its use in ancient Church of England, 209 ; at Gospel, 374. Inclination, Prayer of, in Eastern Litur- gies, 388. "Incomprehensible," its twofold mean- ing, 217. Indulgence, Sunday, 274. Indwelling of the Holy Ghost, 636. Infant Baptism in Primitive Church, 402, 407 ; Confirmation and Commiinion, 408, 437. Infants, Baptism of, 407. Infection, precautions against, 474. luKdels, burial of, 477. Infrequent Communion of Laity, 348. " Inheritor of the kingdom of Heaven," Scriptural term, 431. "Inhumatio Defuncti," 478. Injunctions on Catechiziug, 429, 430. Injunctions of Edward VI., 11. Injunctions and Advertisements of Queen EUzabeth, 64, 65 ; on wafer bread, 398 ; and 18th Canon on reverence, 197 ; on age for Communicants, 439. Innocent, St., on Roman Liturgy, 345. "Innocents," i.e. idiots, regenerate in Baptism, 419, Orig. Innovations connected with Holy Eucha- rist in Mediceval times, 348. Institution of a Christian Man quoted, 419. Institution of Holy Eucharist, 344, 350, .351,. 369, n. 1, 380. Interlinear Translations of Office-books, 3. Intermediate state typified in 130th Psalm, 634. "Interpretation Clause " of Prayer Book, 67. "Interpretations and Considerations" of Queen Elizabeth, 65. Interrogation of Sick on Articles of Faith, 464. Interrogation preceded Baptism, 412. Interrogations in ancient Baptismal Offices, 402 ; represented modern Cate- chism, 428 ; formerly addressed to child, 414 ; in our Baptismal Office re- present Apostolic practice, 413. Interrogatories from Sarum " Ritus Bap- tizandi," 413, Orig. Introduction to the Liturgy, 344. Introductory Rubrics to Baptismal Office, 407. Introductory Service to Baptism, 409. IXTROIT, the Verse, Psalm, or Hymn which is sung as the Priest enters within the precincts of the Altar Introit, 241, 348, 361. Introits — their selection — ancient names, 241 ; a list as arranged in the first English Prayer Book, 241 ; given under each Sunday and Holyday, 247 ; for Advent, their spirit, 246 ; to Com- munion at Ordination Service, 1549, 685. ventiou of the Cross, 14S. Inventories of Ornaments, made in 1552, 69 ; of Vestments and Hangings, 74. Invitation to Communicants, 383. Invitatories to Veuite, 187. Invocation of the Holy Ghost, 389 : in Baptism and Liturgies compared, 412. Invocation, prayer of, in Confirmation Office, 442 ; of Trinity in Baptism, 402 ; of Angels and Saints, 222. Iren^us on Fastings, 266 ; on Infant Baptism, 407. Irish Clercy, their use of Burial Service, 476. Irish Common Prayer Book, 42, 709 : the revised book of 1877, 710. Irish Communion Book, 6th century, 243. "Irregularity ;" sense of word in Canon Law, 466, n. 2. Isidore on Fonts, 404. Israel, its History typical, 608. Italic Version of Psalter, 498. Iteration of Baptism, 409, 420, 421. " Jah," in 69th Psalm, 564. .James, St., the Great, 336. James, St., the Less, 831 ; Liturgy of, 345 ; its prayer for living and dei^arted, 354 ; Psalms before Communion, 385. James I., some slight changes made in Prayer Book during his reign, 25 ; Proclamation giving authority to make them, 87 ; and Scottish Prayer Book, 705. Jasper, its symbolism, 566. Jebb's Choral Service, 234. Jenner, Sir H., on Prayer for Dead, 476. Jerome, St., and the Latin Vulgate, 165 ; his three versions of the Psalter, 498 : Lectionary, its Epistles and Gospels, 241, 243, 475 ; on Advent, 245 ; on tlie Epiphany, 258 ; on Lay Baptism, 405 ; on Arian Baptism, 403 ; on the Psalms. 499. Jerusalem, Liturgy of, 345. Jewell, Bishop, on death unto sin in Baptism, 406. •Jewish worship, its influence on Chris- tians, 177 ; origin of Churching of Women, 486. Jews, The, their state before the destruc- tion of Jerusalem, 271 ; a great con- vei'sion of them foretold, 558 ; tlieir enmity and rejection foretold, 555 ; their sin and punishment foretold, 562. Jews and Gentiles changing places, 557, 619. Job a type of Christ, 602. John, St. , the Baptist, Nativity of, 333 ; his greatness and power as a Prophet, 333, 334 ; Advent proclamation of Christ, 248. John, St., the Evangelist, his relation- ship to our Lord, 253 ; his two escapes from death, his death at Ephesus, 254 ; i Ante Portam Latinam, 148 ; Liturgy of, 345. I Johnson on Eucharist Sacrifice, 390, n. 2 ; Canons referred to on Confirming ! by name, 444, n. 1 ; referred to for Marriage Law, 446 ; referred to on publicity of Marriage, 447 ; referred to on Catechizing, 428. Johnson, Dr., his practice of praying for dead, 476. Joining of hands in Marriage, 455. Joseph a tj'pe of Christ, 60S. "Jube;" a lectern on Chancel-screen, 490. Jubilate, seldom to be used, 194. Judaism has become heathenism, 557. Judaizing Christians, troublesome to the Early Church, 289. Judas, in 109th Psalm, 614. Jude, St., 341. Justin Martyr, his account of Celebra- tion of Holy Eucharist, 345, n. 4 ; his notice of Christian Hymns, 53 ; on Sursum Corda, etc., 386; on Amen, after Prayer of Consecration, 390; early reference to Gloria Patri, 186 ; on Infant Baptism, 407 ; on Com- munion of Sick, 472. Juxon, Archbishop, 31. Kalends of January and Feast of the Circumcision, 256. KaTrixri<rii, meaning of, 428, and n. 1. Katharine, St., 173. I Katharine, Queen, her Prayers and i Meditations, 203. Keble on Eucharistical Adoration, 352, 390, n. 2. Kempe r. Wickes, case of, 476. ' Ken, Bishop, on Catechizing, 430. Kennett, Bishop, his MS. notes on Prayer Book, 444, n. 1. "Keys of the Kingdom of Heaven," 336. Keystone of the Temple, 513. King's Evil, Office for, 168, 705. Kingdom of Christ, 570. Kingship of Christ, 598, 615. Kiss of Peace, 347, 348, 361. Kneeling, Bishop Cosin's note on, 182 ; declaration on, 399 ; posture of cele- brant in receiving, 391 ; posture in Marriage, 455 ; the proper posture in Adult Baptism, 426. Knox, John, his Book of Common Order, 41 ; saying of, 227. Krazer, de Liturgiis, 46. Kyrie Eleison, said in Greek, 198 ; in Comm. Office, 372 ; expanded form of, ib. "Laither," meaning of, 452, n. 4. Laity, Daily attendance of, 178 ; their part in oU'ering of Eucharistic Sacri- fice, 353-390. Lambert, St., 164. Lammas Day, 160. Lancashire, burial of Roman Catholics in, 477. Languages and Dialects into which the Prayer Book is translated, 42. Laodicea, Council of, on Lenten Mar- riages, 447. Lapide, Corn, a, calculation regarding the miracle of the loaves, 272. Lasco, or Laski, John h, 16, 184. Last .Supper confounded with Institution of Holy Eucharist, 369. Lathbury on State Services, 703. Latimer, Bishop, on meaning of word " general," 435. Latin Prayer Book, 104, 24 ; of 1560, Saints commemorated in, 28. Latin Service for Convocation, 705. Latin Version of latter part of Catechism, 429. Laud, Archbishop, and former Collect for Easter Even, 288 ; and the Scottish Prayer Book, 42, 388, 705, 706. "Lawful authority," 204. Lawrence, St., 160. Laxity tolerated by some Bishops, 24. Lay Baptism, 404 ; allowed to be valid, 405 ; discouraged, 420, Orig. and n. Laying on of hands by Bishop in Order- ing of Deacons, 680 ; by Priests in Ordering of Priests, 690 ; in Confirma- tion, 437. Lazamon's Brut, referred to, 452, n. 4. Lectern, the desk from which the Scrip- tures are read. Lectern for Epistle and Gospel, 374. Lecterns for Music-book and for Lessons, 374. Lectionary, changes made in the Salis- bury Use, 112. :|nDcr anQ ©lossacy. 723 Lectionaiy of .St. Jerome, coimiiemoi a- tion of Apostles, 323 ; SS. Pctui' and Paul, 334. Lectious, Scripture, how to be "read or said," 56oS. Legal obligations of Canons of 1603-4 and 1U40, 67. "Legatus natus " of Pope, 446, n. 1. Lent, difl'ercnt usages as to its duration, 264, 266 ; abstinence other than from food, 267. Leo, Emperor. Churching of Women under, 486. Leo, St. , on Holy Innocents, 255 ; on trine immersion, 404. Leonard, St., 172. Leonardo da Vinci, his picture of Last Supper, a means of propagating error, 369. Lessons, portions from the Old and New Testament, read at Mattius and Even- song, and in the Burial Service. Lessons, The, not always Holy Scripture, 111; new Table of 1871, 41; Table shewing ancient and modern systems, 111 ; proper for Holydays, 113; how anciently read. 111 ; system established in 1549, 113; in ancient Baptismal Offices, 402 ; in Burial Office, 479 ; proper, suggested for special occasions, 114. L'Estrange on form in delivery of Ele- ments, 391. Letters dimissory, 666. Levitical Benediction, ancient Irish, Gal- ilean, and Anglo-Saxon uses of, 470. "Liber Festivalis," its use of word "worship," 454. Liljrary of Anglo - Catholic Theology, Works of Bishop Cosin, 32. Libraiy of St. John's, O.xford, MS. De Vis. Inf., 4()3 ; of Trinity College, Cam- bridge, Trilingual Version of the Creed. 212. Licence for Marriage, 446 ; Special, 446, and n. 1. Lighted taper used in Baptism, 403, 412. Lighted tapers at Gospel, 374. Lightfoot on Jewish Baptism, 401. Lights on the Altar, 357. Lincoln, Diocese of, petition to King James for total abolition of Prayer Book, 25. Linen cloth for covering Elements, 392 ; its use and symbolism, 357, 370, 392. Lion, The, a typical enemy, 505. Litaneia, use of the word by St. Basil, 221 ; its technical sense, 221. Litania, Major, Minor, Septena, 222. Litania Septena, 402 ; septiformis, 402, n. 4. Litanies, their general aoceptableness to the people, 222 ; oldest Western Use, 231 ; proper, of Western Use chiefly, 221. LrrANY, a "General Supplication " in the form of short petitions, to which tlie choir and congregation make responses. Litany in English, 1544, 11, 13; its medi.-Eval use, 222 ; its excellence, tes- timonies to, 223 ; the simple Chant generally used very old, 58 ; published by Cranmer with musical notation, 58 ; Canon 15 on, 105 ; as a separate ser- vice, 223, 380 ; place for singing it, 223 ; lesser, in Visitation of Sick, 461, 462, n. ; use of, in Ordering of Deacons, 675 ; in Ordering of Priests, 684 ; in Consecration of IJishops, 697. LiteraDoniinicalis, 101. Littledale's Offices of Eastern Church, 442. Liturgical studies, their gradual advance, vi. Liturgies, Oriental, three Great, 205 ; ancient, on Words of Institution, 389. LnuRiiV, the Eucharistic Office. The term is sometimes applied loosely to the whole of the Book of Common Pr.ayer, 344. Liturgy, inexact use of term, 344, n. 4 ; its primitive origin, 344 ; its divisions, 241 ; of the Koman and Gallican Churches, 2. Liturgy of St. James, the Benediction, 205. Liturgy of St. Mark, Ps. xlii., 541 ; a Prayer for the Sovereign in, 203. Liturgy, Ancient, of the Church of Eng- land, 361 ; Order of Communion of 1549, 303 ; First Vernacular of Church of England, 364 ; Scottish, of 1764, 367 ; American, 368. Lombard, Peter, on Sacraments, 436. Longley, Archbishop, on burial of uu- baptized, 477 ; on Keservation for the Sick, 473. Looking up to heaven in act of Consecra- tion, 389. Lord -Lieutenant of Ireland, Prayer for, 710. Lord's Prayer, specimen of old versions, 207, 208 ; use with special intention, 185, 199 ; Versions of the 7th and following centuries, 208 ; anciently part of Introductory Service before lutroit, 361, 371 ; a sort of Antiphon to Communion Office, 371 ; at greater Oblation, 393 ; in Baptismal Office, 411 ; after Baptism, 418; in Visitation of Sick, 461 ; expositions of, 185, 208, 434 ; Sir Richard Baker on, 185 ; Bishop Andrewes' Paraphrase, 185 ; Paraphrase by Keble, 208 ; familiar to mediajval people, 207. Lord's Supper : [1] The ordinary ritual name, " Cojna Domini," of Maundy Thursday. [2] a term used in the ancient Church as the designation of the Love-feast. Its modern use, a name for the Holy Communion, may be justified in some degree as an ellipti- cal expression, meaning Sacrament of the Lord's Supper, 281, 369. Lord's Table, 357 ; a term properly applied to the Altar, 370. Lords, House of, vote thanks to Con- vocation for Kevision of Prayer I'ook, 35. "Low Church party," official attempt to reconcile tliem, 30. Low Sunday, 293. Lucian, St., 132. Lucy, St., 176. Luke, St., 340. Lushington, Dr., on use of Burial Service, 477. Luther, his translation of a Prayer in Baptismal Office, 410 ; his Version of sequence of Notker, 480 ; piayed for dead, 476. Lyndewood on Baptismal Affusion, 416, n. 2 ; list of Church ornaments, 72 ; Provincial Constitution, on Visitation of Sick, 460. Lyons Pontifical, on Confirmation Ad- dress, 441. Jlabillon, his Analccta and Early Calen- dar, 127. Maccabees on Prayer for Dead, 476. Machutus or Malo, St., 172. Machyn's Dianj, 1560, 61. Magdalen College, Oxford, bells rung on Christmas Kvo, 288. Magi, traditions respecting them — tlieir relics — their names, 259 ; Royal Memo- rial of their offering, 259. Magnificat and Cantate Domino com- pared, 210. Magnificat, The, special reverence shown to it, 209 ; Puritans desired to banisli it, 210. Mahoinetanism, Probable cause of, in India and the East, 271. Maledictions of the Psalms, 568, 569. Mamertus, his Rogation Fast, 221. Man, The Righteous, 501, 531. Manchester Cathedral, custom of turning to East there at Gloria Patri, 187. Manichajans, their rejection of ^A'ater, 403. Manifestations of Christ's glory, three commemorated at Epiphany, 258 ; in the Temple, 259 ; on Sundays after Epiphany, 260, 261 ; still going on by miracle, 260. Maniple, a vestment like a short stole, worn on the left arm by the sacred Jlinisters at the Celebration of Holy Communion, 79. Manna a type of Holy Eucharist, 350. Mansfield, Lord, on Publication of Banns, 447. Manual, Occasional Offices of, 16. Margaret, St., 156 ; sometimes called St. Marina, 156. Mark, St., his Labours and Martyrdom, 330; Liturgy of, 330, 345; Psalms before Communion, 385. Marriage, Scriptural and Patristic view of, 446 ; a Sacrament, 446 ; projjer, 453 ; impediinents of, 447 : licences, 446 ; hours for, 447 ; forbidden seasons for, 118, 446, 447; Psalms, 563, 633; by Deacons not authorized, 450 ; Con- cluding i'rayers of Service, 457. Marshairs Primer, 183. Martene on Baptismal Offices, 411 ; his collection of ancient writers, 127 ; on Confirmation Addresses, 442. Martin, St., his translation, 156, 172. Martyr, Peter, placed at Oxford by Somerset, 19. Martyrdom of our Lord life-long, 251. Martyrdom of King Charles I., 133 ; Service, 703. Martyrdoms recorded in Scripture, 333 ; both foretold and commemorated, 580. Martyrology of IScde, 127. Martyrs in the age of persecution, 128 ; specially connected \\'ith Church of England, 128 ; all the. Festival of, 341 ; Many, Sarum Ps.alms, 311, 512, 518, 521, 529, 530, 533, 620 ; three kinds, conmiemorated on three days after Nativity, 251. Mary, Blessed Virgin, her true sanctity, 3.30 ; Sarum Psalms for her Festivals, 516, 521, 522, 543, 545, 588, 598, 599. Mai-y Magdalen, St., 156. Mary, Queen, her proclamation super- seding the Reformed Prayer Book, 22. Ma.<ikell s Monumcnla liitualki, 16, 178 ; on bidding of Prayers, 199 ; on primi- tive Liturgies, 340 ; on Visitation of Sick, 463, 464 ; on Connnunion of Sick, 472. Mass, the old English designation of the Sacrament of the Holy Communion, 344. Mass, explanation of term, .344 ; liowtho term fell into disuse, 369 ; ordered to bo "altered into a Comnmnion," .349. Mass of Holy (iliost, sung at Consecra- tion of Bishops, 700. Masses, Solitary, 398. Massingbcrd's Lectures on Prayer Booh, 403. yiaOifTcvuaTi, its full meaning, 401. Matrimony, Hoi.v, Christian Marri.ige, as solemnized by the Church. 724 31nDer anu (S^lossacj;. Matrimouy, Solemnization of, 449 ; Psalms for, 508, G3.3. " Matter " of Holy Eucharist, 35f>, 398 ; of Holy Baptism, 403. Matthew, St., 338. Matthias, St., 328. Mattins, the Order for Morning Prayer, representing the ancient Otiices of Mattins and Lauds. "Mattins," beginning of, in ancient Sarura Use, 181 ; in 1549, 185; in IGCi, 185 ; to be said before Celebration of Holy Communion, 369. Maundy Thursday, its various names, 281 ; ancient Offices for, 282 ; Sarum Psalms, 566, 568, 569, 571-573, 575, 576, 620, 629, 641, 642. Mauudy, Royal, Office for, 282. Maximin, burnt a church full of Martyrs, 250. Maximum of ceremonial to be sought from tradition, 444. Maximus of Turin, De Adventu Domini, 245. Maxwell, Bishop, and the Scottish Prayer Book, 706, 707. Mede, on Christian .Sacrifice, quoted, 351. Mediseval Bishops, their neglect of Con- firmation, 4.39. Medieval Church of England, Holy Com- munion at burials in, 475 ; processional Psalms at funerals in, 481 ; how its Services were accumulated, 17 ; Liturgy of, 347. Melchiades on Confirmation, 439. Melchizedek's offering, 350. Melitus, Bishop of Sardis, on Paschal Festival, 289. "Member of Christ" a Scriptural ex- pression, 431. Mejiorial CoLLEcr, that of the less ui two coincident holydays, used after that of the greater by way of comme- moration. Alemoriff, and Memorial Collects, 203, 2.39, 373. Menard, on Litanies in Baptismal Office, 402, u. 4. Menard's notes to Oreg. Saci-a., 467, marg. Mensa, the slab of stone or wood used as the surface of the Altar or Lord's Table. Merbecke's Prayer Book noted, 58 ; ar- rangement of Burial .Service, 478. Meton, the Athenian, his Cycle of the Moon, 120. Metrical Hymns, early use by and against heretics, 54 ; Cranmer's wish to retain those of .Sarum, 59. Metrical Hymn Music, its Grecian origin, 54. Metrical Psalms, when introduced, 60. Metropolitan, early existence and title of, 694 ; by whom consecrated, 694 ; cities, definition of, by Tertullian, 694. Mi-Careme, The French, and festivity at Midlent, 272. Michael, St., two festivals anciently in his honour, 338 ; peculiarity in position of churches dedicated to, 338 ; Sarum Psalms, 511, 516, 521, 526, 530, 546, 598, 603, 6.39. Michaelmas, 338. Micrologus, on Collects, 242. Midwives licensed to baptize, 405, n. 1. Milan, Church of, its Liturgy, 345 ; Church of St. Ambrose at, its music, .54; Oblation of Elements at, 399; Council of, on Visitation of the Sick, 460. " Millenary Petition," 25. " Mincha " of Temnle Service, 350, 351. Minimum of Ritual in present Rubrics, 39i, 444. Mixi.sTER : [1] The principal or sole offi- ciant at the Holy Eucharist or other Services. [2] Clerics or laymen acting as assistants to the principal ofiiciant. "Minister," Bishop Cosin's note on the term, 181 ; its technical meaning, 181, 405, n. 2 ; term applied to Bishop, 443, and u. 1. Minister of Baptism, 404, 425. Ministers at the Altar, 3.j9 ; quality of such as are to be made, 673. Ministry, Three orders of Apostolical, 665 ; succession of, from our Lord, 655 ; succession of English from the Apostles, 668. " Ministry of God's Word," meaning of, 381. Minors, JIarriage of, 447. Minor Holydays, 132, 176. Minor Saints, their representations in art, 132, 176; All Souls, SS. Thomas and Patrick in Calendars of Stationers' Company, 128. Miracle of the Loaves, its mystical char- acter, 272. Miracles, " The beginning of," 260. Mirror of our Ladi/, a Ritual Commen- tary, written for the Sisters of .Syon about 1480, 6, 186 ; on Nicene Creed, 376 ; altered form of Gloria in Ex- celsis in, 396 ; on the Sauctus, 387 ; on Lord's Prayer at Greater Oblation. 393 ; on Triple Repetition of Lesser Ijitany, 199 ; on the word Collect, 242 ; on Reverent Gestures in Praise, 187, 190; on " Synge rede end say," 57. Missa, explanation of term, 344, n. I. "Missa Sicca," 397. " Jlissa Sponsalium," 458. "Missa Votiva" at Marriage, 456. " Jlissas pro Rege et Eegina," 203, 373. Missal of Sarum or Salisbury, 16, 241, 347, 348, 361, 387. Miss. Gallic. Grimold., 470, marg. Miss. Bobiense, Muratori, 417, 418, Orig. Mitre, the covering for the head proper to the Episcopal Order ; it rejjresents mystically the cloven tongues on the heads of the Apostles. [See Eco. Vestments, Plate II., p. 80.] Mitres and staves of Trelawny, Mews, and Laud, 700. Mixed Chalice, its authority and sym- bolism, 378. Monasteries, Ritual effects of their sup- pression, 6, 7. Monday in Holy Week, its distinctive memorial, 276. Monica, St., mother of St. Augustine, 160 ; her dying request, 475. Mouophysite Liturgy of St. James, 345. Monotone, different uses, 56 ; in reading the Lessons, 188. Monotonic recitative, the basis of plain- song, 56. Moral Law binds Christians equally witli Jews, 433. " Morians," meaning of, 566, 588. Moses a type of Christ, 610. Mother of our Lord and "Mother of us aU," 209. Mourning, its tokens used in Lent, 268. Mozarabic, a form of the Galilean Liturgy used in Spain, 346 ; Proper Prefaces in, 387 ; Liturgy, Epistle for Epi- phany 4th, 262. Muratori, Beconc. Pom., 467. Music, Ancient Christian, 5.3 ; of Medise- val Church, 53 ; remodelled with the .Services, 57 ; among modern Jews, 53. Musical Intonation in Divine .Service, 49 ; character of Services retained, 59 ; scales, their Grecian names, 54; scales of .St. Ambrose and St. Gregory, 55 ; notation of Proper Prefaces, etc., 387. Mutual Consent, 451 ; Salutation, 199, 348, 361. Mystical Body of Christ, how formed, 503. "N. or M.," explanation of, 431. Nadabar, martyrdom of St. Matthew, 338. Name, of Jesus, 160 ; Christian, used in Catechism, etc., 431 ; changed in Con- firmation, 444, n. 1 ; children confirmed by, 444, n. 1. Names given in Baptism, 402. Naples, King of, allowed to nominate to 24 sees, 696. "Natalis Eucharistica," 281. Nathanael, whether identical with St. Barfcholomaw, 337. Nativity, of our Lord, its date, 250 ; of Blessed Virgin Mary, 164. Nave, the central portion of the body of a church. [Sec Aisle, Ch.^ncei.] Navy, The, its relations to the Church. 76, 653. Neale's Commentary on the Psalms, 234, 496, 497 ; History of Eastern Church referred to, 177, 346, 413, n. 2; Liturgiology, essay on Liturgical quotations in New Testament, 243, n. 4 ; on Words of Institution, 389, n. 2 ; on the Eastern Hymns, 242 ; on tlie Eastern mode of observing Epiphany, 258. Neglect of Public Worship fiueable, 85. Nero's persecution foreshadowed, 553. Neva, waters of, blessed, 410, n. 2. New birth in Baptism, 406. New Creation, the Lord of it, 260. New Names, Three of the Apostles dis- tinguished by, 253. New Style, 120. New Year's Day, a conventional observ- ance, 257. Nic»a, Council of, on Lay Baptism, 404 : decree for ruling Easter, 116 ; and forty days' Fast of Lent, 266. Nicene Creed, its origin and Liturgical use, 375 ; used by Eastern Church at Baptism, 414, n. 2 ; English, Greek, and Latin versions, 374, 375. NichoU, Sir John, on use of Burial Ser- vice, 476. Nicholson, Bishop, on Catechism, 4.30. Nicolas, St., 176. Nicomede, St., 152. Nixon, Bishop, on Catechizing, 430. "Noble," its ancient signification, sense of it in the Te Deum, 191. Nocturnal .Services, abolished, 118. Noctums, meaning of, 497. Non - Communicating attendance, 355, 382. Non-conforming ministers to vacate pre- ferment, 90 ; lecturers forbidden to preach, 91 ; party in Church, 66. Nonconformists could conscientiously use the Prayer Book, but would not, 28 ; Prayer for, 239. NoRTH-siiiE of tlie Altar, that part of tlic front of the Holy Table which is on the right liand of the Cross, and conse- quently on the left oi the Celebrant. " North-side " rubric, 359, 371, 707. Northey, Sir E. , his opinion on change of name in Confirmation, 444, n. 1. Notes "respecting the ministrations" in early Praj-er Books, 106. Notice of Holy Communion, 376 ; to !'■ given before Communicating, 369, InDcr anD (Slossarp. 725 Notker, author of Media ]'ita anil Diea Ira, 480. Nowell, Alexander, reputed author of Catechism, 428. Nunc Dimittis, its early use, 210. Nuremberg Office, prayer from, 410. Oak, St. Augustine's, 2. Oath of Supremacy, in Sealed Books, 67fi ; ordered by 1 W. and M. c. 8, 679 ; ordered by 21 k 22 Vict. c. 48, 679. Oaths, when to be taken, by Clergy Sub- scription Act, 1865, 679. Obedience, oath of, to his Superior ex- acted from Bishop, 696 ; oath of, to Pope required from Bishop-elect, by the Roman Pontificals, 697 ; profession of, by Bishop-elect to Archbishop of Canterbury in Old Pontificals, 697. Obedience, vows of. In Baptism, 414. Obiit Service at Windsor, 483. "Objections and Exceptions," raised against the Prayer Book at the Savoy, 30. Objections, their frivolous nature illus- trated, 98. Oblatiox, the act of offering the Body and Blood of Christ in the Holy Eucha- rist. Oblation, of Elements, 348, 377 ; Prayer of, 393 ; Prayers of, in ancient Litur- gies, 352, 353 ; Prayer of, in Reformed Liturgies, 352 ; in Scottish Prayer Book, 708. "Oblations," the Bread and Wine placed on the Altar preparatory to Consecra- tion at the Offertory or "lesser obla- tion. " Obsecrations of the Litany, 227. Occasional Offices, hynms might be appro- priately introduced in, 62. Occasional Prayers and Thanksgivings, 235. Occasional Thanksgivings, not fully authorized until 1661, 239. Occurrence of Holydays, the coincidence of two or more on the same day. Octave, the eighth day after a festival. The intervening days are said to be "of" or "within" its octave. October 23rd, Service for, in Irisli Prayer Book, 710. Offerings at Churcliings, 488. Offertorium, a short anthem (or Offertory sentence) sung at Oblation of Elements, 378. Offertory, or Lesser Oblation, the offer- ing up of the Bread and Wine, and of the Alms in the Holy Eucharist. Offertory, 377 ; sentences, classifications of, 379 ; money, application of, 309. I )ffices, daily Medi.X'Val, their complex form, 178 ; of tlie Eastern Church, 177, 178 ; for anointing the Sick, A.n. 1549, 470 ; for the departed, Sarum Psalms, 503, 505, 520, 522, 523, 538, 540, 549, 561, 563, G19, 629, 634, 639, 645, 646, 649 ; of the Primitive Church, of wliat they consisted, 177 ; Mediaeval, well adapted to Communities, 178: consisted of seven separate .Services, 178. Offrandre, 399. Old Service-books, their directions minute and tedious, 107. Omission of an order not neceasarily a revocation, 444. Omissions of Names in the English Calen- dar, 128. Ommaney on the Athanasian Creed, 217. Onesiphorus prayed for after death, 476. "Open penance" not now possible or desirable, 491. "Open Prayer," meaning of, 85. Opposition to the Common Prayer, Rea- sons for, 97. Oratory, the first Christian one, how consecrated, 52. " Order of Common Prayer to be sung in Churches, " 58. "Order of Communion," added to the Mass, 349 ; referred to, 381, 383, 396. "Order" for Daily Prayer, its simple meaning, 181 ; for the Visitation of the Sick, 461 ; of Prisoners, 710. Order of delivery of Elements, 391. Orders, derivation of tlie word, 665 ; Sacramental, 665 ; cannot be made void, 682 ; English, recognized by Pope Julius, 661. Ordinal, the Offices for the Consecration of Bishops, and the Ordination of Priests and Deacons. Ordinal, English, Derivation of, 657 ; Revision of, 660 ; authorized and an- nexed by Act of Uniformity, 662 ; incorporated with the Prayer Book, 32 ; of 1549, 660: of 1552, 661; of 1662, 662 ; attempt for Revision, 1689, 663 ; absence of notes on, 657 ; introduction to, 655 ; preface to, 665 ; on Visitation of the Sick, 460. Ordinarium Missse, 344, 346. Ordinary, the Bishop of the Diocese or other person acting by liis authority. Ordinary, definition of, 551, 559 ; and justices to determine offences and con- viction, 86. Ordination, Canonical Impediments to, 666 ; Canonical Requisites for, 666, 687 ; Essentials of, 663 ; Words essen- tial to, 663; Effect of, 664; Greek words for, 664 ; and Mission distin- guished, 682 ; Power of, reserved to Bishops, 667 ; by Priests null and void, 666 ; Place of, 667 ; Times of, 666 ; Persons to be present at, 673 ; Testi- mony of People to precede, 667, 684. Origen catechized, 428 ; speaks of forty days' fast, 266. Oriflamme, the banner of St. Denys, 172. Ornaments, all the several articles used in Divine Service, whether vestments of the Ministers or furniture of the Church. " Ornaments, " of Church and Ministers, what they mean, distinction by the Judges, 68 ; as in use in second year of King Edward to be retained, 86 ; some omitted as inconsistent with our Prayer Book, 71 ; Edwardian, what they weie — four sources of information, 69 ; Comparative Li.st, 70 : of the Church, and Ministers — specification of tlicm desired by Bishop Cosin, 73 ; inten- tionally legalized in the Revision of 1662, 72 ; cliaracteristic of military and otliei official classes, 74 ; Essential and Sup- plemental, 73. O Sapientia, 176, 249. Osiandcr, a foreign Reformer, 16. Osmund, St., lii.s revision of English Liturgy, 32, 195, 3-16, 347. O0R Lady, tlie old English designation of the Blessed Virgin, retained in our Tafile of Lessons. "Outward and visible Sign," 435. Overall, liisliop, reputed author of latter part of Catechism, 429 ; his practice at Greater Oblation, 393 ; on Solitary Masses, 398. Pa-dagOqun of St. Clement of Alexan- dria, 428. ' ' P.aiii belli, " 399. Palestrina, appointed by Council of Trent to reform Church Music, 57. Pall : [1] A covering for a bier. [2J A vestment woven of lambs' wool, for- merly received from the Pope by Arcli- bishops, and figured in the arms of the Archbishop of Canterbury. Palls of Archbishops, how made, 132. Palmatius, case of, 414. Palm Sunday, wliy so called, 274. Palm bearing, 274 ; branches, Benediction of, 274. Palmer on Gallican Liturgy, 347 ; on Liturgy of St. Mark, 345 ; on Private Celebration, 473 ; on position of Gloria in Excelsis, 395 ; on Vow of Obedience, 414. Pamelius, Lilunjicon Erdesia; Latino', 244 ; on con-upt forais of Gloria in Excelsis, 395. Pamphlets against tlie Prayer Book in 1660, 97. Pantheon at Rome, its Christian dedica- tion, 341. Parables, Christ speaking In them, 577. Parabolic Instruction, 577. Paraphrase of the Apostles' Creed, 197 : of the Lord's Prayer by Keble, 208. Parents formerly forbidden to act as Sponsors, 408. Parish to provide Elements, 399 ; Priests to frequently declare the vernacular form for Baptism, 420, Orig. Parish Registers, neglect of, during the Rebellion, 98. Parisliioners, what they are liable to pro- vide, 72 ; to provide true copies of the Book of Common Prayer under penalty, Parker, Archbishop, Consecration of, 661 : on wafer bread, 398 ; Queen Elizabeth, letter to, on Ritual, 65 ; on interpreta- tion of Canons, 430. Parkhurst, Bisliop, on Wafer Bread, 398. Parliament, Authorship of Prayer for. Parliamentary debate on Settlement of Religion, in 1660, 29. Parliamentary History of Prayer Book, 14, 18, 21, 22, 33-36. Parochial notices, 377. Pascha, Dominica; Passionis, Resurrec- tionis ; Annotinum, 289, 293. Pasque Eggs in Nortli of England, 289. Passion of our Lord, how read in Salis- bury Missal, 275. Passion Psalms, 501, 519, 566, 588. I'assiou Sunday, proposed change of Col- lect in 1688, 273: why so called, 273. Pasioual Staff, the crook u.sed liy Bishops and Archlusliops, as a symbol of their duty Jiiid authority, as spiritual shepherds within the bounds of their respective dioceses or flocks. [See Crozier.] I'aten, the plate or disc, mostly of pre- cious metal, on which the Element of Bread is placed for consecration and administration in the Holy Eucharist. Patient waiting, 5.S9. I'atras, martyrdom of St. Andrew, 324. Patriarchal age, its witness to the prin- ciple of ceremonial worship, 44, 46. Patristic WTitings, read occasionally as Lessons, 113. Paul, St., his Conversion now his only Festival, 325 ; meaning of his name, 566 ; and tlie Collect for Sex.agesima, 265 ; Liturgy of, 345. Paul of Samosata, his Baptism held not valid, 404. P.aul's, St., School, "Catechism with A B C " used at, 429. Paulinus, Bishop of Nola, private cele- bration for, 473. " Pax " after Marriage, 458. 726 31nDcr ano (Glossary. Peace, Collects for, their introduction and connection, 201, 214. Peace of God in the Church, 631. Peckham, Archbishop, his Const, on Catechizing, 428 ; his Const, on Com- municants being Confirmed persons, 445. Pelagian heresy condemned by St. David, 218. Pell, Dr. John, reviser of chronological calendar, 116. Penance : [1] Repentance, as in Com- mination .Service. [2] Penitential dis- cipline, as in the 33rd Article. Penitential, Prefix, how appropriate to Daily Service, 181 ; Psalms, all used on Ash- Wednesday, 269; Psalm in Visitation of .Sick, 461 ; Psalms, 504, 529, 536, 549, 601, 634, 643. Pentecost, its meaning and observance, Jewish and Cliristian, 300. People, The, reciting a Collect in Bap- tismal Oifices, 412. Perambulations or Beating Bounds on Rogation Days, exliortation for. 297 ; Psalms for, 298. Perceval on the .State Services, 703. Perpetua, St., 140. Perpetuus, Bishop of Tours, 245. Perry on '"Black Rubric," 399; on Re- servation, 473. Persecutions, Literal and Prophetic, 581. Persons desiring Prayers of Church, .Ser- vice for, 239. "Persuasion," first introduction of word, as indicating an opinion or sect, 97. " Perused," its technical sense, 21. Pestilence, private Communion in times of, 472, 474. Peter, St., claims of his successors at Rome, 336 ; customs of the Pope and people on his Festival, 335, 336 ; one of the oldest of the Christian Festivals, 334 ; united with St. Paul in 'the day of Commemoration, 335 : Liturgy of, 345. Peter and Paul, S.S., alteration in the Collect by Bishop Cosin, 335. Peterborough, Anthem at, in Lent, 480. Petitions to restore use of Common Prayer, 28. Philip, St., the Apostle, 331. Pliilip, the Deacon. 331 ; baptizing, 404, 412. I'hilippian gaoler, his Baptism, 404. Pliillpotts, Bishop, on Christ's continuous Sacrifice, 232. Physiological analogy respecting union with Head, 431. Pica Type, 101. Pie, The, its complexity and diMiciilty, 101. Pirminius, Ancient Creed in, 105. Pi.sciNA, a stone basin, witli a drain to carry off water used in the ablutions of sacred vessels, etc. Pius IV. offers to confirm the Prayer Book, 24, 662. Plain-Song, The Ancient, utilized at the Reformation, 57. Pliny, hismentionof Christian Hymns, 53. PoUanus, his Glastonbuiy Prayer Book, 182. Polycarp, St. , quoted Gloria In Excelsis at his Martyrdom, 395 ; on \'isitation of the Sick, 460. " Pomp," meaning of, 413. Pontifical, varied for each diocese, 65" ; proposed, 16-10, 6G2. Portraits of Christ, 544. Portuises, 9. Posidonius, Life of St. Augustine, 475, n. 1 ; on St. Augxistine's Visitation of the Sick, 460. Position at Font of persons to be Bap- tized, 408, Orig. ; of person making Baptismal renunciation, 413 ; of per- sons making Baptismal Confession of Faith, 414 ; of Priest and People at Font, 409 ; of Priest at the Altar, 359. Positions of child during trine immersion, 414, Orig. PosT-CoiiMUNiON, the part of the Liturgy which comes after the Com- munion of the people, 241, 348. PouUain. [See Pollanns.] Pouring of Water in Baptism, 416. Poynet, Bishop, reputed author of Cate- cliism, 429. Pra>parat. Missa?, Psalm, Sarum, 523. Praise, a continuous Service, 51. Prayer Book, its general acceptance in 1.549, 19; its suppression, .4.D. 1645, 27 ; gi-eat demand for, when prospect of Restoration, 28 ; its authorization, 36 ; its comprehen.sive directions, 50 ; attempt to remodel it in the reign of William III., 41 ; Baxter's, Dissenters', and Lord Burleigh, 31 ; of 1549, Holy Communion at Burials in, 475 ; its Rubric for reservation, 472. Text of, as given In this work, vii. Tables of "Alterations" and " Additions " made in 1661, .38-41. Prayer, Common, public, open, distin- guished, 82. Prayer for Church Militant, 379 ; its Title, 379 ; for a Sick Child or person in danger, 470 ; for Depai-ted, from ancient Vesper Office, 476 ; of Humble Access, 388 ; of Consecration, 3S9 ; of Invocation in Confirmation Office, 442 ; of Commendation for one troubled in Conscience, 470. Prayers, of Oblation and Thanksgiving, 393 ; of the Church in New Testa- ment, 242 ; after Versicles in Visitation of Sick, 462 ; commendatory, at Or- dination, 675 : in Her Majesty's Navy daily, 165 ; for the Sovereign and Family, 203 ; for the departed, 354, 379, 380, 475 ; not argued about but prayed, 480. Precautions in Administration of Baptism, 416. Precedence of Sovereign before Bishops, 229. Precentor, Iiis part in Divine Service, 50. Prece-s, the petitions made by the Priest between the Lord's Prayer and the First Collect at Mattins and Evensong. Preces, Feriales translated, 198 ; Am- brosian, .St. Fulda, Mozarabic, 221. Preface, to the Book of Conuuon Prayer, 96 ; of 1549, attributed to Cranmer, 100 ; of 1549 compared with that of Quignonez, 100 ; of 1661, notes on, 96 ; in Communion Office, 385. Prefaces, Proper, 387. Pre-sanctified Klements, 286. Presbyterian.?, their publications against Prayer Book in 1660, 97 ; attempts to influence Charles II. against Prayer Book, 28 ; their objection to Thanks- giving after Baptism, 418 ; their objec- tion to proper position of Font, 409 ; their objections to answers of Sponsors, 414 ; their objection to sanctifying of Water, 410 ; Minister excused attend- ance on House of Commons, .32. Pj-esence of Christ In Holy Eucliarist, 353 ; the cause of Christian unity, 355. Presentation of Christ in the Temple, 326 ; an act of His Humiliation, 327. Presentation of Candidates for Orders, Ancient form of, 675. I'KresT, a Cleric of the second order, whose distinctive "office and work" is [1] to offer sacrifice to God, [2] to administer grace to men. " Priest, Position of, at Altar, 359 ; after Marriage Service, 456 ; official dress of, 79, 3.58; "Priest alone," 18.3. Priesthood, Action of, in Onlination, 667 ; of the Laity, 199, 200. Priests, Form and Manner of Ordering, 662, 683 ; .summary of Senice in Sacra- mentaries, Pontificals, and Ordinals, 659. Primitive Church, Seasons for Baptism in, 407 ; catechizing in, 428 ; Holy Conununion at burials in, 475. Principles of Ceremonial Worship in Early Church, 46 ; in Church of Eng- land, 50. Prisca, St., 132. Private Baptism not to be without necessity, 420 ; provided for by ancient Rubrics, 420. Private Celebration, 472 ; its ritual re- quirements, 473 ; no novelty, 473 ; restrictions regarding, 473. Private Confession a recognized practice in Church of England, 466 ; when expedient, 467. Private recitation of Daily Offices by the Clergy, 105. "Pro-Anaphora," 346. Procession of the Holy Ghost, 375. Procession in Marriage .Service, 455. Processional, English, of Cranmer, 10. Proclamations of Queens Maiy and Eliza- beth, 22, and King James, 87. Procter, on proposed revision of 1689, 41. Profession of faith required at Baptism, 412 ; at Visitation of Sick, 464. Prohibited times for Marriage, 118, 447. " Promise and vow " in Baptism, 432. Promptoritim Parvtilormn on word "buxumnesse," 4.52, n. 6. Pronouns, Change of, in Versicles, etc., 186 ; in Psalms, 505, 522. Proper Lessons for Sxmdays — principle of the Cycle, 11.3. Proper Psalms, Table of, 114, Prophecy, connecting the Old and New Dispensation, 194. Protestants, lapsed, Ser\'ice for, in Irish Prayer Book, 710, Prothesis, Chapel and Office of, 377. Protocletos, a designation of ,St. Andrew, 324. Prymers in English and Latin, 4 ; old English, translation aiul contents, 8. Psalms, The, by whom composed, 496 ; always intended to be sung, 58 ; our Lord's application of them, 499 ; their earliest Liturgical use, 496 : Apostolic application of tliem, 499 ; manner ot using in Divine .SerNdce, 496 ; three modes of saying or singing, 497 ; their weekly recitation, 497 ; tlieir monthly recitation, its value, 497 ; Bible version of, 498 ; natural division of many into tliree portions, 510 ; Proper, principle of their selection, 200, 499 ; their pur- pose, 496 ; additional ones proposed by Bishop Cosin, 114; their many-sided application, 498 ; verses of, numbered, 498 ; to be said in private by Bishop- elect at Consecration, 697 ; their use as Introits, 241 ; of degrees, 629, 636 ; in Burial Office, 478 ; in Marriage .Service, 455 ; in Visitation of Sick, 469 ; in Churching of ^^'omen, 487 ; Proper Psalms suggested for Special Occasions, 114. Psalms, Firat Book, what they point to, 540. Psalms, Second Book, 541 ; their char- acteristic, 569. Psalms, Third Book, 571. Psalms, Fourth Book, 592. Psalms, Fifth Book, 611. 3lnDcr anD (^lossarj). 727 Psalter, Introduction to, 496 ; its divi- sions, 496 ; ancient systems of, 497 ; pre-Reformation use in English Church, 497 ; English, its gradual growth, 496, 498 ; English, what it represents, 498 ; English, order in which to be read, 109. Psalters, "EcclesiseSarumetEboracensis," 497. Public Baptism to be in the Church, 407 ; Confession and Aljsolution no novelty, 384. Pulpit, a raised structure of wood or stone generally used for preaching from. " Pulpit," how to be understood in Com- mination Seri-ice, 490. Punishment for offences against the Act of Uniformity, 84, 86. Pupilla Oculi on Baptism of Christ, 401, n. 4 ; on Lay Baptism, 405. " Pure Offering " of ilalachi, 350. Pure Water the matter In Baptism, 403. Purification of Blessed Virgin Mary, 326, 327 ; proper time of observing it — why, 327; its Title, Epistle, and Collect altered, 326. PuEiFiCATOR, a linen cloth used for wiping the Chalice after the Ablutions. Puritan leaven, its fermenting power, 66. Puritanism developed byforeign influence, 19, 20. Puritans, their antagonistic use of the Press, 25 ; their superstitious antipathy to the sign of the Cross, 417; their memorial ag.ainst Lay Baptism, 405, n. 1 ; their objection to the Magnificat, 209, 210 ; tlieir objection to public Confession by people, 385 ; their objec- tion to Prayer of Invocation in Con- firmation, 443 ; their objection to Marriage Rubrics, 449 ; their objection to word "worship," 454; their objec- tion to word "depart," 452, n. 2; their objection to Burial Service, 475 ; their wish to substitute translation of 1611 for Commandments, 433; their wish to secularize Marriage, 458 ; their wishes witl> regard to Catechism, 430 ; their practice of sermons at funerals, 480 ; their scandal at the public irrev- erence, 182. Pusey, his Letter to the Bishop of O-ifbrd quoted, 226 ; his Scriptural Vieion of Baptimn referred to, 406, 410, n, 1. Quadragesima, Sancti Martini, 245 ; Sun- day, 264. Queen Elizabeth, her Thanksgiving Prayer, 239. Queen's Mandate, History of, 696. Quignonez' Reformed Breviary, its in- fluence, 8 ; manner of using Apostles' Creed, 195. Quinquagesima Sunday, 266 ; direction for use of Te Deum, 190. (Jiiintianus, his Rogation at Auvergne, 221. Quintin, St., companion of SS. Lucian and Denys, 132. "Quires and places where they sing," 202. RadcliHe on Athanasian Creed, 217. "Ratify and confirm," 441. "Read," "Say," "Sing," old technical language, 57. " Reading-desk," when invented, 170. Readin(!-prw, the Chancel stall occupied Ijy the officiant at Mattins and Even- song, 490. Real Presence, not denied In Black Rub- ric. 399. Reasons which influenced the Revisers of 1661, 96. " Reception into the Church," by the vei-y act of Baptism, 417. Recitation of the Daily Service by the Clergy, 105. Reconciliation of Churches Service in Irish Prayer Book, 710. Recusants, The first, 24. Reformation, its Catholicity injured by foreign influence, 19. Reformed Liturgy of Church of England, 348. Refreshment vSunday, 272. Regeneration in Baptism, 405 ; most dis- tinctly held by Church of England, 418. Regina v. Benson, case of, 447. Relies of SS. Lambert, 164 ; Martin, 156 ; The Holy Cross, 148, 164. Remigius or Remi, St., 168. Remu-emont, Baptismal Office of, 411. Renunciation in Baptism, Ancient Eng- lish and other forms, 413, and n. 2. "Renunciation of the Devil," etc., 432 ; vow of, in Baptism, 413. Reordination sacrilegious and heretical, 665. Repeal of Acts respecting Divine Service, 88. Re-presentation in Eucharist, 353. Reproaches on Good Friday, 286. Rereuos, the ornamental structure that is placed above and behind the Altar. [See Baldachin.] Reservation of Eucharist, 399 ; in time of Queen Elizabeth, 473 ; for tlie Sick in 1549, 472 ; recent instances of, 473 ; in Scottish Church, 473 ; by Nonjurors, 473. Reserve in personal application of Psalms, 588, 589. Reserve on subject of Holy Eucharist, 345, n. 1. Responds to the Lesson, 111 ; Examples of, 101. Responses, the answers made by the choir and people after the Versicles or Preces, in the Litany, after the Com- mandments, etc. Responses after Commandments, 372. Responsive worship, on what the system is founded, 198. Restoration of Charles II. Service, 703. Restoration of Church Services in 1660, immediate, 28. Resurrection, the, A Psalm of, 562. Retable, a shelf or ledge behind the Altar, properly a part of the reredos, or of the wall, and often incorrectly called the Super-altar. [See Super- ALTAH.] Reverence done to Gospel in Eucharistic Service, 374. Revised Prayer Book of 1552 made un- lawful by (Jueen Mary, 22. Revision of Prayer Book in Elizabeth's reign, 23 ; accepted by Parliament witliout discussion, 23 ; well received by Romanists, 24 ; in the reign of James after Hampton Court Conference, 25 ; of 1601, 32, 662. Reynolds, Bishop, composed or compiled General Thanksgiving, 2.39; complained of shortness of Catechism, 429. Richard, St., 144. "Right hand," meaning of position in Marriage rubric, 450. Right liands joined in Marriage, 455. King, liencdiction of, 4.54, Orig. ; delivery of, 453 ; of Edward the Confessor, 168. Riper years. Baptism in, 424. "Riper Years," limits of, 425, 426. Ritual Introduction, 44. Ritualism, elaborate in heaven, 47 ; Patri- archal, 44 ; Mosaic, really Divine, 45 ; revelation to Bezaleel and Alaoliab, 46 ; revelation to King David, 46 ; the old, transfigiired by our Lord, 52 ; of the Apostolic age, 46 ; its revival — what should influence and regulate it, 73 ; usages of English Liturgy, 356 ; of Adult Baptism, 425. Ritus Baptizandi, 402 ; actual, 413. Rochet, the linen garment ordinarily worn by Bishops, 695. " Rock of Ages," mystical sense of, 524. Rogation Davs, the Monday, Tuesday, and Wednesdaj' before Ascension Day set apart for special prayer and fasting. Rogation, meaning of, 296 ; Sunday and Week— their institution, 297 ; Fasts, Sevenfold Litany on, 222 ; Week, Col- lects for, by Bishop Cosin, 297 ; Epistles and Gospels for, 298 ; Services and Homily for, 297 ; observed yearly in the English Church before Ascension- tide, 221 ; Litanies decreed by various Councils, 221. Roman OathoUcs, Burial of, 477 ; attempt to reconcile extreme, 23. Rome, Liturgy of, 345 ; ne\er used by Church of England, 346, n. 3 ; " When at Rome, do as the Romans do," saying of St. Ambrose, 144. Rood-scbeen, the partition which di\-ides the Chancel from the Nave. It ought always to be surmounted by the Holy Rood or Cross. [See 47.] Routh, Dr., on Gloria Patri, 186. Royal E.\change, Legend on, 521. Royal Family, when fii-st prayed for, 204. Royal Maundy, OflSce for, 282. Royal Proclamations, under Act of Uni formity, 204. Rubric, The First, necessity for it, 63 ; its prominent position, 63 ; why re- tained, 7'2 : on seasons for Baptism from 1549 to 1661, 407 ; of 1548 on Cate- chizing, 429 ; of present Prayer Book on Catechizing, 430. Rubrical directions for reading, saying, singing — what they mean, 57. Rubrics, to what they point, 50 ; their reform liy the Convocation Committee, 10 ; Four early reformed ones compared , 64 ; after the three Collects — tlioir im- portance, 202 ; introductory to Liturgy, 369 ; after Comm\inion Ofiica, 39/ ; on seasons for Marriage, 447. Rufinus on a case of Lay Baptism, 404 ; his Comment on the Apostles' Creed, 195. Rule as to Accessories, authoritative, 63. Rule for Priests and Deacons saying Daily Service, 105. " Rule of Truth," what it was, 195. Russian or Eastern Liturgy of present day, 345. Sabcllius, his heresy, 217. "Saeerdos," used in an inclusive sense, 414, n. 3. Sacerdotal power derived from the Holy Ghost, 690. Sackament, an outward visible sign of an inward spiritual grace, and a means vvhercl)y we receive that grace. [See the Catechism, 43.5.] Sacramentaries of 5th and 6th centuries, rather compiled than composed, 241 ; ancient, their Collects, [177] ; of S.S. Leo, Gelasius, and Gregory, proper prefaces in, 3S7 ; of Gelasius and St. (Iregory on C'onfirmation, 437, 442 ; on Benediction of A\'ater, 414. Sacramentary of Gelasius, Third Collect 728 31nDer ano (Slossarj^. at Evensong, 214 ; of St. Gregory, what it represents, 2 ; on Baptism, 402-404. Sacramenta, number of, 435. " Sacramentum," or military oath, 355. Sacrifice of Chri.st continuous, 2'S'l, 390. Sacrifice, Eucharistic, 351, 390, 540. Sacrificial terms early applied to Holy Eucharist, 351. Saints commemorated by Church of Eng- land, 128 ; Eastern, Modern, Roman, Salisbury Use, comparative view of, 131-175; French in English Calendar, 128. Saints' Days, origin of their observance, 253, 475. Salem, its typical sense, 576. Saliva used in Baptism, 403. Salt used in Baptism, 40.3. Salutation in Visitation of Sick, 461. Salvation of unbaptized infants, 419. Samaritans, Confirmation of, 437- Saucroft, Secretary to Committee of 1601. 32; Supervisor of the Press in Kifi'J, 36. Sanctus in Communion Office, 386. Sand substituted for water in Baptism, 403. Sanderson, Bishop, his mode of public service, diiring the fifteen years' perse- cution, 27 ; an account of, 347 ; his Preface to Prayer Book, 96, 424. Sarum Breviary, Prayers for King and Queen, 203. Sarum Consuetudinary, on Festival of Annunciation, 329. Sarum Manual, its Rubrics on Bap- tism, 405 ; on seasons for Baptism, 407 ; on seasons for Marriage, 447 ; on Spiritual Communion, 473. Sarum Missal, 347, 361 ; preference given to it, 69 ; Rubric for First Sun- day after Trinity, 304. Sarum Rubric on Font or substitute, 409 ; as to position of persons to be baptized, 408, Orig. ; on Interrogatories in Baptism, 414 ; before Marriage, 450. Sarum Use, Ad faciend. Catech., 410, Orig. ; in Visitation of Sick, 461, etc., Orig. Sarum and York Vernacular Exhorta- tion to Sponsors, 418, Orig. Sarum Exhortations to Sick, 463. Sarum Liturgy, in English, condensed, 361-363. Sarum Rite, Dirge of, 478, etc. " Sarum Use," or Prayer Book, what it was, 2 ; remodelled by St. Osmund, 2 ; in Matrimony, 452, etc., Orig. Satan's misquotation of Scripture, 593. Saturnalia, offered difficulties to Church, 256. Savoy Conference, what authorized by letters patent, 30 ; how it ended, 32 ; exceptions of Presbyterians, 183 ; speci- men of their frivolous character, 98, n. ; leader of the Opposition, 97. Saxon Homilies, a.d. 700, 207. " Saying " explained, 181. Scambler, Bishop, his lawless proceed- ings, 24, 179 ; on change of name, 444, n. 1. Schoolmasters required to subscribe to the Act of Uniformity, 90. Scottish Prayer Book, Dr. Bright's His- tory of, 705 ; not sanctioned by the General Assembly, 42 ; its influence on English Book, 708 ; errors of law, etc. in publishing it, 707 ; vigorously and successfully opposed, 42. Scottish Liturgy in extenso, 307 ; referred to, 350, 373, 379, 388, 392, 393, 397, 399. "Seal" or "Sealing," terms applied tc Confirmation, 437. Sealed Books, wliat tlicy were, 37. Seasons most proper for Baptism, 407. Second Prayer Book of Edward VI., 20. Sedilia, seats near the Altar, to be used by the celebrant and ministers during the sermon at Holy Connnunion. Sennacherib a type of Antiolirist, 576. Sentences, Exhortation, etc., wlien pre- fixed, 181 ; used as Invitatories, 181 ; " Read with a loud voice " implies in- tonation, 181. Septuagesima, etc., names and reckon- ings, 264 ; Epistles and Gospels, 265. Sermon, an oral instruction or exhorta- tion, delivered by tlie preacher at Holy Communion, and at otlier times, 377. Sermon after Marriage, 458. Sermons and Lectures to be in English, by injunction of Edward VI., 13 ; at funerals, 480. Service, the Canticles and other parts of Mattins, Evensong, or the Liturgy, set to music more elaborate than that of Chant or Plain-song. ' ' Service of Song, " sanctioned by our Lord, 53 ; its tlireefold division, 53, n. Seven Hours of Prayer, Aggregation and Condensation of, 178. Shakespeare [Henry VIII. iii. 2], 413; [Kimj Lear, iv. 6], 480. Sliarpe, Archbishop, on prohibited sea- sons for Marriage in 1750, 447. Sliell used for Baptismal affusion, 416. Sheplierd, Tlie, of Israel, 582. Shortening the Services, 185, 202, 215, ^ 238. Short Service authorized by Act of Uni- formity, 1872, 93. Shrove Tuesday, 266. Sick, The, a daily prayer for, 239 ; Visi- tation of, 460, etc. : Communion of, 472. Sidonius ApoUinaris, Gallic processionals, 221. Sign of the Cross, its abuse and disuse, 106 ; sign of the Son of Man, 502. Signing with tlie Cross, 416 ; Canon on, 417 ; of the water in the Font, 415 ; in Confirmation, 443. Silvester, St., 176. Simon Magus, 270. Simon Zelotes, St., 340. " Simplicity '' no characteristic of primi- tive worship, 347. Singing, God's Chnrcli a singing Church, 51 ; during Communion of people, 392. "Singing cakes," a term applied to wafer bread, 398. Sins, Seven deadly, 432. Sion transfigured into New Jerusalem, 588 "SiQuis,"667. Slander of the Clinrch an<l Sacraments, 614. Smith, Sir Thomas, secretary to Queen Elizabeth, 23. "So to eat," explanation of phrase, 388. S. P. C. K.'s translations of the Prayer Book, 43. Socrates on Antiphonal singing at An- tioch, 54 ; on Missa Sicca, 397. Solemn League and Covenant, Declara- tion against, 89. Solemnization of Matrimony, 449. Solitary Masses, 398. Solomon, a philosopher and yet a rituahst, 46. " Son of David," Note on, 234. " Song, Service of," 59. Southchardefirth [South Charford, now annexed to Breamore and Hale, Hants] Parish Manual, 419. Sovereign, The, always prayed for in the English Church, 203. Spain, King of, allowed to nominate Bisliops and Abbots, 696. Sparrow, Bisliop, Collection and Rationale of, 97 ; on time for Churching, 489 ; on Catechizing, 430. Special Prayers in Visitation of Sick, 470. "Spices, the principal," 544. Spiritual Communion, 474. " Sponsalia," 449. SPON.SOK.S, persons wlio answer in the name of children who are brought to be baptized; "Godfathers and God- mothers." Sponsors simply the mouth-pieces of the child, 414 ; their responsibility in abey- ance while parents live, 419; to wait at church door in Prayer Book of 1549, 408. Sprinkling in Baptism, 404 ; unauthorized and unsafe, 404-416. Standard adopted as to accessories of Divine Worship, 63. Standing, posture for the Priest when speaking authoritatively, 183 ; posture, intention of the Reformers, 200 ; at tlie Gospel, 374 ; of Celebrant in receiving, 391. " Standing up," old Rubric, 200. Star of Bethlehem, what supposed to be, 258. "State of salvation," what, 433. " State Services," 133, 703. Statute of Six Articles, its influence on Prayer Book, 9 ; its repeal, 10. Statute 25 Henry VIII. on Marriage Licences, 446 ; 4 Geoi'ge IV. against Clandestine Marriages, 446 ; 26 George II. on publication of Banns, 447. Stephen, St., 252. Steps into primitive Fonts, .Seven, 404. Stole, a long strip of rich silk worn over both shoulders by Priests and Bishops, but over the left shoulder only by Dea- cons, 79. Structure of Primitive Liturgies, 346. Strype, his description of Lent Services in Chapel Royal, 61. Strype 's Cranmer, 82, 118, 407, n. 2. Style, Change of, 245. Sub-deacon, his duties at the Altar, 359. " Sudden death," Objections and An- swers, 226. Suffrages or Preces, 198. Suffrages of the Western Church allied to Great Collect of Eastern, 198. Sufl'rages in Burial Office of 1549, 482. Suicides, Burial of, 477. Sumatra, martyrdom of St. Thomas, 325. Sundays, after Epiphany, how I'eckoned, 264 ; and other holydays for Public Baptism, 407 ; in Lent, not Fast-days, 269. 'ZwevboKUTc, explains old English "al- loweth," 412. SfPEB-ALTAR, a small portable slab of costly material formerly used at certain times to consecrate upon, being laid upon the Mensa. [See Mensa, Re- TABLE. ] Super-frontal, the covering of the Mensa, hanging over the frontal for about six or eight inches. [See Fron- tal.] Supremacy restored to the Crown by Act 1 of Elizabeth, 23. Surplice, a white linen gown, somewhat simUar to the Albe, but tight-fitting and shorter, 79. Sursum Corda, 385. Survey of Church goods in 1552, 69. Swithun, St., 156. Symbolic usages. Divine authority for, 63 ; may be combined with highest spiritual worship, 63. 3lnDer anD ^Slossari). 729 Symbolism of linen clotlis, 370 ; of W'cil- diiig ling, 454 ; of Psalm Ixxviii., 577. Symbols of the Name of Jesus, 160. " Synibolum Athanasii, " always sung as a Psalm, 216. Symmaohus, Bishop of Rome, placed Gloria in Excelsis in Liturgy, 39o. Sympathy between animate and inani- mate works of God, 648. Synodals explained, 101. Tabernacle of the Flesh, .5P2, 517. Table of the Condensation of the Ser- vices, 17, IS ; of Contents, freely handled by modern printers — autho- rized form — successive changes, 82, 8.S ; of comparative colours of Vestments, 77 ; to find Easter, Quarto-decinian controversy, 119, 120; of Proper Psalms, additions proposed, 114; of Proper Lessons, 1559, 1661, 113; of Apostolic statements corresponding with the Creed, 196 ; of Authorship and Compilation of the Psalter, 496 ; of pre-Reformation weekly use of Psal- ter, 497 ; of Scripture accounts of Institution of Holy Eucharist, 351 ; showing origin of various Liturgies, 346 ; comparing features of Primitive Liturgies, 347 ; of Burial Lections, 475 ; illustrating title of Prayer Book, 82, 83 ; of Ornaments, comparative List, 70, 71. Table-cloth on the Altar, an innovation, 370. Tables and Rules for the Feasts and Fasts, 116. Tables of Jlovealile Feasts for the 19th century, 121, 122. Tablets of Duty to (lod and our Neigh- bour at Ely, 429. Tabular View of variations in the Litany, 228. Tallis, his Plain-song for the Reformed Litany, 58. Taper in Baptism, its symbolism, 412. Taylor, Bishop .Jeremy, Statement re- garding Cranmer, 19 ; his prayer for l)enediction of water, 415 ; on Marriage, 4.")3-458. Tc Deum, 387 ; its Music, xVmljrosian, 39, 191 ; its supposed Authorship, 189 ; its Rubric, 193 ; special notice of 9th, 16th, 21st verses, 191 ; separate use of as a special Thanksgiving, 191 ; proposed Substitutes for Lent and Ad- vent, 190, n. Telespliorus, Bishop of Rome, reputed author of Gloria in Excelsis, 395. Temple, dedication of, .520 ; its glory merged in the Church, 573 ; Manifesta- tions of the glory of the Lord therem, 259; Music and Singing, 5; Music, not extant, 53. Temporary Insanity, Verdict of, 477. Temptation of our Lord, its representa- tive Character, 269. Ten Commandments, Compendium of, 4.33, andn. 1. Tenebrie, ancient Office in Holy Week, 280. Tersanctus in Communion Office, 380. Tcrsancttis in 99th Psalm, 600. Tertullian on Amen after I'rayer of Con- secration, 390 ; on Baptism, 402, 403 ; on trine immersion, 404 ; on renuncia- tion in Baptism, 413 ; on Confession of Faitli in Baptism, 413 ; on Benediction of Waters, 414 ; on Lay Baptism, 405; on Confirmation, 437 ; on Marriage, 446 ; on Wedding-ring, 4.53 ; on Burial, 475, n. 1 ; on I'raycr for Dead, 476 ; on postures in Prayer, 391 ; on Early Christian Worship, 177 ; on the Jews of Egypt, 498 ; on Fasting, 266 ; on meaning of the Psalms, 499. Thaddcus, St., Litui'gy of, 345, n. 3. Thanksgiving after Baptism, 418 ; after Communion, 394 ; for Peace, its Authorsliip and Modification, 240. Thai'sis and the Isles, 571. ''Then," after the first Rubric, its force and meaning, 202. Theodore, Archbishop, Penitential of, on the Viaticum, 472. Theodoret on rejection of the Jews, 557. Theophania, Name anciently in use for Epiphany, 244, 250, 258. Third hour for Celebration of Holy Com- nnmiou, 360. Thirtieth of January Service, 703. Thirty-nine Articles, assent of the Clergy required to them. Act of Uniformity, 91. Thomas, St., the Apostle, 324 : Christians of, still a witness to his labours in India, 325 ; St. Thomas's Day, Collect for, referred to, 433. Thomas, St., of Canterbuiy, his Festival, 128 ; said to have instituted the Trinity Feast, 302. Thorndike, on Prayer of Oblation, 393 ; on looking eastward, 197. Three Estates of the Realm, 22 ; Orders of Ministers held by Church of Eng- land, 693. Thnipp on the Psalms, 496, 579 ; on 139th Psalm, 641. Thursday in Holy Week, its special ob- servances, 282. Time for Mattins, Evensong, 105 ; and for Holy Communion, 360. Times and Seasons, their appointment and division, 201 ; how the Church has always intended to reckon them, 246. Tindal, Lord Chief-Justice, on Marriage by Deacons, 450. Tii'i'ET, a hood of some black material whicli is not to be silk, worn by Min- isters who are not graduates. [Canon 58.] "Title" of Prayer Book "Common Prayer," 82 ; " other rites and cere- monies," what they mean, 82 ; of Prayer Book, ' ' together with the Psalter," 82. Titles of our Lord, as used in the Advent Antiphons, 249. Toleration, Charles II. 's declaration of his intentions, 29. Touching for the Evil, 705. Tower of London and Courts of West- minster, Scaled books for, 92 ; touch- ing inscription in Tower, 201. Traditional words of Christ on the Cross, 527. Traditions, what they imply, 46 ; respect- ing the Apostles' Creed, 196, 538, 668. Transept; [1] The transverse portion of cruciform churches. [2] The northern or southern end of this. Transfiguration of our Lord, 100, 259. Translation of King Edward, 1.52. Translations of the Common Prayer, 42. " Transubstantiation " protested against in Black Rubric, 399. Tree of Life a type of Holy Eucharist, ,350, 595. Trent, Council of. on Water in Baptism, 403 ; on age for Confirnuition, 439 ; Catechism on Baptismal Affusion, 416, n. 2. Trine Afl'usion, 416; Immersion, 404- 41G, Orig. Trinity, Holy, great significance of the Festival, ,303 ; the Psalm of Praise to, 561 ; Sunday, 302 ; Sunday, Sarum Psalms, 516, 521, 546, 571, 598, 599. Trinity College Cambridge, Commemora- tion Service at, 484. Trisagion, 386. " Troth," meaning of, 452, n. 3. Trutlis of Heatheu Philosophy, Church's application of some, 265. Tuesday in Holy Week, last day of our Lord's public Ministration, 278. TuNiCLE, the outer vestment of the. Epis- toler at tlie Holy Eucharist : in the Rubi-ic the term is applied also to the Dalmatic, which is ahnost identical witli it in character, SO. Twelftli day after Christmas, a memorial of our Lord's Baptism, 258. Twenty-ninth of May Service, 703. " Two Tables " of Law, 433. Types, of Eucliarist — their number, agreements, and diversities, 350 ; of our Lord in sufi'ering, 566 ; of Inter- mediate State, 613. Typical character of David, 502-505 : persecutions, 502. Unbaptized infants dying, 419 ; burial of, 477. Unconsecrated Elements for use of Curate, 399. Unction, the anointing with holy oil at Coronations, and other rites of the Church. [See Anointing.] Unction In Confirmation, 437-443 ; Ex- treme, 460 ; of the Sick in Reformed Prayer Book, 460, 470, n. 1 ; a term applied to Confirmation, 437. " Ungodly," principal and instruments, 501. Uniformity, Act of, Edward's, 21 ; re- pealed by Mary, 22 ; Prinio Elizabethse, 84; 14 Carol IL, 88; Binding on the Clergy, 84 ; documents respecting, 72. Uniformity of .Services, 7. Union with Clirist in Baptism, 406. "United Church of England and Ire- land " a misnomer, 82. Unity of the Church, 631. Unity of mind of the whole Catholic Church, 327, .328. Unity underlying divisions of Christen- dom, 355. Unmarried mothers to do Penance before being Cliurched, 486. Unworthy Conunuuion, Great care of English Church as to, 383. "Upper Room, The," 52. ^ "Usages " of the Scottish Liturgy, 708, 709. "Use" of the Church of England, 82; of Holy Communion, 353 ; of Visita- tion Office, 460. " Uses " in England diverse previous to Reformation, 2, 3, 102, 346, 347 ; now to be one and the same, 102. Uses of Salisbury, York, and Hereford, in Espousals, 452. Vaison, Council of, its Canon on the Gloria Patri, 186. V.ilentine, St., 136. \'atican, martyrdom of .St. Peter, 336. Veil, 392; formerly insisted on in Church- ing women, 487 ; of Temple, its rend- ing, 515 ; of Chancel, in Primitive (!hurcli, 47 ; to bo worn by women to be baptized, 426. Venantius Fortunatus, lii.s Commentary on Athanasi.an Creed, 216. Venerable Bede, his death in connection with A.scension Collect, 299. Vcni Creator smig at Mass, 348, 301 ; Authorship of, 689 ; Translation of, ascribed to Dry den, 701. Vcni Creator Spiritus, use of, at Conse- cration of Bishops, 700. 72,0 3lnDcr anu <SIossarp. Venite Exulteraus, its use in the Temi^le Service and early Christian, IS" ; Invi- tatory to, 1S7 ; old custom of rever- ence, 188. Verger, a lay officer, who carries a staff rod, virga, or verge, before dignitaries in processions, attends to the placing of the congregation, etc. Verity, Christian, explanation of temi, 218. Vernacular, its use always encouraged in the Church of England, 3, specimens of, 5 ; ancient form of Baptism in Sanim Use, 420, Orig. ; ancient forms of Lord's Prayer, 207 ; ancient forms of Apostles' Creed, 211 ; ancient forms of Versicles and llesponses for Peace, 199 ; ancient forms of Collects, 214, 237, 301, 302, 329, 330 ; ancient forms of Nicene Creed, 375 ; Confession at Holy Communion, 384 ; Exhortation to Holy Coninnmion, 382 ; Gloria in Excelsis, 395, n. ; Exhortation at Baptism, 418 ; in Marriage Service, 451-453 ; in Visi- tation of Sick, 465, 466 ; Litany referred to, 10, 222 ; Te Deum referred to, 191 ; Athanasian Creed referred to, 216 : ancient origin of parts of Litany, 229, 231 ; ancient expositions referred to, 10. Vernacular of our Lord and his Apostles, 498. Versicles, explanation of term, 101 ; from the ancient form translated, 198 ; Ijefore Collects, old Rubric on, 200 ; in Confirmation Office, 442 ; in Visitation of Sick, 462. Versions, Ancient, of the Psalter, 498. Verulam, 152. Vessel for bringing water to Font, 409. Vestment, the Chasuble ; the tenn some- times includes all the Eucharistic vest- ments, or may be applied to any one of them. Vestments, Eucharistic, 79, .358, 360 ; their colours, 75 ; their material, 75 ; their form and symbolism, 79, SO ; ilhistrations of, 80 ; to be used in Visitation of the Sick, 460. " Viaticum," Communion of the Dying, 472. Vicarious penitence of Christ, 550, 601, 634. Victricius, reputed author of the Athana- sian Creed, 217. Vienne, City of, origination of Rogation East, 221. VioiL, the fasted Eve of a festival. Vigil of Christmas, how obsei'ved in ancient Church of England, 250. Vigil of Easter, ancient mode of its cele- bration, 288. Vigils, Fasts, and Plays of Abstinence, Table of, 118 ; not observed in the Paschal Quinriuagesima, 298 : no longer an Evening Service, 118; Collects used on, 245. Vincent, St., 133. Vincent, St., of Lerins, reputed author of the Athanasian Creed, 217. Vine, The, illustrations of its mystical meaning, 582. Visitation of Blessed Virgin Mary, 156 ; of Dioceses on accession of Edward VI., 12. VI.SIT.4TI0N OF THE SiLK, an Office to be used with sick persons, with or without Communion or Anointing. Visitation of the Sick enjoined by Holy Scripture, Fathers, and Councils, 460 ; 569 ; a formal rite, 460 ; Introduction to, 460. Visitation of Prisoners Service in Irish Prayer Book, 710. Vocation to the Ministry extraordinary and ordinary, 664. Voice, of the Church, 503 ; of the Lord sevenfold, 525. VoLUNT.iRY, a piece of music played after the Psalms, and before and after ser- vice ; sometimes during the Communion of the People. 'S'oluntary, after the Psalms, 188 ; sub- stituted for the Agnus Dei at Durham, 188 ; at the conclusion of the Service, 202. Vows, Baptismal, 412-414. Vulgar tongue, its gradual adoption in the Services, 7. Vulgate, The ancient, of St. Jerome, 498. Wafer, or Wafer Bread, a small un- leavened cake used for the Eucharistic Bread. The Rubric permits the sub- stitution of fine wheaten bread of the ordinaiy kind, 398. Walchius' Bihliothent Symbolica for earliest forms of the Creed, 212 ; on Protestant Catechisms, 429. Waldenses, regarded water as uuneces- sary in Baptism, 403. ^^'ales, Funeral Ofl'ertory in, 475. Warburton, his discontinuance of use of cope, 359. Washing of disciples' feet connected with Institution of Holy Eucharist, 355 ; a sacramental act, as well as symbolical, 282. Water, Benediction of, 414; "the out- ward visible sign or form in Baptism," 403; sanctifying of, 410; admixture of, with Wine in the Eucliarist, 378. Waterland, his History of the Athanasian Creed, 217. Waters of the Neva blessed, 410, n. 2. Wedderburn, Bishop of Dunblane, and the Scottish Prayer Book, 706. Wedding Breakfast, why after the mar- riage, 447. Wedding ring, 453. Wednesday in Holy Week, ancient Office for, 2S0. Welsh Prayer Book, 42, 92. Westminster Abbey, Wafer bread used at, 398. Westnrinster, Monks of, privileged in respect of age for Ordination, 66; Synod of, on Comnmuion of Sick, 472 ; Synod of. Marriage enactment, 446. WTiitgift, Archbishop, memorialized by Puritans against Lay Baptism, 405, n. 1. Whitsun, the English name of Pentecost, its origin, 300 ; Ember Days, of primi- tive observance, 302. Whitsun Eve, Day, and Season, Saruni Psalms, 546, 563, 604. Whitsunday, Collect for, how formerly used, 300 ; 1549, the English I'rayer Book fust used on, 300. Whitsuntide Psalms, 546, 604, 645. Wilkins' Concilia, on use of S.alisbury Missal, 69 ; referred to, 419, marg. Will of God, law over all, 433 ; modes of its expression, 433. William III., and the Lesson about Judas, 703. WiUiam of Malmesbury on Altars of wood, 357. Wilson, Bishop, on Invocation of Holy Ghost, 389. Wimbish, Register at, on prohibited seasons for iSIarriage, 447. Windsor, Obiit Service at, 483 ; Obiit Sunday, Psalms for, 518, 64(;. Wine used as Matter in Baptism, 403. Winepress, its typical and prophetical meaning, 582. "With," its Liturgical sense, 182. Woman, her depeudence on man, 453. Women not to baptize save in e.xtreme necessity, 420, Orig. Wood (Ath. Oxon. ), on Office for Adult Baptism, 424. Word, The, Personal, in all the Psalms of the First Book, 541 ; in 1 19th Psalm, 624 ; before the Sanhedrim, 584. Words of Institution, 389 ; of Prayer consecrated by our Lord, 528, 529. Worship of Heaven, as seen by St. John, 47 ; Patriarchal, 44 ; Mosaic or Jewish, so called, but really Divine, 45 ; Spirit- ual, see Communion with God, 44 ; its principal parts, 182 ; offered to a person present to receive it, 48 ; Christian, supplemented not supplanted that of the ancient Church, 52 ; Ceremonial and Musical, our Lord's practice, 51 ; of the Church of England, application of the Ritual principle, 49, 50 ; Daily, transferred from the Cloister to the Parish Church, 7. " Worship," meaning of, in Marriage Service, 454. Wren, Bishop, his order respecting Mar- riages, 449 ; his Injunctions on Church- ing, 487, 489 ; his Injunctions on Public Prayer for Sick, -171 : his directions to Ministers, 332. Wyche, Sir Cecil, his discovery of an error in MS. of Prayer Book, 36. Year, The Church's, beginning from Ad- vent and Cliristmas, 245. York Manual, directions as to who are not to communicate, 474 ; vernacular Exhortation to Sponsors, 418. York Minster Library, Fothcrgill's MSS. in, 439. York, Use of, circ. a.d. 700, in Confirma- tion, 438, 442. \'"ork Use (Marriage), 452. Zebedee, Sons of, their aim at exaltation, how granted, 337. printeo by t. and a. constable, printers to her maje.sty, at the EDINBURGH imi\'EKSITy PRESS. f^O (1 , >?,,,, mm .\, \ w v\