Ex Libris C. K. OGDEN THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES / // si ^IJU^i^L.^''^ ^ A HISTORY BOOK OF COMMON PRAYER. A HISTORY BOOK OF COMMON PRAYER, A RATIONALE OF ITS OFFICES. FRANCIS PROCTER, M.A. VICAR OF WITTON, NORFOLK ; VOHMERLY FELLOW OF ST. CATHERINE'S COLLEGE, CAMBRIDGE. FOURTEENTH EDITION. M ACHILLA N AND CO. 1878. I 7^7 f Rip^ht nf Ttanslaiion aud Reproduction u ■^^s/'f-ird.} LONDON : K. CLAY, SONS, AND TAYLOR, PRINTERS, BREAD STREET HILL. \' TO THE REV. J. J. BLUNT, B.D. MARGARET PROFESSOR OF DIVINITY IN THH UNIVERSITY OF CAMBRIDGE, C^is lloluim, INTENDED TO PROMOTE THE STUDIES OVER WHICH HE ESPECIALLY PRESIDES, IS DEDICATED AS A SLIGHT MEMORIAL OF RESPECT AND ESTEEM WiTTON, January 1855. o^*:''^ ISCS'^'-^^ PREFACE. The History and Rationale of the Book of Common Prayer are subjects which have been treated b)- numerous writers of distinction. At the time, however, when the present work was projected in the hope of supplying wants expressed on every side by teachers and students in Theology and Church History, it did not appear that any one of the existing volumes, taken singly, was available for the desired object. During the greater part of the past century Wh-satley's Rational Illustratio7i^ had been the chief, and a very valuable source of knowledge on liturgical questions. But in the course of the last thirty years the whole subject has been investigated by divines of great learning, and with an accuracy of research which has givfin to the present generation of students the advantage of trust- worthy information upon many points of ritual im- portance and historical interest : and it was mainly with the view of epitomizing their extensive publications, and correcting by their help sundry traditional errors, or misconceptions, that the present volume was put together. * Best edition by Dr. Corric ; Cambridge, 1858. PREFACE. Tlie materials out of which it was first composed lie scattered in the older works of Strype, and Nicholls/ and Comber,^ and Wheatley ; and in those of more recent date which resulted from the investigations of Dr. Cardwell,^ and Messrs. Palmer/ Maskell,^ Clay,*5 and Lathbury.''^ The sale »of several editions during the space of fifteen years may, it is hoped, without presumption, be taken as a proof that the work has been found useful to students, and not without interest to an increasing number of general readers who are interested in the subject. 1 Nicholls, Commentary on the Book of Common Prayer. At the end of the book are subjoined the Additional Notes of Bishop An- drewes, Bishop Cosin, &c. {2nd ed. 1712). 2 Comber, Companion totheTemplc. Bishop Sparrow's Rationale has not been referred to, from the feeling that that excellent httle volume will be in the hands of eveiy student. 3 Cardwell, Docictnentary Annals (1546— 1 7 16). — Synodalia, Articles, Canons, &c. (1547— 1717.) — History of Conferences (155^ — 1690). * Palmer, Orl^nes Litnrgica: or Antiquities of the English Ritual. ^ Maskell, The Ancient Liturgy of the Church of England, according to the Uses of Saruni, Bangor, York and Hereford, and the modern Rotnan. — Monu/nenta Ritualia Ecclesia: Anglicana:, or Occasional Offices, &c. * Clay, Liturgies atid Occasional Forms of Prayer set forth in the reign of Queen Elizabeth (Parker Society). ■ • Private Prayers, put forth by Authority in tlu reign of Quern Elizabeth (Parker Society). Clay, The Book of Common Prayer Illustrated. — Historical Sketch of the Prayer Book. 7 Lathbury, History op Convoca- tio-n. — History of the Book of Com- mon Prayer and ot/ier Books of Authority. The Two Prayer Books (l549 and 1552) of Edwa7-d VI. have been printed by Dr. Cardwell ; and also by the Parker Society. The First Book of Edward VI. and the Ordinal (1549), together with The Order of the Communion (1548) edited by Rev. H. B. Walton, with an Introduction by Rev. P. G. Medd. The Book of Common Prayer, zvith Notes, &'c., the text being a reprint of the ' Sealed Books ; ' and The Book of Common Prayer, printed from the MS. attached to the Irish Act of Uni- fonriity (ed. Stephens for the Eccle- siastical History Society). Much light is also thrown upon the early history of the Prayer Book by the series of Original Letters relative te the English Reformation, and the Zurich Letters, published by the Parker Society. PREFACE. ix The Author desires to record his feehng of gratitude to many correspondents who have encouraged and aided him in the work of revision by many kind suggestions. Among these, yet hving, he ventures to name the Lord Bishop of Chester, the Venerable Arch- deacon Churton, the Venerable Archdeacon Rose, and the Rev. Professor Swainson. Others have passed away from such labours. It may be permitted to private friendship to say that the original publication of this work was mainly due to the Rev. Charles Hardwick, then a Fellow of St. Catherine's College, Cambridge, and who was afterwards — for a few months, alas ! — Archdeacon of Ely. Also, the original Dedication is still retained, as a tribute of respect to the memory of the late Lady-Margaret Professor, the Rev. J. J. Blunt. The publication of several additional volumes^ upon the subject, and the continued suggestions^ of friendly criticism, have led to a further revision, which the Author has endeavoured to complete to the utmost of his ability. He has been under the necessity of touching many questions which have always given rise to con- troversy ; some relating to differences of opinion or of 1 The works particularly referred and Theological Commenlary of the to are : — Devotional System of the Church of The Principles of Divine Servi e. England, edited by Rev. J. H. An Inquiry concerning the true Blunt manner of understanding and The Prayer Book interleaved, with using the Order for Morning and Historical Illustrations and expla- Evcning Prayer, and for the natoiy Notes, arranged parallel to Administratio7i of the Holy Com- the Text, by Rev. W. M. Cam- viunion in the English Church, by pion, and Rev. \V. J. Beamont. Archdeacon Freeman. - Thanks aie especially due lo The Annotated Book of Cominon ■ the Rev. G. H. Forbes, of Burnt- Prayer, being an Historical, Ritual, island. X PREFACE. usage within the EngHsh Church itself, and others relating to matters in dispute between opponents and maintainers of the English Prayer Book. On all such topics he claims for himself the liberty of giving free expression to what he believes to be the truth ; and he hopes that he has succeeded in using this liberty without harshness and dogmatism towards those who may not be able to accept his conclusions. V'/ITTON VtaRAGE. I»7Cjw CONTENTS. Part L general history of the book of common prayer. chapter i. PAGB Service Books of the English Church before the Reformation i APPENDIX. SECTS. I — 15. Names and Description of the Medieval Church Books 8 16 — 19. Books of Private Devotion (3 CHAPTER II. The Prayer Book in the Reign of Edward VI. . . 18 APPENDIX. Notices of Foreigners supposed to have influenced its Language 41 CHAPTER III. The Prayer Book in the Reign of Elizabeth ... 53 xii CONTENTS. APPENDIX. SECT. lAGK 1. Latin Versions' 67 2. Books of Private Devotion 77 3. Description of the Prayer Book by Knox 80 4. Puritan Editions of the Prayer Book 82 5. Puritan Substitutes for the Prayer Book 84 CHAPTER IV. 1 HE Prayer Book from the Accession of James I. to THE Death of Charles 1 87 APPENDIX. The Directory 103 CHAPTER V. THE Pii.\YER Book in the Reign of Charles II. . . 108 APPENDIX. 5!:CT. 1. Attempted Revision in the Reign of WilHam III. . . . \y\, 2. Offices of the Nonjurors and of the Scottish Episcopal Church 159 X The Prayer Book, as used by Independent Churches and Congregations "... 162 c Notices of certain Occasional Offices ... . . , j68 CONTENTS. Part II. THE SOURCES AND RA TIONALE OF THE OFFICES. CHAPTER I. THE ORDER FOR DAILY MORNING AND EVENING PRAYER. SECT. PAGE 1. The Offices of Matins and Vespers from the Sarum Breviary i8i 2. General Introductory Rubrics 190 3. Morning Prayer 205 4. Evening Prayer 247 5. The Litany 249 CHAPTER II. THE COLLECTS, EPISTLES, AND GOSPELS ; AND PROPER LESSONS FOR SUNDAYS AND HOLY DAYS 269 CHAPTER Ixl. THE ORDER FOR THE ADMINISTRATION OF THE LORD'S SUPPER, OR HOLY COMMUNION. SECT. 1. Primitive Liturgies 305 2. Ordinarmm et Canon iMissce, secundum usicm Ecclesia Sarisburiensis 322 3. The Reformed Communion Office 336 CHAPTER IV. THE BAPTISMAL OFFICES. SECT. 1. The Ministration of Public Baptism of Infants .... 370 2. The Ministration of Private Baptism of Children in Houses 385 3. The Ministration of Baptism to such as are of Riper Years 394 CONTENTS. CHAPTER V. THE OCCASIONAL OFFICES, SECT. PAGE 1. The Catechism 397 2. The Order of Confirmation 401 \ The Form of Solemnization of Matrimony 405 4. The Order for the Visitation, and the Communion of the Sick 415 5. The Order for the Burial of the Dead . 422 6. The Churching of Women 433 7. The Commination 43C. 8. Forms of Prayer to be used at Sea 439 9. The Ordinal • . . 440 10. A Form of Prayer with Thanksgiving on the Queen's Accession 451 APPENDIX. 1. Note on the Lectionaiy 456 2. Tabular View of the Mediaeval and Present Order of Morning and Evening Prayer 458 3. Tabular View of Communion Offices 46c 4. A Table of Dates ........... . . 462 Index 469 A HISTORY THE BOOK OF COMMON PRAYER. PART 1. GENERAL HISTORY OF THE BOOK UF COMMON PR A YER. A HISTORY BOOK OF COMMON PRAYER X. CHAPTER I. SERVICE-BOOKS OF THE ENGLISH CHURCH BEFORl THE REFORMATION. The Liturgies of the mediaeval Western Church appear to be derived from two models, the R-oman and the Ephesine. From the latter was derived the Spanish, or Mozarabic Liturgy/ and also the Galilean, which conveyed the Ephesine Use to the original British Church.- Of the Daily Offices, in their earliest forms, the leading charac- teristics appear to have been the same in the East and in the West : and hence, in the reconstruction of the Western Ritual, which is supposed to have taken place about the fifth century, Eastern improvements and details were received with great facility. The ordinary service of the British Church in this early period most probably 1 Neale, Essays on Liturgiology and Rome, § IX. Lit. of Gaul, § XI. Church History, pp. 125 sqq. Lit. of Britain and Ireland. Siee 2 See Palmer, Antiqialies of (he also the Preface, by Bishop Forbes, English Ritual, 'Dissertation on to the ArlnUhnott JMissal, Burnt - PrimitiYC Liturgies,' § vi. Lit. of island, 18G4. SERVICE-BOOKS OF THE ENGLISH CHURCH consisted of psalms, hymns, and canticles, sung partly at night, partly in the early morning, and again in the evening ; and the change which was introduced in the seventh century was probably no greater than the other churches of the West had already experienced.^ At the close of the sixth century, however, the condition of the ancient Church of this country ^ was most deplorable ; the larger portion of the island, afterwards called Eng- land, was occupied by tribes of heathen, and the Christians were seeking shelter for their lives and their worship in the wild districts of Wales, Cumberland, and Cornwall, while some had retired to the Scottish Hebrides, and to Ireland.^ At this time (597) Augustine, the missionary from Pope Gregory the Great, arrived, doubtless bringing with him the Ritual which was at that time used at Rome. But, in passing through Gaul, where indeed he stayed some months, he became acquainted with the ' Galilean Use.' Accordingly, when he was allowed to found a church in Kent, he hesitated as to the form of service he should appoint under the ecclesiastical circumstances of the country. His own converts might be willing to receive the Roman Use ; but within the limits of his archbishopric, as granted by Gregory,** there were, in the western parts of the island, the ancient British churches in communion with their primate at Caerleon, and, on the northern, numerous Irish missionaries had churches of their converts. What therefore was to be the English ^ See Freeman, Prbtciples of Di- vine Service, I. pp. 234 sqq. " See Stillingfleet, Atttiquifies of the British Churches ; Soames, Aug.- Sax. Church, 'Introduction;' Carte, Hist, of England, I. 183. 3 The great monastery of Bangor, a seaport in the County Down, had been founded by S. Comgall, circ. 55°- 4 Beda, Hist. Eccl. i. 27 : ' Brit- taniarum omnes episcopos tuas fra- ternitati committimus, ut indocti doceantur, infirmi persuasione ro- borentur, perversi auctoritate cor- rigantur.' BEFORE THE REFORM A TlOy. Use, since the ritual customs ^ of the GaUican Church differed from the Roman ? Upon this question he sought Gregory's decision, who allowed him to choose either the Roman or the Galilean form, or to select what he thought most suitable from the various forms used in the Catholic Church.^ The result was that Augustine followed the principle upon which the Rituals of the European churches had been remodelled ; and introduced into England a form of Liturgy founded on the Roman model, with ordinary Daily Offices derived from the southern French churches,^ thus giving to the English Church its own national Use. Certain it is that the entire Roman Ritual was never used, although attempts were made to force it upon the Anglo-Saxon Church;* 1 Cf. S. Augustin. Epist. Liv. ad jfajniariiim, § 2 : ' Alii jejunant sabbato, alii non ; alii quotidie com- municant corpori et sanguini Domini, alii certis diebus accipiunt ; alibi nullus dies prsetermittitur quo non offeratur, alibi sabbato tantum et dominico, alibi tantum dominico — totum hoc genus renun liberas habet obsen'ationes. ' 2 Beda, Hist. I. 27 : ' II. Inter- rogatio Augustini. Cum una sit fides, cur sunt ecclesiarum diversa" consuetudines, et altera consuetudo missarum in sancta Romana eccle- sia, atque altera in Galliarum te- netur ? Respondit Gregorius papa. Novit fraternitas tua Romanas ec- clesise consuetudinem, in qua se meminit nutritam. Sed mihi pla- cet, sive in Romana, sive in Gal- liarum, seu in qualibet ecclesia aliquid invenisti quod plus omni- potenti Deo possit placere, sollicite eligas, et in Anglorum ecclesia, quae adhuc ad fidem nova est, in- stitutione prascipua, quae de multis ecclesiis colligere potuisti, infundas. Non enim pro locis res, sed pro bonis rebus loca amanda sunt. Ex singulis ergo quibusque ecclesiis, quK pia, quje religiosa, quse recta sunt elige, et hjEC quasi in fasciculum collecta apud Anglorum mentes in consuetu- dinem depone.' 3 Supposed to have been compiled from Eastern sources by Cassian : see Freeman, Principles of Divine Service, I. pp. 249 sqq. ^ The disputed points were, the time of keeping Easter, the form of the tonsure, and antiphonal chanting. Synod of Whitby (664) ; Bed. Hist. Eccl. iii. 25 : Synod of Eastanfeld (701), where Archbishop Wilfrid of York declares ' se primum fuisse, qui verum Pascha in Nordanumbria Scotis ejectis docuerit, qui cantus ecclesiasticos antiphonatim instituerit, qui sanctissimi Benedicti regulam a monachis obsen^ari jusserit : ' Wil- kins, Co7ic. I. 65 : Council of Cloves- hoo (747) ; ' Tertio decimo definitur decreto, ut uno eodemque modo do- minicae dispensationis in carne sacro- sanctae festivitates, in omnibus ad eas rite competentibus rebus, id est, in baptismi officio, in missarum cele- bratione, in cantilense modo, cele- brentur juxta exemplar videlicet quod scriptum de Romana habemus ec- clesia. Itemque ut per gyrum totius B 2 SERVICE-BOOKS OF THE ENGLISH CHURCH and although the influence of Augustine's successors^ was doubtless felt in this direction in guiding those changes in rites, and ceremonies, and prayers, which every bishop was empowered to ordain within his own diocese. The exercise of this power caused, in process of time, a considerable variety in the manner of performing Divine service ; and the custom of a diocese in its ceremonial, arrangement of certain portions of its service, introduc- tion or omission of collects, became a distinct Use, and was known by the name of that diocese. Thus gradually the Uses or customs of York, Sarum, Hereford, Exeter, Lincoln, Bangor, Aberdeen, and doubtless others of which the records have perished, were recognised as defined and established varieties of the Ritual of the Encilish Church.^ anni natalitia sanctonim uno eodem- que die, juxta martyrologium ejus- dem Romanje ecclesice, cum sua sibi convenient! psalmodia seu cantilena venerentur : ' Mansi, Cone. xil. 399. Maslcell {Ancient Liturgy, Preface, p. liv.) argues that this sanction given to the Roman usages must be understood with a hmitation, ' so far as the various dioceses would receive them;' and indeed the object seems rather to be directed to a uniformity of time, and the Roman or Gregorian chant. See JMihnan, Hist, of Latin Christianity, bk. IV. ch. iii. ; Ro- bertson, Ch. Hist. II. p. 68. 1 See Hardwick, Middle Age, pp. 6 sqq. ; Soames, Ang.-Sax. Church, pp. 60 sqq. The predominance of tlie Benedictine Order in England also tended to the adoption of the Roman Sacramentary : Arbuthnott JMissal, Pref. p. Ivii. 2 The Use of a cathedral was not necessarily followed by all the churches in tlie diocese. The mo- nasteries either followed the Use of their Order, or introduced distinct varieties. Bernard had special usages at Claii-vaux in Hymns, Suffrages, Processions, recitation of the Creed, Alleluya, and Gloria, ' contra omnem ecclesise morem : ' Aboelardi Opera, Epist. V. p. 249. Grandisson, Bishop of Exeter (1339), drew up a body of Statutes for his newly-founded col- legiate church of St. Mary at Ottery : in the 7th he orders the Divine office on certain occasions to be performed ' secundum ordinale et consuetudina- rium qua; eis fecimus et extraximus ex Exonise et Sarum usibu.s.' Oliver, ]\Ionast. Exon. p. 268. An order re- lating to Barking monastery in Essex about 1390 is preserved in Dugdale, JMonast. Anglic, i. 437, note k : . . . ' quod conventus prffidictus tres modos diversos habeat sui servitii dicendi : primo, horas suas dicat secundum regulam Sancti Benedict! ; Psalte- rium suum secundum cursum Curias Romance ; missam vero secundum usum ecclesia; Sancti Pauli Lon- doni.aium.' This Cursus Rcimaiiie BEFORE THE REFORMATION: The most remarkable of these was the Use of Sariim. It was drawn up about 1085 by Osmund, Bishop of Salisbury and Chancellor of England. He rebuilt his cathedral, collected together clergy distinguished for learning and skill in chanting, and took much pains to regulate the ecclesiastical offices ; so that his church became a model for others, and his ' custom-book ' ^ was wholly or partially followed in various parts of the kingdom, more particularly in the south of England,^ and even on the Continent.^ Curia ^\2l5 a shortened service : Aze- vedo, De Div. Off. Exercit. IX. p.33 : ' Officium Curiae contractum erat, et nuitationibus obnoxium, ob varias et continuas occupationes Summi Pontificis, et Cardinalium, aliorum- que Prselatorum, qui ei in sacello diu noctuque interesse solebant.' It may be mentioned in connexion with this short ' Cursus R. Curiae,' that tlie reformed Roman Breviary (1536), containing more .Scripture tlian ' the Roman,' is withal much shorter, and is entitled ' Breviarium Romanse Curias.' The Use of St. Paul's in London continued until 1414, in which year, ' Oct. 15, Richard Clif- ford, then Bishop of London, by the consent of the dean and chapter, or- dnined that from the first day of December following, beginning then at Vespers, the solemn celebration of Divine service therein, which be- fore that time had been according to a peculiar fonu anciently used, and called Usiis Sancti Paiili, should thenceforth be confonuable to that of the church of Salisbury, for all Canonical Hours, both night and day.' Dugdale, Hist, of St. PauCs, p. 24. See Maskell, Ancient Lititi-gy, Preface, chap, iv., and examples of differences of Use, ib. p. xv. E. g. Fourth Sunday in Advent: comparing the Missals of York and Sarum, the Psalm, the Offertory, and the Post- commitnioti are different ; the Here- ford, differed from the Sarum only in the PostcommiinioJi, which was the same as in the York. The Epistles and Gospels appointed for Wednes- days and Fridays are vei"y often different. 1 Brompton's Ckron. (in Twysden's ScriptoresX. ) col. 977: 'Hie composuit librum ordinalem ecclesiastici officii quem ConsiictuJiiiarinm vocant, quo fere tota nunc \circ. 1200] Anglia, Wallia, et Hibernia utitur.' ^ Among the many foreigners who were appointed to bishoprics and abbacies was Thurstan, Abbot of Glastonbury (10S3). He attempted to compel liis monks to use a style of chanting invented by William of Fescamp. The chroniclers (Simeon of Durham, Scriptores X. col. 212 ; John Brompton, ib. 978 ; Anglo- Saxon Chronicle, ad an. 1083) give a piteous description of the tumult and bloodshed that ensued ; for armed soldiers drove the monks from the chapter, and slew many of them in the church. It is supposed that this outrage drew the attention of Os- mund to the varieties of Use, and led him to revise the ritual upon the oc- casion of opening his new cathedral. Palmer, Orig. Lit. pp. 186 sq. ^ It was used a good deal in France, and until quite lately in Portugal : ci.Arbuthnott Missal, Pref.p.lx. The Uses. ITse nf SERVICE-BOOKS OF THE ENGLISH CHURCH Uses. [riih Uses. About the same time an attempt was made to attain ritual uniformity in Ireland. There the varieties of Use seem to have been greater than in this country, and to have differed more completely from the Roman model, not only in such points as those before mentioned, the time of keeping Easter and the tonsure, but also in the Liturgy of S. Patrick, called Ctirsus Scotoritm} The differences at least were regarded as so important that the Danes of Dublin, who were gradually converted about the early part of the eleventh century, received their bishops from England ; ^ and Gilbert, Bishop of Limerick (1090), speaks of some of the native Uses as schismatical delusions.^ This zealous prelate had set himself to bring the Irish Church into exact conformity with the Roman ; while his old friend Anselm, of Can- terbury, was labouring to subject the English Church to the papal authority. This effort was continued in the next century by Malachy O'Morgair, who prevailed upon a national synod, assembled at Holmpatrick (1148), to petition . the Pope for palls ^ for the Archbishops of old Service Books of the French dioceses have only been very lately changed for the entire Roman Ritual. 1 Lanigan's Ecclesiastical Hist, of Ireland, iv. p. 367, quoted in Preface to Arbiithiiott Missal, p. vii. 2 Robertson, Church Hist. II. p. 461. 3 ' Episcopis, presbyteris totius Hibernise, infimus pr£esulum Gil- lebertus Lunicensis in Christo sa- lutem. Rogatu, necnon et prcecepto multorum ex vobis, carissimi, ca- nonicalem consuetudinem in dicendis horis et peragendo totius ecclesiastici ordinis officio scribere conatus sum, non prassumptivo, sed vestrse cupiens piissimiie servire jussioni ; ut diversi et schismatici illi ordines, quibus Hibernia pene tota delusa est, mii Catholico et Romano cedant officio. Quid enim magis indecens aut schis- maticum dici poterit, quam doctissi- mum unius ordinis in alterius ecclesia idiotam et laicum fieri?' Prolog. Gilberti Lunicensis Episc. De Usu Ecclesiastico. See Ussher, Religion of the Ancient Irish, chap. IV. (in Cambr. ed. of Answer to a Jestiit, p. 548), 0pp. IV. 274, ed. Elrington. 4 The use of this ornament of Arch- bishops seems to have been intro- duced about the fifth or sixth century from the East : Maskell, Mon. Rit. III. p. cxxxv. It was steadily employed by the Bishops of Rome to extend and support their usurpations, and to obtain revenues: ib. p. cxxxix, note. BEFORE THE RE FOR MA TION. Armagh and Cashel. And in 1152 the synod met Y!!1 at Kells to receive the papal legate Paparo, with four palls, for Armagh, Dublin, Cashel, and Tuam, and to adopt the Roman missal in its then improved state.^ 1 Man I, Hut. of the Church of Ireland, I. pp. 4 iqq. APPENDIX. NAiMES AND DESCRIPTION OF THE SERVICE-BOOKS USED IN THE CHURCH OF ENGLAND BEFORE THE REFORMATION. [a.d. iooo — 1548.] Mediaeval Service Books. ftcoks men- tioned ill the Canons of ^Ifric, it: ike Con- stitutions 0/ IVincliehey, ami in the time of Henry I. The Church-Books used in the Anglo-Saxon period are enumerated in the 21st of the Canons called Archbishop ^tifric's {circ. 1006). ' Habebit etiam presbyter quilibet, priusquam ordi- natus fuerit, arma ad opus spirituale pertinentia, videlicet codices sacros, id est, psalterium, epistolarum librum, et librum evange- liorum, librum missalem, libros canticorum, librum manualem, seu enchiridion, ^^r/;;z ^ [iiumerale, in Wilkins], passionalem, poeni- tentialem, et lectionarium.'^ The books used in the Anglo-Norman period are enumerated among the things which the parishioners were bound to provide for the service of their church, in the fourth of the Constitutions of Archbishop Winchelsey, published in a synod at Merton {circ. 1300): ' . . . legenda, antiphonarium, gra- dale, psalterium, troperium, ordinale, missale, manuale,^ . . . ' In addition to these, Quivil, Bishop of Exeter (1287), had oi'dered ' venitare, hymnai'e, et collectare.'^ For the time immediately preceding the Reformation we find these named in the preface to a Portiforiiim sec!i7idum usum Sariim (1544), as church-books which might be printed only by Richard Grafton and Edward Whitchurch : — ' the Masse booke, the Graile, the Hympnal, the Antyphoner, the Processyonall, the Manuel, the Porteaus, and the ^ The compotiis, or calendar, with its calculations of Easter, &c. Arith- metic is j-iin-crccft. Maitland, Dark Ages, p. 29 ; Thorpe, Biogr. Brii. Litcraria, I. p. 71- 2 Mansi, Coiicil. XIX. 700 ; Wil- kin.s, I. 252 ; Johnson's English Canons (ed. Ang.-Caih Libr.), I. p. 394 ; cf. Thorpe's Ancient faws, II. 350, and for another list, /Elfric's Pastoral Epistle, ib. 384. "^ Lyndwood, Provinciale, Lib. in. Tit. 27, p. 251, ed. 1679 ; Wilkins, II. 2S0 ; Johnson, II. p. 318. •* Synod. Exon. can. xii. Mansi, XXIV. 800; Wilkins, ll. 139. SERVICE-BOOKS OE THE ENGLISH CHURCH. Pi-jtrier both in latine and also in english.' ^ And the statute of 1549,^ which ordered the old church-books to be abolished and extinguished, described them under the names of ' Anti- phoners, Missals, Grayles, Processionals, Manuals, Legends, Pies, Portuasses, Primers in Latin or English, Couchers, Journals, and Ordinals.'^ 2. The Lege/ida contained the Lections read at the IMatin offices, whether taken from Scripture, homilies of the Fathers, or lives of the Saints.* This describes the complete book, which probably was more commonly used in the separate parts which are mentioned by Du Cange : — Legenda, or Legendaritis, containing the Acts of the Saints ; Lectionarius, containing the lections from Scripture, said to be compiled by Jerome; Se>'/nolog!ts, disconrsQS of Popes and Fathers ; Passionariiis, the sufferings of the Martyrs read on their festivals ; Homiliaruis, homilies of the Fathers ; and Bibliotheca, sometimes containing the four Gospels, sometimes the whole Bible} 3. The Antiplionarium contained the Antiphons sung in the services of the Hours, arranged for the respective days and hours : it gradually collected other portions, the Invitatories, Hymns, Responses, Verses, Collects, and Little Chapters; i.e. the portions sung in the service of the Canonical Hours.s 4. The Gradate, Graduale, or Grai/e, was the ' Antiphonarium ' for the service of High Mass, containing the various Introits, Offertories, Communions, Graduals, Tracts, .Sequences, and other parts of the Service to be sung by the choir, and was so called from certain short phrases after the Epistle, sung ' in gradibus,' — not the steps of the Altar, but of the Pulpit, or Ambo, or Jube, upon which they were sung.^ 5. The Psalieriujn, as a separate book according to the use of particular churches, contained the Book of Psalms divided into certain portions, so as to be sung through in the course of the week in the service of the Hours.^ 6. The Tfoperiiun contained the Sequences, and was required Mediaev^ Srrice Books. Legenda. A>ttipho7ta- rinm. GraduaU. 1 Maskell, Mon. Rit. vol. I. 'Dissert, on Service-Books,' p. xvii. 2 .Stat. 3 and 4 Ed. VI. c. 10. 3 For a full account of these old church-books, see Mr. Maskell's ' Dissertation upon the Ancient Sennce- Books of the Church of England.' IMontancntL^ Ritualia, vol. I. pp. xxii. sqq. * Lyndwood, p. 251. ' Maskell, Dissertation, p. xxiii. ® Lyndwood. Maskell, p. xxvi. 7 Lyndwood. Maskell, p. xxxii and Ancient Liturgy, Pref. p. viii. p. 38, rtote. 8 Maskell {Dissert', p. xxxvi. ) gives i the arrangement of the Psalms from a ' Psalterium cum HTOinis ad usum insignis ecclesiae Sarum et Ebora- TroJ>rrium SERVICE-BOOKS OF THE ENGLISH CHURCH Mediaeval Service Books. Ordinale. The Pie. Missale. The Sacra mentary. only when the Gradale did not contain them. The Tropiis was a versicle sung before, and introducing the Introit. The Seqtier.tia was a long anthem, or Prose, following the Gradual with its verse. Its origin was the prolongation of the last syllable of Alleluia in a lengthened strain or neuma. The anthem added to the Gradual was sometimes called a Tractus, The idea of the two anthems being, that the Gradual was attached to the preceding Epistle ; and when several Epistles were read, each was followed by its Gradual ; and then the Tract or the Sequence was introductory to the Gospel, which immediately followed.^ Notker, of St. Gall {circ. 900), either first introduced, or improved the Sequence. At the last revision of the Roman Missal under Pius the Fifth, all were removed, except four Sequences.^ 7. The 0?'dinale regulated the whole duty of the Canonical Hours, and was generally known about the fifteenth century as the Pica, or Pie.^ The Priest by referring to this might learn, accord- ing to the dominical letter, what festivals he was to observe, and the proper office appointed throughout the year, at least so far as any changes were required in the common office of the day. The Coiisuetudinariuifi was a distinct book, being strictly that ' in quo Consuetudines Ccnventuales et Monasticas exaratas sunt.'* 8. In the earlier ages of the Church the office of the Holy Communion was contained usually in four volumes, viz. the An- tiphoner, the Lectionary, the Book of the Gospels, and the Sacra- mentary. This Antiphoner was afterwards called the Gradual; and this Lectionary was the Book of the Epistles read at Mass, being otherwise named the Epistolariiim, Comes, and Apostolus. The Evangelistariutn, Evangeliarium, Textus, or Textevangclitcin, contained the portions appointed to be read from the Gospels : if the book contained all the four Gospels, it was called Evangelis- tariuin plenarium. The Sacramentary, Liber Sacramentorian, sometimes Liber Mysteriorum, known in its successive stages or editions as the Gelasian and Gregorian, contained the rites and 1 Neale's Dissertation ' De Sequen- tiis,' Essays on Litiirgiology, p. 359- 2 Maskell, p. xxxvii. 3 ' In nomine sanct£E et individuae Trinitatis. Incipit ordo breviarii sen portiforii secundum morem et con- suetudinem ecclesise Sarum Angli- canae : una cum ordinali suo : quod usilato vocabulo dicitur Pica sive di- rectorium sacerdotum.' Breviar. Sar. fol. I. This word, denoting an Index or Table of Reference, is supposed to have been formed from the Greek 7nVa|. Or, as these Tables were gene- rally made with red initial letters, tlieir name in Latin was Pica, from being party-coloured. * Maskell, p. xlvi. BEFORE THE REFORMATION. prayers relating to the ' Sacraments,' of the administration of Baptism, of reconcihng penitents, of Marriage, of Orders, as well as of the Eucharist. Of the latter, it contained the prayers of the service, as distinguished from the Lections and portions sung by the choir. This volume was called the Missal perhaps in the eighth century. In later times this arrangement was simplified, and The Missal contained all that the priest required for the service of the Mass. The Ordinary and Canon, i.e. the fixed portion, was generally placed in the middle of the volume, preceded by the variable portions, the Introit, Collect, Epistle, Gospel, &c., for the Sundays from Advent to Easter: after the Canon followed these portions for the remaining Sundays of the year: and then the similar parts of the Service for Saints' days, beginning with St. Andrew, entitled Propriiim fesiiviiatum Sanctorum; then the Commune Sanctorum, and the propria for certain occasional masses, such as, ' in time of war,' ' at a marriage,' -^ &c. 9. The Manuale (the Rituale of the Roman Church) was the book of Occasional Offices, containing the Services for baptism, matrimony, visitation of the sick, churching of women, extreme unction, burial, and others of less frequent use, as well as portions of the Service of Mass upon great occasions.^ 10. The Pontificale contained the order of the Sacraments and other rites, some of which could only be performed by a bishop, and none except by those to whom special licence and commission were given ; also the changes in the ordinary rubrics required when a bishop officiated.^ 11. The Pocnitentiale gave the rules by which the parish priest was to impose penance, and to admit the penitent to reconciliation. The most famous was that of Theodore, Archbishop of Canterbury (671):* another was known as Archbishop Egbert's of York (747).^ 12. The Processionale was also a usual and necessary book, containing all those parts of the Service which strictly pertained to the processions, the rubrics and offices of which are not entirely contained in any other book.® 13. The Hymns were also arranged in a separate volume, or 1 See Maskell, Dissert, chap. IV. * Thorpe, Ang.-Sax. Laws, vol. p. xlix. . . . and the table of contents II.; Hook, Lives of the Archbishops of a Sarum Missal (ed. Paris, 1529) of Caniei-bury, I. p. 168. at p. Ixix. 5 Wilkins, Coucit. I. I13 ; of. 2 See the table of contents of a Johnson, Canons (ad an. 963), I. Sarum Manual (Rothomagi, 1543), p. 426, ed. Oxford, 1850. Maskell, Mon. Rit. I. p. hocviii, « Maskell, Mon. Rit. I. p. ex, * Maskell, ib. p. cxiii. Mediaeval Service Boolu Missate FleiiariitYn. Pontificale. P ceil it en- tiaU. Procession ale. Hyntna- riutn. SERVICE-BOOKS OF THE ENGLISH CHURCH Mediaeval Service Books. The Canotii- cal hours. Hymitarhtm, in the order of the days on which they occurred in the offices of the Hours. In an edition printed at Cologne (1525), there are 122 hymns ; and not only are these noted fully, but some, which at certain seasons varied in their chant, have these variations also given.^ 14. We do not know at what early period the 'Canonical Hours' of prayer were settled in the Christian Church.^ Ter- tuUian (a.d. 200) calls the 3d, 6th, and 9th hours of the day, ' horas insigniores, Aposiolicas.'^ The Apostolical Constitutions * direct prayers to be offered at dawn, 3d, 6th, 9th hours, evening, and cock-crowing. In time of persecution, Christian assemblies were held at night ; and when the cause ceased, the practice was con- tinued in remembrance of their sufferings, and commemoration of the martyrs, imtil experience proved the danger of such meetings. Hence the service of 'Nocturns' became joined with that of ' Lauds; ' and seven hours were appointed for the Church's prayers, at dawn, and the ist, 3d, 6th, 9th, nth, and 12th hours of the day. The Eastern formularies are supposed to have been brought into Europe during the fifth and sixth centuries. At least, a definite date cannot be assigned to any entire Western system of Offices earlier than the time of St. Benedict {clrc. 530) ; and about that l^eriod we find the chuixhes of Rome and Milan, of France and Spain, completing their Ritual, differing from each other in many particulars, but all adopting the following as their outline : — (i.) Nocturns, al. Matins; properly a 7ug-ht service, used before daylight, mostly with twelve Psalms read in course, and lessons more or fewer. (2.) Lauds ; an early mo7'ning service, generally joined on to the former at daybreak, with fixed Psalms and Canticles. (3.) Prime ; a later niornmg service, with fixed Psalms. (4.) Tierce; at 9 A.M. (5.) Sext ; at noon. (6.) Nones ; at 3 P.M. ; all with fixed Psalms. (7.) Vespers ; or eve7iing service, with four or five Psalms read in course, and Canticle. (8.) Compline ; a service at bed-time, with fixed Psalms.^ 1 Maskell, Mon. Rit. I. p. xcv. existed from an early period as pvi- 2 Canonical, i.e. according to the vate or household devotions : Free canons or rules of the Fathers ; or, man, Principles of Divine Service, I. said by Canons in choir; or simply 219 ; Bingham, XIII. 9, § 8. \\\z:m\\ig ecclesiastical : Maskell, Mon. ^ Tertull. De Jcjimiis, cap - Rit. II. p. v. The earliest daily offices were Matins and Vespers. Services for other hours probably 4 Const. Apost. VI 1 1. 34. ^ Freeman, i. pp. 82 sq. BEFORE THE REFORMATION: 13 The services of these Hours were called by the Anglo-Saxons [circ^ 1000), uhtsang, primesang, undernsang, middaysang, noon- sang, evensang, and nightsang.^ They were called generally ' The Divine Office,' or ' The Canonical Hours ;' and were formed with Prayers, and Psalms, and Hymns, and Canticles, with Lessons out of Scripture, and writings of the Fathers. 15. The book containing this course began to be called the Breviary towards the end of the eleventh century, when the an- cient offices were arranged and shortened by the authority of Pope Gregory VII. (1073 — io86)."^ In its full and settled state it contained the whole offices of the Canonical Hours throughout the year, arranged in order under their respective days, with Rubrics directing to certain prayers and hymns and anthems which oc- curred frequently, and to the Psalter, which formed a portion of the volume. The usual contents of the Sarum Breviary are given by Mr. Maskell, in his Dissertation on the Prymer.^ Its title is Portiforium seu Breviarmmj and it appears that as soon as the name ' Breviary ' was used abroad, the Book was called ' Porti- forium ' in England, with common English names, such as Portfory, Portehors, Portuary, Portuis, Porthoos, Porterre, Portasse. 16. Not only were the greater services of the Breviary ap- pointed for the Canonical Hours, but smaller offices were pre- pared, to be used at the same time for greater devotion. Such were the Hours of the Holy Spirit, of the Blessed Trinity, of the Cross, and the most complete of all, the Hours of the Blessed Virgin. This was commonly called the Little Office., and before the middle of the sixth century was ordered by the Popes Gregory III. and Zachary to be said by certain orders of monks in addition to the Divine Office. The observance having gradually fallen away, it was restored, and the office itself revised, by Peter Damian (1056).* This office was very much used by the laity ; and as prepared for them, the books did not commonly contain the rules for the variations of the service on different days. It appears to have been held sufficient and praiseworthy, if they recited the 1 Canons of yElfric (957) xix., Wilkins, I. 252; Johnson, i. 393. Each hour had a mystical reference to certain sacred events in the life of Christ. These are given in the Horse and PiTmers in verses, English or Latin. See examples in Maskell, AIoii. Rit. II. pp. X. sqq. - Micrologus [circ. loSo) is tlie eailicst author who uses the word Breziary to denote the Divine Office. Maskell, il. p. xix. The last settle- ment of the Breviarv was by a Bull of Pius V. (July, 1568). It abolishes all Breviaries which could not prove a prescription of 200 years : ib. p. xxi. 3 Men. Rit. II. p. XAu. 4 Ibid. p. liii. MediaBval Service Books. The Divine OJfice. Br.vU riuiii. called -P.' t if or in III ' England. Officiuvt pLirvuin, mi.ch ii^fd by the Uiity. 14 SERVICE-BOOKS OF THE ENGLTSH CHURCH Devotional Books for tbe Laity. same office unvaried throughout the year. Being not so much a Service-book of the Church, as a compilation for the devotion of the people, the Hora: varied much in its contents. Sometimes it contained only the Hours of the Virgin, sometimes the Litany and occasional prayers were added ; sometimes it was a considerable volume, and contained also the Dirge, the seven Penitential Psalms, and various offices and prayers : sometimes English prayers were mingled with the Latin. Many copies of this book exist in MS. and in printed editions : some are most beautifully illuminated with miniatures and armorial bearings of the owners, pictures of the life and sufferings of our blessed Lord, of the saints and martyrs, or descriptive of the offices, such as of the Vigils, or Burial.^ 17. English versions of the Horae and occasional devotions, the Litany, the Dirge, &c., may be certainly traced to the fourteenth century, under the name of The Prymer. This word is peculiarly English ; and it is highly probable that it was derived from some small manuals, which were spread among the people, of the fiist lessons of religious belief and practice : and in its first state the Prymer may have been known among the Anglo-Saxons as con- taining the Creed, the Lord's Prayer, and the Ten Command- ments.^ There are still remaining in manuscript many short expositions in the vulgar tongue, of these elements of Christian knowledge, to which are often added the seven Works of Mercy, the seven Sacraments of Grace, the two Precepts of the Gospel, and such like.^ Springing from such early manuals, the Prymer received its gradual additions in successive ages, until we find it commonly mentioned in the fifteenth century as a well-known book of private devotion, containing certain set prayers and offices. It was in English, or in English and Latin, and sometimes in Latin, 1 See Maskell, ' Dissert, on Ser- vice-Books,' ch. IX. Alon. Rit. i. p. clii., and a full table of contents of a complete edition (Paris, 1507), p. civ. 2 Cf. Bed. Epist. ad Ecghcrt, § 3. 3 Mon. Rit. II. pp. xlv. sqq. ; Hardwick, Middle Age, p. 448. The sez'cn IVorks of Mercy, (bodily) ; To clothe the naked ; To give drink to the thirsty ; To feed the hungry ; To visit the sick and prisoners ; To give alms to the poor ; To harbour the harbourless ; To bury the dead : ( ghostly) ; To give counpeJ to them that have need ; To teach the igno- rant ; To correct them that have offended ; To comfort them that are in heaviness ; To forgive iniuries ; To suffer reproof patiently ; To pray for our neighbour. The seven Gifts of the Holy Ghost: Understanding, Wisdom, Counsel, Knowledge, Strength, Pity, Dread. The sej'en deadly Sins : Pride, Envy, Wrath, Covetousness, Sloth, Gluttony, Lechery. See a Form of Confession in Maskell, Mon. Rit. Ii. p. 277. BEFORE THE REFORMATION. 15 with occasional portions or collects in English. The title was, ' This Prymer of Salisbury use,' or ' The Prymer both m English and Latin,' or 'The Prymer set forth by the King's Majesty.' The earliest known copy, belonging most probably to the latter part of the fourteenth century, has been printed by Mr. Maskell ;^ and comparing it with the famous Prymer of King Henry VIII. (1545), we may say that, for 150 years preceding the Reformation, and probably for a much longer period, the Prymer was the book authorized by the English Church for the private devotion of the people. Contents of Mr. Haskell's Prytner {circ. 1400). Matins and Hours of our Lady. Evensong and Compline. The vii. penitential Psakns.^ The XV. Psalms.^ The Litany. Placebo. Dirge. The psalms of Commendation.* Pater noster. Ave Maria. Creed. The Ten Commandments. The seven deadly sins. 1 Mon. Rit. vol. II. See the •Dissertation,' chap. in. 2 These were referred to the seven deadly sins : Ps. vi. contra iram : xxxii. contra superbiam : xxxviii. con- tra gulatn: li. (called ^aXfxhs i^ofxoKo- yrjaeoos) contra litxiiriajn: cii. contra avaritinni : cxxx. contra invidiam : cxliii. contra acediani. This collec- tion of Psalms does not seem to be The Pryjner set forth by the King'' s Majesty a7td his Clergy (1545)- The Contents of this book. The Kalendar. The King's Highness' Injunction. The Prayer of our Lord. The Salutation of the Angel. The Creed, or Articles of the Faith. The Ten Commandments. Certain graces. The Matins. The Evensong. The Compline. The seven Psalms. The Litany. The Dirge. The Commendations.* The Psalms of the Passion.^ The Passion of our Lord. Certain godly prayers for sundry purposes. known to the Eastern Church : Free- man, I. p. 404. 3 Ps. cxx. — cxxxiv. were also called Psahni Graduates, supposed to have been sung on the fifteen steps of the Temple : Maskell, II. p. 91. * Ps. cxix. 5 Ps. xxii., Ixix., Ixxxviii. , ii., and lix. Devotional Books for thr Laity. The Prymci ui English, 150 years before the Reforma- tion. i6 SERVICE-BOOKS OF THE ENGLISH CHURCH Devotional Books I'or tlio Laity. Mars hall's Pruner. 1 8. Use was made of this well-known name in the time of Henry VIII. to attempt the circulation of a similar book, but with alterations showing a great advance in reformed doctrines. Thus Marshall published a Prymer before 1530,^ in which he omitted the Litany, because of the invocations of saints which it contained, and a second edition in 1535,^ in which he inserts the Litany with its invocations, but with a warning against their very possible abuse. This book contains the offices for the hours of prayer : but a considerable portion of the volume is occupied with an exposition of Psalm li., and a harmony of the Gospel narrative of our Saviour's Passion. It has also a doctrinal instruction in the form of a dialogue between a father and his child. It con- tains the Dirge and Commendations : but with an admonition and warning prefixed against prayer for the dead, and showing the true meaning of the Psalms and Lessons read in that service. This book was strictly suppressed.^ ig. In 1539, Hilsey, Bishop of Rochester, published a book more nearly resembling the Primer, and with some authority.'* This was intended to introduce as much doctrinal improvement as the King's Vicegerent in ecclesiastical matters could venture upon. It has ' the form of bidding of the beads, by the Kings commandment,' -' and * the Abrogation of the Holydays.' Many of the psalms, anthems, lessons, and hymns, are changed for others of more plain sentence : also a great number of the saints invoked in the Litany are omitted, according to the Injunctions of 1536. Prayer for the dead is retained in the bidding of the beads and 1 Burton, Three Primers put forth in the Reign of Henry VIII. (Oxf. 1834), Pref. p. vii. 2 Reprinted by Dr. Burton, pp. I — 300. It is entitled 'A goodly Primer in English, newly corrected and printed, with certain godly Me- ditations and Prayers added to the same, very necessary and profitaljle for all them that right assuredly un- derstand not the Latin and Greek Tongues. Cum privilegio rcgaliJ 3 iviaskell, ir. p. xx.wiii. ; Wilkins, III. 769. The book, however, was extensively circulated (1534— 1539)> and was known to Cranmer, who transferred whole sentences from it into The Institution of a Christian Man (1537). Lathbury, Hist, oj Prayer-Book, p. 4. •* This was entitled 'The Man- ual of Prayers, or the Primer in English, set out at length, whose contents the Reader by the Prologue next after the Kaiendar shall soon perceive, and therein shall see briefly the order of the whole Book. Set forth by John, late Bishop of Ro- chester, at the commandment of the right honourable lord Thomas Cram- well, lord Privy Seal, Vicegerent to the King's Highness.' Buittin, Three Primers, pp. 305—436. !* This was carefully ordered by Henry, to omit all mention of the Pope, and to teach the people that the king was the supreme liead im- mediately under God of the spiritu- alty and temporally of the Church of .'in<{land. BEFORE THE REFORMATION. 17 in the *Dirige;' but the Lessons of this service are changed for others, declaring the miserable state of man's life, the condition of the dead, and the general resurrection. It contains ' an in- struction of the manner of hearing of the mass,' opposing the doctrine of the sacramentaries. The book follows three main divisions, faith, prayer (the Hottrs, with the xv. Oes,i the vii. and the XV. Psalms, and the Litany, &c.), and works, concluding after passages of Scripture upon the relative duties, with an extract from 2 Pet. ii., headed, ' The bishop of Rome with his adherences, destroyers of all estates.' This with ah preceding Primers was superseded in 1545 by 'The Primer set forth by the Kmg's Ma- jesty, and his Clerg)-, to be taught, learned, and read ; and none other to be used throughout all his dominions.' 2 ^ These v.-ere fifteen meditations on Christ's Passion, each beg^inning with ' O Jesu,' ' O blessed Jesu,' &c. composed and said daily by St. Bridget before the crucifix in St. Paul's church at Rome: Hortiibis anwia, p. 175. They occur in the larger Piymers : Mas'kell, Mon. Rit. II. xli. and 255. Marshall rejected them as super- stitious, and they were not placed in K. Henry's Primer {1545). Bishop Hilsey retained them in their usual place, before tlie vii. Psalms and the Litany, with an admonition prefixed : ' The XV. prayers following, called commonly the xv. Oes, are set forth in divers Latin primers, with goodly printed prefaces, promising to the sayers thereof many things both foolish and false, as the deliverance of XV. souls out of purgatory, with other like vanities ; yet are the prayers self right, good, and virtuous, if they be said without any such superstitious trust or blind confidence.' Burton, Three Primers, p. 371. We find them again in the time of Q. Eliza- beth : see Private Prayers put forth in that Reign (Park. Soc), and Z^ir. Clay's 7iote, p. 507. 2 Burton, Three Primers, pp. 437 — 526. Devotional Books for t]^a Laity. A". Henry'i Pt inter. iS THE BOOK OF COMMON PRAYER tA.D. 1547 CHAPTER II. THE PRAYER-BOOK IN THE REIGN OF EDWARD VI. Changes !n the Service under Henry VIII. [A.D. 1547-1553-] In the latter years of the reign of Henry VIII., as the Bible was made more accessible, the desire for some reformation of the public Services was widely felt Archbishop Hermann of Cologne was, in 1536, urging a revision of the Breviary, by purging out false or doubtful legends ;^ and in the same year, or perhaps in 1535, Cardinal Quignon published a reformed Breviary ,2 the chief feature of which was the introduction of Scrip- ture in longer and continuous portions. This work was sanctioned by Pope Clement VII. ; was recommended, though not formally enjoined, by Pope Paul III., and was extensively used for forty years. In England also revised editions of the Sarum Breviary (1516 and 1531)^ and of the Missal (1533) appeared. In i534the'Con- vocation petitioned* Henry to authorize an English version of the Bible ; and in 1536, in a Proclamation for Uniformity in Religion,^ the King, though maintaining 1 Synod of Cologne (1536), Art. 2. 2 '■ Breviarutvi Romanic Curia, ex sacra et canonica Scriptura, lurnon Sanctorum hktoriis sunima vigilantia decerptis, accitratc digestum.^ A se- cond edition was printed in 1537' This reformer's name was Fernandez de Quiiiones, of a noble family in Leon, a Franciscan, and Cardinal Presbyter of the title of Holy Cross. Neale, Essays on Litnrgiology, p. 3. 3 Freeman, Principles of Divine ^rrz//Vc, I. p. 343 ; 11. p. I02. Seager calls it a reformed edition : Portifor. Sarisb. Fascic. I. p. vii. Lond. 1843. 4 Wilkins, Concil. III. 776, ^ Ibid. III. 810. -I5S3-] IN THE REIGN OF EDWARD VI. 19 that he is not compelled by God's Word to set forth the Scripture in English, yet ' of his own goodness is pleased to allow his lay subjects to have and read the same in convenient places and times.' In this year Cromwell, the King's Vicar-General, issued Injunctions,^ which direct a Bible of the largest volume in English to be set up in some convenient place in every church, where it might be read, only without noise, or disturbance of any public Service, and without any disputation, or exposition.^ In 1542, a proposal was laid before the Convocation by Cranmer, to amend the Service-books, and to discontinue the dressing of images and setting up lighted candles before them.^ A new edition of the Sarum Breviary^ was issued at this time, and it was further determined that no other Breviaty should be used in the province of Canterbury.^ At the meeting of Convocation in 1543, the Archbishop signified that it was the King's will that there should be a further reformation of the Service- books i*^ and it was ordered also that 'every Sunday 1 AVilkins, Concil. III. 815. ''' The order is repeated in a Pro- clamation (6 May, 1541), which fixes the price of the unbound Bible at ten shillings, or twelve shillings if well ai.d sufficiently bound, trimmed, and clasped (Wilkins, III. S56 ; Strype, Cranmer, I. 21). See an account of early English translations of the Biljle in Joyce, England'' s Sacred Syiods, pp. 404 sqq.; Hardwick, Reformation, p. 196. * ' Reverendissimus egit cum pa- tribus de candelis et candelabris coram imaginibus fixis abolendis, necnon de portiferiis, missalibus, et aliis libris corrigendis et reformandis, ac nominibus Romanorum pontificum et Thomce Becket diligentius ab omni- bus presbyteris radendis et abolendis ; atque de quibusdam vestimentis se- ricis et aliis ornamentis ipsis statuis appositis ; egitque de Oratione Do- minica, Synnbolo Apostolorum, et PrseceptisDecalogi a plebe in vulgari discendis et recitandis.' Wilkins. III. 861. ■* ' Portiforiu7n secundum usum Sarnin noviter impressum, et a pin- rim is piirgatttm inendis. In quo 7tomc7i Romano pontifici /also ad- scriptian omittitur, utia cum aliis qucz CJiJ-istianissimo nostri Re^is statute repnqna/it. Excusum Lon- dini per Edvardum Whytchnrch, 1541' (=1542). Joyce, p. 409- The Pars Estivalis is in the library of Queen's College, Cambridge : of. Hardwick, Reformation, p. 206. 5 Wilkins, III. 861, 862. 6 Ibid. III. S63 : ' That all mass- books, antiphoners, and portuises should be corrected, reformed, ami castigated from all manner of men- tion of the Bishop of Rome's name, and from all apocr)'phas, feigned C 2 rhangca in the SiTvica under Henry VIII. THE BOOK OF COMMON PRAYER [a.d. 1547 and holiday throughout the year, the curate of every parish church, after the Te Dewii and Magnificat, should openly read to the people one chapter of the New Testament in English, without exposition ; and when the New Testament was read over, then to begin the Old.' Thus the first step was taken towards liturgical reformation by introducing the reading of Scripture in English into the Public Service of the Church : and this was done by the authority of the House of Bishops in Convocation, who had also received the proposal to correct the Service-Books. The way was thus prepared for the further substitution of English for Latin in the prayers. The first change in this respect was made in the Litany. This form of petition, used in solemn pro- cessions, had been in the hands of the people in their own tongue in the Primer, certainly for a hundred and fifty years ; but in 1544 it was revised by Cranmer, who, besides the old Litanies of the English Church, had also before him the Litany, formed from the same ancient model, which had been issued (1543) by Hermann, the Archbishop of Cologne.^ The chief alteration consisted in the omission of the long string of invocations of saints, which had gradually been inserted in the Western Litanies ; although Cranmer still retained three clauses, in which the prayers of the Virgin Mary, the angels, and the patriarchs, prophets, and apostles, were de- sired. With this exception our English Litany was set forth for public use by command of Henry legends, superstitious oraisons, col- lects, versicles, and responses : and that the names and memories of all saints, which be not mentioned in the Scri]:)tures, or other authentic doctors, be put away.' ... It was ordered that the examination and correction of tlie said books of ser- vice shoulci be committed to the bishops of Sanim and Ely, taking to each of them three of the lowet house, such as should be appointed for that purpose. But that the lower house released. * (A gentle refusal to have anything to do therein.)' StiTpe, Mem. Eccles. Hen, VIII. bk. i. ch. 50. 1 See Appendix to this chapter, § 3. -I553-] IN THE REIGN 01 EDWARD VI. VIII.i (June II, 1544) in its present form, and very nearly in its present words. All the other parts of Divine Service continued to be celebrated according to the several books and Uses which have been noticed. On the accession of Edward VI. (Jan. 28, 1547), the first measure tending towards reformation was a provision for scriptural instruction of the people, that should be inde- pendent of the opinions of the parish priests, by the publication of the First Book of Homilies, to be read in the churches on Sunday, and a translation of the Paraphrase of Erasmus on the Gospels and Acts of the i_ A King's Letter (23 Aug. 1543) desired general rogations and pro- cessions to be made, on tlie occasion of continual rains ; and the Arch- bishop, in his mandate, refei's to other troubles : — ' Ssevientis pestis ri- gore et bellorum tumultibus, quibus orbis Christianas inprsesentiarum, proh dolor! undique sestuat :' Wil- kins, III. 868. The objection to the use of Latin prayers was, however, felt in the slackness of the people to attend the procession. The King says in his Letter authorizing the English Litany (Wilkins, ill. 869), ' Forasmuch as heretofore the people, partly for lacke of goode instruction and callynge, partly for that they understode no parte of suche prayers or suffrages as were used to be songe and sayde, have used to come very ilackely to the procession, when the same have been commanded here- tofore.' This Litany has been re- printed by Mr. Clay for the Parker Society, as an Appendix to the volume of Private Prayers of the Reign ofQ. Elizabeth. An exhortation •unto prayer was prefixed, 'thought meet by the king's majesty, and his clergy, to be read to the people in every church afore processions.' See Mr. Clay's Preface, p. xxiii. It seems that Cranmer continued his work by examining the different Litanies and processional services that he could find, and made a selection of some proper Litanies for festivals, which, however, were not taken into use. The letter sent with the book to the King (Cranmer, Works, 11. 412, ed. Park. Soc. ) shows the method in which he compiled, or revised, the prayers, and also mentions the musical notation, which now had to be trans- ferred from the Latin to English words: ' .... I have translated .... certain processions to be used upon festival days .... I was con- strained to use more than the liberty of a translator; for in some pro- cessions I have altered divers words ; in some I have added part ; in some taken part away ; some I have left out whole, either for by cause the matter appeared to me to be little to purpose, or by cause the days be not with us festival days ; and some pro- cessions I have added whole .... If your grace command some devout and solemn note to be made there- unto (as is to the procession which your majesty hath already set forth in English), I tmst it will much stir the hearts of all men unto devotion . . .' Oct. 7. [This Letter is referred to 1543 in State Papers of Henry VIII. vol. I. p. 760. But the allusion to the English Litany already set forth makes it more probably written in I544-] Eoy.-il Visitation. Accession of Edward V'l. Homilies publislied. THE BOOK OF COMMON PRAYER [a.d. 1547 The Order of the Communion, (154S.I A riicles and Injunctions. Epistlt and English. Communion in both kinds satictioned by Convo- cation and Pnrlia- meiit. Apostles, to be studied by the clergy, and to be set up in the churches together with the great Bible.^ Injunc- tions and Articles of Enquiry were also issued \n'\'6\ a royal Visitation in September, which renewed the orders of Henry against superstition and the pope ; and besides one chapter of the New Testament to be read at Matins, and at Evensong one chapter of the Old Testament, on every Sunday and holiday, the significant direction was now added, that the Epistle and Gospel at high mass should be in English.- In issuing these injunctions, the royal Council acted under the authority of the late king's will, and the statutes which empowered the advisers of Edward during his minority to direct ecclesiastical affairs by proclama- tion.^ But changes were aimed at which went far beyond the intention of those statutes, and which there- fore awaited the meeting of Parliament and Convocation in the beginning of November (1547). Among other matters of ecclesiastical law, the Lower House of Con- vocation now turned their attention to reforms in the Church Service, which had been for some time in contem- plation, and approved a proposition, introduced by the Archbishop, for administering the Communion in both kinds.^ This change was accepted by the Parliament ; 1 Card well, Documentary Annals, II. §§ 7, 20, 32. 2 Ibid. § 21. To make room for the reading of the chapter, a further change was directed, ' that when ix. lessons should be read in the church, three of them shall be omitted and left out with their responds ; and at Evensong time the responds with all the memories shall be left off for that purpose.' 3 Ibid. See p. 4, note. * Convocation met, Nov. 5. Ses- sion III. Nov. 22, the Lower House presented some petitions to the arch- bishop, and among them, 'that the works of the bishops and others, who by the command of the Convocation have laboured in examining, reform- ing, and publishing the Divine Ser- uice, may be produced, and laid before the examination of this house.' Nov. ult. ' a form of a certain ordi- nance,' delivered by the archl^ishop, ' for the receiving of the body of our Lord under both kinds, viz. of bread and wine,' was read, and subscribed by several members : and Session vi. Dec. 2, 'all this whole session, in number 64, by their mouths did ap- -I553-] TN THE REIGN OF EDWARD V/. 23 and under their authority^ certain bishops and divines, associated with Cranmer, were assembled at Windsor, in January 1548.* The first pubHcation of these com- missioners was ' The Order of the Communion.' This was not a full Communion Office, but an addition of an English form of communion for the people to the Latin mass. In preparing those portions which did not exist in the Latin office, the book commonly known as Hermann's ' Consultation'^ was mainly followed. The particular points of resemblance will be noticed in their place: here it is enough to observe that the idea and the subject-matter of the Exhortation, the Confession, and the Comfortable Words, are due to that source. This Order of Communion restored the cup to the laity, and turned 'the Mass ' into ' the Communion:' it was also a step towards the adoption of ' a tongue under- standed of the people' in the most solemn Office of the Church. The book was issued with a proclamation (March 8) ; and letters were sent (March 13) from the Council to the bishops, requiring them to distribute it through their respective dioceses in time for the curates to instruct and advise themselves for the ministration of the Communion, according to its order, at Easter (April i") ; and to direct prove the proposition made the last session, of taking the Lord's body in both kinds, nitllo recla- viante.'' Strype, Cranmer, ii. 4. The discontinuance of the original practice of administering the Eu- charist in both kinds was one effect of the belief in transubstantiation : ' semper enim et ubique ab ecclesice primordiis usque ad sreculum Xii. sub specie panis et vini commu- nicarunt fideles.' Bona, Reriim Li- ■ turgic. lib. ii. c. xviii. § I. Hard- wick, Middle Age, p. 325 ; Gieseler, Eccles. Hist. lii. § 77 (translated in Clark's Foreign Theol. Library), vol. III. p. 313). ^ Stat. I Edw. VL c. r, passed both Houses Dec. 20 : two Acts being joined together, it was inti- tuled, ' An Act against such as shall unreverently speak against the sacra- ment of the body and blood of Christ, commonly called the Sacrament of the Altar, and for the receiving there- of in both kinds.' Strype, Eccles. Mem. Ed. VI. I. 8. ^ Clay, Prayer-Book Illustrated, p. 195, note. 3 See Appendix, § 3. The Order of the Commnnion. (15^8.) The Order of the Coininu- nion (1548). Partly taken from Her- mann's Con- sultation. The Mass ctuxitged into the Cotn- to be jised at Easter. 24 THE BOOK OF COMMON FRAYER [a.d. 1547 their clergy to use ' such good, gentle, and charitable instruction of their simple and unlearned parishioners, that there might be one uniform manner quietly used in all parts of the realm.' ^ However, some of the bishops were backward in directing the use of the new form ; and many parish priests were so far from instructing their parishioners for their good satisfaction in the matter, that they laboured to excite them against it, and declared in their sermons that the real intention of the Government was to lay a tax of half-a-crown upon every marriage, christening, and burial. ^ To remedy these disorders, all preaching was forbidden by a pro- clamation^ (April 24), except under licence from the King, the Lord Protector, or the Archbishop of Canter- bury, and afterwards was more strictly prohibited by another proclamation* (Sept. 23), that the people might be ' the more ready with thankful obedience to receive a most quiet, godly, and uniform order to be had throughout the realm.' ^ The ' Order of the Communion ' had been published with all possible speed, and was meant only to serve 1 Foxe, Acts and Mon. v. 719. For an account of the Latin transla- tions of tlie ' Order of Communion,' and of the First Prayer-Book, see the Appendix to chap. III. § I. " The people had this notion in Henry's time, when parish registers were ordered to be kept. This order was renewed in the Injunctions ( 1 547)- 2 Cardwell, Doc. Ann. x*. * Ibid. XIII. 5 Besides the opposition of the papists, the council had to control the innovations of the reformers. Strj'pe (Eccles. Mem. Ed. VI. bk. i. ch. 11) says that 'several preachers and laymen . . . had or themselves begun changes in their parish- churches, laying aside the old rites and orders, and had brought in new ones, according to their own judg- ments and opinions. . . .' Compare the Proclamation prefixed to ' The Order of the Communion' (1548), showing that some enterprised to run before authority : and the Act of Uniformity (1549), stating that, be- sides the old jises, divers forms and fashions were used in cathedral and parish-churches, concerning Matins and Evensong, the Holy Commu- nion, and the administration of other sacraments of the Church : Clay, P.B. Illustrated, pp. 185, 1 89. See also Lathbury, Hist. Convoc. pp. 135 sqq. and Hist, of P.B. p. 21. A book, which must have been printed in 1548, seems to have been intended for an Order of Matrimony. -I553-] 7:V THE REIGN OF EDWARD VI. 25 until a more complete book could be prepared. The divines assembled at Windsor, therefore, continued their deliberations,^ and before the end of the year, with the sanction of Convocation," presented ' The Book of Common Prayer ' to the King, to be by him laid before Parliament. The main discussion turned upon the manner of Christ's presence in the Eucharist;^ and before the book passed the Commons, a public disputa- tion* was held upon this subject, with the apparent intention of laying open the arguments which had caused the bishops and divines to retain or to alter the old Services.^ After this, the book was readily accepted 1 Heylin [Hist. Ref. 2 Ed. VI. § 17) says that these bishops and divines were ordered to assemble on the 1st of September, and that the reason of the publication of the Book of Common Prayer was the difficulty of restraining the preachers. Com- munion in both kinds was fully sanc- tioned ; but the form in which it was to be administered had only the authority of a proclamation : hence it was advised that a public Liturgy should be drawn, and confirmed by Parliament. . . Strype(.£'r(r/t'i-. /J/fw. Ed. VI. I. II) says that the com- missioners met again in May 1548 ; which is more probable, if indeed they had ceased to act. It never could have been the intention to re- tain so incongnious a sendee as the English 'Order of Communion' in connexion with the Latin Mass. - The King's Message to the Devonshire rebels says that the Book of Common Prayer was ' by the whole clergy agreed ' (Foxe, Acts atid Mon. v. 734). In a letter preserved in Bonner's Register (ibid. p. 726) the King states distinctly that the book was approved or set forth by the bishops and all other learned men ' of this our realm in their synods and convocations provincial.' See Lathbury, Hist, cf Convoc. p. 13S ; Clay, P. B. Illustrated, Pref. §3- ^ See Hardwick, Middle Age, pp. l7Ssqq. ; Reformation, -p^. 166 sqq., pp. 224 sqq. Cf. Hallam, Consti- tutional Hist, of Eiigland, I. pp. 121 sqq. * Trehenie's Letter to Bidlinger, Dec. 31 : 'Habita est Londini de- cimo nono Calendas Januarii, ni fallor, disputatio Trepi evxapicrrias in consessu omnium pene procerum to- tius Anglios. Decertatum est acriter inter episcopos. Cantuariensis praeter omnium exspectationem sententiam vestram de hoc negotio apertissime, constantissime dociissimeque de- fendit . . . Nunquam splendidiorem victoriam Veritas apud nos reportavit. Video plane actum de Lutheranismo, cum qui prius habiti sunt summi ac pene soli illius fautores, nostri toti facti sunt' Orig. Lett. CLII. (Pirk. Soc.) King Edward calls it in his journal, 'a notable disputation of the Sacrament in the Parliament- house.' This was Dec. 14, and the Book was read the first time in the Commons on Wednesday, Dec. 19, and in the Lords on the following day. ^ See Collier, Eccl. Hist. v. pp. 240 sq. ; Hardwick, Reformation, pp. 212 sqq. ; Soames, Hist. Ref. Ed. VI. pp. 241 sqq. First Prayer- Eook of Edward VL Prnyer-Book approved by Convocation atid Parlia- ment. 26 THE BOOK OF COMMON PR A YER [A.D. 1547 Firit Frayer- Bock of Edward VI. by Parliament, and the Act of Uniformity^ ordered the administration of each of the two sacraments, and all other common and open prayer, to be said and used^ only in STich order and form as was there set forth, from and after the Feast of Pentecost (June 9).^ The objects of the compilers^ of this first English 1 Stat. 2 and 3 Ed. VI. c. i (Jan. IS. 1549)- 2 Some qualifications were ap- pended to the Act for tlie benefit of scholars : that persons understand- ing Greek, Latin, Hebrew, or other strange tongue, might say privately the prayers of Matins and Evensong in such tongue as they understood : and for the further encouraging of learning in the tongues in the Uni- versities of Cambridge and Oxford, that those Universities might use and exercise in their common and open prayer in their chapels, being no parish-churches, the Matins, Even- song, Litany, and all other prayers (the Holy Communion, commonly called the Mass, excepted), prescribed in the said book, in Greek, Latin, or Hebrew : — and that all men might, as well in churches, chapels and ora- tories, as in other places, use openly any psalms or prayer taken out of the Bible, at any due time, not let- ting or omitting thereby the service mentioned in the said book, §§ 6, 7. Clay, P. B. Illustr. p. 192. 2 This was a long delay, since the books were ready in March. It seems to imply a desire of tlie com- pilers of our Prayer- Book to dedicate their work to the especial service of God the Holy Ghost. See Clay, Histor. Sketch, §§ 10, II; Lathbury, Hist, of Convoc. pp. 138 sqq. * The ' notable learned men ' as- sociated with Cranmer about the ' Order of Communion ' ( 1 548), were, George Day, bishop of Chichester, Tho. Goodryke, of Ely, John Skyji, of Hereford, Hen. Holbeach, of Lincoln, Nicholas Ridley, of Ro- chester, Tho. Thirleby, of West- minster, Dr. May, dean of St. Paul's, John Taylor, dean (afterwards bishop) of Lincoln, Dr. Haines, dean of Exeter, Dr. Robertson (afterwards dean of Durham), Dr. John Redman, Master of Trinity College, Cam- bridge, Dr. Richard Cox, almoner to the king (afterwards bishop of Ely). Fuller {Ch. Hist. bk. Vli. p. 386) adds concerning the persons em- ployed about the Book of Common Prayer (1549), ' We meet not vvith their particular names, but may pro- bably conceive they were the same with the former for tlie main, though some might be superadded by royal appointment.' Burnet {Hist. Rcf. IT. bk. i. vol. II. p. 98, ed. Nares) mentions, in addition to the above names, the archbishop of York (Holgate), the bishops of London (Bonner), Durham (Tonstal), Worcester (Hethe), Nor- wich (Reps), St. Asaph (Parfew), Salisbury (Salcot or Capon), Coven- try and Lichfield (Sampson), Car- lisle (Aldrich), Bristol (Bush), and St. David's (Farrar). Cardwell ( 7><:^ Tzvo Liturgies of Edio. VI. compared, Pref p. xiii) and Todd [Life of Cran- mer, II. 64) consider that the larger number were appointed in the first instance in 1547, to draw up 'The Order of the Communion,' but that afterwai'ds the smaller number only were appointed ; or at all events they only acted in the business of com- posing the Book of Common Prayer. ' All subscribed their names unto it but Day, of Chichester,' says Heylin {Hist. Ref 2 Ed. VI. § 20), from the register-book of the parish of Pet- worth. But the bishops of West- -I553-] IN THE REIGN OF EDWARD VI 27 Book of Common Prayer are stated in ' the Preface : ' — that the whole realm should now have but one ' Use ' in Divine Service; that the rubrical directions, 'the number and hardness of the rules called the Pie,' should be sim- plified ; that the Psalms should be all repeated in their order, instead of a few being 'said daily, and the rest utterly omitted;' that the Lessons should include 'the whole Bible, or the greatest part thereof,' in a continuous course, and the reading of the chapters should not be interrupted by 'Anthems, Responds, and Invitatories ;' that nothing should be read but ' the very pure Word of God, the holy Scriptures, or that which is evidently grounded upon the same ;' and that all should be 'in the English tongue.' The principal differences between the first Prayer-Book of Edward VI. and that now in use are as follow : 1 — Matins and Evensong began with the Lord's Prayer, and ended with the third Collect: \\\q Litany ^N2,■s, placed after the Communion Office; in some early editions it was added as a separate sheet at the end of the volume ; there was no rubric to direct its use ; it did not form a part of the Morning Prayer ; the address to the Virgin Mary, which had been retained in Henry's Litany, was omitted, together with the similar invocations of the angels and patriarchs. The Commnnion Service began with an Intrgit^ or Psalm sung as the minister was pro- ceeding to the altar ; the Commandments, \vere not read ; the prayers differed from our present form, but chiefly in their arrangement; the na me of the Virgin was espe- minster and Hereford joined with engaged in the work were probably him in protesting against the Act of Cranmer, Ridley, Goodrich, Hol- Uniforniity when tlie Bill was before beach, May, Taylor, Haynes, and the House of Lords : and probably Cox : Browne, Exp. of the Articles, Robertson and Redman liked it as Introd. p. 5, note. little : Strype, Eccl. Mem. Ed. VI. 1 Cf. Collier, Ecd. Hist. v. 273. bk. I. ch. n. The persons actually First Prayer Biok of Edward Vt WJti'rein differing from the present Prater- Book. THE BOOK OF COMMON PRAYER [a.d. 1547 cially mentioned in the praise offered for the saints ; prayer was offered for the dead ; the Consecration in- cluded a verbal oblation, and a prayer for the sanctifica- tion of the elements with the Holy Spirit and the Word; water was mixed with the wine ; the words used in delivering the elements to the communicants were only the first clause of those now used. The sign of the cross was retained twice in the consecration of the elements ; as it was also in Confirmation, and Matri- mony, and in the Visitation of the Sick, if the sick person desired to be anointed : a form of exorcism, and anointing, and the trine immersion were still used in Baptism ; the water in the font was ordered to be changed, and consecrated, once a month at least : in the Burial Service prayer was offered for the deceased person ; and an introit, collect, epistle, and gospel, were appointed for a communion at a burial. In introducing a more continuous reading of Scripture into the Daily Service, instead of the numerous short and interrupted lections of the Breviary, our reformers had before them the example of the reformed Breviary of Cardinal Quignon.^ The Cardinal's great object being to promote the knowledge of Scripture, his work fur- nished some hints to the compilers of our Book of Service, whose object was so far the same ; and the Preface was taken almost entirely from it. The reformed Prayer-Book, however, was distinctly Anglican, being, in fact, a revision of the old Service-Books of the English Church. Some features of the mediaeval offices, the doctrine of transubstantiation, and that of the interces- sion of the saints, were rejected ; the Office of Baptism was very much changed. But the English Book of Common Prayer was formed, not by a composition of 1 Above, p. lU. -I3S3-J IN THE REIGN OF EDWARD VI. 29 new materials, but with a careful observance of the order of the several elements or parts of the earlier Services/ of which large portions were translated.^ Hence the book was received with greater readiness than might have been expected.^ Learned men among the Romanizing party could conform to it, as containing the primitive elements of Christian worship, freed from the innovations of later times. Some, indeed, called it a parliamentary religion,* and some of the more extreme section of the reformers found fault with it, on the ground that it was tinged with Lutheranism.^ It was imme- diately turned into Latin, that the continental reformers might know how matters were advancing.*" To enforce the proper use of the book, a royal Visita- tion was ordered after Midsummer. The articles and instructions given to the visitors may be considered as subsidiary to the rubrics by which the Public Service was now directed; shou'ing the intention of the comiaiiers with regard to certain ceremonies. They especially directed that no minister should counterfeit the popish mass ; ~ and that there should not be more than one 1 See Freeman, Pj-inciples of Div. Service, i. pp. 8 sqq. " So the Message to the Devon- shire rebels states : — ' It seemeth to you a new seiTice, and indeed is none other but the old ; the self-same words in English, which were in Latin, saving a few things taken out ..." Foxe, Acts and j\Io7i. V. p. 734. 3 Heylin, Hist. Rcf. 3 Ed. VL §10. 4 Strype, Ecd. Mem. Ed. VI. bk. I. ch. II. '' Hilh's to Bjilliiif^er (June 4, 1 549), Orig. Lett. cxxr. (Park. Soc.): 'ha- bemus commiuiionem eucharistije uniformem per totum regnum, more autem Nurembergensium ecclesia- rumque aliquot Saxonicarura : . . . episcopi et magistratus . . Lutheranis nullum offendiculum objiciunt . . .' See Appendix to this chapter, § 3. ^ See Appendix to chap. III. § r. '' Cardwell, Doc. Ann. XV. § 2. ' Item, For an uniformity, that no minister do counterfeit the popish mass, as to kiss the Lord's table ; washing his fingers at every time in the Communion ; blessing his eyes with the paten, or sudary ; or cross- ing his head with the paten ; shifting of the book from one place to an- other ; laying down and licking the* chalice of the Communion ; holding up his fingers, hands, or thumbs, joined towards his temples ; breath- ing upon the bread or chalice ; show- ing the sacrament openly before the distribution cf the Communiou; ring- First Praj-er- Book of Edwara VI. Prayer- Book gent rally luell received ; objected io by some re/orineri. Royal Vist- iution. THE BOOK OF COMMON FRAYER [a.d. 154; First Prayer- Destniciion of fJie old Chtii-ch- Books. Communion^ In a church upon any day, except Christmas and Easter, when Collects, Epistles, and Gospels were provided for two communions. It might naturally be expected that some would cling to the old forms, and watch for some turn of affairs in the political world which would restore the old books of Service to their place in the churches. The fall of the Duke of Somerset was thought to be such an event;^ and upon his being sent to the Tower in the autumn of this year (1.549) it was rumoured that the Latin Service, with its ceremonies, would be restored, * as though the setting forth of the Book of Common Prayer had been the only act of the said duke.* Therefore, to prevent the possi- bility of a return to the old Service, a King's Letter^ was issued (Dec. 25) to call in, and burn, or deface and destroy, all the old church-books, ' the keeping whereof should be a let to the usage of the said Book of Common ing of sacrying bells ; or setting any light upon the Lord's board at any time ; and finally to use no other cere- monies than are appointed in the king's book of common prayers, or kneeling, otherwise than is in the said book.' ^ This order was aimed especially at Bonner, who had retained private masses under the name of commu- nions, in the side chapels at St. Paul's. Hooper to Bii/linger (Dec. 27, 1549), Orig. Lett, xxxvi. : ' Altaria hie in multis ecclesiis facta sunt ara;. Usus coenae Domini publicus procul abest a forma et institutione Domini : licet sub utraque specie ministratur, tamen aliquibus in locis ter in die celebratur coena. Ubi olim mane celebrabant missam Apostolorum, habent com- munionem Apostolorum, ubi missam D. Virginis, habent communionem quam vocant communionem Virginis; ubi altam vei summam missam, jam sumrnam communionem, sic vocant. Vestes illas ac lumina ad altaria ser- vant adhuc ; cantant semper in tem- plis horas ac alios hymnos qui ad coenam spectant, tamen nostra lingua. Et ne pereat j^apatus, sacrificuli etsi Latinum i>iioma abrogare coguntur, tomim eundem ac musicam semper diligentissime observant, quern hac- tenus in papatu solebant.' A letter was sent to Bonner from the Council (June 24, 1549) commanding that the Communion should be ministered only at the high altar of the church, and only at the usual time of high mass, except some number of people desired (for their necessary business) to have a communion in the morn- ing, and yet the same to be executetl in the chancel at the high altar. Cardv/ell, Doc. Ann. XVI. 3 Hooper's Letter, ubi stip. : ' Mag- nus ceperat nos timor, magnus metus mentes piorum invaserat, qualem suc- cessum Christi religio adhuc her- bescens in Anglia esset acceptura post lapsum ducis Somersetioe. . . . ' See Hardwick, Reformation, p. 207. * Cardwell, Doc. Ann. XX. -I533-] IN THE REIGN OF EDWARD VL Prayers.' This Order of Council was afterwards con- firmed and extended by an Act of Parliament,^ to call in the books, and to take away images out of the churches. By another Act of this Parliament- (Jan. 31, 1550), the King was empowered to appoint six prelates, and six other men of this realm, learned in God's law, to prepare an Ordinal : and whatever should be * devised for that purpose by the most number of them, and set forth under the Great Seal of England, before the 1st day of April, should be lawfully exercised and used, and none other.' The Order of Council appointing the commissioners v/as made Feb. 2d ; and the book ^ was brought to the council, Feb. 28th, signed by eleven commissioners, Heath, bishop of Worcester, refusing to subscribe, although the book by no means satisfied those who were bent upon more thorough reformation."* The influence of this party, however, continued to in- crease during the absence of the Duke of Somerset from the council-board, and still more after his death, in 1552. Then, indeed, it seems that Cranmer kept himself in comparative retirement, while each event, under the in- fluence of the court, tended to advance the views of the more zealous Protestants. Images had been destroyed 1 Stat. 3 and 4 Ed. VI. c. 10; Collier, Eccles. Hist. v. 361. * Stat. 3 and 4 Ed. VI. c. 12; Collier, p. 365. s ' The form and manner of making and consecrating of Archbishops, Bishops, Priests and Deacons,' 1549 (=1550) ; reprinted in liturgies and Documents of the Reis^n of Edward VI. (Park. Soc). The Act added, 'and other ministers of the church ;' but the commissioners omitted all mention of orders inferior to Deacons. See Soames, Hist. Ref. Ed. VI. p. 521. * The form of the Oath of Supre- macy was especially objectionable : ' So help me God, all Saints, and the holy Evangelist.' This was altered upon Hooper's arguments, and ah mention of swearing by the saints was struck out by the King's own hand, July 20th, when Plooper ac- cepted the bishopric of Gloucester, and took the oath as amended. Orig. Lett. CCLXiii (Aug. 28). Micronius to Bullinger. Hooper's own account of the matter is given in a Letter to Bullinger (June 29th), Orig. Lett. XXXI.X. Preparation* for Reyisiou. Tlie Or- dinal. Influence 0/ contiuental Protest- ant is jn. 32 THE BOOK OF COMMON PRA YER [A.D. 1547 PrepaxJitions for Eevision. ReMoval of Altan. out of the churches ; and now (1550) the Eucharist was made to appear more plainly as the Lord's Supper by the removal of altars. This had been partially begun ; but the general impulse was given to it by Hooper's Lent sermons before the court.^ Ridley, who, while Bishop of Rochester, had destroyed ' the altars of Baal ' in his church there, was now Bishop of London.^ In June he visited his new diocese, and set about this alteration, as far as his episcopal authority could reach, seconded as it was by the civil power.^ Notwithstand- ing these efforts many altars remained, with their rich hangings, and jewels, and gold and silver plate : and we can hardly think otherwise than that some courtiers desired their destruction, because they hoped to enrich themselves by the plunder of such valuable furniture,* which would not be wanted for ' an honest table.' Hence an order was issued in November for the entire removal of the altars, and arguments were prepared, and sent with the Council's letter ^ to the bishops, to reconcile the parishioners to the loss of the ornaments of their churches.^ 1 Serm. iv. upon Jonas, Early Writi?igs of Bishop Hooper, p. 488 (Park. Soc. ): 'It were well that it might please the magistrates to turn the altars into tables, according to the first institution of Christ, to take away the false persuasion of the people they have of sacrifices to be done upon the altars ; for as long as the altars remain, both the ignorant people and the ignorant and evil- persuaded priest will dream always of sacrifice.' - Orig. Lett. XXXVI 1 1. ^J'oopcr to Bullinger, Mar. 27. 3 Cardwcll, Doc. Ann. XXI. p. 94, ttote. K. Edward's Journal : 'June 28. Sir John Gates, sheriff of Essex, went down with letters to see the Bishop of London's In- junctions performed, which touched plucking down of superaltaries, altars, and such like ceremonies and abuses.' * Instructions for the Survey of Chnrch-goods in N^orthamptonshire, 1552. '. . , . in many places great quantity of the said plate, jewels, bells, and ornaments be embezzled by certain private men.' Card well, Doc. Ann. xxvii. 5 Cardwell, Doc. Ann. XXIV. ® Our Saviour instituted the sa- crament of His body and blood at a table. The disciples sat, in their usual posture at meals, at thai supper. It does not appear that the apostles used anything but a table in their ministrations. An altar is for sacrifice, which has passed away with the Mosaic law. A table is for eating, and is, therefore, more —issa- ry THE REIGN OF EDIVARD FT. 33 The change, however, involved rubrical difficulties : the people had been accustomed to kneel before the altar at the time of Communion ; but Vv^iat should be their posture before or around a table ? The priest also had been directed to stand before the middle of the altar fixed at the east end of the choir ; but where should he stand to minister at a moveable table placed for the Communion in the middle or at the western entrance of the chancel, or even in the nave of the church? With the same tendency, a great discussion was going on about ecclesiastical vestments. Everything which had been used by popery was unclean in the eyes of the more ardent Reformers, who communicated with Switzer- land rather than with Germany.^ But above all, the scarlet portion of the bishop's robes was offensive, as being the colour which identified the papacy with the apocalyptic persecutor. This dispute was brought to a full discussion by the appointment of Hooper to the bishopric of Gloucester.^ After a long, hot, and fruitless debate with Ridley,^ Hooper was committed to the Fleet, by order of the Privy Council (Jan. 27, 155 1). This curious mode of compelling a bishop-elect to be con- secrated had the effect desired by those in authority. Hooper yielded so far as to be consecrated (]\Iarch 8), and then to preach in his pontificals before the king,* on the understanding that he would not be required to use the full dress of a bishop on all occasions in the retirement of his diocese. These disputes were strengthened by the appointment proper for the solemnity of the Lord's pp. 560 sqq. ; Hard wick, pp. 216 sqq. Supper. Summaiy of the arguments ^ Orig. Lett. XL. Hooper to Bui- in Collier, Eccl. Hist. v. 410. linger. 1 See Hardwick, Reformation, p. * Orig. Lett. CXXiv. Foxe gives ^OQ. a quaint description of this scene, * See Soames, Hist. Rcf. Ed. VI. Acts and Mon. vi. 641. D Disputes about vestments. Hooper, bishop of Gloucester. 34 THE BOOK OF COMMON PRAYER [a d. 1547 R«Tl8lon of the Frayer- £ook. Congrega- tions offo- 'figners in England, Rc7'ision of tfie Prayer- [iook }:icnti(mi'd IK Convoca- ticn. Of'inions of Bucer and tilartyr. of Bucer and Martyr to the Divinity Chairs in the two Universities, and also by the presence of congregations of foreign refugees.^ John Laski's Dutch and German con- gregation, an Italian^ and a French church in London, together with that of Pullain for French and Walloons at Glastonbury, were fully tolerated ; and under their respective superintendents were allowed to conduct their worship after their own fashion : although Ridley, and other bishops, felt that such diversity would tend to disturb the settlement of the English ritual.^ Owing to these causes, the First Prayer Book of Ed- ward VI. was no sooner published than further alterations were mooted. It is believed that the commissioners who compiled the Ordination Services, in the early part of 1550, prepared some alterations in the Book of Common Prayer. Towards the close of the year, when the Con- vocation met as usual with the Parliament, this matter was brought forward. Mention was made of doubts which had arisen respecting certain portions of the book : namely, what holydays should still be observed ; the dress and posture of the minister in the Public Service; the entire Office of the Holy Communion, and especially the form of words used at the delivery of the consecrated elements.^ The book was to be revised ; but not by Convocation : a committee of divines with Cranmer at their head was appointed for that purpose by the King, who had determined on many changes; ^ and the opinions of Bucer and Martyr were asked upon the existing 1 Soames,//w/'. A"./^^/. r/. p. 5^14. « Heylin, Hist. Rcf. 4 Ed. VI. Strype, Cranmer, II. 22. See § 15 some notices of these congregations in the Appendix to this chapter, 9. " ' Si nohierint ipsi efficere ut quae mutanda sint mutentur, rex per seipsum id faciet.' Martyrs Letter Heylin, Hist. Rcf. 4 Ed. VI. to Bucer ; Strype, Cra/zw^r, Append. §11. See Orig. Lett, cclxiii. Mi- LXi. cronius to BuUiiii^er. '553-] IN THE REIGN OF EDWARD VI. 35 Service-Book.^ It may, however, be observed, that al- though Convocation did not discuss the particular altera- tions that were made, it might have been induced to delegate its authority to a royal commission, ^ chiefly composed of its leading members ; and the alterations, important as they are, were said to be adopted only for the sake of rendering the book ' fully perfect in all such places in which it was necessary to be made more earnest and fit for the stirring up of all Christian people to the true honouring of Almighty God,' and with no intention of condemning the doctrines of the former book. And Edward's second Act of Uniformity ^ declared that the First Prayer Book had contained nothing ' but what was agreeable to the Word of God and the primitive Church ;' and that such doubts as had been raised in the use and exercise thereof proceeded rather from 'the curiosity of the minister and mistakers, than of any other worthy cause.''* The chief alterations now made were : — In the Daily Prayer, the introductory Sentences, Ex- hortation, Confession, and Absolution, were placed at the beginning of the Service. In the Commimion Office, the Decalogue and Responses were added ; the Introit, the name of the Blessed Virgin Mary, the thanksgiving for the Patriarchs and Prophets, the sign__of the cross and the invocation of the Word and the Holy Ghost at the consecration of the elements, and the mixture of water with the wine, were omitted : the long prayer of consecration, beginning with the Pra}^er for the Universal Church and ending with the Lord's ^ See Appendix to this chapter, ^ g^at. 5 and 6 F.d. VI. c. 1. §§ 4) 5- Clay, Prayer Bock Iliustratcd, Ap- - Cardwell, Tii'p Prayer Books of pend. rv. ' Ed. 1 7. compared, Tief. p. .\ix. ^ See Hardwick, Reformation, pp. 'tote. 220 sqq. D 2 Revision of the Prayer- Book. No condetfi- natioi in- tended o/tht First PrayerBook. Changes made iti 1552. THE BOOK OF COMMON PR A YER [a.D: 1547 Prayer, which had been framed upon the ancient model of the Canon in the Roman Liturgy, was changed into the Prayer for the Church Mihtant, the Prayer of Con- secration, and the first form of the Prayer after Com- munion : at the delivery of the bread and wine to the communicants the second clauses of our present forms were substituted for the first clauses; whereby direct mention was avoided of taking the Body and Blood of Christ. In Baptism, the exorcism, the anointing, the putting on the chrisom, and the triple repetition of the immer- sion, were omitted ; the font was to be filled, and the water to be consecrated, whenever the Service was used. In the Visitation of the Sick, the allusion to Tobjas and Sarah, the anointing, and the direction for private confessions and reserving portions of the bread and wine consecrated at the Public Service, were omitted. In the Burial Service, the prayers for the dead, and the office for the Eucharist at funerals, were omitted. The rubric concerning VestincJits ordered that neither alb, vestment, nor cope should be used ; a bishop should wear a rochet, a priest or deacon only a surplice.^ The great doctrinal alteration referred to the presence of Christ in the Eucharist. In the book of 1549 the Communion Service had been so constructed as to be consistent with the belief of a real, and perhaps of a substantial and corporal presence. But the alterations in 1552 were such as to authorize and foster the belief that the consecrated elements had no new virtues im- parted to them, and that Christ was present in the Eucharist in no other manner than as He is ever present to the prayers of the faithful. The pale of Church com- munion was thus enlarged for the more ultra reformers, 1 Soumes, Hist. Rtf. EJ. VI. p. 603 ; Clay, Hisioyical Skclch, p. 27. -I553-] IN THE REIGN OF EDWARD VI. 37 while all sanction was withdrawn from statements of doctrine which might be understood in the sense of the unreformed Church.^ This revisal was a long time in hand. The archbishop and his coadjutors were engaged upon it in the autumn of 1550. The 'censures' of Bucer and Martyr v.'ere delivered to the primate early in January 155 1, when the principal alterations were already determined. The French Order of Service was published by Pullain (Pollanus), about the end of February ; and that of the German congregation, by John Laski, probably about the same time. In November 155 1, a private discus- sion was held concerning the manner of Christ's presence in the Sacrament.^ Parliament met January 23d, 1552 ; and Convocation, as usual, on the following day. The Act of Uniformity passed both Houses April 6th, and a long interval was allowed before the revised book was to come into use, which was not until the Feast of All Saints. This delay seems to have arisen from a contest of opinion, i\Iany considered that there was no real necessity to supersede the First Prayer Book : and the more zealous Protestant party were not satisfied even with the second, as now printed. Their opinions, too, Avere gaining ground with those in authority in the royal Council ; and they succeeded so far as to introduce a clause involving further condemnation of the views op- posed by them, before the books were published. Indeed, 1 See Cardwell, Hist, of Con- on the popish side, met at the house ferenccs, Introd. p. 5; Hardwick, of Sir Wm. Cecyl, Secretary of State. Reformation, pp. 224 sqq. ; and an Cheke propounded tliis question: 'Historical Account of Transub- ' Quis esset verus et germanus sensus stantiation ' in Soames, Hist. Ref. verbomm coente, Hoc est corpus Ed. VI. chap. n. ; Freeman, Prin- meian? Num quem verba sensu ciplcs of Divine Sei~ficf, Introduction grammatico accepta prse se ferebant, lo Part II. pp. 42 sqq. an aliud quiddam?' A second dis- 2 Nov. 25. Sir John Cheke, Home putation on the same question was dean of Durham, Whitehead, and held Dec. 3d. Str)'pe. Cranmer, Grindal, with Freckenham and Young 11. 26, Second Prayer-Book oiEuwsrd Vi PuHication eft lie revised Prayer Book delayed. 38 THE BOOK OF COMMON PRA YER [A.D. 1547 the issue was suspended in September, until certain faults were corrected ; ^ and almost at the last moment before the book was to be used according to the Act of Parlia- ment, a declaration was ordered to be added to the Com- munion Office, in explanation of the rubric which requires communicants to kneel at receiving the consecrated ele- ments, — ' that it is not meant thereby that any adoration is done, or ought to be done, either unto the sacramental bread or wine there bodily received, or to any real and essential presence there being of Christ's natural flesh and blood.' ^ The Church of Ireland, although having its own Con- vocation, followed in ecclesiastical reforms the orders which were sent across from England. Edward's first Act of Parliament,^ which commanded the Communion to be given ' under both the kinds,' applied to ' the people within the Church of England and Ireland ; ' and the Proclamation prefixed to 'The Order of the Communion' (1548), made no distinction between the two countries:^ yet it was not until February 6th, 1551, 1 ' Sept. 27th an order came to Grafton the printer in any wise to stay from uttering any of the books of the new service. And if he had distributed any of them among his company (of stationers), that then he give strait commandment not to put any of them aliroad until certain faults therein were corrected.' Strype, Memorials Ed. VI. II. 15. Oct 7th, Cranmer writes to the Council : 'Has received their directions that the Book of Common Prayer should be diligently pursued, and the printer's errors therein amended. Arguments defending the practice of kneeling at the Sacrament.' Calendar of State Papers, Ed. VI. p. 45. And Oct. 27th, ' the Council-book mentions a letter written to the Lord Chancellor, to add in the edition of the new Common Prayer Book a declaration touching kneeling at the receiving the Communion.' Burnet, Hist. Ref. Pt. III. bk. iv. Vol. III. p. 316, e'd. Nares. 2 Clay, Prayer Book Illustrated, p. 126; Hard wick. Reformation, p. 226. » Stat. I Ed. VI. c. I, § 7 (De- cember 1547). * The yVct of Uniformity (2 and 3 Ed. VI. c. l) ordered the Book of Common Prayer (1549) to be used by all ministers ' in any cathedral or parishe churche, or other place within this Realme of England, Wales, Calyce, and Marches of the same or other the Kinges dominions.' Clay, P. B. Illustr. p. 190. -1553-] JN THE REIGN OF EDWARD VI. 39 that an Injunction was sent to the Lord-Deputy to have the English Book of Common Prayer read in the Irish churches. Sir Anthony St. Leger immediately sum- moned the whole clergy, but not as a Convocation/ for the 1st of March, to acquaint them with his Majesty's commands ; and after some opposition from the Arch- bishop of Armagh, and several bishops, a proclamation was issued for carrying the order into effect: and thus the English Prayer-Book began to be publicly used on Easter Sunday (March 29), in the cathedral of Christ church, Dublin.- The Second Book of Common Prayer (1552) does not appear to have been ordered for ob- servance in the Irish Church : nor was any attempt made to translate the whole or parts of it into the Irish lan- guage. It may be doubted whether it was used beyond the circle of the Lord-Deputy's Court : for the native priests did not understand English ; and if adopted by those English clergy who occupied the larger benefices, it would be as unintelligible to the people as the Latin service which it supplanted. The language, indeed, pre- sented such obstacles, that the proposal was entertained to allow a Latin translation of the Book of Common Prayer to be used in the Irish churches — a proposal which was actually sanctioned by the Irish Parliament at the commencement of the reign of Elizabeth.^ The The Prayer- Book for Ireland. 1 Mant, Hist, of the Church of Ire- land, II. 1 58. '■^ .Stephens, MS. Book of Common JVaycrfor Ireland (Ecd.Hist. Soc), Introd. pp. iii. sq. The title of the Book, which was printed at Dubhn, 155 1, is, ' The Bake of the common prater and administracion of the Sa- cramentes., and other rites and cere- monies of the Chnrche : after the use of the Churche of England. ' Ibid. p. v. * The Irish Act of Uniformity {2 Eliz. c. 2) authorized a Latin service in those churches where the priest had not sufficient knowledge of the English tongue : and it now appears {Origi7tal Letters and Papers, edited hy E. P. Shirley, Lond. 1 851, pp. 47, 48) that part of the Prayer Book had been translated into Latin for this purpose as early as 1551. The translator was a Mr. .Smyth, who is said to have received twenty pounds for his labour. Used in Dublin in 1551- Not trans- lated into the Irish language. 40 THE BOOK OF COMMON PR A YER [A.n. 1547 The Prayer- Eook lor Ireland. Trajislatcd into French. Irish and the Welsh were left in their ignorance, from the unwillingness of the learned to master their lan- guages. We must conclude that this alone hindered the translation of the reformed Service Book for the use of those countries; since we find that the First Prayer Book (1549) was translated into French for the use of the King's subjects in Calais and the Channel Islands ; and care was taken to amend the translation in 1552, so that the French version should still represent the English Book of Common Prayer in its altered state.^ ^ The First Prayer Book was alterations, additions, and omissions translated into French by command thereof,' at the instance of Goodrich, of Sir Flugh Paulet, governor of the Bp. of Ely and Lord Chancellor. Calais. This was corrected by the Strype, Cratimer, II. 33. English revised Book, ' in ail the LV THE REIGN OE EDWARD VT. 41 APPENDIX. N'OTICES OF CERTAIN EOREIGNERS WHO HAVE BEEN SUPPOSED TO HAVE INFLUENCED THE COMPOSITION OR REVISAL OF THE PRAYER-BOOK IN THE REIGN OF EDWARD VI. I. Continual controversies within the Enghsh Church have turned upon the comparative merits and authority of the First and Second Prayer Books of Edward VI. As to their merits, some regard the first Book as still leavened with Popish doctrines and practices : to others the second Book appears the work of foreign influence, and of pertinacious opposition to catholic antiquity.^ The question of authority, however it may be histori- cally decided, can be of little moment to those who now use our Prayer Book, as successively amended, and as fully authorized by Parliament and Convocation in 1662. It may be quite certain that the Convocation 'was not per- mitted to pass its judgment on the Second Service Book put forth oy authority of Parliament in the reign of Edward VI., and for Jiis plafin reason, that it would have thrown all possible diffi- :ulties in the way of its publication ; '2 yet this second Book must oe regarded as an English book revised by a selected number of English bishops and divines. It may be said that foreigners were consulted about the revisal ; and it is true that the opinions of some strangers were asked : but even in the case of such men as Bucer and Martyr, who from their position would naturally be con- sulted, and on points where alterations agreed with their expressed opinions, it is not certain that those alterations were made in consequence of their influence. Of all the foreigners who were engaged in the work of reformation, Melancthon and Luther had the greatest influence both in the general reformation of the ' Maskell, Ancient Liturgy, Pref. p xcvi. - Card well, Syitodalia, vol. Pref. p. X. I, Inaaerce of Porelgnera . 42 THE BOOK OF COMMON PR.n YER [a.d. 1547 Influence of Foreigners. Melanc- THON. Appnnied 1 ro/essor of I'ivinHy at L'ambridsre. Luther. His Nurem- bergService. English Church, and in the composition of the English Book of Common Prayer, where it differed from the MediiEval Service Books. 2. Melancthon was repeatedly invited into England ; and it seems probable that his opinion, supported by his character and learning, had great influence on Cranmer's mind. As early ai March 1534, he had been invited more than once;^ so that the attention of Henry VIII. and Cranmer had been turned towards him, before they proceeded to any doctrinal reformation. The formularies of faith which were put forth in the reign of Henry, are supposed to have originated in his advice." On the death ot Bucer (Feb. 28, I55i),the professorship of Divinity at Cambridge was offered to Melancthon, and after many letters he was at last formally appointed^ (May 1553). It is perhaps needless to add that he never came into England ; and although his presence had been so much desired, it does not appear that he had any influence with regard to the alterations introduced into Edward's Second Prayer Book. 3. The first Book was largely indebted to Luther, who had composed a form of Service in 1533, for the use of Brandenburg and Nuremberg."* This was taken by Melancthon and Bucer as their model, when they were invited (1543) by Hermann, Prince Archbishop of Cologne,^ to draw up a Scriptural form of doctrine and worship for his subjects.'' This book contained ' directions 1 ' Ego jam alteris Uteris in An- gliam \ocor.' Melancth. Epist. No. 1172. Opp. II. 708; ed. Bretschnei- der. See Ilardwick, Reformation, p. 196. 2 Laurence, Banipton Lectures, p. 200. •* ' Regiis Uteris vocor in Angliam, quK scriptiie sunt mense Maio." Me- lanctli. Epist. No. 5447 ; 0pp. VI 11. ■* Seckendorf. Hist. Lutheran. Part III. § XXV. Add. IV. '•> This excellent man could not accomplish his purpose of reforma- tion. He was excommunicated in 1546, and though at first supported by the Emperor against the Pope for political purposes, he was deprived in 154.7, and lived in retirement until Ids dealli, Aug. 13, 1552. See Ilard- wick, Reformation, \i. 65- * * Postquam veni Bonnam, intel- lexi episcopum dedisse mandatum, ut forma doctrine et rituum pro- ponenda ecclesiis conscribatur, et quidem ad exemplum Norimber- gensis formre. ' Melancthon, Epist. No. 2706; 0pp. V. 112. 'Scrips' vobis antea Episcopum secuturum esse formam Norimbergensem, eratque ante meum adventum in- stitutus liber ad exemplum Norim- bergense scribendus. Retinuit ple- raque Osiandri Bucerus ; quosdam articulosauxit, ut est copiosus. Mihi, cum omnia relegissem, attribuit arti- culos ■Trepl rpicof v-KOC!Ta.(Tiuiv, de creatione, de peccato originis, de justitia fidei et operum, de ecclesia, de poenitentia. In his consumpsi tempus hactenus, et legi de CcEre- moniis Baptismi et Coence Domini quK ipse composuit.' Epist. No. 2707, ibid. -I553-] IN THE REIGN OF ED WARD VI. 43 for the public sen^ices and administration of the sacraments, with forms of prayer and a litany ; and also expositions of several points of faith and duty.'^ The Litany presents many striking affinities with the amended English Litany of 1544. The exhortations in the Communion Service (1548 and 1549), and portions of the Baptismal Services, are mainly due to this book, through which the influence of Luther may be traced in our Prayer-Book, where additions or considerable changes were made in translating the old Latin Services.- 4. Martin Bucer arrived in England, at Cranmer's invitation, in April 1549, and was appointed King's Professor of Divinity at Cambridge. His opinion of the First Prayer Book, which was then in course of publication, he gives in a letter written to the friends whom he had left at Strasburg, on the day after he reached Lambeth : ' The cause of religion, as far as appertains to the establishment of doctrines and the definition of rites, is nearly what could be wished We hear that some concessions have been made both to a respect for antiquity, and to the infirmity of the present age ' Of the use of vestments, candles, commemoration of the dead, and chrism, he says, ' They affirm that there is no superstition in these things, and that they are only to be retained for a time. . . . This circumstance greatly refreshed us, that all the services in the churches are read and sung in the vernacular tongue, that the doctrine of Justification is purely and soundly taught, and the Eucharist administered according to Christ's ordinance.^ . . . .' In the following year he was required to state his opinion touching any parts of the Prayer 1 This work was first published in German in 1 543, ' Simplex Jiidi- cium de Refomiatione Ecclesiarum Ekctoratits Coloniensis.' A Latin translation was published at Bonn in 1545, ' Simplex ac pia delibei-a- tio,' ike. for clearness and fulness inferior to the German original. Fallow, Bapti.-mal .Offices Illustrated, p. 27. An English translation of the Latin work was printed in 1547, entitled, ' A simple and religions consultation of tis Herman Oy the grace of God archbishop of Cologne, and Prince Elector, dr'c. by what means a Christian nformafion, and founded in God's ivord, of doctrine, admiiiiitration of the divine Scura- 7nents, of ceremonies, and the whole cure of souls, and other ecclesiastical ministries, ?nay be begun among men co?nmitted to our pastoral charge, until the Lord grant a better to be appointed either by a free and Chris- tian council, general or national, or else by the states of the Empire of the nation of Germany, gathered together in the Holy Ghost.' A second Eng- lish edition, ' revised by the trans- lator thereof, and amended in many places,' was printed in 1548. - See Strype, Cranmer, II. 31; Memorials Ed. VI. I. 5 ; Laurence Bampt. Led. p. 377. '•> Orig. Lett. ccxLViii. Infiaence of Foreigners. The ' CoH- snltativn ' ej Hermann, archbishop of Cologne. Martin Bucer. His opinion of t lie English Re- formation, and cerf mo- nies retained in 1549. 44 THE BOOK OF COMMON PRA VER. [A.D. 1547 Influence of Foreigners. Bucrr's ' Cfnsiira ' of the rraycr- Bpok (1540)- Coniimtnion Office. Book which seemed to him to need alteration: and he then again expressed his general satisfaction with it.^ He prepared, however, a laborious criticism of the whole book, extending to twenty-eight chapters.^ He objects to the use of the choir for Divine Service, as being an antichristian separation of the clergy from the laity, and also inconvenient for hearing. He speaks in terms of general approbation of the Communion Sennce,=* and the order that intending communicants should signify their names to the Curate, and the new directions about the form and substance of the Bread, which he wishes to be made still thicker, so as to resemble real bread. He objects to the use of any part of the Office without proceeding to an actual communion, to the receiving of oblations from persons absent, to the practice of non-communicants remaining in church, and to certain gestures, such as kneeling, crossing, knocking upon the breast, which were practised by many people, and allowed, though not directed by a rubric. He objects to the use of peculiar vestments^ at this Sei-vice, because they had been abused to superstition, and would lead to disputes; also to the delivery of the Bread into the mouth instead of the hand of the communi- cant, and to the direction to place upon the holy table so much bread and wine as may be sufficient for the communicants, ns implying a superstitious notion of the eft'ect of consecration : he allows, however, that at a very early period care was taken to J * Equidem cum primiim in hoc regnum venissem, quK publico dog- mata quique ritus in ecclcsia essent recepti, videremque eo, num meum possem ministerium his solido con- sensu adjungere, librum istum sa- crorum per interpretem, quantum potui, cognovi diligenter ; quo facto egi gratias Deo, qui dedisset vos has CL^remonias eo puritatis refor- mare ; nee enim quicquam in illis deprehendi, quod non sit ex verbo Dei desumptum, aut saltem ei non adversetur commode acceptum. Nam non desunt i)aucula quredam, (\wx. si quis non candide interprctetur, videri queant non satis cum verbo Dei congruere.' Buceri Prologiis in Censuram. 2 ' Ccnsui-a Martini Buceri super libro Sacrorum, seu ordinationis eccie- sia atqite ministerii ecclcsiastict in Rci^no Anglia:, ad fctitio7icni R. Ai'cJiiepiscopi Cantuariensis, Tlumuc Cranmeri, conscripta.'' Inter B/tceri Scripta An^'licana, fol. Basil. 1577. ^ ' De hac quantas possum ago gratias Deo, qui dedit earn tarn puram, tamque religiose ad verbum Dei exactam, niaxime illo jam tem- pore quo hoc factum est, constitui. Perpaucis enim verbis et signis ex- ceptis nihil omnino in ea conspicio, quod non ex divinis depromptum Scripturis sit; si modo omnia poinilis Christi digna religione exliiberentur atque explicarentur.' Ibid. p. 465. * ' Non quod credam in ipsis quic- quam esse impii per se, ut pii homines illis non possint pie uti.' Ibid. p. 458- -1553-] IN THE REIGN OF EDWARD VI. 45 avoid profanation of the remains of the consecrated elements. He objects to prayer for the dead, and to the phrase, ' sleep of peace,' as implying a sleep of the soul ; to the ceremonies of making the sign of the cross, and taking the elements into the hand in the action of consecration ; to the prayer for such a consecration that the elements may become to us the Body and Blood of Christ ; and to the mention of the ministry of the holy angels in carrying our prayers before God. He approves of homilies, and proposes several additional subjects for new ones. He allows that a second Communion was anciently administered on high festivals, when the churches were too small to hold the congregation ; but he dislikes the practice, implying, as it did, that there would be a larger number of communicants at Christmas and Easter than at other times, whereas all ought to communicate every Lord's Day. He proposes that Baptism should be administered between the sermon and the communion, because more people were present than at the morning or evening prayers : and that the office should be begun at the font, where the congregation can hear, instead of at the church door. He observes that every scenic practice ought to be removed from Divine Service, and that what- ever ancient ceremonies are retained should be few in number, and should be carefully explained to the people : such ceremonies in Baptism were, the putting on the white garment, or chrisom, the anointing with chrism, and the signing with the cross : exorcism also he considers to be improper, unless all unbaptized persons are demoniacs, — a notion which would destroy many of our Lord's miracles. The clause which asserts the sanctification of water to the mystical washing away of sin by the Baptism of Christ he wishes to be omitted, utterly disliking all benedictions, or conse- crations of inanimate things. He wishes the phrase to be altered, that infants ' come,' whereas they are brought to Baptism : he dislikes the mode of addressing the infants, who cannot understand what is said, both at the time of signing with the cross, and in the examination which was addressed to the child, although the ques- tions were answered by the sponsors. He appro\'es of private Baptism in case of necessity. He insists upon frequent catechizing, and that all young persons, whether confirmed or not, should be present, and that none should be confirmed before they had approved by their manners their faith, and determination of living unto God. He desires that marriages should be solemnized only in open day, and before the Bnf>iisvial Catfchhm. Cpitfinui- tion. I\I iirt>i\on\ 46 THE BOOK OF COMMON PRAYER [a.d. 1547 Influence of Foreigners. Visitation of the Sick. congregation : he approves of the ceremonies of the ring and marriage-gifts, and the manner of first hiying them upon the book, and then receiving them from the Minister to give to the Bride. In the office of the Visitation of the Sick he objects to the anointing ; and, in the Burial Service, to the form of commending the soul to God, or in any terms praying for the dead. He wishes the Commination Service to be used more frequently than on the first day of Lent, or even than four times in the year ; the denunciations he thinks should be arranged in the order of the Decalogue. Bell-ringing he greatly dislikes, and would have it entirely forbidden, except only before service. If any Festivals were retained, besides those of our Lord, and a very few others,^ he thinks that they should be observed only in the afternoon. He speaks of many people walking about and talking in the churches, and therefore wishes them to be shut when no Service was pro- ceeding. As additions to the Prayer Book, he wishes a Confession of Faith to be composed, shortly and clearly declaring the points that were controverted in that age ; and also a larger Catechism.^ The examination in the Ordination Service he wishes to be ex- tended to disputed points of theology, and he desires that Ministers should be kept to their duty by annual inspections and Synods.^ Bucer delivered this work to the Bishop of Ely, January 5, 1551. In it he had fully and plainly recorded his opinion of the Prayer- Book; but although the points censured were for the most part altered in the revised book, yet these alterations do not seem to have resulted from Bucer's opinion, but rather to have been settled before the two foreign Professors were even asked to give their judgments.* Bucer died on the last day of February in this year. 5. Peter Martyr arrived in England in November 1547, and was appointed King's Professor of Divinity at Oxford. We might 1 * Item quibus visitatio Marise matris Domini, natalis Johannis, et clivi Petri atque Pauli. Martyrum, Angelorumque peragitur memoria. ' Ducer, Ce/isura, p. 494. 2 ' In quo singulge Catechismi partes, Symbolum quod vocant Apos- tolorum, decem prEecepta, Oratio Dominica, institulio Baptismatis, Coena;, ministerii ecclesiastici, disci- pline poenitentialis, sic explicentur, ut populus in horum explanalione locos omnes religionis .... valeat perdiscere.' Ibid. p. 501, 3 Cf. Soames, Hist Ref. Ed. VI. p. 596; Collier, Eccl. Hist. v. pp. 387 sqq. * ' Quod me mones de puritate rituum, scito hie neminem exrraneum de his rebus rogari,' writes Bucer to a friend in Cambridge, Jan. 12, 1550, which is referred to by Beza when defending Bucer from the charge of having been the author of our Baptismal Service. Laurence, Bampt. lect. p. 246. See also the expressions in the latter part of Mar- tyr's Letter to Bucer, quoted below. -I553-] TN THE RETGN OF EDWARD VI. 47 therefore expect him to have been employed about the First Book of Edward VI. But his name is not amongst the compilers ; nor does he appear to have been consulted, until the revisal of the book was in hand. We have his own account of his criticism, in a letter to Bucer (Jan. lo, 155 1). It seems that he was not acquainted with the contents of the Prayer Book, and that no complete Latin version was within his reach. A version, probably of the ordinary' Services, by Cheke, was put into his hands, and upon it he offered his annotations to the archbishop. Afterwards, on reading Bucer's larger treatise, he was surprised to find what the book contained, and added his approval of his friend's observations. He notices one point which he marvels that Bucer had overlooked, that if a sick person was to receive the Communion on the same day that it was publicly administered in the church, a portion of the con- secrated elements was to be reserved and carried to the sick person. The conclusion of his letter shows that he perfectly understood that his opinion was not to guide the amendments which would be introduced into the Prayer Book, though he rejoices in having the opportunity of 'admonishing the bishops.'^ 6. Bullinger kept up a continual correspondence with all who were engaged in the work of reformation. He dedicated treatises to Henry VIII. and Edward VI., and also to English noblemen, whose names and titles were carefully sent to him by his country- men, several of whom were in England for purposes of education. 2 His opinion was often sought upon points of doctrine and order; but it does not appear that he had any influence in the formation or revisal of our Ser\'ice-Book. On the homiletic teaching of the English Church his influence must be allowed. One of his great works was a body of divinity in fifty sermons, of which each parcel was sent into England as soon as published. This work was translated for the special benefit of the clergy in Queen Ehzabeth's reign.^ Influence of Foreigners. 1 ' Conclusum jam est in hoc eonim colloquio, quemadmodum mihi retulit reverendissimus, ut multa immuten- tur. Sed qujenam ilia sint, quce con- senserint emendanda, neque ipse mihi exposuit, neque eL^o de illo quserere ausus sum. Venim lioc non me panam recreat, quod mihi D. Checus indicavit : si noluerint ipsi, ait, efficere ut quce mutanda sint mu- lentur, rex per seipsum id faciet ; et cum ad parliamentum ventum fuerit, ipse suje majestatis authoritatem in- terponet' Peter Martyr, Letter to Bucer ; Strype, Cranmer, App. LXI. See Hardwick, Reformatmi, p. 222. - John ab Ulmis to Bidlinger, Grig. Lett, cxcii. (Park. Soc.) * It was printed in 1577, 1584, and 1587 ; tlie latter edition being pub- lished with the royal autliority, hav- ing had the sanction of Convocation in 1586, when Whitgift introduced some ' Orders for the better increase Bullinger 48 THE BOOK OF COMMON PRA YER [A.D. 1457 Influence of Foreigners. Calvin, Valeran- nus Pou.A- NUS. The Stras- bu7'g' Li- turgy. 7. Upon such a subject as the reformation of the Service Book of a national Church, it cannot be doubted that Calvin would put forth all the influence which he had. Accordingly we find him endeavouring to guide those whom he conceived to be the leaders of the cause in this country. He wrote a long letter to the Pro- tector Somerset (Oct. 22, 1548), introducing every subject which possibly might be debated ; treating of forms of prayer, which he approves ; of the Sacraments ; of ceremonies ; and of discipline.^ At the same time he wrote to Bucer, who had been invited by Cranmer to come to England, not to fail, through his well-known moderation, in urging a thorough removal of superstitious rites.^ To the same effect he wrote to Cranmer himself.^ No part, how- ever, of our formularies can be traced to his influence. He had prepared a directory for divine service in French while he was at Strasburg. This he afterwards published in Latin with emenda- tions, as the form of the Church at Geneva, in 1545. It is quite certain that our Book of Common Prayer (1549) had not the most distant resemblance to this production.* 8. During the revisal of the Prayer-Book, the forms of Service were published which were used by the congregations of foreign refugees in England. One of these was, in its original shape, the above-named French work of Calvin. He had been succeeded in the pastorship of the Church of Strangers at Strasburg by Pullain, who was obliged to flee from that city with his congregation, by reason of the publication of the Interim^ (1548), an imperial mani- festo adverse to the Reformers. These people were chiefly weavers of worsted ; and on their arrival in England the Duke of Somerset gave them a home in the abbey buildings at Glastonbury^, and pro- vided them with the means of carrying on their manufacture.'' In February 1551, Pullain published their Order of Service in Latin,^ with a dedication to King Edward, to defend his Church from the of learning in the inferior ministers,' and among them, that each minister should read over one of BuUinger's sermons every week, and take notes of its principal matters ; the notes to be shown to a licensed pi-eacher every quarter. See Cardwell, Syno- dalia, II. 562. 1 Calvin. Op. torn. \lii. EpistoliE et Rcsponsa, p. 39. - I did. p. 49. 3 Ibid. p. 61. 4 Laurence, Bampt. Led. p. 208. s See Soames, Hist. Ref. Ed. VI. pp. 492 sqq. ; Hardwick, Reforma- tion, pp. 68 sq. *■ Strype, Cranmer, II. 23. ^ ' Litiirgia Sacra, seu Riiiis Mi- nisterii in ecclesia peregrinorion pro- fiigorum propter Evangeliiim Christi Argentina:. Adjecta est ad fijtein brevis Apologia pro hac Liturgia, per Valerandiim PoUanum Flandrinn, Land. 22, Eebrtiar. ,inn. 155 1.' -'553-] IN THE REIGN OF EDWARD VI. 49 slanders of the Romanists, who, as usual, had accused them of licentiousness.^ This book has been supposed to have furnished hints to the revisers of the Book of Common Prayer in some additions which were made in 1552 to the ancient Sei-vices. The introductory Sentences, with the Exhortation, Confession, and Absolution, which were then placed at the beginning of the Morning and Evening Prayer, and the Ten Commandments with the Responses, especially the last, subjoined to them, which were at the same time intro- duced at the beginning of the Communion Service, are supposed to be due in some degree to this publication of Pcllanus. Possibly another source may be found for a part of these additions. It was only an idea, however, or an occasional allusion, which was bor- rowed: and in the above-mentioned particulars, where alone any resemblance can be traced, the similarity belongs to the work of Pollanus, not to Calvin's translation of the same original.^ The following is the passage referred to, being the commencement of the Sunday Service : — ' Die dominico mane hora octava, cum jam adest populus, Pastore accedente Choraules incipit clara voce, Leve le cvevr, ac populus accinit cum modestia et gravitate summa, ut ne quid voluptati aurium, sed serviant omnia reverentias Dei, et sedificationi tam canentium, quam audientium, si qui fortasse adsint non canentes. Cum absolverint primam tabulam, turn pastor mensae astans versus ad populum sic incipit- Adjutorium nostrum in nomine Domini, qui fecit coelum et terram. Amen. Deinde clara et dis- tincta voce populum admonet de confessione peccatorum, hisque verbis prceit : Fratres, cogitet nunc vestrum unusquisque se coram Deo sisti, ut peccata et delicta sua omnia simplici animo confiteatur et agnoscat, atque apud vosmetipsos me prseeuntem sequimini his verbis. Domine Deus, Pater aiteme et omnipotens, agnoscimus ct fate- mur ingenue apud sanctissimam Majestatem tuam, peccatores esse nos miseros, adeoque a prima origine, qua concepti et nati sumus, tam ad omne malum esse pronos, quam ab omni bono alienos ; quo vitio tuas leges sanctissimas assidue transgredimur, eoque nobis exitium justissimo tuo judicio conquirimus. Atta- men, Domine Deus, poenitet sic offendisse bonitatem tuam, pro- indeque nos et facta nostra omnia nimium scelerata damnamus, 1 Strype, Me7n. Eccles. Ed. VI. i. 29. - Laurence, Bampt. lect. p. 2 '.o. E Influence of Foreigners. ' Est deca- Icgus rithn rcddittis.' ' Confeszio Pecca- torum : ' repeated afier the Minister. 5° THE BOOR OF COMMON PRAYER [a.d. 1547 Influence of I'oreignerB. ' A bsohitio. ' ' Oratio. ' The Prayer after the Cotnmand- ments. orantes ut tu pro tua dementia huic nostrje calamitati succurras. Miserere igitur nostri omnium, O Deus et Pater clementissime ac misericors, per nomen filii tui Jesu Christi Domini nostn te obtestamur ; ac deletis vitiis, ablutisque sordibus cunctis, largire atque adauge indies Spiritus tui sancti vim et dona in nobis, quo vera et serio nostram miseriam intelligentes, nostramque in- justitiam agnoscentes, veram pcEnitentiam ay:;amus : qua mortui peccato deinceps abundemus fructibus justitias ac mnocentite quibus tibi placeamus per Jesum Christum filium tuum unicum redemptorem ac mediatorem nostrum. Amen. Hie pastor ex scriptura sacra sententiam aliquam remissionis peccatorum populo recitat, in nomine Patris, et Filii, et Spiritus Sancti. Ac toto hoc tempore populus magna cum reverentia vel astat, vel procumbit in genua, utut animus cujusque tulerit. Demum pronuntiato Evangelio hoc remissionis peccatorum a pastore, rursum populus praeeunte Choraule totum decalogum absolvit, tum pastor ad orandum hortatus Ecclesiam his verbis ipse prseit. Dominus adsit nobis, ut Deum oremus unanimes : Domine Deus, Pater misericors, qui hoc decalogo per servum tuum Mosen nos Legis tuse justitiam docuisti; dignare cordibus nostris earn ita tuo spiritu inscribere, ut nequicquam deinceps in vita magis optemus, aut velimus, quam tibi obedientia consum- matissima placere in omnibus, per Jesum Christum filium tuum. Amen. Hie Ecclesia eandem orationem verbis prope iisdem Choraule praeeunte succinit. Interea pastor suggestum conscendit ad concionandum. . .' It will be seen from this extract that this service of Pollanus may have furnished the hint, that the decalogue should be repeated in the public Service. But in the English book the Commandments were to be plainly recited in the hearing of the people, instead of being sung by them in metre ; and they were appointed to be said not in the Morning Prayer, but at the commencement of the Com- munion, or principal Service. The words, ' dignare cordibus 7iostris eaJti ita tuo spiritu inscribere^ contain the subject of the petition which was placed as the concluding response after the Command- ments, ' write all these thy lazvs in our hearts^ Comparing this extract with the commencement of our Daily Prayer, we must observe that there is not one strictly parallel sentence, and Pollanus gives no form of Absolution at all. All that can be alleged -T3?3.] IN THE REIGN OF EDWARD Vl. Respecting the opening portion of our Service is, that the hint may have been taken from two books of Service used by congrega- tions of refugees in England, which were pubHshed about this time : the one being the version of Calvin's form, by PoUanus ; and the other, that used by the Walloons under John Laski, or ^-Lasco. 9. This truly influential person was a Polish noble, who left his country and his honours for the freer acknowledgment of the Gospel. His first visit to England was in September 1548, when he resided six months with Cranmer. The introduction of the Interim into Friesland compelled him to seek a shelter in England in 1550.1 He was then appointed superintendent of the congre- gations of foreign Protestants, German, Belgian, French, and Italian, in London : and his personal character appears to have obtained for them the church of St. Augustine's Monasteiy,^ with permission to use their own ceremonies. He published in Latin the service used by his Church.^ His friendly intercourse with Cranmer would naturally lead to an inquiry as to the form of his worship; and that, not only with a reference to the English Service- Book then under review, but that the English Government might know to what they were giving shelter and sanction. In this book there is a form of Confession and of Absolution, in which some phrases resemble the corresponding portions which were added to the second Book of Edward VI. ' . . . Neque ampHus veHs mortem peccatoris, sed potius ut con- vertatur et vivat . . . omnibus vere pcenitentibus (qui videlicet agnitis peccatis suis cum sui accusatione gratiam ipsius per nomen Christi Domini implorant) omnia ipsorum peccata prorsus con- donet atque aboleat . . . omnibus, inquam, vobis qui ita affecti estis denuncio, fiducia promissionum Christi, vestra peccata omnia in coelo a Deo Patre nostro modis plane omnibus remissa esse . . . opem tuam divinam per meritum Filii tui dilecti supplices implo- ramus . . . nobisque dones Spiritum Sanctum tuum , . . ut lex 1 Orig. Lett. p. 483, Martyr to Bullinger (June I, 1550). He was appointed superintendent by King Edward, on the 24th of July; ibid, note. Hard wick, Reformation, p. 219. 2 Now the Dutch church in Austin Friars. ^ ' Forma ac 7-atio tota ecdesiastici mi?ttsterii, in peregi-inoriim, potissi- mum vero Gcrmanoruiii ecdesia ; tn- stitiita Londini in Anglia per Ed- vardum Sextuni.'' Sine loco et anno. Laski published a second edition in Latin, and in French, in 1555, at Frankfort, after the expulsion ot the Protestants from England. E 2 IcCueuce ol Foioigners. John a- Lasco. Superinten.' dent of the foreign Pro- testant con- gregations in London. His form oj Service contai>ts a form of Cm I' fcssion and Absolution. <^2 THE BOOK OF COMMON PRAYER. [a.d. 1553. Inflaence of Foreigners. tua sancta illi [cordi] insculpi ac per nos dcmiim nostra exprimi ejus beneficio possit. ^ . tota vita 1 Cardwell, Two Prayer Books of Ed. VI. compared. Pref. p. xxxii. iwtc. Hooper mentions a-Lasco as alone standing on his side of all the foreigners who had any influence : Orig. Lett. XL. He was named among the thirty-two commissioners to frame ecclesiastical laws ; ibid. ccxxxvi. He left England, Sept. '5' 1553; ^^^^- ccxL. See Strype, Crannier, II. 22. Laski took the Zwinglian, or Calvinistic, side of the Reformation against the Lutheran, wliich he conceived to retain too much of the Romanist element. He was supposed to have influenced the change in Cranmer's opinions in this direction ; Orig. Lett. CLXXXVI. yolm ab Ulniis to Bullinger, Nov. 27, 1548. He maintained tnie doctrine against the anti-Trinitarianism which was the bane of the Reformation in Poland. See Krasinski, Sketch of tJu Reformation in Poland, I. pp. 238 sqq. ; British Magazine (June 1839), XV. p. 614 ; Hard wick, Reformation, pp. 92 sq. i6o:v] PRA YLR BOOK UNDER ELIZABETH. 53 CHAPTER III. THE BRAVER BOOK LV THE REIGN OF ELIZABETH. [a.d. 155S— 1603.] During the reign of Mary the history of the Prayer Book is traced at Frankfort. Thither Pullain fled with his companions, when the refugees of various nations were driven from their homes in England.^ The ma- gistrates assigned a church for the use of the French Protestant congregation: and when a company of Enghsh exiles settled there, they were allowed to use the same church on alternate days in the week, and at different times on the Sunday. A stipulation was, however, made that the English Service was to be brought somewhat into agreement with the French Order. Probably this was done, not only from the prevalent ignorance of tole- ration, but at the desire of some among the English exiles, who preferred the French form of Service to their own.''^ Knox was invited to act as their minister ; and a description of the English Service Book was sent to Calvin to elicit the expression of his disapproval.^ It is a painfully interesting document, and the first of a long series of expressions of dislike to ritual observances, to primitive institutions and Apostolical order, which ^ Mary came to the throne, July 2 Jlid. p. 560. 6th, 1553; and early in September ^ See Append. § 3. Orig. Lett. P. Martyr, a-Lasco, and the body of CCCLVii. — CCCLXI. Hardwick, Re- foreigners, were obliged to riee. formation, p. 237. Soames, Hist. R'.f. IV. 79. Freftch and English con- gregations of exiles a t Frankfort. 54 THE BOOK OF COMMON PRA YER [a.d. 155S Restoration of tlie Keformp.tion. Accession of Elizabeth. unhappily form a large item in the future history of the Book of Common Prayer. On the accession of Elizabeth (Nov. 17, 1558) the people generally were more prepared to receive the religious teaching of the Reformers than they had been in the time of Henry, or even of Edward. They had now learned that it alone would give them freedom from the most revolting cruelty.^ The Protestant divines who remained alive came forth from their hiding-places, and with others who now returned from the Continent began once more to occupy the pulpits. The conduct of the' Queen was marked by extreme caution ;2 from the very probable fear that the Reformers would outstrip the royal prerogative, and the difficulty of restoring the Prayer Book, while the statutes of the late reign were unre- pealed, and the benefices were mostly held by Romanists. The Mass, therefore, still continued, and the Queen was crowned according to the ceremonies of the Roman Pon- tifical. An English Litany^ was, however, used in the royal chapel ; and about the beginning of December a 1 See Soames, Hist. Ref. iv. 587 ; Strype, Eccles. Mem. Mary, Ap- pend. Lxxxv. Hardwick, Reforma- tion, pp. 239 sqq. ; cf. Hallam, Co7i- stitutional Hist, of Etigland, I. pp. 144 sq. - Soames, ib. p. 599. See Hard- wick, Hist, of the Articles, ch. vi. pp. 116 sqq. Hallam, I. 234. 3 As it was in debate which of Edward's Prayer Books should be revised for the use of the Church, the Litany printed in the first month of Elizabeth's reign was not taken from either of them, but rather from the original form (1544), with amend- ments in the collects, and concluding with the prayer of St. Chr)^sostom. It has the word ^ dolour oi OMx\if<\xV (Irom 1544); one edition retains the petition for deliverance 'from the tyranny of the bishop of Rome and all his detestable enormities,' which is omitted in another, the same in all other respects. A copy of each edition is in the Cambridge Uni- versity Library. It is reprinted in Liturgical Sendees of tk^ Reign of Q. Elizabeth (Park. Soc). See Mr. Clay's Pref. pp. ix. sqq. No autliority is claimed for these pub- lications : yet changes which appear in them were sanctioned in 1559; and no copy of the Litany, which was in use in the royal chapel on the 27th of December, is known to be extant, unless it be the one of these editions which omits the men- tion of Jjie bishop of Rome. Cf. Lathbui^ Hist, of P. B. p. 43. — i6o3.] ly THE REIGN OF ELIZABETH. 55 paper of questions and advices was prepared/ suggesting the mode in which the Reformed religion could be most safely re-established.^ The ' manner of doing of it ' is advised to be by a consultation of 'such learned men as be meet to show their minds herein ; and to bring a plat or book thereof, ready drawn, to her Highness : which being approved of her Majesty, may be so put into the Parliament House : to the which for the time it is thought that these are apt men, Dr. Bill, Dr. Parker, Dr. May, Dr. Cox, Mr. Whitehead, Mr. Grindal, Mr. Pil- kington . . .' and meanwhile to prohibit ' all innovation, until such time as the book come forth ; as well that there be no often changes in religion, which would take away authority in the common people's estimation, as also to exercise the Queen's Majesty's subjects to obedience.' Another question is propounded, ' What may be done of her Highness for her own conscience openly, before the whole alteration ; or, if the alteration must tarry longer, what order be fit to be in the whole realro, as an Interim f To which it is proposed 'to alter no further than her Majesty hath, except it be to receive the communion as her Highness pleaseth on high feasts : and that where there be more chaplains at mass, that they do always communicate in both kinds : and for her Highness's conscience till then, if there be some other devout sort of prayers, or Memory said, and the seldomer mass.' This advice was acted upon. Preach- ing was forbidden by a proclamation^ (Dec. 27, 1558), 1 The paper was most probably 2 « There was not only at this junc- drawTi up by Sir Thomas Smith, ture a formidable popish party to who had been Secretary of State to struggle with, but a Lutheran party King Edward, and was submitted to also.' Strype, Annals, ch. ii. p. 53. Cecil. Strj-pe, Annals, ch. ii. p. Cf. Life of Grindal, Bk. i. ch. iii. 51; and Append. IV. Hallam speaks 3 On the extensive and somewhat of it as Cecil's, ' written with all his indelinite authority arrogated to pro- cautious wisdom:' Conslit. Hist. I. clamations at this period, see Hallam, ISO- Const. Hist. I. 320 sqq. Eestoratlon of the BefcnnatiaD. First steps towards a revival uf t'te Re/onn- at ion. 56 THE BOOK OF COMMON PRAYER [a.d. 1558 Restoration of the Reformation. Proclamcf tioii for- bidding fireachi/tg. Saficiii>mnjr t/ie Litany in English. Lord-Keep- er's Speec/i at the opening of Parliam^-nt. which allowed the Gospel and Epistle, and the Ten Commandments, to be read in English, but without any exposition ; and forbade ' any other manner of public prayer, rite, or ceremony in the church, but that which is already used, and by law received, or the common Litany used at this present in her Majesty's own chapel,^ and the Lord's Prayer, and the Creed in English, until consultation may be had by Parliament. . . .'2 Besides the introduction of the Litany in English into her own chapel, it is said that the Queen had on Christmas-day commanded Oglethorpe, bishop of Carlisle, when stand- ing ready to say mass before her, not to elevate the consecrated host, because she liked not the ceremony.^ To the same effect was the speech of the Lord-Keepei Bacon at the opening of Parliament (Jan. 25, 1559)/ ' that laws should be made for the according and uniting of the people into an uniform order of religion : . . that nothing be advised or done which anyway in continu- ance of time were likely to breed or nourish any kind of idolatry or superstition ; so on the other side heed^ ' The Litany, used in the Queen's Majesty's chapel, according to the tenor of the Proclamation, 1559,' is reprinted in Lit. Services of Q. Eliza- beth (Park. Soc. ). 'A Confession' is prefixed, being the Confession in the Communion Service adapted to in- dividual use : after the prayer, ' We humbly beseech thee, O Father,' &c. follows ' A prayer for the Queen's Maj esty ; ' then the prayer for the clergy and people; then 'A Prayer of Chrysostome,' and ' ii. Cor. xiii.' with the note, ^ Here endetli the Litany used in the Queai's Chapel.^ After this are prayers, ' For Rain, if the time require,' ' For fair Weather,* ' In the time of Dearth or Famine, ' 'In the time of War,' * In the time of any common Plague or Sickness,' the collect, 'O God, whose nature and property,' &c., The Lord's Prayer, The Creed, The Ten Com- mandments, Graces before and after meat ; ending with the words, ' Goit save the universal Church, and pre- se>"cje our most gracious Queen Elisa- beth, and the realm, and send us peace in our Lord Jesus, Amen.'' This Litany, with its arrangement of collects, is an amended edition of the unauthorized (?) Litany men- tioned above. Being printed for general use, other prayers were added, and the book made to par. take of the nature of a Primer. 2 Cardwell, Doc. Ann. XLII. Cf. Zurich Lett. vi. Jewel to P. Martyr. 3 Strype, Annals, ch. ii. p. 50. See Heylin, Hist. Re/. (Eccl. Hist Soc.) n. p. 272, note. -1603.] LV THE REIGN OF ELIZABETH 57 is to be taken, that by no licentious or loose handling any manner of occasion be given whereby any contempt or irreverent behaviour towards God and godly things, or any spice of irreligion, might creep in or be con- ceived.'^ These were the views by which the alterations now made in the Prayer Book were guided. If we may judge by the result, it seems to have been considered that Edward's first Book did not entirely preclude the possibility of superstition, and that his second Book went within the limits of danger of irreverence. The parties openly engaged in the revisal were the com- mittee of divines and the royal council ; but the work may be traced to fewer hands. Secretary Cecil having the general supervision, and Guest^ being appointed by him to take a leading part among the select divines. Archbishop Parker was absent from the deliberations through sickness ; but Guest was appointed in his place with especial instructions ' to compare both K. Edward's ' Communion Books together, and from them both to frame a book for the use of the Church of England, by correcting and amending, altering, and adding, or taking away, according to his judgment and the ancient Litur- gies.'^ When the book was completed by the divines, Guest wrote an explanatory letter to Cecil, in which he seems to refer to a paper of leading questions, which had been put before him by the Secretary, and gives the reasons which had guided him in disallowing those suggestions.* He speaks, too, in his ov/n person, as ^ Strype, Annals, ch. ii. p. 54 ; Of the cross: no image should be D'Ewes, Journals, p. 12. used in the church. Procession is 2 ' A very learned man, after- superfluous ; it is better to pray in wards archdeacon of Canterbuiy, the church. Because it is sufficient the Queen's almoner, and bishop of to use but a surplice in baptizing, Rochester.' Strype, ib. p. 82. reading, preaching, and praying, ^ Ibid. p. 82. therefore it is enough also for the * Ceremonies once taken away, as celebrating the Communion. Non- Ul used, should not be taken again, communicants should be dismissed Revision ty Committee o. Divines. Gjiest takes a leading />art wider Cecil. 5S THE BOOK OF COMMON PR A YER [a.d. 1558 Revision by Committee of Divines. Tfte Divines favour I'->tritan opinions. but are over- ruled by the Court. though the revision had been especially his work. It is clear from this letter that the book, in the shape in which it left the committee of divines, was more favourable to Puritan opinions than was agreeable to the Queen or to her Secretary. The surplice was allowed, but no vestment was to be peculiarly used at the Com- munion ; and the posture of communicants, standing or kneeling, was left as a thing indifferent. These things were altered in the book, as authorized by Parliament ; and it does not appear that either House did more than read and approve the book in the form in which it was laid before them. It is most probable, from the known sentiments and subsequent conduct of the Queen, that these changes were ordered by herself and her Council ;^ and that the book was then laid before Parliament,^ before the consecration, and (as it seems) after the offertory. The Creed is ordained to be said only of the communicants. Prayer for the dead is not used, because it seems to make for sacrifice : as used in the first Book, it makes some of the faithful to be in heaven, and to need no mercy, and some of them to be in another place, and to lack help and mercy. The Prayer (in the first Book) for Cojisecration, ' O merciful Father, 6^^.,' is to be disliked, be- cause it is taken to be so needful to the consecration, that the conse- cration is not thought to be without it : which is not true ; for petition is no part of consecration : Christ in ordaining the Sacrament made no petition, but a thanksgiving. The sacrament is to be received in our hands. The old use of the Church was to communicate standing ;^ yet because it is taken of some by itself to be sin to receive kneeling, whereas of itself it is lawful, it is left indif- ferent to every man's choice to follow the one way or the other, to teach men that it is lawful to receive either standing or kneeling. Stiype, Annals, l. Append, xiv. 1 Cardwell, Conferences, p. 21. 2 The statute (i Eliz. c. 2, April 28, 1559) repealed the Act of Mary, which had repealed the Act (5 and 6 Ed. VI. c. l) 'to the great decay of the due honour of God, and dis- comfort to the professors of the truth of Christ's religion' (§ i); and thus the second Prayer Book of Edward VI. was re-established, * with one alteration, or addition of certain Lessons to be used on every Sunday in the year, and the form of the Litany altered and cor- rected, and two sentences only added in the delivery of the Sacrament to the communicants, and none other or otherwise' (§ 2). With the fur- ther proviso, ' that such ornaments of the church and of the ministers thereof shall be retained and be in use, as was in this Church of England, by authority of Parliament, in the second year of the reign of K. Edw. VI., until other order shall be therein taken,' &c. (§ 13). The copies printed in this year (1559) —1603.] /.V THE REIGN OF ELIZABETH. 59 which showed itself quite willing to accept the royal amendments, and authorized the Queen to ordain further ceremonies, if the orders appointed in the book should be contemned or irreverently used.^ The following varia- tions of the Elizabethan from Edward's second Prayer Book were noted by Archbishop Parker^ for the Lord Treasurer Burghley. The first rubric now directed ' the Morning and Evening Prayer to be used in the ac- customed place of the church, chapel, or chancel,' instead of ' in snch place as the people may best hear! The second rubric had forbidden all ecclesiastical vestments but the rochet and the siirplice : the minister was now directed, at the time of Comnnmion, and at all other times in his ministration, to nse such ornaments in the cJnirch as were in tise by antJiority of Parliament in the second year of K. Edward VI. In the Litany the words, 'from the tyranny of the bishop of Rome and all his detestable enormities,' were omitted ; and the suffrage for the Queen was altered by the addition of the words, strengthen in the true worsJiipping of thee, i7i righteousness, and holiness of life. The prayers for the Queen, and for the clergy and people, with the collect, ' O God, ivliose nature and property, &c.,' were now placed at the end of the Litany : of two collects for time of Dearth, one was omitted, as also was the note to the Prayer of St. Chrysostom, 'and the Litany shall ever end zuith this collect following! In the Communion Service the words used at the delivery of the elements to the communicant combined the forms of Edward's first and second Books.^ Besides these differ from each other in small par- Mculars, cliietly in the collects at the end of the Litany. See Litiirg. Services of Q. Eliz. (Park. Soc), and Mr. Clay's Pref. pp. xii. — xv. ^ Some changes were made under this authority, such as a new Calendar in 1 561, an alteration in the collect for St. Mark's Day, probably not later than 1564, and some incon- siderable verbal additions, certainly not later than 1 572. Clay, ibid. p. xv. ^ Clay, ibid. p. xiv. ^ Strype, Annals, ch. iv. p. 84. Parliament sanctions the Boo/c with tlie royal aniend- meiits. Abp. Par- ker's n.ote 0/ the altera- tions. THE BOOK OF COMMON PR A YER [a.d. 155S Alterations made in 1559. The Ordi- nal. variations, Elizabeth was now styled ^ our gracious Queen;' and the Declaration touching kneeling at the communion was omitted.-^ The Ordinal differed from that of 1552 only in the form of the oath. It is styled ' The Oath of the Queen's sovereignty,' instead of ' The Oath of the King's supre- macy;' and it is directed 'against the power and autho- rity of all foreign potentates,' instead of ' against the usurped power and authority of the bishop of Rome.' The Act of Uniformity specified the feast of the Nativity of St. John Baptist as the day on which the revised Prayer Book was to be used. Parliament was dissolved May 8; and on the Sunday following (May 12) the Queen caused it to be read in lier chapel, and on the following Wednesday it was read before * a very august assembly of the court, at St. Paul's.' ^ This restoration of the reformed Service did not meet with any very strong opposition. At the third reading of the bill {April 28) only nine bishops and nine tem- poral peers dissented ; and, of the whole body of 940c clergy, it appears that not more than 189 refused to conform, and resigned their benefices.^ In the summer of this year a royal Visitation was ordered, with the intention of suppressing superstition, and planting true religion, to the extirpation of all hypo- 1 Though omitted from the Prayer l]ook, this Declaration was not for- gotten : Bishops Grindal and Home 111 1567 say that it continued to be ' most diligently declared, published, and impressed upon the people,' Ziirkh Letters, Lxxv. vol. I. p. I So (Park. Soc.) 2 Strype, Grindal, p. 24. 3 D'Evves {Jjiiriials, p. 23) says that only 177 left their livings to Cdiilinue in their Romish idolatry. Probably this number is exclusive of bishops and the abbot of West- minster. Strype {Aimals, eh. xii. p. 172) gives as the result of the visitation towards the close of the year, that ' of the clergy (/. e. bishops, abbots, heads of colleges, prebenda- ries, and rectors) the commissioners brought in but 189 throughout the whole nation that refused com- pliance.' See also Soames, Hist. Reform. IV. 665 sq. ; Freeman, Prin- ciples, II. p. 136. -i6o3.] 7A THE REIGN OF FA. IZ A BETH. 6l crisy, enormities, and abuses. It was again necessary to inquire after popish Service-books, and to regulate the mode in which the new Book of Service should be used. The Injunctions^ are supposed to have been com- piled by the select divines who had been employed in Sir Thomas Smith's house about the Prayer Book ; but the hand of the Secretary Cecil was upon them, to amend them after the Queen's mind.^ So that, as had been the case with the Prayer Book itself, the influence of the court was exercised against the opinion of the leading Protestant divines. The chief point of dispute was the removal of altars. There was great difficulty in prevail- ing upon the Queen to accede to this under any terms ; and she would not order their removal unconditionally. A long string of reasons was prepared, WJiy it was not convenient that t/ie Comnuinion slionld be ministered at an altar.^ The result of this movement was an Order subjoined to the Injunctions, declaring that the matter seemed to be of no great moment, so that the Sacrament were duly and reverently ministered; yet for uniformity, that no altar should be taken down but by oversight of the curate and churchwardens ; and that the holy table should commonly be set where the altar stood, and at Communion-time should be so placed within the chancel that the minister might be conveniently heard. This royal Order, however, did not quell the controversy. In the next year the bishops drew up a paper of * Interpre- tations and further considerations''^ upon the meaning of these Injunctions, for the guidance of the clergy ; where they direct, ' that the table be removed out of the 1 Cardwell, Doc. Ann. XLTII. is, I fear it is not so great as your - Strype, Annals, p. 159. Letter pen hath given it in the Injunctions.' of Abp. Parker to Lord Biirghhy 3 //;/'(/. ch. xii. p. 260. (April II, 1575), 'Whatsoever the * Strype, ^;/«a/j-, ch. xvii. p. 213 ; [Queen's] ecclesiastical prerogative Carchvel), Doc. Ann. p. 236. The Tnj'uTU- tions a I ten J by Cecil. Removal of A liars. The Bishops' ititerjrrcta- tion of the IjijuncticHS, 62 THE BOOK OF COMMON PRAYER [a.d. 1558 choir into the body of the church, before the chancel- door, where either the choir seemeth to be too httle, or at great feasts of receivings, and at the end of the Com- munion to be set up again, according to the Injunctions.' On the question of vestments and ornaments the court had overruled the divines, and the Act of Uniformity fixed upon the second year of Edward VI. as the standard, thereby disallowing the Puritanical bareness of ornament which had marked Edward's second Book, and which Guest himself would have continued. Still, the use of the earlier ornaments was not generally intro- duced ; and the notion was plainly expressed among the bishops, that the rubric was not intended to be com- pulsory, but was mainly introduced to legalize the usages of the royal chapel.^ These Injunctions also make mention of Psalmody. In collegiate, and some parish-churches, there were be- quests for the maintenance of a choir. This laudable service of music was to be retained, and in such churches a modest and distinct song to be so used in all parts of the common prayers, that the same might be as plainly understood as if it were read without singing ; and besides this, or where there was no such provision, a hymn was allowed to be sung at the beginning or end of the Morning or Evening Prayers.^ In 1560 the Book of Common Prayer was published 1 ' Our gloss upon this text,' saith Dr. Sandys in a letter to Dr. Parker, 'is, that we shall not be forced to use them, but that others in the mean time shall not convey them away, but that they may remain for the Queen.' Strype, Aniials, ch. iv. p. 83. The crucifix was for a tiw re- moved from the chapel, but .i »vas brought in again about 1570. Strype, Parker, p. 310, 2 Annals, ch. xi. p. 134. 'In Sep- tember began the new Morning Prayer at St. Antholin's, London, the bell beginning to ring at five ; when a Psahu was sung after the Geneva fashion, all the congregation, men, women, and boys, singing together.' Strype (Grindal, p. 27) adds: 'which custom was about thi.s time brought also into St. Paul's.' See also p. 37. — /6o3.] IN THE REIGN OF ELIZABETH. 63 in Latin, upon the petition of the Universities, and with the royal authority for its use among the learned.^ Walter Haddon has been called the author of this version ;2 but he followed a translation of the book of 1549, by Alexander Ales, to such an extent, that it can- not be considered a faithful rendering of its presumed English counterpart.^ The variations also are of such a nature as to show that it was intended to keep up the forms and observances of the first Book of Edward VI. in the chapels of the schools and colleges, and among the clergy in their private devotions. In Ireland, it appears that the use of the Book of Common Prayer, at the death of Edward VI., rested on an Act of the English Parliament ; that the book of 1552 was not ordered for observance there during the short period in which it was used in England ; and that no Act was passed in Ireland in Queen Mary's reign to prohibit the use of the English Service-Book. However, it was disused from the death of Edward VI. until August 30th, 1559, when the English Litany was sung in Christ Church cathedral, on the occasion of the Earl of Sussex taking the oaths as Lord-Deputy. Part of his instructions were, ' to set up the worship of God as it is in England, and to make such statutes next Parliament as were lately made in England.' Therefore, on the meeting of the Irish Parliament, in January 1560, the second business they took in hand was to pass an Act of Uniformity, following the English Act of the preceding year, and authorizing the Prayer Book which had been put forth in England.-^ All other books of Service were 1 Strj-pe, Annals, ch. xviii. p. ^ See Appendix to this chapter, § i. 223. 4 Stephens's MS. Book of Common 2 Heylin, Hist. Ref. 2 Eliz. § 19. Prayer for Ireland, (Eccl. Hist. Soc.) But see Clay, Liturgies of Elizabeth, Introd. p. viii. ; Mant, Hist, of the ied. Park. Soc.) p. xxiv. Church of Ireland, i. p. 258. Latin Version. Liler Pre- ciiin Cojn- mttnium. Its varia- tions frotn Engl'sh Prayer Book. Service in the Irish Chiircli. Irish Act nf Uniformity. 64 THE BOOK OF COMMn^ PRAYER [a.d. 1558 Irish Act of Uniformity. Common Prayer in Ireland al- loived to be in Latin. Occasional Services. set aside ; and the Parliament then met the difficulty of supplying the Irish churches with Prayer Books, — a diffi- culty arising from the circumstance, that in most places the priests did not understand English, that there M^as no Irish printing-press, and that few could read the Irish letters. Their strange expedient was to sanction the use of all common and open prayer in the Latin tongue.^ And it appears that Haddon's Latin version was com- pleted with this object ; for it comprehends the Occa- sional Offices, which would not have been required if it were only for the use of college chapels. In this year also appeared the first of a long series of Occasional Services. It was ' to be used in common prayer thrice a week, for seasonable weather and good success of the common affairs of the realm.' Such addi- tions to the usual service were frequently ordered during this reign : ^ the practice is, indeed, coeval with the Re- formation, and as one of the means of bringing prayers in the English tongue into use, it Avas well adapted to interest the people in the Common Prayer generally, when it was thus applied to some pressing necessity.^ 1 'And forasmuch as in most places in Ireland there could not be found English ministers to serve in the churches or places appointed for Common Prayer, or to minister the Sacraments to the people, and if somegood mean were provided for the use of the Prayer, Service, and Admi- nistration of Sacraments set out and established by this Act, in such language as they might best under- stand, the due honour of God would be thereby much advanced ; and for that also, that the same might not be in their native lan.nT.iage, as well for difficulty to get it printed, as that few in Ireland could read the Irish letters : ' it enacted, ' That in every such church or place where the common minister or priest had not the use or knov/ledge of the English tongue, he might say and use the Matins, Evensong, Celebration of the Lord's Supper, and Admi- nistration of each of the Sacraments, and all their common and open Prayer, in the Latin tongue, in the order and form mentioned and set forth in the book established by this Act.' Stat. 2 Eliz. c. 2. (Ir.); Ste- phens, MS. Book of Common Prayer for Ireland, pp. xi. and clxiv. sq.; of. above, p. 38. 2 In the volume of Liturgical Sen'icfs of Elizabeth (Park. Soc. ) Mr. Clay has reprinted forty of these Occasional Forms of Prayer. 2 Strype, Craiimer, I. 29. — i6o3.] IN THE REIGN OF ELIZABETH. 65 One point specified in the Act of Uniformity, in which a change had been introduced into the Prayer Book of 1559, is the 'addition of certain lessons to be used on every Sunday in the year.' The Calendar (1549) con- tained the chapters to be read at the daily Matins and Evensong ; the Proper Psalms and Lessons for Feasts being given with the Collects, Epistles, and Gospels. In 1552 the 'Proper Psalms and Lessons for divers feasts and days, at Morning and Evening Prayer,' were placed before the Calendar. In 1559 this part of the book assumed more of its present shape, having ' Proper Lessons to be read for the First Lessons, both at Morning Prayer and Evening Prayer on the Sundays throughout the year, and for some also the Second Lessons,' in addition to the 'Lessons proper for holydays/ and the chapters for ordinary days in the Calendar. All was not, however, quite satisfactory^ In 1561 a letter was issued to the Ecclesiastical Commissioners,^ directing them ' to peruse the order of the said Lessons throughout the whole year, and to cause some new Calendars to be imprinted, whereby such chapters or parcels of less edifi- cation may be removed, and other more profitable may supply their rooms.' 2 The reason assigned for this ap- pointment can hardly have been the true one ; for only the First Lessons for Whitsun Day were changed, and one error corrected.^ No further alteration in the 1 Matthew (Parker) archbishop of Canterbuiy, Edmund (Grindal) bishop of London, Dr. WiUiam Bill the Almoner, and Walter Haddon, one of the Masters of Requests, were especially named, two of whom were to be always present. 2 Cardwell, Doc. Ann. LV. This commission was also to consider the decays of churches, and un- seemly keeping of cliancels, and to order the Commandments to be set up at the east end of the chancel, to be not only read for edification, but also to give some comely or- nament and demonstration tliat the same is a place of religion and prayer. s Deut. xvi. and Wisd. i. were substituted for Deut. xvii. and xviii. as the First Lessons for Whitsun Day ; and for Evensong of the eleventh Sunday after Trinity, 4 Kingrs ix. was put instead of 4 Kings xix. The Calendar. Sitcccssh'e changes in theCalcjidar of Lessons. Co7)iinissiot, to amend tice Calendar. 66 THE BOOK OF COMMON PR A YER [A.n. 1558 Calendar was directed in the Queen's letter; yet we find that it was revised in other respects. Tables of the Moveable Feasts, and for determining Easter, were added : and the names of saints, which had been omitted from the first reformed Prayer Book, were inserted as they stand in our present Calendar.^ It was a small selection from the list of names, one for almost every day in the year, which had been published in the pre- ceding year with the Latin Prayer Book, and was now placed in the English Calendar, partly no doubt that the marks of time employed in courts of law might be under- stood, and that the old dates of parochial festivities and fairs might be retained ; but partly with the higher object of perpetuating the memory of ancient Christian worthies, some of them connected, or supposed to be connected, with the English Church, and thereby of evincing how that Church was still in spirit undissevered from the national church of earlier years, and from the brother- hood of Catholic Christianity.^ Perhaps less care was taken in re- vising the lists of daily Lessons from the discretion which was allowed of reading other chapters than those appointed. The clergy were enjoined to use this discretion, in the Admo- nition prefixed to the Second Book of Homilies (1564). And Abbot, afterwards archbishop of Canterbury (161 1), writes that in his time it was ' not only permitted to the minister, but commended in him, if wisely and quietly he do read canonical Scripture where the apocryphal upon good judgment seemeth not so fit; or any chapter of the canonical may be conceived not to have in it so much edification before the simple as some other part of the same canonical may be thought to have.' Cardwell, Doc. Ann. I. p. 294, note. ^ With the Festivals of our Lord, the Purification and Annunciation of the Virgin Mary, John the Bap- tist, the Apostles and Evangelists, St. Michael, All Saints, and Lmo- ccnts, the Calendar {1559) contained only the names of St. George and St. Lavrence, and some editions also St. Clement. 2 A full explanation of the Ca- lendar will be found in Sir H. Nicholas, Chronology of History; and a short account of the .Saints and Ilolydays retained in our present Calendar, in Bishop Mant's editioa of the Praver Book w th Notes. — i6o3.] IN THE REIGN OF ELIZABETH. 67 APPENDIX. Sect. I.— LATIN VERSIONS OF THE PRAYER BOOK The 'Order of the Communion' (March 1548) was sent to Frankfort, as soon as it was published. There Miles Coverdale translated it into German, and also into Latin ; the Latin copy being sent to Calvin, with some idea that he would approve and cause it to be printed.-^ This, however, does not seem to have been done. Another translation was made, and was immediately printed in London. The title is, Ordo distribuiiotiis saa-amenti altaris sub iitraqiie specie, et fo^'imila co7ifessio7iis faciendcE in regno AnglicE. The initials of the translator are 'A. A. S. D. Th.,' which are those of Alexander Ales, or Alane,^ a Scotch divine and physician of known reformed opinions in the time of Henry VI I L,^ and who afterwards translated the entire Prayer Book of 1549. This work has been generally considered as undertaken in order to meet Bucer's wants, when he was required to give his judgment of the English reformed Book of Service,* — a statement which seems to have arisen from the fact that the translation is printed in Bucer's Scripta Anglicana, before his Censu7-a. Mr. Clay, in his valuable preface to the Elizabethan Liturgical Serv'ices (p. xxv.), argues that Bucer could not have used this translation, because his treatise is dated ' Nonis Januarii, 1551,' the same year in which it was published : and, moreover, Ales himself gives other reasons for his work, that he desired to make known the progress of the reformed doctrines and practices, ' piene > 'Tu si hanc felicitntis rationem et pietatis initium aliis significare volueris (prout nunc Dominus re- ligionem suam in Anglia vult re- natam) prelo hoc mei in te amoris pignus committere poteris facilius.' Coverdale's Letter to Calvin (Mar. 26, 1548), Orig. Lett. xix. Park. Soc. * Maskell, Anc. Lit. p. xcvii. n. Hard wick, Hist, of the Articles, p. 38, note I (2d ed.). ^ Foxe, Acts and Mon. v. 378. 4 Heyliu {Hist. Ref. 3 Ed. VI. § 22) says that it was translated into Latin by Alexander Alesius, a learned Scot, for Bucer, that he might make himself acquainted with the English Liturgy, So also Strype, Life of Cranmcr, II. 16. F 2 Latin Versions. The Order oj Commu7tion translated by Cover- dale ; and by A lexandcr Ales. TJte First Book of Edmrrd VI. translated by Ales. This trans- lation nsed by Biccer. 68 THE BOOK OF COMMON PRA YRR [a.d. 1558 Cheke. Dryander. A lexandi ■> patriae ipsius,' among the foreigners with whom he had lived, ' vel ad exemplum, vel consolationem, vel etiam dolorem aliquorum;' and it was published at that particular time when a convention to debate upon ecclesiastical matters was expected to be held under the auspices of the Emperor Charles V.i But Bucer must have had access to a much more complete version than that of Sir John Cheke, which was laid before Martyr. And his informa- tion respecting the contents of the Prayer Book can hardly have been derived merely from an oral translation, from which, at his first coming into England, he had formed a notion of the Church CO which he was joining himself.^ A translation had been made at Cambridge by Dryander,3 before June 1549 :* and this version or compendium, made by the Greek Professor at his own Uni- versity, was most probably known to Bucer. Ales published his version, Jan. 5, 1551, which is also the date of the Cetisiira, follow- ing the usual custom in Germany of reckoning the year to begin on he first of January.^ Yet it is at least possible that Bucer may iiave seen Ales's version before its publication. The title which le gives to the Prayer Book, calling it ' Liber Sacrorum, seu Ordi- aatio Ecclesiae atque Ministerii Ecclesiastici in Regno Anglia;,' seems to be taken from Ales ; for the real title of the English Book was, 'The Book of Common Prayer and Administration of the Sacraments and other Rites and Ceremonies in the Church of England,' while Ales's title was Ordinntio Ecclesia, seu Minis- ter ii Ecclesiastici, in Jlorentissiino Regno AnglicE, conscript a •sernione patrio, et in Latinam lingjiam bona fide co7iversa, et ad consolationejn Ecclcsiarnm Christi, nbicungiie locortnn ac gentium, ids tristissimis teniporibus, edit a ab Alexandra Alesio, Scoto, SacrcB Theologies Doctorc. Lipsia:, M.D.LI. As to th*^ work itself, it cannot be said to come up to tho%e expressions of good faith and of simple honesty as a translation which Ales put forth in his title-page and preface. Some por- tions, which had been altered in translating from the Missal, are 1 Prooemium Alesii : Buceri Script. Anglic, p. 375. 2 See above, p. 43. * Francis Enzinas, or Dryander, or Duchesne, was born at Burgos about 15 15. He became a scholar of Melancthon, and translated the New Testament into Spanish in 1542, for which he was imprisoned. He made his escape, and fled to Geneva, He came to England iu 1548, and was placed at Cambridge as Greek Professor. Orig. Letters, CLXX. p. 348, lute. *' ' Ejus libri compendium Lathie scriptum mitto ad dominum Va- dianum ea lege ut tibi communicet.' Dryander, Letter to Biillinger (June 5, 1549), Orig. Lett. CLXXi. ^ Hardwick, Kcformalwn, p. 223; Nicholas, Chronology, p. 47. — i6o3.] IxV THE REIGN OF ELIZABETH. 69 given in their old Latin words {e.g. among the Collects, that for St. Stephen's Day, Second Sunday in Lent, &c.), some clauses are interpolated {e.g. in the Collect for the Purification, the words, '' justusque Simeon inortem non vidit priusqiiam Christum Domi- num videre mereretur') ; some phrases are curiously changed {e.g. in the Collect for St. Thomas's Day, 'suffer to be doubtful' is ren- dered ditbitantejn conjirmasti, and in the Collect for St. Philip and St. James, the words, 'as thou hast taught St. Philip and other the Apostles,' are rendered id quod sancti Apostoli tiii Philippus et Jacobus credideriint et dociieruiit) ; and some parts must be called compositions of the translator {e.g. Collect for St. Luke's Day). Similar variations are found in other parts of the book. The opening of the Litany is thus given : Cantores. 2. Pater de ccelis Dens. 2. Fili redcmptor mundi Dens. 2. Spi7-itus sancte Dens., ab utroque procedens. Sancta Trinitas, u)i2is Dens. Chorus. Miserere nobis. The petition, 'to give to all nations,' is rendered Ut omnibus Christianis pacem, &c. In the Communion Office, the second Collect for the King is almost entirely a composition : Omnipotens ceterne Deiis, in cujus manu cor da sunt Regum, qui es huniiliuni consolator, et fidelium fortitude, ac protector in te sperantizim, da Regi nostra Edvardo sexto ut super ojn?iia, et iti omnibtcs te honoret et amet, et studeat servare populo sucE Majestati cominisso pacein, cum omni pietate et hones- tate, per Christian Dominuni nostrum. Then in the rubric, ' the priest, or he that is appointed, shall read the Epistle,' is Sacerdos out subdiacomis ; and ' the priest, or one appointed to read the Gospel,' is Sacerdos aut diaconus. ' The most comfortable Sacra- ment of the body and blood of Christ,' is Sacramentum plenum consolationis, Hoc est., corpus et sanguinem Christi. The whole sentence beginning, 'And if any man have done wrong to any other, &c.,' is omitted; it was inserted in 1549, and Ales in this part retained his translation of the Office of 1548. The rubric directing communicants to 'tarry still in the quire . . , the men on the one side, and the women on the other side,' is rendered. Tunc comiminicaturi pervenient in Chorum., vel locum vicinum, viri a dextris, mulieres a sinistris separatim et disjnnctim geniiflectant. The rubric directing the preparation of the elements is. Tunc sace7-dos tot hostias calici aut corporali imponet, i.e. 'so much Lat'n Versiona. Varialions of A les's Ve-r. siotifrom the Prayer Book (1S49). THE BOOK OF COMMON PRA YER [a.d. 155S The Unher- sities peti- tion for T.-atm Ser- vice. Walter Haddon lows A les's I'ersiim of the Prayer Book (1349). bread . . . laying the bread upon the corporas, or else in the paten, or in some other comely thing prepared for that purpose.' The Absolution widely differs from the English, which is our present form : Dominus noster Jesus Christ us, qui suatn potestateni dedit EcclesicB, ut absolvat pcenitentes a peccatis ipsorum, et reconciliet ccelesti Patri eos, qui suatn Jiduciam collocant in Chris ttwt, misere- atur vestri, &c. ; this Ales took from Hermann's ' Simplex ac pia Deliberatio.' The form of words at the delivery of the elements is rendered, Corpus Domini nostri Jesu Christi, quod tradituni est pro te, conservet corpus tmttn, et perducat animarn tuatn ad vitatn csfernam. Sanguis . . . qui pro te effusus est, conservet animani tuam ad vitam ccternam. The second clause of the concluding blessing is omitted, Ales retaining the short form of his previous version of the Office of 1548. In the Office of Baptism all mention is omitted of the anointing after putting on the chrisom. These notices of the carelessness of Ales in his version of the Prayer Book of 1549 are more than historical curiosities. The English Book was much altered, as we have seen, in 1552, and was again revised at the beginning of Elizabeth's reign. Then it was determined that the revised book should appear also in Latin. This was done in compliance with a petition of the Universities, that the Act of Uniformity, which allowed Public Service only according to the English Book, should not be strictly applied to the chapels of colleges. Permission was granted by a royal letter^ that the Service might be said in such chapels in Latin, provision being also made for an English Service and Communion, at least on festivals. And all ministers were exhorted to use this Latin form privately on those days on which they did not say the public prayers in English in their churches. The authorship of this Latin version has been given to Walter Haddon.^ He was probably editor, or one of the editors ;3 but the real basis of the work was the old translation of the Prayer Book of 1 549 by Ales. And so little care seems to have been taken to bring the Latin into agreement with the revised English Book, that it has been suspected that this apparent carelessness was inten- tional, and that, by means of this Latin version, the Universities and public schools, and the clergy in their private devotions, would become reconciled to the observances of the First Book of Edward VI."' 1 Cardwell, Doc. Ann. L. - Heylin, Hist. Re/. 2 Eliz. § 19. '^ Collier. Feci. Hist. VI. 299. '' See Clay, Eliz. Liturgical Ser- vices, Pref. pp. xxi. sqq. — i6o3.] IN THE REIGN OF ELIZABETH. 7i The book is entitled, Liber preaim publicanun, seu ministerii EcclesiasticcB administrationis Sacrameiitorum, aliorumque riiuum et cczremoniariim in Ecclesia Anglicana. Cum privilegio Regitz Majestatis. The letters patent of Elizabeth stand in the place of the Act of Uniformity. The ' Preface' is Ales's, with a few verbal corrections of Latinity, and omitting, as not suiting the intention of the book, the directions for Daily Prayer in the parish churches, and the permission to clerks to say the Morning and Evening Prayer privately in any language they understand. The Calendar has a name attached to almost eveiy day ■} and a chapter is added, De anno ei pm-tibus ejus. The Athanasian Creed is placed after ]Morn- ing Prayer, instead of after Evening Prayer, which was its position in the English Book. The opening of the Litany is correctly given. Of the Collects, that for St. Stephen's Day, which Ales had taken from the Missal, Haddon altered partially, as also that for St. Mark's Day. In those for the Annunciation, and the 8th and i ith Sundays after Trinity, Haddon retains Ales's variation from the English. That for St. Andrew's Day Ales had given rightly enough from his copy; but a new Collect was substituted in 1552 : Haddon's Latin, however, remains as a transcript from Ales. In the Communion Office, the rubric after the Decalogue, ' The Priest standing up, and saying,' is rendered, Tunc per viinis- truni, stantem ad sacram inensam, legetur. . . ., determining the Priest's position by these additional words to be the same as that directed by the fourth rubric before the Office, ad menses septcn- trionalem partein. The rubric before reading the Epistle agrees neither with the English, nor with Ales's Latin, but is a translation of that of 1549: Post has Collecias,sacerdos, seu quis alius minister ad id deputatus, legat Epistoiam, in loco ad id assignato, et sic incipiat. The Absolution is taken from Ales, Dominus noster Jesus Christus, qui suam potestatem dedit Ecclesice, ut absolvat . . . misereatur vestri . . ., but the words Per Jesum Christum Domijutm ftostruin are added, making the conclusion resemble the English without regard to his own preceding clause. The proper Prefaces 1 In 1549 there were no names but those for which there were Collects ; which are common to all the Calendars : and here Ales ex- actly followed his copy. In 1552, St. George, St. Lawrence, and St. Clement were inserted, but Magdalen was omitted : Barnabas was also emitted in the Calendar; but it must have been by an error of the printer, since the Collect was re- tained. The Calendar in Edward's Primer (1553) has some names of saints. The English Calendar (1559) has only St. Lawrence, St. George, and St. Clement. The Latin Ca- lendar (1560) has far more names than the Roman. Latin Versions. Haddon's Version (1560) coin- fared iLiiih W/(?i'V(i549), andiuith tlie English Prayer Book (1559). THE BOOK OF COMMON' PRAYER [a.d. 1558 Latin Versions. Haddoiii Version (1560) com- pared ivith attd ivith the English Prayer Book (1559). remain as Ales had taken them from the Missal, without noticing the omissions or changes of the English ; yet, in that for Easter, where Ales has ' Ipse enim verus est Agnus,' Haddon gives Ipse enim est -^jere Ag?i!es. In the Office of Visitation of the Sick, the opening versicle, ' Send him help from thy holy place,' taken from the Sarum Ordo, ' Mitte ei Domine auxilium de sancto,' had been rendered by Ales, ' Mitte ei Domine angelum de sanctuario,' which Haddon retained, adding tiio as a correction from the English ; a blunder was made in print- ing, so that the sentence is, Mitte eum Domine angeliitn de sa7ic- tuario trio. In the exhortation, the words, 'that Almighty God is the Lord of life and death,' are rendered as they were by Ales, Christutn esse Domimem mortis et vita : and the directions about making a will, declaring debts, &c., are arranged as they stand in Ales's version. The rubric allowing a special confession is worded so as to direct a private confession : Si agrotus sentit siiam coii- scicntiam gravata/ii esse aliqiia in re, de ilia sacerdoti privatim cojifitcaturj still following Ales. The Office of 1549, which Ales translated, ended with a form for anointing, if the sick person desired it : and after the prayer followed the words, ' Usque quo Domine? Psalm xiii' Ales omitted all mention of the anointing, and the prayer which was to accompany it when used; and gave in its place his own direction, 'si videtur comtnodtem, dicatur etiatn hie Psalmus, pro usitata ante hac tempora unctione. 14. Usque quo Domine,' &c. This ceremony was omitted in 1552, and of course did not appear in the English Book of 1559, yet Haddon concludes his office with Ales's direction, changing, however, his word ' unctione,' ' si vidctiir comnwdum, dicatur etiam hie Psalmiis, pro usitata ante luce tempora visitatione. Psalnms xiiii! In the Office of Communion of the Sick, the error of the press, of giving notice postridie, is continued from Ales ; and the following rubrics are drawn from the same source : * Quod si contingat eode??i die Ccenajn Domini in ecclesia celebrari, time sacerdos in coena tantufn Sacramenti servalnt, qiiantu^n sufficit cegroto: et moxjinita coena [Missa, Ales] una cum aliquot ex his qui inters2tnt, ibit ad cegrotum^ et prima communicabit cum illis \eos, Ales] qui assistant cegroto [cFgro, Ales] et inter/uentnt ccence, et postremo cum infirmo \infirmum, Ales]. Sed pri?no Jiat generalis cofifessio^ et absolutio, cum Collccta, ut supra est prcescriptum. Sed si infirmus illo die petal Communionem^ quo non celcbrafnr cana, tunc sacerdos in loco decenti, in domo CEgroti, celebrabit ccenam hoc modo. — 1603.] IN THE REIGN OF ELIZABETH. 73 Oremus. Omnipotens Sterne Deus, &c. Epistola. Heb. xii. Fili mi, &c. Evangelitim. Joan. v. Amen, amen dico vobis, &c. Minister. Dominus vobiscum. Responsio. Et cum spiritu tuo. Minister. Sursum corda, &c. usque adjinem, ut supra dictum est? We cannot help noticing that Haddon has altered Ales's Latinity, and substituted ccBua for missa; which shows that the reappeaiance of this rubric in 1560 was not the mere result of carelessness, but that the attempt was inade to give these directions to the clergy for their guidance in administering the Communion to the Sick, at least within the walls of the colleges. The English Otfice also merely gives a Collect with its Epistle and Gospel, without any further directions ; which implies that the Service should begin as in the Public Office, the proper Collect being used instead of that for the day. If the Service of Visitation and Communion were used at one time, the minister was directed to omit the concluding verse and benediction of the Visitation Service, and to go straight to the Communion : but nothing was said about beginning otherwise than at the commencement of the Communion Office. In this Latin form, however, Haddon still follows Ales, and, by ending his rubric with the words Jwc inodo, directs the Service of private Communion to begin with the proper Collect, and Epistle and Gospel; and then, by adding ' Dominus vobiscum,' and ' Sursum corda, usque adjinem, ut supra dictum est,' directs the Communion Office to be taken up at those words, proceeding to the Preface, Prayer in the name of the Communicants, Prayer of Consecration, Distribution of the Elements, and so on to the end ; thereby omitting the Con- fession and Absolution, which occur in a previous part of the Service. In giving this direction. Ales had correctly rendered the Service of 1549; but the position of its several parts had been changed, and the same direction in 1560 was without meaning. This part of H addon's work is a careless transcript of Ales, though the insertion of the above-mentioned rubric cannot have this excuse. In the first of the rubrics at the end of the Office, directing the order in which those who are present are to receive the Sacrament, Haddon ahers Ales's Latin, and omits the second and fourth rubrics. The second was perhaps dropped on the plea that the book was intended for learned societies, whose members did not need the curate's instruction : and possibly, the fourth, permitting the priest alone to communicate with the sick person in time of contagious Haddon's Version (1560) COJIl- Jtnred ivith A ies's {1S49), and with tlu English Prayer Book (1559)- 74 THE BOOK OF COMMON PR A YER Ia.d. 1558 sickness, may have been omitted from a charitable hope that in such fraternities the sick man would not be quite deserted ; or because the mode in which the whole Service is ordered, of communicating the sick by a reservation of the consecrated elements, implies the permission of a strictly private communion.^ The Celebratio ccsna Domini in funebribus, si amici et vicini defjincti comtnunicare velint, and a service '/;/ co>iime>idationibns Bettefactorutn,' form an Appendix to the book, opening with a quotation from St. Augustine (De Civit. Dei, 1. 12) : ' Curatio funeris, conditio sepulture, pompa exequiarum, magis sunt vivorum solatia, quam subsidia mortuorum.' A proper Collect, Epistle and Gospel, are appointed for communion at funerals. The Collect is the original form of the present second Collect at the end of the Burial Service ; the Epistle, i Thess. iiii. [13 — 18], and the Gospel, Joan. vi. [37—40]- This was transcribed from Ales's version of the Service of 1549. A second Gospel was now added, ' vel hoc Evangelium. Joan, v.' [24—29.] A form, analogous to the following ' Commemoration Service,' is is still used in college chapels.s ' In commendationibns Benefactonun. Ad ciijiisque termini finem, conmendatio fiat fiindatoris, alioruni- qjie claroritm virorum, quorum bcneficentia Collegium locupletatur. Ejus hcec sit forma. Primum rccitetur clara voce Qratio dominica. Pater noster, &c. Delude recitentur tres Psabni, 144, 145, 146. 1 L' Estrange justifies this order {Alliance, p. 300), because learned societies would iDe less prone to error and superstition ; as he also justifies the permission to celebrate the Lord's Supper at funerals (p. 304), because the whole book was compiled for men of discerning spirits. But we can hardly avoid Mr. Clay's observation {Elizabethan Liturg. Services, Pref. p. xxviii.): ' Was this design, or the result of haste and inattention? Did Haddon mean (of course in obedience to conmiand) to prepare a book which should allow of such reservation; or did he merely transcribe what Ales had previously, and correctly, given? Many reasons induce us to lliink that, if Haddon was careless, (and he cannot be wholly excused,) he ever remembered what he was about, and still fulfilled his appointed task.' ^ An English form, which differs slightly from that here given, both in its materials and their arrange- ment, was prescribed in 1570 by Elizabeth for the use of colleges in the University of Cambridge. It will be found in chap. 50 of her Statutes, entitled ' De ordinationibus Collegiis praescriptis. ' See also the ' Service appointed for Ohiit Sunday, ' used once in every quarter in St. George's Chapel, Windsor, for the Companions of the Most Honourable and Noble Order of the Garter, in Blunt, Annotated Pmyer Book, p. 302. — i6o3.] /y THE REIGN OF ELIZABETH. 75 PasthcEC legatiir cap. 44 Ecclesiastici. Hisfinitis seqtiatur concio, in qua concionator Fundaioris amplissimam niU7iificentiam prcE- dicet : quantus sit literarum tisus ostendat : quantis laudibus afficiendi sunt, qui literarum stadia beneficentia sua excitent : quantum sit ornamentum Regno dodos viros habere, qui de rebus controversis vere judicare possunt: quanta sit scripturartwi latts, et quantum illce omni hutnajia auctoritati antecedant, quanta sit ejus doctrincB in vulgus utilitas, et quam late pateat : quam egregium et regium sit {fui Detis universes plebis sua ciirain com- tnisit) de multitudine ministrorutn verbi laborare, atque hi ut honesti atque eruditi sint, curare : atque alia ejus generis, qiicB pii et docti viri cum laude illustrare possint. Hac condone perorata, decantetur, Benedictus Doniinus Deus Israel. Ad extrcnium hccc adliibcantur. Minister. In memoria seterna erit Justus. Responsio. Ab auditu malo non timebit. Minister. Justorum aniniJE in manu Dei sunt. Responsio, Nee attinget iUos cruciatus. Oremus. Domine Deus, resurrectio et vita credentium, qui semper es laudandus, tarn in viventibus, quam in defunctis, agimus tibi gratias pro fundatore nostro N. Cceterisque benefactoribus nostris, quorum beneficiis hie ad pietatem et studia literarum alimur : rogantes, ut nos his donis ad tuam gloriam recte utentes, una cum illis ad resurrectionis gloriam immortalem perducamur. Per Christum Dominum nostrum. Amen.' The object of this Latin Book, as expressed in Elizabeth's letters patent, authorizing or enjoining its use, was such as not to require the Occasional Services, except those for the Visitation of the Sick, and Burial. However, it appears that the book was first printed with the Occasional Offices, these being placed out of their order, after the Burial Service, which we may suppose to have been at first intended to end the volume. The reason for this addition is conjectured^ to have been a clause in the first Irish Act of Uni- formity, passed in January of this year, sanctioning the Latin tongue in places where the common minister or priest had not the use or knowledge of the English tongue.^ And Haddon's Latin version, which had been prepared, and, it may be, printed for the ^ Clay, Eliz. Services, xxiii. nuie. Pref. p. 2 Above, pp. 39, 64 ; Mant, Ilisi. 0/ the Church 0/ Ireland, 1. 260. Ill conune*- dationibus Benefiic- toruni. The Occa- sional Ser- vi'ces added to HadJoi'i VersioKjor use in In- land. 76 THE BOOK OF COMMON PRA YER [a.d. 1558 use of the learned in England, hastily received the addition of the Services of Public and Private Baptism, Confirmation, with the Catechism, Matrimony, and Churching of Women, that it might exhibit the necessary Parochial Services for the use of the un- learned in Ireland. Hence two editions of the book appear to have been printed in the same year ; one containing these Occa- sional Offices, and the other with the above-mentioned Appendix in their place. In both editions, or forms of the edition, the Com- mination Service was omitted, although Ales had translated it. The discrepancy between this Latin version and the English Book of Common Prayer was felt at the time. Strypei (anno 1568) says that 'most of the colleges in Cambridge would not tolerate it, as being tJie Pope's D}-eggs; ' and that ' some of the Fellowship of Benet College went contemptuously from the Latin Prayers, the master being the minister then that read the same.' Whitaker, the Master of St. John's College, in 1569 dedicated a small Prayer Book in Greek and Latin ^ to his uncle, Dean Nowell, in which he endeavoured to account for this discrepancy, on the plea that it only arose fi'om the expansion or contraction of the original in a translation. In 15 7 1 another Latin version was published, intentionally made to exhibit a close resemblance to the English Book in its complete state, with the new Calendar prepared in 1561. The Act of Uniformity is prefixed ; the Occasional Services are arranged in their order ; and at the end is Munster's translation of the Psalms.s In this book the peculiarities of Haddon's version (1560) are avoided ; yet even here we find traces of Ales's original translation, and the postridie notice of Communion of the Sick, and thei Collect for St. Andrew's Day (altered in 1552), remained in Latin according to the form of 1549, through the whole reign of Elizabeth.* 1 Life of Parker, p. 269. - ' Liber Precum Publicamm Ec- clesiK Anglicance in juventulis Grce- carum literarum studiosje gratiam, Latine Grfficeque editus.' Like the small English Prayer Books of the period, called Psalters, it contained only the Morning and Evening Pray- ers, the Litany, the Catechism, and the Collects, Clay, Eliz. Services, Pref. p. xxii. ^ Ibid. p. xxxi. * Clay, Eliz. Services, Pref. p. xxxii. 'In 1615, if not before, an abridgment of this Latin Prayer Book appeared, entitled Liber Pre- cum Publicarum in usui?t. Ecclesice Cathedral is Christi, Oxon. It con- tains the Morning Service, the Atha- nasian Creed, the Evening Service, the Litany and its Collects, followed by the Psalter : then come four prayers (Pro officio totius Ecclesiie in communi, Pro Rege, Tempore pes- tilentias. Pro Docilitate), of which the last two were taken fiom the — i6o3.] IN THE REIGN OF ELIZABETH. 11 Bocks of Private i);votion. T'jjo series of Re/crmcd Fnjr.ers : one dating from 1545, continued nntii 1575. Sect. 11.— BOOKS OF PRIVATE DEVOTION. The old custom of the English Church, in having Books of Private Devotion for the people, following in a great measure the order of the Public Services, but containing also forms of more constant Prayer, was still retained in the early period of the Reformation. The clerk used to have his Portuise ; the more learned of the people had their Latin Horae ; and by degrees the unlearned also had prepared for them what was peculiarly their own book, the Prymer. In reformed times these laymen's books of devotion were styled the ' Orarium ' and the ' Primer.' We may consider that there were two series of reformed Primers. The one dates from that of Henrj' VIII. (1545), which was often reprinted with successive alterations, showing the steady advance- ment of religious opinion. Edward's first Primer (1547) was a republication of this ; so also was that of 1549, with the Litany as amended for the Book of Common Prayer by the omission of the invocations of the Virgin Mary, the angels, and the patriarchs. Alterations of this sort were ordered by the Act of Parliament (3 and 4 Edward VI.) ' for the abolishing and putting away of divers books and images,' which provided that any person might use any Primers, in English or Latin, set forth by the late king, ' so that the sentences of Invocation of Prayer to Saints be blotted or clearly put out of the same.' The edition of 1551 omitted the • Hail Mary,' with other objectionable passages, though many strong doctrinal statements still remained. This was reprinted in 1552, with the addition of the Catechism, and again at the com- mencement of Elizabeth's reign in 1559.^ The Primer of 1553"" was not an improved edition, but rather a new publication, the first of a distinct series of Primers. 'An order of private prayer for morning and evening, every day in the week, and so throughout the whole year,' was substituted for the divisions of prayer according to the Canonical Hours ; the prayers were taken from the Book of Common Prayer, with a selection of Preces Prhattv, two gjaces, a praver for the sovereign and people, with one for their founder Heniy. This, enlarged ,by the additional Collects after the Litany, introduced in 1604 and 1662, is still daily used for short Latin prayers during term time.' 1 Reprinted in Elizabethan Private Prayers (Parker Soc). Following Henry's Book, it contains the Pray- ers for tlie Dead. See I-athbury, Hist, of P. B., p. 65. - Lititr'^ies and Doatvietits of the Reign of Ed. VI. (Park. Soc). Reformed Prit/ier of 7^ THE BOOK OF COMMON PRAYER [a.d. 155? Biok5 of Prii^ate De>;otioii. The ' Orn- riiini ' of Hen. VIII. rhe ' Ora- y-imn' of Elizabeth. The ' Preces Fi'ivatoe. ' Psalms, one or two for each service, and short lessons from Scrip- ture, or from the Book of Ecclesiasticus ; thus forming a course of devotion for a week. With the Hours of Prayer, the ancient Hymns were omitted, and the Penitential Psalms, as well as the Dirige and the Commendations, with everything touching upon prayers for the dead, or the efficacy of the saints' prayers. The Catechism and Graces, and a Preparation for prayer, were placed at the beginning, and a collection of ' Sundry godly prayers for divers purposes ' at the end of the book. This was reprinted in the reign of Elizabeth at least twice, in 1560 and 1568.^ These reformed Primers were accompanied by their more learned counterparts in Latin. When Henry put forth his famous Primer in 1545, he 'provided the self-same form of praying to be set forth in Latin also,' to the intent that he would * be all things to all persons, and that all parties may at large be satisfied.' The title of the Latin Book of Private Devotion, which was substituted for the older ' Horse,' was, Orarium, sen libellus precationmn, per regiavi majestatem et cleruni latine editiis : 1546. This title was taken for the Latin Book of Private Prayer, which was compiled at the beginning of Elizabeth's reign, as Companion to the Primer of the older series (1559), and pubhshed in 1560.^ The ' Orarium,' however, was not a mere version of that Primer. Besides smaller variations, the Calendar is full of names of saints ; it has the short Catechism ; and it has not the Dirige and Commendations. In 1564, or early in 1565, another Latin book of devotion was published under the title, Preces privates., in studiosoriini graiiam collectcB et Regia attthoritate approbata? This differs from the preceding 'Orarium' mainly in substituting an order of Morning and Evening Prayer in the place of devotions for 'the Hours:' still retaining, however, some of the Hymns, Antiphons, Psalms and Lessons of the ' Orarium.' For instance, the course of Morn- ing Prayer begins with the Sentences, then follows the Confession, a prayer of Absolution, the Lord's Prayer, ' Domine, labia mea aperies,' ' Venite,' an Antiphon, the Hymn 'Jam lucis orto sidere,' three Psalms, an Antiphon, ist Lesson, concluding with the clause used at the termination of a lection from the prophets, ' Hsc diet Dominus, convertimini ad me, et salvi eritis,' and followed by ' Te 1 See Clay, Elizabethan Private ing from that of 1559 and from that Prayers, Pref. p. ix. Another Primer of 1560. Lathbuty, p. 67. was published in 1575, containing no ^ Reprinted mEtiz. Private Pray' prayers for the dead, and in its pene- ers, pp. 115 — 208. ral character and arrangement differ- 8 j))id. pp. 209—428. -i6o3.1 IiV THh REIGN OF ELIZABETH. 79 Deum:' then the Service passes to Lands, ' Ueus in adjutorium,' * Gloria Patri,' an Antiphon, ' Jubilate,' ' Benedicite,' ' Laudate Dominum de ccElis' (Psalm 149), an Antiphon, 2d Lesson, the Hymn ' Consors Paterni luminis,' ' Benedictus,' the Creed, Lord's Prayer, Versicles, Collects, and the Litany. After a similar course of Evening Prayer, and a short devotion for night, follow select Psalms, Lessons, and Prayers adapted to the great Festivals, the seven Psalms, other select Psalms, ' Flores Psalmorum, quos Psal- terium Hieronymi appellant' (selected versicles from the Psalms), Fious Meditations concerning death and the resurrection. Prayers gathered from Scripture, ' Precationes Piae variis usibus, temporibus, et personis accommodatse,' Graces, and some devotional Poems, or Hymns. This book was reprinted in 1573 with the addition of the *XV. Psalms or Prayers taken out of holy Scripture,'— devotional exercises composed by Fisher, bishop of Rochester, during his year's imprisonment (1534-5) before his execution, — and some short sentences from the New Testament, supposed to have been col- lected by Sir Thomas More under the same circumstances.^ Thus there were four series of books prepared for private devo- tion, and published with the royal authority in the reign of Elizabeth. To these may be added a fifth and sixth series of devotional works, published without authority, containing prayers and meditations for sundry occasions : and books of this character gradually displaced those which were formed upon the plan either of the Canonical Hours, or of the Morning and Evening Services of the Prayer Book. They seem to have originated with some compositions of Ludovicus Vives, which were translated by Brad- ford,2 and Becon's ' Flower of godly Prayers,' and ' Pomander of Prayer.' 2 Thus, as Protestant books of devotion, we have 'Bull's Christian Prayers and Meditations' in 1566;* and in 1569 a con- siderable volume with the same title, and with illustrations." From the contents of some of these books it seems that the Romanizing party also put forth their devotional works upon the same plan, and with the same names, and partially formed of the same materials. Thus we have 'The Pomander of Prayer' (1558), and 'Christian ^ See Clay, Eliz. Private Prayers, p. 318, note. 2 Bradford, Serinotts and Medita- tions (Park. Soc. ), pp. 230 — 242; and the Latin Prayers of Vives, ib. pp. 572 sqq. * Becon, Prayers, tS-T. (Parker Soc), pp. I and 72. * Reprinted by the Parker Society. Maunsell, in his Catalogue of Eng- lish printed Books (Lond. 1595), enumerates the titles of more than eighty works under the general head of 'Praiers. ' Editors Pref. p. iv. ® See Clay, Elizabethan Private Prayers, Pref. pp. xvi. sqq. Boots of Private Ijevotion. Christian Prayers. THE BOOK OF COMAIOIV PRA YER [a.d. Books of Private Devotion. The Liiany. Prayers and Meditations collected out of the ancient writers' (1578)/ in which Bradford's translations are joined with the ' XV. Oes of St. Bridget,' ^ and a prayer for the Communion from Knox's Book of Common Order. Sect. III.— '^ DESCRIPTION OF THE LITURGY, OR BOOK OF SERVICE THAT IS USED IN ENGLAND.' {Troubles at Fra7ik/ort, pp. xxviii. — xxxiv. )' Some extracts from this curious description will show how ob- noxious the Prayer Book was to an extreme section of Protestants in the early years of the Reformation. Their objections were not raised merely against a few isolated particulars, such as the use of the surplice, or the cross in baptism, but against the whole genius and structure of the book : it was to them ' a huge volume of ceremonies' (p. xli.). The description was drawn in Latin by Knox,4 Whittingham, and others at Frankfort, and sent to Calvin ' for his judgment therein,' or for an expression of his known opinion touching the matter in dispute ; which was, whether Knox should minister to the English exiles according to the Genevan fashion, or whether Dr. Cox and Home should read the Service in the congregation of their countrymen according to the Book autho- rized by the last Protestant Parliament of England. The objec- tions, therefore, apply to the Second Book of Edward VI., or to the Prayer Book at its greatest distance from Romanism. After a short summary of the Daily Prayer, which is given with some fairness, the Litany is thus described : ' Besides, upon every Sabbath-day, Wednesday, and Friday, there is yet in use certain suffrages devised of Pope Gregory, which beginneth after this manner, O God, the Father of Jieaven, have mercy upon its, miserable sinners; O God the Son, Redeemer of the world, tic. : only leaving out the invocation of saints, otherwise we use a certain conjuring of God, By the mystery of his incarnation, By his holy nativity and circumcision, By his baptism, fasting, and temptation. By his agony and bloody sweat, &c. Yea, it comprehendeth in plain words a ^ See Clay, Elizabethan Private Prayers, Pref. p. xxii. 2 See above, p. 17. * '■A Brief discoiirs off the troubles begojtne at Frankford in Germany, A.D. 1554. Abo7ute the Booke off Com- mon Prayer and Ceremonies, &'c. M.D.LXXV.' Reprinted, Lond. 1845. 4 Knox's unreserved opinion is given in a Letter to Anna Lock : Calendar oj State Papers, ' Foreip:,^ — Elizabeth, No. 504. His language makes the Frankfort description seem a friendly delineation of the Prayer Book. — i6o3.] IN THE REIGN OF ELIZABETH. gi prayer to be delivered from sudden death: the people answering to the end of every clause, €\\}i\&x Spare us, good Lord; or else, Gooi: Lord, deliver lis j or We beseech thee to hear us, good Lord. O Lamb of Cod, thai taketh away the sins of the world, is thrice repeated. Then, Lord have inercy upon us, thrice ; and then the Lord's Prayer, with this prayer also, O Lord, deal not with us after our sins, to the same adjoined: passing over some things lest we should seem to sift all those drosses which remain still among us.' Of the Order of the Lord's Supper it is observed, 'The number of three at the least is counted a fit number to communicate ; and yet it is permitted (the pestilence or some other common sickness being among the people) the minister alone may communicate with the sick man in his house.' Of the Collect of the day, ' every holyday hath his Collect, Epistle, and Gospel, which fill seventy- three great leaves of the book, when the rest fill scarce fifty. For all holydays are now in like use among us as were among the papists, only very few excepted.' The portion following the prayer for the state of the Church militant is described as * a long heap and mixture of matters, until they come, after a certain confession of sins, to Lift up your hearts . . . Now, about the end the Lord's Prayer is used again, the minister saying it aloud, and all the people following ; to conclude, they have a giving of thanks in the end, with Glory to God in the highest, as it was used among the papists. . . .' In Baptism the points mentioned are the questions addressed to the godfathers, the action of baptism by dipping warily and dis- creetly, and the making a cross upon the child's forehead. Confirmation is especially obnoxious : ' Afterward, sending away the godfathers and godmothers, he chargeth them that they bring the child to be confirmed of the Bishop as soon as he can say the Articles of the Faith, the Lord's Prayer, and the Ten Command- ments. And seeing there be many causes, as the book saith, which should move them to the Confirmation of children, this forsooth of all others is the weightiest, that by imposition of hands they may receive strength and defence against all temptations of sin and the assaults of the world and the devil, because that when children come to that age, partly by the frailty of their own flesh, partly by the assaults of the world and the devil, they begin to be in danger. And lest any should think any error to be in this Confirmation, therefore they take a certain pamphlet of a Catechism, which con- sisteth of the Articles of the Faith, the Lord's Prayer, and Ten Commandments, and all this is despatched in less than two leaves.' Knox's Description of the Frarer Book. Cot7imtinion Office. Baptism. Confirrta- tion. 82 THE BOOK OF COMMON PR A YER [a. d. 1558 Knox's Description of the Prayer Book. Matrimony . Conclusion. The description of their 'manner of marriage' passes over 'many petty ceremonies,' and fixes upon ' these foUies,'— the ring, and the form of words which accompany it. The Lord's Supper, in con- nexion with this Service, is objected to. After a very short mention of the Offices of Visitation of the Sick, Burial, and Thanksgiving of Women, which is ' common with the papists and Jews,' this description of our Prayer Book thus concludes : ' Other things, not so much shame itself as a certain kind of pity, compelleth me to keep close ; in the mean season nothing diminishing the honour due to those reverend men, who partly being hindered by those times, and by the obstinacy and also multitude of adversaries (to whom nothing was ever delightful besides their own corruptions) being as it were overflown, did always in their mind continually, as much as they could, strive to more perfect things.' ^ Sect. lY.— PURITAN EDITIONS OF THE BOOK OF COMMON' PR A YER. The dislike of the Prayer Book, which led to scandalous scenes among the English exiles at Frankfort, and which was emphati- cally expressed by Knox and those who owned his leadership, was increased by the natural results of so bitter a dispute. The noisiest of the malcontents were compelled to leave Frankfort, and carried off with their party the honours of martyrdom for the Protestant faith. Supported by the authority of Calvin, himself a host in a battle of opinion, their ideas of a fitting Christian service became more clearly developed, and were embodied in Knox's Book of Common Order.* Hence, when the exiles were able to return to England after the death of Mary, the Genevan faction, or, as we may now begin to call them, the Puritan party, were more prepared to find fault both with the Liturgy and with Epis- copacy. And their annoyance must have been great, when the revisal of the Prayer Book at the opening of Elizabeth's reign went in all respects directly contrary to their wishes, sweeping 1 Calvin in his reply says, ' In Anglicana Liturgia, qualem descri- bitis, multas video fuisse tolerabiles ineptias.' 0pp. viii. Epist et Re- sponsa, p. 98. Hardwick, Reforma- tion, p. 237. 2 This has been reprinted by Dr. Cumniing (Lond. 1S40), to recom- mend its re-introdiiction into the Kirk of Scotland. It appears that the English Prayer Book was used in Scotland by those who allowed the ' authority of the ' heads of the con- • gregation' from 1557^0 1564; and then Knox's Liturgy was enjoined and used. I'ref. p. iv. Heylin, Hist. Rcf. II. 322, note (ed, EccL Hist. Soc). — i6o3.] IN THE REIGN OF ELIZABETH 83 away several of the Puritan portions of Edward's Second Book, and bringing back some of the discarded ceremonies and vestments of earher times. The law, moreover, would not allow of any Public Service in England, except that which was prescribed by the Book of Com- mon Prayer.^ Accordingly, an attempt seems to have been made to bring the book itself into conformity with their views, not indeed by urging any further authoritative revisal, which was hopeless, but by printing it in a somewhat altered form. A series of such Prayer Books appeared between 1578 and 1640. What we may call the first Puritan edition (1578) varies from the authorized book in the following particulars. It commences with the Table of Proper Lessons, For Morning, For Evening, being put in the place of Maiti}ts, Evensong: Mitiister is printed throughout for Priest : from the Communion Service the first four rubrics are left out; but the reader is expressly referred for them to the Great Booke of Common Prayer. Private celebration of the Sacraments was discarded ; hence the phrase great number was substituted for good number, in the second rubric at the end of the Communion Service: in the Office of Public Baptism, the introductory rubric was omitted, which concludes with allowing children, if necessity so require, to be at all times baptized at home : the whole Service for Private Baptism was omitted : and only the third rubric was retained in the Communion of the Sick. Confirmation, with all the rubrics touching upon it, is omitted, as is also the Service for the Churching of Women. A Calendar was also compiled, rather as an addition to that of the Church than as a substitute for it, each monthly portion being placed under the authorized Calendar. It seems that this was too bold an experiment; or the party could not agree in any uniform practice. Afterwards, we find the book brought into a form much more nearly resembling the original. In 1589, the rubric at the end of Public Baptism, the Service for Private Baptism, that for Churching of Women, and the address before the Catechism, were restored to their places. And in these Services, the word Priest remained unchanged ; which may perhaps be regarded as a silent but intelligible sign, that these Services ^ A request was made by some and her council governed, not own- eminent members of foreign churches ing either imperial or papal powers, in behalf of their English friends ; as several of the princes and states but the Queen replied, ' That it was there did, and were glad to com- not witli her safety, honour, and pound with them.' Strj'pe, An7ials, credit, to permit diversity of opinions ch. iv. p. 87. in a kingdom where none but she G 2 Puritan Edi- tions of the Prayer Book. Variations from tl:e authorized Prayer Book. 84 THE BOOK OF COMMON PRAYER [a.d. 1558 Pnritan Edi- tions of tlie Prayer Book. Sound ivith the Geneva Bible. were added for apparent conformity, but that the use of them was to be discouraged. A later edition, belonging rather to the next reign, differs from the authorized Book merely by putting. For Morning, For Evening, and Minister, instead of Mattins, Eveii' song, and Priest j Priest, however, being still unaltered in the Services for Private Baptism and the Churching of Women. In this shape we may suppose that this Prayer Book continued to be printed until 1616, i.e. as long as the Geneva version of the Bible was printed, to which every scriptural quotation had been adjusted. During the next twenty-five years, we find copies of a small size, in which Mi?iister very often stands for Priest, and in which occasionally they are alternated in a most extraordinary manner. These books were always printed by the houses which had the right of printing the Book of Common Prayer, no doubt as part of their exclusive privilege, and usually they were joined to the Geneva Bible : just as some edition's of the Bishops' Bible were accompanied by the Prayer Book in its authorized form. It is not certain what was the actual intention, or use made, of these books. They could not be publicly used in the church without risk of penalties ; yet even froni the size of some editions we cannot say that less than this was aimed at. It is certain also that the Puritans did not conduct their ministration strictly accord- ing to the authorized form ; and that the Bishops' Bible was not the only Bible used in the Public Service.^ The folio edition of the Geneva Bible of 1578 (like the folio editions of the Bishops' Bible, 1568 and 1572) has two Psalters in parallel columns, — 77ie translation according to the Ebrewe, and The translation used in^ Common Prayer j this latter being divided into the portions for Morning and Evening Prayer. This looks like a provision for the Public Service, and seems to give the same character to the altered Prayer Book at the beginning of the volume.^ Sect. N.— PURITAN SUBSTITUTES FOR THE BOOK OF COMMON PR A YER.^ So early as 1567, the more violent of the Puritans began to separate themselves from the worship of the Church, and to meet \ 1 Abp. Whitgift's Articles (1584); 3 See Rev. P. Hall, Reliquice Card well, Doc. Ann. XCIX. Liturgica, vol. I. Introd. pp. viii — 2 Clay, Etbabeihan Liturgical Ser- xiii. ; Lathbiny, Hist, of Convoc^-^. vices, Pref. pp. xv. — xix. ; Lathbury, 188 — 192. Hist, of Convoc. p. 188. —1 603.] /.V THE REIGN OE ELIZABETH. 85 in private houses, where they had ministers of their own. 'And at these meetings,' says Strype,i 'rejecting wholly the Book of Com- mon Prayer, they used a Book of Prayers framed at Geneva for the congregation of English exiles lately sojourning there ; which book had been overseen and allowed by Calvin and the rest of his divines there, and indeed was, for the most part, taken out of the Geneva form.' And again, in the year 1571, 'The Puritans, how- ever they were not allowed to officiate in public, and had their licences (if they had any before) disallowed and annulled, yet did still in their own or other churches, or in private houses, read prayers different from the established Office of Common Prayer ; using the Geneva form, or minr';ling the English Book.'^ In 1574 was published A Full and Plain Declaraiion of Eccle- siastical Discipline out of the Word of God; and in 1584, A Brief and Plain Declaration concerning the Desires of all those Faitliful Afinisters that have and do seek for the Discipline and Reformation of the Church of England, was printed in London by Robert Waldegrave. Also, in the same year (1584), A Book of Common Prayer was presented to Parliament 'with the hope of approval and legal sanction,' and beyond this, a hope of its being substituted for the Book of Common Prayer. This book was altered before its publication, so, far as regards the acknowledgment of the office and authority of the magistrate in matters of religion -^ for the liberty claimed, and apparently conceded, by the Puritans, in the Book of Discipline, they neither allowed, nor intended to allow, had the Book of Prayer obtained the sanction of the law. Bancroft writes,* ' In the Parliament (27 of her Majesty, as I remember), the Brethren having made another Book, termed, at that time, A Booke of the For-me of Common Prayers, &=c., and containing in it the effect of their whole pretended Discipline ; the same book was penned altogether statute and lav/-like, and their petition in the behalf of it was, viz. Alay it therefore please your Majesty, ^c. that it may be enacted, &^c. that the Book hereufito annexed, Gt'c. intituled A Booke of the Forme of Common Prayers, Administration of Sacraments, &'c. and everything therein contained, may be frotn henceforth authorized, put in use, and practised throughout all your Majestfs dominions. See here, •when they hoped to have attained to their purposes by law, and to ' Life of Grindal, ch. xii. p. 68. 2 Life of Parker, bk. IV. ch. v * Dangerous Positions, bk. III. ch. 3 Bancroft, Survey of Holy Disci- x. pp. 96, sq. | fline, p. 66, and Dangcrotis Fosilions, - \ Puritan Substitutes for the Frayer Book Private Meethi^sfof Worship. The Book oj Discipline. A Book o Prayer pre- sented to Parliament \b THE BOOK OF COMMON PRA YER [A.n. 155S Puritan Substitutes for the Prayer Book. The Middle- burgh Book of Prayer. have had the same accordingly established, they offered to the Parliament a book of their own, for the Form of Cofumofi Pj'ayets, &^c./ and thought it (as it seemeth) altogether inconvenient to leave every minister to his own choice to use what form he list, other than such as were allowed in some church which had received the Discipline : for any such they liked of indefinitely. Whereby to me it seemeth manifest, that they never meant to have required the enacting of that chapter, De reliqiiis Littirgia Officiis ; but only to set down what course their brethren should follow for the interim, until they might take further order for a book of their own.' An edition (probably the first) of this Puritan Book of Common Prayer was printed in London by Waldegrave^ without date ; yet doubtless either in 1584, or the early part of 1585 ; for it was prohibited by an order of the Star Chamber in June 1585 : and a second edition, somewhat altered in arrangement, appeared at Middleburgh (where a company of English merchants resided under the ministry of Cartwright) in 1586; a third, an exact reprint, but much neater in appearance, in 1587; and a fourth, with additions, in 1602. In 1587 this book was introduced into the Low Countries, its use having been hitherto confined almost exclusively to Northamptonshire, where Edmund Snape resided. As regards the authorship of the volume, — whether or no Cart- wright himself, or his friend Travers, or Dudley Fenner, then at Middleburgh, or even Snape, had any hand in the writing, — it is certain that nothing more was attempted than a brief and desultory compilation from the Genevan form of Calvin, and that perhaps not directly, but through one or other of the abbreviations of Knox's Book of Common Order. The first, or London, edition of this book is reprinted in the first volume of the Rev. P. Hall's Frag-mettia Liturgica ; and a collation of the Middleburgh editions in the first volume oi his Reliquice Liturgicce. .-i6o3.] IN THE REIGN 01 JAMES 1. 87 CHAPTER IV. TlfE PR A YER BOOK FROM THE ACCESSION OF JAMES I TO THE DEATH OF CHARLES /. [a.d. 1603 — 1649.] Upon the accession of King James I. (March 24th, 1603), the earliest measure adopted by the general body of the Puritans was to present to him (in April) the famous Millenary petition, so called from the great number of signatures attached to it. Upon the subject of the Prayer Book they urged that of these 'offences following, some may be removed, some amended, some qualified: — * In the Church Service : that the cross in baptism, interrogatories ministered to infants, confirmations, as superfluous, may be taken away : baptism not to be ministered by women, and so explained : the cap and surplice not urged : that examination may go before the Communion : that it be ministered with a sermon : that divers terms of priests and absolution and some other used, with the ring in marriage, and other such like in the book, may be corrected : the longsomeness of sei"vice abridged : church-songs and music moderated to better edification : that the Lord's Day be not profaned : the rest upon holidays not so strictly urged : that there may be an uniformity of doctrine prescribed : no popish opinion to be any more taught or defended : no ministers Puritan Objections. The Mille- Puritan ob- jections to t/ie Prayer Book. 8S THE BOOK OF COMMON PR A YF.R [a.d. 1603 Puritan Objections. A Confer- ence pro- and ordered by procla- mation. charged to teach their people to bow at the name of Jesus : that the canonical Scriptures only be read in the church.' ' These, with such other abuses yet remaining and practised in the Church of England,' they declared themselves ' able to show not to be agreeable to the Scriptures,' if it should please the King further to hear them, * or more at large by writing to be informed, or by conference among the learned to be resolved.' ^ The King acceded to the request for a Conference, as suited to his own fondness for such a debate, though contrary to the wishes of the universities and of the clergy generally. A proclamation was issued (Oct. 24), ' Touching a meeting for the hearing and for the deter- mining things pretended to be amiss in the Church,' to be had before himself and his council of divers of the bishops and other learned men. The meeting was at first intended to be held on the 1st of November, but was deferred till after Christmas. Meanwhile, Arch- bishop Whitgift sent to Hutton, archbishop of York, certain queries of matters that might be debated at the Conference ; among which these points were noted : ' Con- cerning the Book of Common Prayer and Administration of the Sacraments : whether to overthrow the said book, or to make alteration of things disliked in it : concerning the sign of the cross in the child's forehead made at its baptism : concerning praying in the Litany to be deli- vered from sudden death, since we ought so to live, that death should never find us unprepared.' ^ The Conference was held at Hampton Court, on the 14th, 1 6th, and i8th of January, 1604. The persons summoned to take part in the discussion, on the side ot ' CmiIwqW, Confidences, \)Xi. 1T,\ ?■({. Appendix, xliv. Cardwell, Confer- * Strype, Whitgift, p. 570; and ences, pp. 151 sqq. -1625.] IN THE REIGN OF JAMES L 89 the Puritans, were Dr. Rainolds, Dr. Sparkes, Mr. Knew- stubbs, and Mr. Chaderton, who had the reputation of being the most grave, learned, and modest of the party. The Conference, however, was not a discussion between the Episcopal and Puritan divines in the presence of the royal council, but a Conference first between the King and the bishops, and secondly between the King and the invited Puritan divines, concluded by the royal deter- mination upon the points debated. On the first day the King assembled the lords of his council and the bishops with the dean of the chapel royal, and after an hour's speech propounded six points ; three of them in the Common Prayer Book, viz. the general absolution, the confirmation of children, and the private baptism by women : the two former were allowed, but some things in them were to be cleared. After a long discussion on private baptism, it was agreed that it should only be administered by ministers, yet in private houses if occa- sion required. Some other matters were debated, con- cerning the jurisdiction of bishops, and the civilization of Ireland. On the second day, the Puritan representatives were called before the King and the council, in the presence of certain of the bishops and the deans, who had been summoned to take part in the Conference. The Puritans propounded four points: — purity of doctrine: means to maintain it : the bishops' courts : the Common Prayer Book. Concerning the book itself and subscription to it, there was much stir about all the ceremonies and every point in it ; chiefly Confirviation, the cross in baptism, the suj-plicc, private baptism, kneeling at the Communion, the reading of the Apocrypha, and subscriptions to the Book of Common Prayer and Articles. 'All that day was spent in ceremonies,' writes Dean Montague in a Conference at Hampton tCourt. Conference bet-weeii the Khig and the bishops, on Satur- day, Jan.i^ Conference betzvcen the King with certain bishops and the Puritan divines, on Monday, Jan. 16. 90 THE BOOK OF COMMON PR A YER [a.d. 1603 Conference at Hampton Court. Alterations agreed to by the Kijigajtd the hishflps, 0)1 IVedues- day,Jan. i8. letter giving an account of what passed in his presence, and * all wondered that they had no more to say against them.'^ The conclusion was that there should be a uniform translation of the Bible, and one catechising over all the realm ; that the Apocrypha should be read, but not as Scripture ; and that any doubtful point of the Articles should be cleared. On the third day, the bishops and deans, with certain civilians, attended at the court, and the Archbishop pre- sented to the King a note of those points which had been referred to their consideration on the first day. These were : ' i. Absolution, or remission of sins, in the rubric of absolution. 2. In private baptism, the laivfiil minister present. 3. Examination, with confirmation of children. 4. Jcsns said to tJicm, twice to be put in the Dominical Gospels, instead of jfcsns said to his disciples' The King also directed an alteration in the rubric of private bap- tism : instead of, ' They baptize not children,' it should be, ' T/icy cause not children to be baptized ; ' and instead of, ' Then they minister it,' it should be, ' The citrate, or lazvful minister present, shall do it on this fashionl Then, after some discussion about the High Commission, the oath ex officio, and excommunication, and referring some points to special committees, Dr. Rainolds and his asso- ciates were called in, and the alterations agreed to were read to them. There was a little disputing about the words in the marriage ceremony, 'With my body I thee worship,' and it was agreed that they should be, ' ivorship and honour^ if it were thought fit. And so, after a dis- course upon unity and peace from the King, and a vain complaint urged in behalf of some ministers in Lancashire and Suffolk, who would lose their credit if they were now forced to use the surplice and cross in baptism, which ^ Cardwell, Conferences, p. 140. -i625.] /// THE RETGN OF JAMES I. 9» was curtly answered, that the general peace of the Church must be preferred to the credits of a few private men, the Conference ended with a joint promise of the Puritan representatives to be quiet and obedient, now they knew it to be the King's mind to have it so.^ Certain alterations were thus agreed to by the King and the bishops at the Conference ; but the particular form in which they should be expressed was referred to a small committee of the bishops and the privy council :- and upon their report the King issued his letters patent'^ (Feb. 9), specifying the alterations, and ordering the publication and the exclusive use of the amended Book. The authority for this was the undefined power of the Crown in ecclesiastical matters, as well as the statutable power granted by the Acts of Supremacy and Uniformity in 1559. And care was taken to call the alterations by the name of explanations, to bring them under the clause in Elizabeth's Act of Uniformity, which empowered the sovereign, with the advice of the Ecclesiastical Commis- sioners, to ordain further ceremonies, if the orders of the Book should be misused.* We must say, however, that ^ See Cardwell, Hist, of Conferences, 'Letter of Dr. James Montague, dean of the Chapel Royal,' pp. 13S, sq. ; and ' The Snm and Substance of the Conference, contracted by Dr. William Barlow, dean of Chester,' ibid. pp. 167 — 212. ^ Ihe Commissioners were the Archbishop of Canterbury, the bishops of London, Durham, and Winchester, the Lord Chancellor, Lord Henry Howard, the Lord Chiet Justice, the Lord of Kinlose, and Mr. Secretary Harbert. 3 Cardwell, Confarnces, p. 217. * See the letters patent, uhi supra. Also in a proclamation (March 5), the King says, 'We thought meet, with consent of the bishops and other learned men there present, that some small things might rather be explained than changed ; not that the same might not very well have been borne with by men who would have made a reasonable construction of them, but for that in a matter concerning the service of God we were nice, or rather jealous, that the public form thereof should be free not only from blame, but from suspicion, so as neither the common adversary should have advantage to wrest aught there- in contained to other sense than the Church of England intendeth, nor any troublesome or ignorant person of this Church be able to lake the least occasion of cavil against it : and for that purpose gave forth our com- mission under our Great Seal of England to the Archbishop of Can- conference a, Hampton Court. Revi!,io7i of ihe Pmyt'r Book after ihe Con/er- etice. by tJie royal authority. and sanc- tioned by Convocaticn 92 THE BOOK OF COMMON PRA YER [a.d. i6oj Changes made after the Hampton Court Conference. these alterations had the sanction of Convocation, inas- much as that body allowed this exercise of the prerogative, and ordered the amended book to be provided for the use of the parish churches.^ The following changes v/ere made at this time (1604) : — In the calendar : Aug. 26, Prov. xxx. was appointed instead of ' Bel and the Dragon ' (or Dan. xiv.) ; and Oct. I and 2, Exod. vi., Josh. xx. and xxii., instead of Tobit v., vi., and viii. Into the title of the Absolution were inserted the words, ^ or Remission of Sins! A prayer for the Queen, the Prince, and other the King's and Queen's children, was placed after the prayer for the King ; and a corresponding petition was inserted in the Litany. Thanksgivings for particular occasions, for Rain, for Fair Weather, for Plenty, for Peace and Victory, and for Deliverance from the Plague, in two forms, were added to the Occasional Prayers in the end of the Litany, and were styled, ^ An enlargement of thanksgiving for diverse benefits, by ivay of explanatioji! In the Gospels for the 2d Sunday after Easter, and the 20th Sunday after Trinity, the words 'unto his disciples' were omitted, and ^Christ said' and 'Jesus said' were to be printed in letters differing from the text. The main alteration was made in the rubrics of the Office of Private Baptism ; the administration being now restricted to the minister of the parish, or some other lawful minister. The title had been, ' Of them that be baptized in private terbury and others, according to the form which the laws of this realm in like case prescribe to be used, to make the said explanation, and to cause the whole Book of Common Prayer with the same exjjlanations to be newly printed.' Cardwell, Con- fenmccs, p. 227. 1 Canon LXXX. (1604). *■ Libri sacri in ecclcsiis parandi. Eccle- siarum et capellarum omnium oeco- nomi et inquisitores librum publi- carum precum, nuper in paucis ex- planatum ex auctoritate regia, juxta leges et majestatis sua; hac in jiarte praerogativam, sumptibus parochian- orura comparabunt. ' -1625.] IJV THE REIGN OF JAMES I. 93 houses in time of necessity;' now it became, ^ Of them that are to be baptized in private Jiotises in time of neees- sitj, by the Minister of the parish, or any other lawful Minister that can be procured.' The 2d rubric, — 'that without great cause and necessity they baptize not chil- dren at home in their houses . . . that then tliey minister on this fashion . . .' was amended as it now stands, '. . . they prociire not their cJiildren to be baptized . . .' The 3d rubric, ' First, let them that be present call upon God for his grace . . . and one of them shall name the child, and dip him in the water, or pour . . .' was now, ' First, let the lawful Minister, and them that be present, call upon God for his grace, and say the Lord's Prayer, if the time zvill suffer. A nd then the child being named by some one that is present, the said lazifid Minister shall dip it in water, or pour water upon it. . .' A corresponding altera- tion was made in the 4th rubric ; and the inquiry — 'Whether they called upon God for grace and succour in that necessity?' — was omitted, and the reason of cau- tion inserted in its place. ^And because some things essen- tial to this sacrament may happen to be omitted tJirougli fear or haste in such times of extremity ; therefore I de- mand further. . . .' ' Confirmation ' was explained by adding, 'or laying on of hands upoji cJiildrcn baptized, and able to render an account of their faith, according to the Catechism follozving.' The concluding portion upon the Sacraments was added to the Catechism,^ and is generally attributed to Overal, the prolocutor of the Convocation. In 1608 the Prayer Book was printed in Irish, having been translated by William Daniel, or O'Donnell, arch- bishop of Tuam, who had in 1602 published the first Irish version of the New Testament.^ 1 See the King's letter, command- ^ See Stephens, MS. Book ofCom- ing the aUcrations ; Carclvell, Con- fnon Prayer for Ireland (cd. Eccl. feieitces, p. 217. Hist Soc. 1849). Introd. p. xxix. sq. Changes made after the Hampton Court Conference. Irish Prayer Book. 94 THE BOOK OF COMMON PR A YEk [a.d. )Tjo3 The Prayer Book for Scotland. The Prayer Book used in S cotlandfor seven years. The General Asse»ihly sanction a Liturgy and Canons. A Service Book pre- pared. but not ttsed. In Scotland the use of prescribed forms of prayer has ever been a matter of controversy. The English Book had been in general use there in the time of Elizabeth, between the years 1557 and 1564; and Knox found no small difficulty in setting it aside for his own Book of Common Order.^ James I. introduced episcopacy into that part of his kingdom in 1610, and in 161 6 he obtained the sanction of the General Assembly at Aberdeen, that a Prayer Book should be compiled for the use of the Church, and a body of Canons framed as a rule of discipline.^ James, however, desired that the English Book should be accepted; and in 161 7 it was used in the chapel royal of Holyrood.^ But the Scottish bishops chose rather to have a distinct book ; and in 161 8 the proposition was again made, by the King's desire, to the General Assembly at Perth,^ to have a Liturgy and Canons for the Church of Scotland. At length, in conformity with these resolutions, a Book of Service was prepared,^ and submitted to the judgment of the King and some Scottish bishops at the English Court. Nothing more, however, was effected during this reign.'' Charles I. continued the design of introducing the English Prayer Book into Scotland, and ordered it to be daily used in the royal chapel. He also urged it upon the Scottish bishops in 1629, and again when he was crowned at Edinburgh in 1633.'' While the older bishops were 1 Collier, Ecd. Hist. vi. 580. 2 Ibid. VII. 388. 3 Hall, Kel. Lit. Introd. p. xxii. * Laud, Hist, of Trials and Troubles, ed. 1695, p. 170. 8 A copy of this first draft of a Prayer Book for Scotland is in the British Museum : it has been printed in the British Magazine for 1845 and 1846. See Hall, Reliq. Liturg. vol. i. Introd. p. xxii. ^ Collier, Ecd. Hist. VIII. 60. An Ordinal was adopted in 1620, based on the then English Ordinal, but only recognising two Orders — Bishops and Ministers. This very rare book has been reprinted in the Wodrow Miscellany, and by Mr- Forbes in his edition of the Works of Bp. Rattray (liurntisland, 1854), PP- 695—712. 7 Collier, Ecd. Hist. Vlli. 61. -1649-] IN THE REIGN OF CHARIES I. 95 apprehensive that a Liturgy would not be tolerated by the people, the younger declared that there was no cause for fear : they, however, would only agree to an inde- pendent book for Scotland,^ thinking that this would satisfy their countrymen. A code of Canons, enforcing the observance of the intended Prayer Book, was sent into the North in 1635 ; and a Book of Service was then prepared in Scotland,^ and transmitted to Archbishop Laud, who with Wrenn, bishop of Norwich, was ap- pointed by the King to assist the Scottish bishops.^ Laud's opinion was, that, if a Liturgy was adopted by the Northern Church, ' it were best to take the English Liturgy without any variation, that so the same Service Book might be established in all his majesty's do- minions:''' but finding that it would not be accepted, he gave his assistance in reviewing the Scottish Book. This had been framed upon the English model ; but with it was joined a paper of ' Certain notes to be con- sidered of Besides suggesting that the extracts from Scripture should be printed according to the last trans- lation of the Bible, it was proposed, ' that every Prayer, or Office, through the whole Communion, should be named in the rubric before it, that the parts of the Service might be better distinguished to the congrega- tion : that the Invitation, Confession, Absolution, Sen- tences, Prefaces, and Doxology, should be set in the same order they stand in the English Liturgy : and that the Prayer of humble access to the Holy Table might ^ Hall, Reliq. littirg. Introd. p. xxiii. * The chief compilers were Max- well, bishop of Ross, and Wedder- burn, of Dunblane. Cf. the account of the Scottish Prayer Book in Blunt, Annotated Prayei- Book, pp. 5S0 sq. ; Collier, Eccl. Hist. VIIJ. 107. 3 Juxon, bishop of London, was also appointed ; but being also Lord Treasurer, he was too busily occupied to pay the requisite attention ; so that the work was left to Laud and Wren. IbuL p. 108. 4 Laud, Hist, of Trials, p. 168. The Prayer Book for Scotland. The Scottish bishops re- fuse the English Prayer Book. They fre- pa>v a Ser- vice Book, against Land'sjudg- jnent. Scottish pro- posals. in the Com- inunion Office. THE BOOK OF COMMON PRAYER [a.d. 1603 The Prayer Book for Scotland. A Book sa7tc- tioned by K, Charles. Its varia- tions from the English Prayer Book, stand immediately before receiving.' Fault was also found by Wedderburn with the Scottish Ordinal of 1620,^ that the Order of Deacons was made no more than a lay office ; and in the admission to the priesthood, the words ' Receive the Holy Ghost, &c.,' were omitted.^ The King's instructions,^ therefore, required the Scot- tish bishops to keep to the words of the English Book in their Ordinations. In the Calendar the first six chap- ters of Wisdom, and the 1st, 2d, 5th, 8th, 35th, and 49th chapters of Ecclesiasticus, were placed among the Lessons to be read in the Daily Service : and besides the names of the saints which were in the English Calendar, some were inserted belonging to the northern part of the island. Throughout the book the words Presbyter, or Presbyter or Minister, or Presbyter or Curate, were used instead of Priest or Minister. In the Office of Baptism, the water in the font was ordered to be changed twice in a month at least ; and on the occasion of the first bap- tism after the water had been changed, the Presbyter or Minister should add these words in the first prayer of the Service, ' Sanctify this fountain of baptism. Thou which art the Sanctifier of all things.' In the Com- munion Office, some important changes were made in the expressions, and in the arrangement of the prayers, bringing it more nearly into accordance with the first 1 Above, p. 94, note. of Canterbury command to make the ^ Collier, Eccles. Hist. VIII. 108. alterations expressed in this book, ^ In Prynne's Hiddoi Works of and to fit a Liturgy for tlie Church of Darkness brought to Light (1645), Scotland. And wheresoever they p. 152, there is a letter, written by shall differ from another book, signed Laud to Wedderburn, informing him by us at Hampton Court, September how many of the notes were allowed, 28, 1634, our pleasure is to have and adding sundry directions from these followed: unless the Archbishop the King. These alterations were of St. Andrews, and his brethren written chiefly in presence of the who are upon the place, shall see King, on the margin of a 4to. Eng- apjDarent reason to the contrary. At lish Prayer Book, with the follow- Whitehall, April 19th, 1636.' HaU, ing warrant for their adoption : — Reiiq. Lit. Introd. pp. xxv. sq. ' Charles R., I give the Archbishop — 1649] IN THE REIGN OF CHARLES L 97 Book of Edward VI. ^ This Book of Common Prayer for Scotland can hardly be said to have been used •} it was silenced by a popular tumult, as soon as the attempt was made to introduce it, on the 23d of July, 1637.^ Some alterations which were made by Laud's autho- rity, or acquiescence, in the Prayer Book designed for Scotland, were adopted at the review after the Savoy Conference. But this was not the only influence which this archbishop has been supposed to have exercised upon the Book of Common Prayer. He was accused by the Puritans of having caused some changes of words and phrases to be inserted in the editions printed under his supervision, in order to give support to doctrines and practices which were now called popish. And the accu- sation was made so unscrupulously, that it was very generally believed, in spite of the Archbishop's solemn denial, and notwithstanding the fact that no such altera- tions had been made, — a fact which was patent to any who might choose to compare the printed books.'* 1 Collier, Eccles. Hist. viii. 107 sqq. ' The Booke of Common Prayer and Administration of the Sa- craments, and other parts of Divine Service for the use of the Church of Scotland ' (1637), is reprinted in vol. ii. of P. Hall's ReUquiar Litiir- gices. Its variations from the English Prayer Book are noted in L' Estrange's Alliatice of Divine Offices. 2 The ministers of the Episcopal Church in Scotland now use the English Prayer Book in all respects, except in the Communion Office, for which an edition, altered from K. Charles' Service Book, but still framed upon that of 1549, is used in about one third of the churches. See below, Appen. to Ch. v. * Collier, Eccles. Hist. Vlll. 135. Seven years afterwards a sort of re- membrance of it was issued by the Kirk, at the same time that the Directoiy was published in England, entitled, ' The New Booke of Com- mon Prayer, according to the forme of the Kirke of Scotland, our brethren in faith and covenant,' 1644, with ' C. R.' on the title-page. It was a brief abstract of Calvin's Geneva Prayer Book, derived from Knox's Book of Common Order. HaD, Fragment. Lit. I. pp. 85 — 98. * Mr. Lathbury states, as the result of a comparison of editions from 1604 to 1642, that the word priest or minister was inserted by the printer at his own discretion, or as a matter of indifference. Moreover such charges were made at random : Prj-nne says the same of Cosin, that he had made alterations in our Common Prayer Book, and put priests for ministers. Hist, of Convocation, p. 270. Ano- ther charge was that at was printed for z«, in the Epistle for the Sunday H The Prayer Book for Scotland. The Book twt used. Laud ac- cused 0/ making changes ix the Prayer Book. 9S THE BOOK OF COMMON PRA YER [a.d. 1625 Cammittee of the Lords on Church Beform. In 1 64 1 it was manifest that a time of trouble was coming speedily upon the Church of England ; and attempts were made to lessen the hostility of the Puritans against the Prayer Book by introducing some important changes. On the ist of March the House of Lords appointed a com^mittee.^ 'to take into consideration all innovations in the Church respecting religion.' Arch- bishop Laud thus expresses his fears of the result: 'This committee will meddle with doctrine as well as cere- monies, and will call some divines to them to consider of the business. . . . Upon the whole matter I believe this committee will prove the national synod of England, to the great dishonour of the Church : and what else may follow upon it God knows.' ^ A sub-committee was appointed, more readily to prepare matters for discussion, Williams,^ bishop of Lincoln and dean of Westminster, presiding over both committees. Their report was divided into three heads, 'Innovations in doctrine,' 'In- novations in discipline,' and ' Considerations upon the Book of Common Prayer.' before Easter, where the phrase was, ' in the name of Jesus roery knee shall bow:^ the Archbishop replied that, if the alteration were purposely made by the printers, they followed the Geneva Bible (1557). The fact was that '«/' was printed during the whole of the reign of Charles I., and the practice of bowing at the name of Jesus, which tlie word was sup- posed to sanction, liad been required by the injunctions of Elizabeth. 1 The committee consisted of ten earls, ten bishops, and ten barons. March 10, they were empowered to increase their number by calling in as many learned divines as they pleased, and Archbp. Usher, Pri- deaux, VVarde, Twisse, and Hacket were especially named as suitabie persons : accordingly, they were in- vited to assist, together with Morton, bishop of Durham, Hall, bishop of Exeter, Sanderson, Featly, Broun- rigg, Holdsworth, Burgess, White, Marshall, Calamy, and Hill. Card- well, Conferences, p. 239 ; Collier, Eccles. Hist. viii. 19S. On the same day that this committee was appointed. Archbishop Laud was sent to the Tower. Cf. Perry, Hist, of Church of England, II. pp. 33 sqq. 2 Laud, Diary, p. 24 ; Fuller, Ch. Hist. bk. XI. p. 174. 3 Though Williams for political causes fell in with the Puritans, yet he must Le allowed the praise of getting the Prayer Book translated into French and Spanish. See Latl - buiy. Hist, of Convoc. p. 268. ~i649.] IN THE REIGN OF CHARLES /. 99 • Among the ceremonies, or innovations in discipline, which the committee agreed to condemn, the following concern the arrangements of the Public Service : The turning of the holy table altar-wise : Bowing towards it : Setting candlesticks on it: Making canopies over it: Advancing crucifixes and images upon the parafront, or altar-cloth, so called : Compelling all communicants to come up before the rails, and there to receive: Reading some part of the Morning Prayer at the holy table when there is no Communion : Turning to the East when pronouncing the Creed : Reading the Litany in the midst of the church : Offering bread and wine by the Churchwardens before the consecration of the elements : Having a credential or side- table, besides the Lord's table, for divers uses in the Lord's Supper: Introducing an offertory before the Communion, distinct from the giving of alms to the poor: Prohibiting a direct prayer before sermon, and bidding of prayer: Chanting the TV Deum: Intro- ducing Latin Service into some colleges at Cambridge and Oxford : Standing up at the hymns, and always at Gloria Patri: Carrying children from the baptism to the altar so called, there to offer them up to God. The ' Considerations upon the Book of Common Prayer ' recommend, in the form of queries for the consideration of the committee : To expunge from the Calendar the names of some departed saints and others : To set out the reading Psalms, sentences of Scripture, hymns, epistles, and gospels, in the new translation : To mend the rubric, where all vestments in time of Divine Service are now commanded which were used 2 Edw. VI. To substitute canonical Scripture for the Apocrypha in the Calendar: To repeat the Doxology always at the end of the Lord's Prayer: To read the Lessons with a distinct voice: Whether Gloiia Patri should be repeated at the end of every Psalm: Instead of daily Morning and Evening Prayers, why not only on Wednesday and Friday Morn- mg, and in the afternoon on Saturday, with holyday eves : To omit the hymn Benedicite: In the prayer for the clerg}', to alter the phrase, ' which only worketh great marvels :' To alter the rubric. ^ Du Cange, Gloss. : ' Crcdentia, etiam mensula quse vasa abacus, tabula seu mensa, in qua continet.' Ital. credenza. vasa ad convivia reponuntur, vel H 2 altaris Commltteo of th- Lord: on Church Beform, Ceremonies propnsed to be abolished. Proposed chai!i:^t's in tlie Praye) Booii. THE BOOK OF COMMO.V PRAYER [a.d. 1625 Committee of the Lords on Church Reform. Proposed clia>ii;es ir, the Prayer Book. ' that such as intend to communicate shall signify their names to the curate over night, or in the morning before prayers :' To clear the rubric, how far a minister may repulse a scandalous and notorious sinner from the Communion : To gather the alms when the people depart, instead of before the Communion begin: The confession to be said only by the minister, and then at every clause repeated by the people : Not to print in great letters the words in the fonn of Consecration, 'This is my body — This is my blood of the New Testament:' To insert a rubric, touching kneeling at the Com- munion, that it is to comply in all humility with the prayer which the minister makes when he delivers the elements : Cathedral and collegiate churches to be bound to celebrate the Holy Communion only once in a month : In the first prayer at Baptism, to change the words, ' didst sanctify the flood of Jordan and all other waters,' into 'didst sanctify the element of water:' Whether it be not fit to have some discreet rubric made to take away all scandal from signing the sign of the cross upon the infants after baptism : or if it shall seem more expedient to be quite disused, whether this reason should be published, That in ancient liturgies no cross was confined [? consigned] upon the party but where oil also was used ; and therefore oil being now omitted, so may also that which was concomitant with it, the sign of the cross : In Private Baptism the rubric mentions that which must not be done, that the minister may dip the child in water being at the point of death: To leave out the words in the rubric of Confirmation, 'and be undoubtedly saved:' To enlarge the Catechism: To take away the times pro- hibited for marriage: None to marry without a certificate that they are instructed in their Catechism : To alter the words, ' with my body I thee worship,' into ' I give thee power over my body:' To mend the rubric, that new-married persons should receive the Communion the same day of their marriage, by adding 'or upon the Sunday following, when the Communion is celebrated:' In the Absolution of the Sick, to say, 'I pronounce thee absolved:' To compose the Psalm of Thanksgiving of women after childbirth out of proper versicles taken from divers psalms : May not the priest rather read the Communion in the desk, than go up to the pulpit : The rubric in the Commination leaves it doubtful whether the Liturgy may not be read in divers places in the church : To alter the words of Burial, ' in sure and certain hope of the resurrection to eternal life,' into 'knowing assuredly that the dead shall rise again:' In the Litany, to put 'grievous sins' for 'deadly sin.' To mend the imperfections of the metre in the singing psalms and — l64Q.] IN THE REIGN OF CHARIES L then to add lawful authority to have them publicly sung before and after sermons, and sometimes instead of the hymns of Morning and Evening Prayer.^ The deliberations upon these changes and concessions continued until the middle of May (1641), when motions were entertained in the House of Commons- which evi- dently showed that no changes in ritual or discipline would pacify opponents who sought the ruin of the Church, and who were rapidly increasing in power. The idea of making these concessions was laid aside as useless : but it was not forgotten by Nonconformists that such altera- tions had once been approved by persons of high name and station in the Church. In 1643 (June 12) an Ordinance of Parliament sum- moned the Westminster Assembly, — a body designed as a substitute for Convocation, consisting of 30 lay members and 121 divines, 'to be consulted with by the Parliament, for the settlement of the government and Liturgy of the Church of England, and clearing of the doctrine of the said Church from false aspersions and interpretations.' ^ In the same year (Sept. 25) the Scottish oath, called ' The Solemn League and Covenant,' — a deliberate pledge to overturn the Church — was subscribed by the remnant of the Parliament, and then was imposed upon all civil and military officers, and upon all those of the clergy who had hitherto been allowed to retain their benefices.* In 1645 (Jan. 3) an Ordinance of Parliament took away the Book of Common Prayer, and established in its stead the ' Directory for the Public Worship of God in the Three Kingdoms.' This was followed 1 Cardwell, Conferences, p. 270. Ecdes. Hist. Viil. 199, 2 The bill against deans and ^ Rushworth, Part III. Vol. II. chapters occasioned a misunder- p. 337. See Collier, Ekcles. Hist. standing amongst the divines, and VII 1. 248. broke up the meeting. Collier, •* liallam, Constit. Hist. 11 224, The Directory. Proposed changes in the Prayer Book. TJte West- minster As- sctnbly sunt- }noned. The Di- rectory snb- sfitutedjor the Prayer Book. rilE BOOK OF COMMON PRAYER [a.d. 1625 The Directory. and enforced tinder penal- ties. (Aug. 23) by another Ordinance * for the more effectual putting in execution the Directory.' Henceforth to use the Book of Common Prayer in any 'public place of worship, or in any private place or family within the kingdom,' was punishable by a fine of five pounds for the first offence, ten pounds for the second, and for the third by ' one whole year's imprisonment without bail or mainprize : ' not to observe the Directory subjected the minister to a fine of forty shillings ; while to do or say anything in ' opposition, derogation, or depraving of the said book,' might be punished by a fine of five pounds, or fifty pounds, at the discretion of the magistrate.^ This history does not require any account of those years of hypocrisy and violence, during which the voice of the Church of England was silenced, and Presby- terianism, after trying to bring a spiritual despotism into every parish and household, was in its turn obliged to yield to Independency,- a * hydra of many heads.' * Old sects revived, new sects were created, and there ensued a state of distraction and impiety, the natural tendency of which was to break up all minor distinctions, and to divide men into two large classes, one of them anxious to find terms of agreement, in order that religion might not be easily extinguished, and the other indifferent whether any form of religion remained.' ^ 1 ' The Presbyterian State Church proved to be quite as intolerant, and to the majority of the people less pleasant, than the Episcopalian had ijeen. Assemblies of divines have never been celebrated for practical wisdom, moderation, or charity, and, of all assemblies, that of West- minster, which sat for six years, and held 1 163 sittings, showed the least of these qualities.' Skeats, Hbt. of Free Churches of England, P- 51- 2 Hallam, Conshtiitzonal Hist. II, 270. '• Cardwell, Conferences, p. 244, A.D. i644-] jy THE REIGN OF CHARLES I. »o3 APPENDIX. THE DIRECTORY. An abridgment of Calvin's Form of Service, or rather of Knox's Book of Common Order, was presented to Parliament, and printed in 1641, and again in 1643 !^ ^^^ another adaptation of the same original, somewhat larger than the Middleburgh,^ but much shorter than either that of Calvin or Knox, was presented to the West- minster Assembly, and printed in 1644.^ The parliamentary divines, however, preferred to issue a work of their own composi- tion. They had denounced the Book of Common Prayer as unfit to lead the devotions of the people ; but they then suffered a year to pass by before they attempted to substitute anything in its place. Then came the ordination of Elders and Deacons by an Association of Ministers in London and other chief towns ; and then the pre- paration of a Book of Ser\'ice. A committee was appointed to agree upon certain general heads for the direction of the minister in the discharge of his office before the congregation : these, being arranged in London, were sent to Scotland for approbation, and summarily established by Ordinance of Parliament (and denounced by a counter-proclamation from the King) as the Directory for ^ ' The Sa-vke, Discipline, and Forme of the Common Prayers, and Administration of the Sacraments, used in the English Church of Geneva... 16^1.^ The 2d Edition was called, ' The Reformation of the Discipline a?id Service of the Chtirch, accordifig to the best Re- formed Churches... i6^T,.'' P. Hall's Reliquice Litiirgicce, Vol. III. p. 89. 2 See above, p. 86. 2 'The Setled Order of Church- Government, Liturj^ie, and Disci- pline, for the rooting out of all Popery, Heresie, and Schisme, ac- cording to the Forme published by the Assembly of the Kirk of Scot- land, and parallel'd to the best Reformed Protestant Churches in Christendome : and most humbly presented to the learned assembly of Divines, now congregated at Westminster, by the authority of both Houses of Parliament, for the Reformation of abuses in the govern- ment of the Church... 1644.' P. Hall's Reliq. Liturg. Vol. I. p. iii. The Directory. The Serrice and Disci- pline. The Settled Order. I04 THE BOOK OF COMMON PRA YER [a.d. 1644. The Directory. Reading of Scripture. Baftistiu Public Worship. This was not so much a Form of Devotion, as a Manual of Directions: the minister being allowed a discretion, either to make the most of what was provided for him in the book, or to use his own abilities to supply what he considered needful. A few of the variations, more especially directed against pre- ceding usages, were, — the rejection of the Apocrypha : the dis- continuance of Private Baptism ; of godfathers and godmothers ; of the sign of the cross ; of the wedding ring ; and of the adminis- tration of the Lord's Supper to the Sick at home: the removal of the communion-table into the body of the church; with the pre- ference of a sitting or standing to a kneeling posture. All saints' days were discarded, and all vestments. No Service was appointed for the Burial of the Dead : no Creed was recited, nor the Ten Commandments ; though these with the Apostles' Creed were added to the Confession of Faith a year or two afterwards.-^ This parliamentarian form of Public Devotion is entitled, A Directory for the Public Worship of God, throughout the Three Kingdoiits of Etigland, Scotland, and Ireland. Together with an Ordinance of Parliament for the taking away of the Book of Conmion Prayer, and the Establishing and Observitig of this present Directory throughout the Kingdom of Englatid and Dojninion of Wales. It commences with a note *■ Of the assembling of the congregation., and their behaviour in the Public Worship of GodJ The minister is to begin with prayer, in a short form, for a blessing on the portion of the Word then to be read. All the Canonical Books are to be read over in order : ordinarily one chapter of each Testament at every meeting. After reading and singing, the minister who is to preach is to endeavour to get his own and his hearers' hearts to be rightly affected with their sins. A long prayer before the semtion. Then follows a long note of the manner and matter of preaching. After sermon follows a prayer of thanksgiving. The Lord's Prayer, as being not only a pattern of prayer, but itself a most comprehen- sive prayer, is recommended to be used in the prayers of the Church. The Administration of the Sacraments; and first of Baptism. It is to be dispensed only by a minister, in the place of Public Worship, and in the face of the congregation, where the people may most conveniently see and hear ; and not in the places where 1 See Hall, Reliq. Liturg. Introd. liament (Jan. 3, 1 644-5, ^"d Aug, p. xl. Several editions of the Di- 23, 1645) m Rdiq. Liturg. Vol. III., rectory appeared during the years and in Clay, Book of Common Prayer 1644, 1645, and 1646. It is re- Illustrated, Append. IX. X. XI. printed with the Ordinances of Par- I A.D. 1644] IN THE. REIGN OF CHARLES I. 105 fonts in the time of Popery were unfitly and superstitiously placed. The child, after notice given to the minister the day before, is to be presented by the father, or (in case of his necessary absence) by some Christian friend in his place. Before Baptism, the minister is to use some words of instruction: that the seed of the faithful have right to Baptism: that they are Christians, and federally holy, before Baptism, and therefore are they baptized: that the inward grace of Baptism is not tied to the moment of its administration : and that it is not so necessary that through the want of it the infant is in danger of damnation, or the parents guilty. Prayer is to be joined with the word of institution, for sanctifying the water to this spiritual use. The Communion, or Supper of the Lord, is frequently to be celebrated; but how often maybe considered and determined by the ministers and other church-governors of each congregation. It is requisite that public warning be given on the Sabbath-day before the administration ; and we judge it convenient to be done after the morning sermon. Therefore, after the sermon and prayers, follows a short exhortation : then, the table being before decently covered, and so conveniently placed that the communicants may orderly sit about it or at it, the minister is to begin the action with sanctifying and blessing the elements of bread and wine set before him. The words of institution are next to be read out of the Evangelists, or I Cor. xi. 23 — 27 : then the prayer, thanksgiving, or blessing, offered up to God ' to vouchsafe his gracious presence, and the effectual working of his Spirit in us ; and so to sanctify these elements, both of bread and wine, and to bless his own ordinance, that we may receive by faith the body and blood of Jesus Christ crucified for us, and so feed upon him that he may be one with us, and we with him, that he may live in us, and we in him and to him, who hath loved us, and given himself for us.' 'The elements being now sanctified by the word and prayer, the minister, being at the table, is to take the bread in his hand, and say in these expressions (or other the like used by Christ, or his Apostle, upon this occasion): — According to the holy institution, comjnand, and example of our blessed Savioicr Jesus Christ, I take this bread; atid ]iaving given thanks, I break it, and give it unto you. (There the minister, who is also himself to communicate, is to break the bread, and give it to the communicants.) Take ye, eat ye. Tliis is the body of Christ, which is broketi for you. Do this in remembrance of hi7n. In like manner the minister is to take the cup, and say. . . . According to the institution, command, and example of our Loj'd fcsus Christ, The Directory. T/ie Lord's Supper. io5 THE BOOK OF COMMON PR A YER [a.d. 1644. The Directory. !\fatri}>!07iy. I'iiitation of tU Skk. Bu7-ial. Holy days. I ta \e this cup and give it unto you. (Here he giveth it to the communicants.) This cup is the New Testament, in the blood of Christ, which is shed for the reinission of the sins of many; drink ye all of it^ After all have communicated, the minister may, in a few words, put them in mind of the grace of God in Jesus Christ: and he is to give solemn thanks to God. The collection for the poor is so to be ordered, that no part of the Public Worship be thereby hindered. Then follows a note ' Of the Sanctification of the Lord's-day.' The purpose of marriage between any persons shall be published by the minister three several Sabbath-days in the congregation. And the marriage shall be publicly solemnized in the place appointed by authority for Public Worship, before a competent number of credible witnesses, at some convenient hour of the day, at any time of the year, except on a day of public humiliation. And we advise that it be not on the Lord's-day. The manner of marriage is first a prayer, a declaration of the institution, use, and ends thereof, a solemn charge, if they know any cause why they may not lawfully proceed to marriage, to discover it : then the minister shall cause, first, the man to take the woman by the right hand, saying these words: / N. do take thee N. to be my married wife, and do, in the presence of God, and before this congregation, promise and covenant to be a lovitig and faitliful husband unto thee, until God shall separate us by death. Then the woman shall take the man by his right hand, and say a like form, adding the word obedient. Then, without any further ceremony, the minister shall pronounce them to be husband and wife according to God's ordinance; and so conclude the action with prayer. A note is given of instructions ' Concerning Visitation of the Sick, and suitable topics of exhortation and prayer.' ' Concerning Burial of the Dead,' all customs of praying, reading, and singing, both in going to and at the grave, are said to have been grossly abused. The simple direction is therefore given, ' 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.' Then follow directions ' Concerning Public Solemn Fasting,' ' Concerning the Observation of Days of Public Thanksgiving,' and 'Of Singing of Psalms;' concluding with 'An Appendix touching Days and Places for Public Worship ; ' in which it is A.D. 1644.] IN THE REIGN OF CHARIES I. 107 ordered that only the Lord's-day, and days separated for PubUc I'asting or Thanksgiving, shall be kept holy ; and the old churches are allowed to be used for the following reason : ' As no place is capable of any holiness under pretence of whatsoever Dedication or Consecration, so neither is it subject to such pollution by any superstition, formerly used and now laid aside, as may render it unlawful or inconvenient for Christians to meet together therein for the Public Worship of God. And therefore we hold it requisite that the places of public assembling for worship among us should be continued and employed to that use.' The Parliament, it seems, was not entirely satisfied with its own Directory, and soon found it necessary to publish a supplement for the use of the sailors. This is one of the most singular pro- ductions of that extraordinary period. It is called A Supply of Prayer for the Ships that want Ministers to pray with them. * A reason of this work' is prefixed to the book ; and it states : ' Whereas there are thousands of ships which have not ministers with them to guide them in prayer, and therefore either use the old form of Common Prayer, or no prayer at all ; the former whereof for many weighty reasons hath been abolished, and the latter is likely to make them rather heathens than Christians: Therefore, to avoid these inconveniences, it has been thought fit to frame some prayers agreeing with the Directory established by Parliament.' There are certain directions for the use of the form ; ' The company being assembled, they may thus begin with prayer:' a short prayer follows, after which the Lord's Prayer is to be used, and we have this direction, 'After this, some psalms and chapters being read out of both Testaments (but none out of those books called Apocrypha), and a psalm being sung, a prayer may follow in this manner.' Two prayers follow, one being ' for the Church universal, and our united Churches and Kingdoms.' — The latter contains a petition for the King, though at the very time they were making war upon him: 'We pray thee for all in authority, especially for the King's Majesty, that God would make him rich in blessings, both in his person and government, establish his throne in religion, save him from evil counsel, and make him a blessed and glorious instrument for the conservation and propagation of the gospel.' Next comes a direction, ' After this prayer a psalm may be sung, and the conclusion may be with a thanksgiving and blessing.' Then follows 'a prayer particularly fitted for those that travell upon the seas,' and 'a prayer in a storm.' 1 1 Lathbury, Hist, of Convoc. pp. 497 sqq. The Directory. Holy Places. Form of prayer fot Sailors. io8 THE BOOK OF COMMON PR A YER [a d. 1660 CHAPTER V. THE PR A YER BOOK IN THE REIGN OF CHARLES II. [a.d. 1660— 1662.] Eestoration of the Prayer Book. The Ki'ig's Declaratioti f'Tom Breda. Defuiaiion of Noncoti- forniists to the King- at the I/ague, Escaping from the dismal period of rebellion, we pass on with the history of the Prayer Book to the year 1660, when the restoration of the monarchy brought freedom of conscience and worship to Churchmen. On the 1st of May letters from King Charles II., dated from Breda, were brought to the Houses of Lords and Commons, with a Declaration, in which the King says, on the subject of religion, 'that no man shall be disquieted or called in question for differences of opinion in matters of religion which do not disturb the peace of the kingdom; and that we shall be ready to consent to such an Act of Parlia- ment as, upon mature deliberation, shall be offered to us for granting that indulgence.'^ By a resolution of the Commons (May 8), the King was desired to make a speedy return to his Parliament, and on the same day was solemnly proclaimed : and on the lOth of May, on the occasion of a day of thanksgiving, the Common Prayer was read before the Lords." Meanwhile (May 4), a deputation from both Houses was sent to meet the King at the Hague. Reynolds, Calamy, Case, Manton, and some other eminent Presby- terian divines went also with an address, to which the 1 Collier, Eccles. Hist. vill. 3S2. " Whitelocke, Memorials, p. 703. — 1662.] IN THE REIGN OF CHARLES IL 109 King answered kindly ; but, as in his previous ' Declara- tion,' referred to Parliament to determine what toleration was necessary for the repose of the kingdom. This answer, however, was not the object which had brought these divines to gain the King's ear if possible, while he might be willing to listen to any terms of accommoda- tion. In various private audiences they suggested that the Common Prayer had long been discontinued in Eng- land, that many of the people had never once heard it ; and therefore it would be much wondered at if his Majesty, at his first landing, should revive the use of it in his own chapel : and, therefore, to prevent the people being shocked at such uncustomary worship, they en- treated him not to use it in form, and by rubrical directions ; but only to order the reading some part of it w^ith the intermixture of other good prayers. Finding no hope of abridging the King's liberty of using the regular Service, they then requested that the use of the surplice might be discontinued by the royal chaplains, because the sight of this habit would give great offence to the people. But they were plainly told by the King, that he would not be restrained himself, when others had so much indulgence : that the surplice had always been reckoned a decent habit, and constantly worn in the Church of England : that he had all along retained the use of it in foreign parts : that though he might for the present tolerate a failure of solemnity in religious worship, yet he would never abet such irregu- larity by his own practice.^ These, however, were not the men to be easily put off from their purpose ; and it seems that they teased the King, after his return to England, with continual complaints, until he bade them subjnit their grievances and wishes in writing. Where- ^ Collier, Eccks. Hist. VIII. 384. Kestoration of the Prayer Book. suggesting that the Prayer Bo should not be re-intro duced; and that the surplice should not be used. THE BOOK OF COMMON PRAYER [a.d. 1660 Presbyterian Objections. Nonconfor- mists' ad- dress to t!ie Kins- Their ideal ofaLiturgy. They desire inch a form to be com- bosedi upon they embodied their notions upon Church matters in a long address.^ They assume that there was no difference between Churchmen and themselves * in the doctrinal truths of the reformed religion, and in the sub- stantial parts of divine worship;' but only 'in some various conceptions about the ancient form of Church government, and some particulars about Liturgy and ceremonies.' Among these differences concerning the Liturgy, they say : — 1. 'We are satisfied in our judgments concerning the lawfulness of a Liturgy, or form of Public Worship, provided that it be for the matter agreeable unto the Word of God, and fitly suited to the nature of the several ordinances and necessities of the Church ; neither too tedious in the whole, nor composed of too short prayers, unmeet repetitions or responsals ; not to be dissonant from the Liturgies of other reformed Churches ; nor too rigorously imposed ; nor the minister so confined there- unto, but that he may also make use of those gifts for prayer and exhortation which Christ hath given him for the service and edification of the Church.' 2. 'That inasmuch as the Book of Common Prayer hath in it many things that are justly offensive and need amendment, hath been long discontinued, and very many, both ministers and people, persons of pious, loyal, and peaceable minds, are therein greatly dissatisfied ; where- upon, if it be again imposed, will inevitably follow sad divisions, and widening of the breaches which your Majesty is now endeavouring to heal : we do most humbly offer to your Majesty's wisdom, that for prevent- 1 This was drawn up by Reynolds, Cardwell, Conferences, p. 252. See Worth, and Calamy, and presented the substance of Usher's plan for to the King a few weeks after the episcopal government in Collier, Restoration, together with Archbishop Eccles. Hist. viii. 387. Usher's Reduction of Episcopacy: -i662.] IN THE REIGN OF CHARIES IT. ing SO great evil, and for settling the Church in unity and peace, some learned, godly, and moderate divines of both persuasions, indifferently chosen, may be employed to compile such a form as is before described, as much as may be in Scripture words ; or at least to revise and effectually reform the old, together with an addition or insertion of some other varying forms in Scripture phrase, to be used at the minister's choice ; of which variety and liberty there be instances in the Book of Common Prayer.' 3. Concerning ceremonies, they ask ' that kneeling at the Sacrament of the Lord's Supper, and such holydays as are but of human institution, may not be imposed upon such as do conscientiously scruple the observation of them ; and that the use of the surplice, and cross in Baptism, and bowing at the name of Jesus rather than the name of Christ, or Immanuel, or other names whereby that divine Person, or either of the other divine Persons, is nominated, may be abolished.' ^ The Bishops, in their reply to these proposals of the Presbyterians, pronounce the Offices in the Common Prayer wholly unexceptionable, and conceive the book cannot be too strictly enjoined ; especially when minis- ters are not denied the exercise of their gifts in praying before and after sermon ; ' which liberty for extemporary or private compositions stands only upon a late custom, without any foundation from law or canons ; and that the common use of this practice comes only from con- nivance. However, they are contented to yield the Liturgy may be reviewed, in case his Majesty thinks fit. As for the ceremonies, they are unwilling to part with any of them ; being clearly of opinion that the satisfaction of some private persons ought not to over- ^ Cardwell, Conferences, pp. 252, 277 sqq. Presbyterian Objections. and cere- >no>ties ti' be iibolislud. The reply of the Bishops. THE BOOK OF COMMON PR A YER [A.D. I boo Bojral Declaration. The King's Declaration concerning' Ecclesiasti- '■al Affairs allowed many Pres- byterian demands. rule the public peace and uniformity of the Church ; and that, if any abatements were made, it would only feed a distemper, and encourage unquiet people to further demands.'^ It was impossible to obtain any immediate and legal settlement of these differences between the Presbyterians and the members of the Church of England, who natu- rally looked for a restoration of their benefices and form of Service. The Convention Parliament could not be allowed to meddle with this question : if its members could be trusted, its acts would have no value from the illegal origin of the body from which they emanated. The method adopted to meet the present difficulty was the issue of a ' Royal Declaration concerning Ecclesi- astical Affairs' (Oct. 25, 1660). This had the sundry advantages of not resting at all for its authority upon the existing Parliament, without seeming to encroach upon its functions ; of allowing a greater measure of toleration than probably would be allowed by a final settlement of the matter by just authority, and hence of pacifying some of the Nonconformists ; while nothing was finally settled, or granted : but the whole question was left open for discussion at a Conference which it promised between the discordant parties, and for the decision of a lawful Parliament and Convocation. Accordingly, this Decla- ration allowed a great number of the demands of the Presbyterians, touching the observance of the Lord's- day, the episcopal jurisdiction, the examination of those who should be confirmed, a discretion as to the use of certain ceremonies, such as kneeling at the Communion, signing the cross in Baptism, bowing at the name of Jesus, the surplice, and the oath of canonical obedience : and, although wishing ministers to read those parts of ^ Collier, EccU's. Hist. viii. 390. —1662.] LV THE REIGN' OF CHARLES II. the Prayer Book against which there could be no excep- tion, yet promising that none should be punished or troubled for not using it, until it had been reviewed, and effectually reformed by the above-mentioned authority.^ The result was a general expression of satisfaction on the part of the Presbyterians ; and the attempt was made to gain some of them over to conformity by the offer of Church preferments.- But although the Decla- ration, by a stretch of the prerogative, sheltered the dis- senting ministers for the present from legal penalties, it did not satisfy all their scruples ; for they did not look for the continuance of that amount of favour when a royalist Parliament should have determined their position. On the King's part there was no delay in forwarding the promised Conference. The warrant^ was issued on the 25th of March, 1661, appointing* twelve Bishops, and the same number of Presbyterians, Avith nine other divines on each side as assistants, to supply the places of Eoyal Declaration. 1 Cardwell, Conferences, p. 2S6 ; "Collier, Eccles. Hist. vili. 393. 2 Dr. Cardwell {Cottfcrences, p. 256) says that several of the Pres- b3'terians, including Reynolds and Alanton, accepted spiritual appoint- ments, and recognised the authority of the Bishops. Reynolds, indeed, accepted the bishopric of Norwich, and was consecrated Jan. 6, 1661. But it appears that the other mmisters refused the offered promotions. See Collier, Eccles. Hist. Viii. 400. Man- ton signed the doctrinal Articles, and was instituted by the Bishop of London to his rectory of St. Paul's, Covent Garde)!, Jan. 16, 1661 : but he honestly refused the deanery of Rochester; and his conformity did not continue, -when the Church Ser- vice was re-settled after the Savoy Conferenoe. * Cardwell, Conferences, p. 29S. 4 The Episcopal Divijies were : Accepted Frewen, archbishop of York. Gilbert Sheldon, bishop of London, Master of the Savoy. John Cosin, bishop of Durham. John Warner, bishop of Rochester. Henry King, bishop of Chichester. Humphrey Henchman, bishop of Sarum. George Morley, bishop of Worcester. Robert Sanderson, bishop of Lin- coln. Benjamin Laney, bishop of Peter- borough. Bryan Walton, bishop of Chester. Richard Sterne, bishop of Carlisle. John Gauden, bishop of Exeter. With the folloiving Coadjutors: Dr. Earle, dean of \Yestminster. Dr. Heylin. Dr. HackeL [Dr. Barwick- T!ie IVar- rant issued for a Con f>- ence at ilie Savoy. 114 THE BOOK OF COMMON PR A YER [a.d. 1660 The Savoy Conference. Instructions to the Com- jiiissioners. The Savoy Conference opened April 15, 1661. any that were unavoidably absent. The place of meet- ing was the Bishop of London's lodgings in the Savoy Hospital, and the Commission was to continue in force during the ensuing four months. The course of delibe- ration was precisely stated : the Commissioners were empowered to advise upon and review the Book of Common Prayer ; comparing it with the most ancient Liturgies which have been used in the Church in the primitive and purest times ; to take into serious and grave consideration the several directions, and rules, and forms of prayer in the said Book, and several objections and exceptions raised against it ; to make such reason- able and necessary alterations, corrections, and amend- ments therein, as should be agreed upon to be needful or expedient for the satisfaction of tender consciences, but avoiding all unnecessary alterations of the forms and Liturgy wherewith the people are already acquainted, and have so long received in the Church of England. Although the period of the Commission was limited to four months, yet the first meeting did not take place until the 15th of April. The Bishop of London then stated to the Presbyterian ministers, that, since they had Dr. Barwick. Dr. Gunniiiir. Dr. Pearson. Dr. Pierce. The Presbyterian Divines were : Edward Re)aiolds, bishop of Nor- wich. Dr. Tuckney, master of St. John's College, Cambridge. Dr. Conant, Reg. Prof. Div., Ox- ford. Dr. Spurstow. Dr. Walhs, Sav. Prof. Geom., Ox- ford. Dr. Manton. Mr. Calamy. Mr. Baxter. Mr. Jackson. Dr. Sparrow. Mr. Thorndike. Mr. Case. Mr. Clarke. Mr. Newcomen. Coadjutors. Dr. Horton. Dr. Jacomb. Dr. Bates. Dr. Cooper. Dr. Lightfoot. Dr. Collins. Mr. Woodbridge. Mr. Rawlinson. Mr. Drake. ^i662.] m THE REIGN OF CHARLES 12. requested the Conference for the purpose of making alterations in the Prayer Book, nothing could be done until they had delivered their exceptions in writing, together with the additional forms, and whatever alte- rations they desired. Accordingly, they met from day to day, and prepared a long series of exceptions^ and alterations, Baxter persuading his colleagues that they were bound to ask for everything that they thouglit desirable, without regard to the sentiments of others.^ These exceptions are especially interesting, as having been made against the Prayer Book when it had been brought so very nearly into its present state. We may consider that they include all the minute particulars with which fault could be found by men of learning, acuteness, and piety, whose writings were to be thence- forward the mine of Nonconformist divinity.^ The Presbyterians proposed : 1. That all the prayers, and other materials of the Liturgy, may consist of nothing doubtful or questioned among pious, learned, and orthodox persons. 2. To consider that, as our first reformers so com- posed the Liturgy as to draw the Papists into their Church communion, by varying as little as they well could from the Romish forms before in use ; so whether 1 A precursor of the numerous Presbyterian ' exceptions ' appeared, probably from the ^Iidclleburgh press, in i6o6, entitled, 'A Sm-vey of the Booke of Cotnmon P7-ayer, by way of 197 Quej-cs, grounded up07i 58 Places ministering Just matter of question ; luith a vietv of London Ministers'' exceptions: all humbly propounded, that they may be synccrely aiisiocred, or els offences religiously remoned.'' Hall, Reliq. Litu7g. Vol. I. Introd. p. ?iiv. - Cardwell, Conferences, p. 260. 3 The ' Exceptions against the Book of Common Prayer ' were preserved by Baxter, and published in his own narrative of his life. The Answers of the Bishops are only known from the 'Rejoinder,' in which Baxter attempted to refute them. The limits of this work will not allow of more than an abstract of this paper. See Cardwell, Con- fei-ences, p. 262 ; and chap. vil. Documents v. vi. ; Collier, Eccles. Hist. VIII. 404 sqq.; Hallam, Con- stitutional Hist. II. 454 sqq. I 2 The Savoy Conference. The Presby- ter ia^is are desired to presetii their Exce(tioiii. General Ex- ceptions to tlie Prayer Book. ii6 THE BOOK OF COMMON PR A YER [a.d. 1660 The Savoy I Conference. General Ex- ceptions to the P)-ayer Book. now we should not have our Liturgy so composed as to gain upon the judgments and affection of all those who in the substantial of the Protestant religion are of the same persuasion with ourselves. 3. To omit the repetitions and responsals of the clerk and people, and the alternate reading of the Psalms and Hymns, which cause a confused murmur in the congre- gation : the minister being appointed for the people in all Public Services appertaining to God ; and the Holy Scriptures intimating the people's part in public prayer to be only with silence and reverence to attend there- unto, and to declare their consent in the close, by saying A men. 4. To change the Litany into one solemn prayer.^ 5. That there may be nothing in the Liturgy which may seem to countenance the observation of Lent as a religious fast. 6. To omit the religious observation of saints' days. 7. That there may be no such imposition of the Liturgy, as that the exercise of the gift of prayer be totally excluded in any part of Public Worship ; and that it may be left to the discretion of the minister to omit part of it, as occasion shall require. 8. That the new translation of the Bible should alone be used in the portions selected in the Prayer Book. 9. That nothing be read in the church for lessons but the Holy Scriptures of the Old and New Testament. 10. That no part of the Liturgy be read at the ^ The Litany was disliked for the shortness of the petitions, as were also the Collects; and because the actnal prayer is uttered by the people, which was thought 'not to be so consonant to Scripture, which makes the minister the mouth of the people to God in prayer. ' The meaning of ' one solemn prayer ' was exemplified by Baxter, who composed such a prayer in his ' Reformation of the Liturgy,' under the title of 'The General Prayer' {Heliq. Liturg. Vol. IV. pp. 36 — 43), and another form in the Appendix, entitled 'A Larger Litany, or General Prayer : to be used at discretion' {IbiJ. pp. 142 — IS7). —1 662.] IN THE REIGN OF CHARLES IL 117 communion-table but when the Holy Supper is ad- ministered. 11. To use the Avord 'Minister/ and not 'Priest' or ' Curate,' and ' Lord's-day ' instead of ' Sunday.' 12. To amend the version of metrical Psalms. 13. To alter obsolete words. 14. That no portion of the Old Testament, or of the Acts of the Apostles, be called ' Epistles,' and read as such. 15. To reform the Offices, where the phrase is such as presumes all persons within the com.munion of the Church to be regenerated, converted, and in an actual state of grace ; which, had ecclesiastical discipline been truly and vigorously executed, might be better supposed, but cannot now be rationally admitted. The Bishops reply to this, The Church in her prayers iiscth no more offensive phrase than St. Paid uses, when lie writes to the Corinthians, Galatians, and others, calling them in general the churcJies of God, sanctified in Christ Jesus, by vocation saints, amongst whom notwithstanding there ivere many tuho by their known sins {ivJiich the Apostle endeavoured to amend in thent) were not properly such, yet he gives the denomination tp the zvhole from the greater part, to whom in charity ii zvas due, and puts the rest in mind zvhat they have by their baptism ?indcrtaken to be ; and our prayers and the pJirase of them surely S2tpposes no inoi-e than that they are saints by calling, sanctified in Christ jfesjis, by their baptism admitted into Christ's congregation, and so to be reckoned members of that society, till either they shall separate themselves by wilful schism, or be separated by legal excommunication ; wliich they seem earnestly to desire, and so do zve. 16. Instead of the short Collects, to have one metho- dical and entire prayer composed out of many of them. General Ex- ceptions to tlie Prayer Booh. ri8 THE BOOK OF COMMON PR A YER [a £>. 1660 General Ex- ceptions to the Prayer Book. 17. The present Liturgy seems defective in forms of praise and thanksgiving ; in consisting very much of general expressions, such as, ' to have our prayers heard, to be kept from all evil, to do God's will : ' the Con- fession does not clearly express original sin, nor suffi- ciently enumerate actual sins with their aggravations ; and there is no preparatory prayer for assistance or acceptance. The_ Catechism is defective as to many necessary doctrines ; some even of the essentials of Christianity not mentioned except in the Creed, and there not so explicit as ought to be in a Catechism. The Bishops reply, There are many Thanksgivings, Te Deum, Bencdictns, Magnificat, Benedicite, Glory be to God on high, Therefore zvith Angels and Arehangels, Glory be to the Father, besides oeeasional Thanksgivings after the L it any, of the frequeney %vJiereof tJieviselves clse- zvhere complain. The use of general expressions, as in confession of sin, is the perfection of the Liturgy, the Ofiiccs of luiiich being intended for common and general services, wonld cease to be such by descending to particulars ; the instances of general expressioiis are almost the very terms of the petitions of the Lord's Prayer. It is an evil custom springing from false doctrine, to use expressions which may lead people to think that original sin is not forgiven in Holy Baptism : yet original sin is clearly ac- knowledged in confessing that the desires of our oivn hearts render its miserable by following them, &e. iS. The Surplice, the Cross in Baptism, and Kneeling at the Lord's Supper, are brought forward as the usual instances of ceremonies, judged unwarrantable by sundry learned and pious men, and exposing many orthodox, pious, and peaceable ministers to the displeasure of their rulers. They must be fountains of evil, unless all his Majesty's subjects had the same subtilty of judgment -i662.] IN THE REIGN OF CHARLES U. 119 to discern even to a ceremony how far the power of man extends in the things of God. The following exceptions were taken against par- ticular parts of the Prayer Book : — They wish the first rubric to be expressed as in the Book of 1552; and the second rubric about vestments and ornaments to be omitted. The doxology to be always added to the Lord's Prayer ; and this prayer not to be so often used. The Gloria Patri to be used only once in the Morning, and once in the Evening. ' Rubric. And to the end the people may the better hear, in such places where they do sing, there shall the Lessons be sung in a plain tune, after the manner of dis- tinct reading : and likewise the Epistle and Gospel' We know no warrant why they should be sung in any place, and conceive that the distinct reading of them with an audible voice tends more to the edification of the Church. The Bishops reply, TJie rubric directs only such singing as is after the manner of distinct reading, and tve never heard of any inconvenience thereby} To appoint some Psalm or Scripture hymn instead of the apocryphal Benedicite. In the Litany they object to the expressions, deadly sin, sudden, death, and all that travel. To omit the words 'this day', in the Collect for Christmas Day. Some other Collects were named, ' as having in them divers things that we judge fit to be altered ;' some of which were altered, as were also others to which no objection was here raised. 1 The rubric was omitted, when the book was reviewed by Convocation. Exceptions against par- ticular parti oft lie Prayer Book. THE BOOK OF COMMON PRAYER [a.d. 1660 The Savoy Conference. Rxceptio7is afrainst tlie Cot>i)nu7iion Office. In the Communion Service : — The first rubric had directed intending communicants to 'signify their names to the Curate over-night, or else in the morning afore the beginning of Morning Prayer, or immediately after.' It was objected that this notice was not sufficient ; and the rubric was altered to ' at least some time the day before.' They desire that the minister should have a full power to admit or repel communicants. They object to kneeling during the reading of the Commandments, and also to the petition after each Com- mandment, preferring that the minister should conclude with a suitable prayer. They desire preaching to be more strictly enjoined, and that ministers should not be bound to ' Homilies hereafter to be set forth,' as things which arc as yet but future and not in being. They object to the Offertory sentences, that two are apocryphal, and four of them more proper to draw out the people's bounty to their ministers, than their charity to the poor ; and to the Offertory itself, that collection for the poor may be better made at or a little before the departing of the communicants. The Exhortation, which was appointed to be read ' at certain times when the Curate shall see the people negligent to come to the Holy Communion,' is objected to as unseasonable to be read at the Communion. They object to the direction, ' that no man should come to the Holy Communion but with a full trust in God's mercy, and with a quiet conscience,' as likely to discourage many from coming to the Sacrament, who lie under a doubting and troubled conscience. The Bishops reply, Certainly themselves cannot dcsii-e that men should come to the Holy Communion with a — 1662.] IN THE REIGN OF CHARLES 11. troubled cojiscience, and therefore have no reason to blame the CJiiirch for saying it is requisite that men come with a qniet conscience, and prescribing means for quietijig thereof The General Confession in the name of the com- municants was directed to be made ' either by one of them, or else by one of the ministers, or by the priest himself:' they desire that this may be made by the minister only. To the rubric, that the priest or bishop, in reading the Absolution, should 'turn himself to the people,' they say, ' The minister turning himself to the people is most convenient throughout the whole ministration.' As before in the Collect for Christmas Day, they object to the words 'this day,' in the proper Preface for tnat day and Whitsun Day. Of the Prayer 'in the name of all them that shall receive the Communion,' — ' Grant that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood,' — they observe that these words seem to give a greater efficacy to the blood than to the body of Christ, and would have them altered thus — ' that our sinful souls and bodies may be cleansed through his precious body and blood.' The Bishops in reply refer to the words of our Lord, * This is my blood whicJi is shed for yon and for many for the remission of sinsl observing, that he saith not so explicitly of the body. Of the ' Prayer at the Consecration,' as they word it, they say, the manner of consecrating is not explicit enough, and the minister's breaking of the bread is not so much as mentioned. Of the manner of distributing the elements, and the words used, they desire that the words of our Saviour Exceptions agaiust the Communion Ofice. THE BOOK OF COMMON PRA YER [a.d. 1660 may be used as near as may be ; and that the minister be not required to deHver the bread and wine into every communicant's hand, and to repeat the words to each one : also that the kneehng may be left free. To the rubric, that ' Every parishioner shall communi- cate at the least three times in the year,' they say, For- asmuch as every parishioner is not duly qualified for the Lord's Supper, and those habitually prepared are not at all times actually disposed, but many may be hindered by the providence of God, and some by the distemper of their spirits, we desire this rubric may be either wholly omitted, or thus altered : ' Every minister shall be bound to administer the Sacrament of the Lord's Supper at least thrice a year, provided there be a due number of communicants manifesting their desires to receive.' They also desire the Declaration, explanatory of kneeling, which was added to the Communion Office by Order of Council, in October 1552, to be again restored to its place : to which the Bishops reply, TJiis rubric is not in the Liturgy of Queen ElizabetJi, nor confirmed by lazv ; nor is there any great need of restoring it, the world being now ifi more danger of profanation than of idolatry. Besides, the sense of it is declared sufficiently in the 2Sih Article of the Church of England. The Baptismal Office, and those parts of the Prayer Book connected with it, furnished special matter for ob- jection. The charitable conclusion of the Church, ' that Christ will favourably accept every infant to baptism that is presented by the Church according to our present order,' was opposed to the ministerial tyranny which the Puritan elders sought to exercise in the way of discipline and excommunication. Thus, with regard to the subjects of baptism, they say, There being divers learned, pious, and peaceable ministers, w^ho not only judge it unlawful — 1662.] IN THE REIGN OF CHARLES II. to baptize children whose parents both of them are atheists, infidels, heretics, and unbaptized, but also such whose parents are excommunicate persons, fornicators, or otherwise notorious and scandalous sinners ; we desire they may not be obliged to baptize the children of such, until they have mxade due profession of their repentance. Then, Avith regard to sponsors, they say, Here is no men- tion of the parents, in whose right the child is baptized, and who are fittest both to dedicate it unto God, and to covenant for it : we do not know that any persons except the parents, or some others appointed by them, have any power to consent for the children, or to enter them into covenant. We desire it may be left free to parents, whether they will have sureties to undertake for their children in baptism or no. Of the questions addressed to the sponsors they say, We know not by what right the sureties do promise and answer in the name of the infant : it seemeth to us also to countenance the ana- baptistical opinion of the necessity of an actual pro- fession of faith and repentance in order to baptism. That such a profession may be required of parents in their own name, and now solemnly renewed when they present their children to baptism, we willingly grant ; but the asking of one for another is a practice whose warrant we doubt of: and therefore we desire that the two first interrogatories may be put to the parents to be answered in their own names, and the last propounded to the parents or pro-parents thus, ' Will you have this child baptized into this faith V As to particular ex- pressions in the Service, they object to the notion of the sanctification of Jordan, or any other waters, to a sacra- mental use by Christ's being baptized : the words, ' may receive remission of sins by spiritual regeneration,' they would have to be, ' may be regenerated and receive the Exceptiom against the Baptismal Office. 124 THE BOOK OF COMMON PRAYER [a.d. 1660 The Savoy Conference. Exceptions ii,^ainst tJu Baptismal Office. remission of sins ;' and the words of thanksgiving, 'that it hath pleased thee to regenerate this infant by thy Holy Spirit,' to be otherwise expressed, since we cannot in faith say that every child that is baptized is regene- rated by God's Holy Spirit ; at least it is a disputable point. Of Private Baptism they say, We desire that baptism may not be administered in a private place at any time, unless by a lawful minister, and in the presence of a competent number : that where it is evident that any child hath been so baptized, no part of the administration may be reiterated in public, under any limitations : and therefore we see no need of any Liturgy in that case. To these objections to the Baptismal Services the Bishops reply, TJiat the desire to withhold baptism is very hard and nncJiaritahle. It is an erroneous doctrine, and the ground of many others, that children have no other right to baptism than their parents' rigJit. The CJrdrchis primitive practice (St. Aug. Ep. 23^) forbids it to be left to tJie pleasure of tJie parents, whether there shall be other sureties or no. If Jordan and all other waters be not so far sanctified by Christ as to be the matter of baptism, tvJiat aitthority have we to baptize ? and sure His baptism ivas ' dcdicatio baptisnii! — TJie expressions objected to are most proper, for baptism is our spiritual regeneration : and seeing that God 's sacraments have their effects, wJiere the receiver doth not 'pone re obicem,' put any bar against them [zvhich children cannot do) ; we may say in faith of every child that is baptized, that it is regenerated by God's Holy Spirit ; and the denial of it tends to anabaptism, and the contempt of this holy sacrament, as nothing zvortJiy, nor mate] ial zuhether it he administered to children or no. As to Private Baptism, we think it fit t/iat children should 1 Epist. 98: S. Augiistin. 0pp. n. 394. ed. Bened. Par. 1S36. — 1662.] LY THE REIGN OF CHARLES IT. be baptk.cd in private rather t]ian not at all ; and as to the Service, notJiing done in private is reiterated in public. In the Catechism, they desire the opening questions to be altered, but only, as it seems, for the temporary reason, because the far greater number of persons bap- tized within the last twenty years had no godfathers or godmothers at their baptism. The third answer they conceive might be more safely expressed thus : * Wherein I was visibly admitted into the number of the members of Christ, the children of God, and the heirs (rather than " inhci^itors") of the kingdom of heaven.' To the answer, declaring our duty towards God, they would add at the end, 'particularly on the Lord's-day;' for the reason that otherwise there was nothing in all the answer referring to the Fourth Commandment. In the latter portion, upon the Sacraments, they would have the first answer to be, ' Two only. Baptism and the Lord's Supper.' Of the baptismal answers they say. We desire that the entering infants into God's covenant may be more warily expressed, and that the words may not seem to found their baptism upon a really actual faith and repentance of their own ; and we desire that a promise may not be taken for a performance of such faith and repentance ; and especially that it be not asserted that they perform these by the promise of their sureties, it being to the seed of believers that the covenant of God is made, and not (that we can find) to all that have such believing sureties, who are neither parents nor pro-parents of the child.^ They approve, however, generally of this portion of the Catechism, that the doctrine of the Sacraments is much more fully 1 The answer here refeiTed to had their names : -which, when they come been expressed in 1604, ' Yes ; they to age, themselves are bound to do perform them by their sureties, perform,' who promise and vow them both in Exceptiojis against the Catechism. 126 THE BOOK OF COMMON PRAYER [a.d. 1660 The Savoy Conference. Exceptions against Con- ^r»iatio)t. and particularly delivered than the other parts, in short answers fitted to the memories of children : therefore they propose a more distinct and full application of the Creed, the Commandments, and the Lord's Prayer ; and to add somewhat particularly concerning the nature of faith, repentance, the two covenants, justification, sancti- fication, adoption, and regeneration. For Confirmation, they conceive that it is not a suf- ficient qualification that children be able mentoriter to repeat the Creed, the Lord's Prayer, and the Ten Com- mandments, and to answer to some questions of this short Catechism ; for it is often found that children are able to do this at four or five 5^ears old ; and it crosses what is said in another rubric, ordaining that Confirma- tion should be ministered unto them that are of perfect age, that they being instructed in the Christian religion should openly profess their own faith, and promise to be obedient to the will of God : and therefore they desire that none may be confirmed but according to his Ma- jesty's Declaration (Oct. 25, 1660) — 'That Confirmation be rightly and solemnly performed, by the information and with the consent of the minister of the place.' They object to the words of the rubric, declaring that 'children being baptized have all things necessary for their salvation,' as dangerous as to the misleading of the vulgar ; although they charitably suppose the meaning of these words was only to exclude the necessity of any other sacraments to baptized infants. They object also to the mention of a godfather or godmother, seeing no need of them either at baptism or confirmation. The words of the * Prayer before the Imposition of Hands ' suppose that all the children who are brought to be confirmed have the Spirit of Christ, and the forfjivencss of all their sins ; whereas a great number -iC62.] IN THE REIGN OF CHARLES IT. 127 of children at that age, having committed many sins since their baptism, do show no evidence of serious repentance, or of any special saving grace ; and there- fore this Confirmation (if administered to such) would be a perilous and gross abuse. To which the Bishops reply, // supposcth, and that truly, that all children ivere at their baptism regenerate by ivater and the Holy Ghost, and had given nnio them the foigivcness of all their sins ; and it is charitably presumed that, notivithstanding the frailties and slips of their childhood, they have not totally lost what was in baptism conferred upon tJieiJi ; and therefore adds, ' Strengthen them, we beseech thee, Lord, zuith the Holy Ghost the Comforter, and daily increase in them thy manifold gifts of grace, &c! None that lives in open sin ought to be confirmed. They also object that the Imposition of Hands by the Bishop seems to put a higher value upon Confirmation than upon the Sacraments. And they desire that the practice of the Apostles may not be alleged as a ground of this imposition of hands for the confirmation of children, both because they did never use it in that case, as also because Article xxv. declares it to be a ' corrupt imitation of the Apostles' practice :' that imposition of hands may not be made a sign to certify children of God's grace and favour towards them ; because this seems to speak it a sacrament, and is contrary to that xxvth Article, which saith that ' Confirmation hath no visible sign appointed by God :' and that Confirmation may not be made so necessary to the Holy Communion as that none should be admitted to it unless they be confirmed. In the Marriage Service, they desire that the ring may be left indifferent : some other words to be used instead oi ' worship' and 'depart', — which old word, they Exceptions against Con- Jinnation. 128 THE BOOK OF COMMON PRAYER [a.d. 1660 The Savoy Couferenca. Exceptions against the Marriage Service, the Visita- tion 0/ the Suk, and l7trial 0/ the Dead. say, is improperly used : the declaration in the name of the Trinity to be omitted, lest it should seem to favour those who count matrimony a sacrament : to omit the change of place and posture directed in the middle of the Service : to alter or omit the words — 'consecrated the state of matrimony to sncJi an excellent mystery^ — seeing the institution of marriage was before the Fall, and so before the promise of Christ, and also for that it seems to countenance the opinion of making matrimony a sacrament : and to omit the direction for Communion on the day of marriage. In the ' Order for the Visitation of the Sick,' they desire a greater liberty in the prayer as well as in the exhortation ; and that the form of the Absolution be declarative and conditional, as ' I pronounce thee ab- solved,' instead of ' I absolve thee,' and, ' if thou dost truly repent and believe;' and that it may only be recommended to the minister to be used or omitted as he shall see occasion. Also, of the ' Communion of the Sick,' they propose that the minister be not enjoined to administer the sacrament to every sick person that shall desire it, but only as he shall judge expedient. In the ' Order for the Burial of the Dead,' they desire the insertion of a rubric declaring that the prayers and exhortations are not for the benefit of the dead, but only for the instruction and comfort of the living ; and that ministers may be allowed to perform the whole Service in the church if they think fit, for the preventing of inconveniences which many times both ministers and people are exposed unto by standing in the open air. Also some expressions are objected to, that they cannot in truth be said of persons living and dying in open and notorious sin ; that they may harden the wicked, and are inconsistent with the largest rational charity ; and more —1 662.] IN THE REIGN OF CHARIES IL 129 than this, that they cannot be used with respect to those persons who have not by their actual repentance given any ground for the hope of their blessed estate. The Bishops replied at length to these objections, and ended by stating the following concessions, which they were willing to make in the way of alterations in the Prayer Book.^ 1. We are willing that all the Epistles and Gospels be used according to the last translation. 2. That when anything is read for an Epistle which is not in the Epistles, the superscription shall be, ' For the Epistle.' 3. That the Psalms be collated with the former translation mentioned in the rubric, and printed accord- ing to it. 4. That the words, 'this day,' both in the Collects and Prefaces, be used only upon the day itself; and for the following days it be said, ' as about this time.' 5. That a longer time be required for signification of the names of the communicants ; and the words of the rubric be changed into these, 'at least some time the day before.' 6. That the power of keeping scandalous sinners from the Communion may be expressed in the rubric, according to the 26th and 27th Canons ; so the minister be obliged to give an account of the same immediately after to the Ordinary. 7. That the whole Preface be prefixed to the Com- mandments. 8. That the second Exhortation be read some Sunday or holyday before the celebration of the Communion, at the discretion of the minister. 9. That the General Confession at the Communion ^ Cardwell, Conferences, p. 362. K Concessions oftJie Bislwps. I30 THh BOOK Of COMMON PRAYER [a.d. iG6o 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 may be made more explicit and express, and to that purpose these words be put into the rubric, ' Then shall he put his hand upon the bread and break it,' ' Then shall he put his hand unto the cup.' 11. That if the font be so placed as the congregation cannot hear, it may be referred to the Ordinary to place it more conveniently. 12. That those words, 'Yes, they do perform those, &c.,' may be altered thus, ' Because they promise them both by their sureties.' 13. That the words of the last rubric before the Catechism may be thus altered, * that children being baptized have all things necessary for their salvation, and dying before they commit any actual sins, be un- doubtedly saved, though they be not confirmed.' 14. That to the rubric after Confirmation these words may be added, ' or be ready and desirous to be confirmed.' 15. That those words. ' with my body I thee worship,' may be altered thus, * with my body I thee honour.' 16. That those words, 'till death us depart,' be thus altered, 'till death us do part' 17. That the words, 'sure and certain,' may be left out. Of these changes of phrases, or minute improvements of rubrics, there is hardly one of any great importance. The Bishops, conscious of their own power, felt that they were not called upon by any plea of tender con- sciences to adopt alterations of which they did not re- cognise the clear necessity. They also knew that it was vain to assent to any real changes ; for that, if they —1 662.] IN THE REIGN OF CHARLES II. 131 granted all the proposals of the Ministers, and altered all the ceremonies and phrases objected to, the Prayer Book would still be deemed an intolerable burden, so long as its use in any shape was to be constantly and vigorously enforced.^ The Puritans required the free exercise of the gift of prayer in every part of Public Worship, and contended that, whatever alterations might be made in the Book, it should be left to the discretion of the minister to omit any part of its appointed Services.^ Besides making such alterations in the Prayer Book as should be thought necessary, the King's Warrant authorized the Commissioners to insert ' some additional forms, in the Scripture phrase as near as might be, suited to the nature of the several parts of worship.' Therefore when the Ministers delivered to the Bishops their paper of exceptions against the existing Prayer Book, they said that they had made a considerable pro- gress in preparing new forms, and should (by God's assistance) offer them to the reverend Commissioners with all convenient speed. This portion of their labours was undertaken by Richard Baxter. Whether he had ever any idea of composing forms of prayer, to be inserted among the Collects of the Prayer Book, so that the same book might be used in Public Worship by Puritans and Churchmen, while each party retained ^ See the Answer of the Bishops on the head of Ceremonies. Card- well, Conferences, p. 345. ^ Exceptions, § 7 above, p. 1 16. The Bishops had seen the results of the 'exercise of the gift' in its inmost freedom. They say of it in their reply (Cardwell, p. 341), ' The mischiefs that come by idle, impertinent, ridiculous, sometimes seditious, impious, and blasphemous expressions, under pretence of the gift, to the dishonour of God and scorn of religion, being far greater than the pretended good of exercising the gift, it is fit that they who desire such liberty in public devotions should first give the Chuixh security, that no private opinions should be put into their prayers, as is desired in the first proposal ; and that no- thing contrary to the faith should be uttered before God, or offered uo to him in the Church.' K 2 The Savoy Conference. A dditional forms cf pi'ayer to be inserted in the Prayer Book. 132 THE BOOK OF COMMON PR A YER [a.d. i66o Baxter com- poses ' The Reforma- tion of the Liturgy,' with a Peti- tion for Peace. their essential differences, is very doubtful. He thought amendment all but hopeless in a book of which the framework and the matter of the prayers had respect to primitive models ; and to express his own idea", of a befitting Christian worship, he composed an entirely new Directory of Service, under the title of TJie Reforma- tion of the Liturgy} This with some slight alterations was accepted by the Presbyterian Committee, and pre- sented to the Bishops with a Petition for Peacc^ well calculated to irritate Churchmen, and dismiss every thought of union. If the Prayer Book was to be tole- rated by the Puritans, their new Liturgy must also be allowed, so that either of them might be used at the discretion of the minister ; they also desired freedom from subscription, oaths, and ceremonies ; and demanded that no ordination, whether absolute or conditional, should be required from any who had already been ordained by the parochial pastors. 1 ' The work is described as the labour of little more than a fort- night — a suggestion by no means incredible ; for, spite of the praise bestowed on it by his biographer, that " few better Liturgies exist" (Orme's Life of Baxter, ii. p. 420), a less desultory performance might have been expected from a mind so used to composition, and on an oc- casion so urgently calling for the exercise of wisdom and deliberation. The method he pursued in its com- position was to follow the Lord's Prayer and the Ten Commandments: but "my leisure," he owns, "was too short for the doing of it with that accurateness which a business of that nature doth require, or for the consultmg with men and authors. I could not have time to make use of any book save the Bible and my Concordance; comparing all with the Assembly's Directory, and the Book of Common Prayer, and Ham« mond L' Estrange." [Reliquiiz Bax- teriancs, il. p. 306.)' — Hall, Reliquiiz LiturgiccE, Introd. p. xlvii. The fourth volume of this work contains a re- print of Baxter's Reformation of the Liturgy. 2 Baxter's argument in this pro- duction is that his brethren dare not conform for fear of God's wrath ; that they have regard for the honour of Christ; that the Bishops were un- merciful in their imposition of con- formity, even if that for which they stood were of God ; that many min- isters must suffer, and people grieve even for their souls: mingled with expressions which showed that they would pay no obedience to man's authority, or make any effort to con- ciliate. Short, Hist, of the Church, It. 238; Cardwell, Conferences^ p. 261. ^i662.] IN THE REIGN OF CHARLES 11. 133 Baxter's next work was to compile a lengthy re- joinder to the reply which the Bishops had fully and finally made to the series of Presbyterian objections, without any hope indeed of obtaining the concessions he desired, but rather to express the fulness of his indig- nation against the Bishops and the Prayer Book.^ After these vain disputes, only ten days remained of the time limited by the Royal Commission for the Conference. The Nonconformists then desired a personal discussion upon the subject of the paper which had been exchanged ; and after two days' debate it was agreed to, and Dr. Pearson, Dr. Gunning, and Dr. Sparrow disputed against Dr. Bates, Dr. Jacomb, and Mr. Baxter, in the syllo- gistic form, on the assertion, 'Nothing contained in the Liturgy is sinful,' taking the particular instance of kneeling at the Communion.- At length Bishop Cosin produced a paper, ' as from a considerable person,'^ proposing that the complainers should dis- tinguish between what they taxed as sinful in the Book of Common Prayer and what they opposed merely as inexpedient : whereupon eight particulars * ^ ' The way to make us think the Bishops to be so wise and careful guides and fathers to us, is not for them to seem wiser than the Apostles, &c. The Prayer Book is a dose of opium, ...which plainly tendeth to cure the disease by the extinguishing of life, and to unite us all in a dead religion.' See Cardwell, Coiferences, p. 263, note. ^ Cardwell, Conferences, p. 364. ^ Ibid. p. 265. * I. That no minister be admitted to baptize without the transient image of the cross. 2. That no minister be permitted to exercise his office that dares not wear a surplice. 3. That none be admitted to the Communion that dare not receive it kneeling. 4. That ministers be forced to pronounce all baptized infants to be regenerate by the Holy Ghost, whether they be the children of Christians or not. 5. That ministers be forced to deliver the sacrament of the body and blood of Christ unto the unfit, and that with personal application putting it into their hands ; and that such are forced to receive it, though against their own wills, in the con- science of their impenitency. 6. That ministers be forced to absolve the unfit. 7. That they are forced to give tlianks for all whom they bury. [8. That Baxter's Rt' joinder to the Re/ly of the Bishops. Eight fnrii- culars in titr Prayer Book alleged a % sinful. '34 THE BOOK OF COMMON PR A YER [a.d. 1660 Revision by Convocation. were alleged as sinful.^ And thus the last Conference ended on the 24th of July, 1661, with the only result that could reasonably have been expected. The Pres- byterians had an opportunity of showing their untract- able spirit in the cavillings of Baxter, which annoyed some influential persons who were previously disposed to treat them tenderly. They showed also that their hostility to the Prayer Book rested on small reasons, on phrases misinterpreted, or on doctrines opposed to Catholic truth ; while their dislike to Episcopacy natu- rally flowed from their notions of the sovereignty of Christ, which in their view was exercised through every individual minister. In the meanwhile. Convocation had assembled on the 8th of May, 1661. The first business was to prepare a Form of Prayer with Thanksgiving for the 29th of May, the anniversary of the King's birth and restoration, and also an Office for the Baptism of Adults, which was found necessary from the great neglect of religious ordinances during the Rebellion.^ In the House of Com- mons also (June 25) notice was taken of the proceedings 8. That none may be a preacher that dare not subscribe that there is nothing in the Common Prayer Book, the Book of Ordination, and tlie Thirty- nine Articles, that is con- trary to the Word of God. (Card- well, Conferences, p. 265.) It must be added, that this paper was delivered by the three disputants in their own name only ; for here they would not pretend to represent their party. Collier, Eccles. Hist. Viil. 423. 1 Collier {Hist. Viil. 424) and Card well {Conferences, p. 265) say that, after alleging the above par- ticulars as sinful, it was at last agreed to argue in writing : and the two most remarkable things in the debate were (i) a long argument about the sense of Rom. xiv. i — 3; and (2) upon the question, 'whether it was sinful to enjom ministers to deny the Communion to those that would not receive it kneeling.' But this latter was the logical disputation which had preceded the allegation of the eight sinful points; for the episcopal ' opponents,' in opening that disputation with the assertion, ' Nothing contained in the Liturgy is sinful,' take the particular instance of kneeling at the Communion, 'because our brethren have as yet by way of disputation charged no other part of it with the imputation of sinfulness.' Cardvvell, p. 364. " Card well, Conferences, p. 370; Joyce, English Synods, p. 703. -i662.] IN THE REIGN OF CHARLES II 135 of the Nonconformists at the Conference ; a Committee was appointed to make search for the original of King Edward's Second Service Book/ ' and to provide for an eft'ectual conformity to the Liturgy of the ^..huich for the time to come ;' and a Bill for Uniformity was passed (July 9), which, as premature, was delayed until the following February in the House of Lords. The number of the Puritan objections to the Prayer Book, and especially Baxter's Reformation of the Liturgy, with its Petition for Peace, would naturally recall a host of recollections unfavourable to the Nonconformist party : and the declaration of the Commons for uniformity would no doubt help to embitter Baxter's language towards the close of the Conference, when it became clear that the intolerance of the Presbyterians had cut off all hope of his supremacy in religious matters, and had placed his own form of worship under the civil ban.- The second session of this royalist Parliament began Nov. 20, and Convocation reassembled on the following day, when the King's Letters were read, directing the revision of the Common Prayer, and a Committee of Bishops^ was appointed for the purpose. The business, however, had been foreseen, and the Committee seem to have at once reported that the preparations were already 1 This had been referred to by the Presbyterians at the Conference, as containing matter which they wished to have replaced in the Prayer Book : such as the first rubrics concerning vestments, &c., and the declaration about kneeling at the Communion. If produced in Parliament, it was probably found not to be sufficiently in accordance with the higher tone of ordinances which had more gene- rally prevailed since the days of Elizabeth ; for mention of it was dropped. -But while utterly refusing to gratify the Nonconformists in any of their wishes, the Commons as carefully avoided the alleged altera- tions of Archbishop Laud {sup. p. 97), and purposely annexed to their Bill a copy of the Prayer Book of 1604. Cardwell, Conferences, p. 376. ^ See the Speech of Lord Chan- cellor Hyde at the opening of Parlia- ment. Collier,^(r^/fj-. Hist. Viii. 433. '^ Cosin, bishop of Durham, Wren of Ely, Skinner of O.xford, Warner of Rochester, Henchman of Salisbury, Morley of Worcester, Sanderson of Lincoln, and Nicholson of Glou- cester, 136 THE BOOK OF COMMON PRAYER fA.D. 1 66c Revision ty Convocation. made/ arid that the whole House might proceed to the work of revisiori. On Saturday, Nov. 23, a portion of the Book with the corrections of the Bishops was deh- vered to the prolocutor, and the remainder on the fol- lowing Wednesday, when the first portion was returned from the Lower House, with a schedule of amendments. The whole work was speedily completed ; and on the 20th of December, 1661, the Book of Common Prayer was adopted and subscribed by the Clergy of both Houses of Convocation, and of both provinces.'^ A copy of the Book confirmed under the Great Seal was delivered with a roj^al message to Parliament, Feb. 25, 1662. The Act of Uniformity passed the House of Lords 9th April,-^ 1 There is still in existence a copy of the edition of 1634, with a great number of corrections in the hand- writing of Mr. Sancroft, who was at that time chaplain to the Bishop of Durham, carrying so much the ap- pearance of completeness and autho- rity as to contain minute instructions for the printer. It may fairly be pre- sumed that this book was prepared by Mr. Sancroft (partly from a copy full of erasures and corrections in Bishop Cosin's handwriting, Card- well, p. 390, note,) under the direc- tions of Bishops Cosiii and Wren, and was produced in the Convocation, Nov. 21. This will easily account for the speed with which the task of revision was completed ; and it would be some foundation for the fear which the Commons seem to have enter- tained, that the Prayer Book would be altered to suit the religious senti- ments of Archbishop Laud. These MS. corrections, though with many improvements, have indications of such sentiments respecting the real presence in the Eucharist, and prayers for the dead. The Book does not contain the prayers for the Parliament and for all conditions of men, the general Thanksgiving, the prayers added to the Visitation of the Sick, and some others ; but it appears to have supplied the greatest portion of the other new matter that was finally adopted. Cardwell, Conferences, p. 389- " Cardwell, Conferences, p. 372. The writ for summoning the Northern Convocation was directed (June 10) to Archbishop Frewen ; and, Nov. 22, a King's Letter empowered this Synod to review the Common Prayer and Ordinal. For convenience and despatch of business, the Upper and Lower House agreed to make proxies to transact in their names with the province of Canterbury ; obliging themselves to abide by their vote, under the forfeiture of all their goods and chattels. Collier, Eccles. Hist. VIII. 430 ; Joyce, English Synods, pp. 709 sqq. ^ The Lords worked upon the Bill which had been sent up to them from the Commons (July 1661) with the Prayer Book of 1604 attached to it. When therefore it was returned with the corrected Book, which it was well known had been amended in Con- vocation from a copy of 1634, the Commons ordered a close comparison of the Books of the two periods : and, April 16, they put the question, whether they she old reconsider the — 1662.] IN THE REIGN OF CHARLES II. 137 and received the royal assent on the 19th of May,^ 1662. Great pains were taken with this revision ; about 600 alterations of every kind were made : and Mr. Bancroft was appointed by Convocation (March 8) to superintend the printing of the Book, with Mr. Scattergood and Mr. Dillingham to correct the press.^ Certain printed copies having been examined and carefully corrected by Com- missioners appointed for the purpose, were certified by them, and exemplified under the Great Seal : and one of these Sealed Books, annexed to a printed copy of the Act of Uniformity, v/as ordered to be obtained by the respective deans and chapters of every cathedral or collegiate church, before the 25th of December ; and a similar copy to be delivered into the respective Courts at Westminster, and into the Tower of London, to be preserved for ever among the records.^ The following are the most important alterations in- troduced into the Prayer Book at this revision.'^ The Preface was prefixed, having been drawn up, it is said, by Sanderson, bishop of Lincoln. The original Preface (1549) followed as a chapter, ' Concerning the Service of the Church.' The story of Bel and the Dragon, omitted since 1604, was again inserted in the Calendar of Daily Lessons. The extracts from the Bible, except the Summary of th3 Alterations. amendments of Convocation ; they received them, however, on a division of 96 to 90 ; and then divided on the question, whether they liad the power of reconsidering such corrections, and affirmed their own power. Cardwell, Conferences, p. 378. On the subject of the Prayer Books within the above dales, see Lathbury, Hist, of Convoc. p. 270, and sufra, p. 97, note. 1 Colher, Eccles. Hist. viii. 434. ^ Cardwell, Conferences, p. 373. * A reprint of the 'Sealed Book' has been published by the Eccle- siastical History Society. The ori- ginal MS. had been missing above twenty years (Clay, Hist. Sketch, p. 50), but has now (1S67) been found, owing to inquiries raised by the Commissioners on Ritual : see their First Report, Append, p. 128. * See Cardwell, Conferences, p. 380 ; also ' the Preface ' to the Book of Common Prayer, stating the general aim of the alterations. The Sealed Books, The Pre far*. 138 THE BOOK OF COMMON PRAYER [a.I). i65o Psalter, the Ten Commandments, and some portions in the Communion Service, were taken generally from the version of i6i i. The Sentences, Exhortation, Confession, and Absolution were now printed at the beginning of the Order for Evening Prayer. The Absolution was ordered to be pronounced by the Priest instead of the Minister. The prayer for the King, and the following prayers, were printed in the Order of Morning and Evening Service. In the Litany, the words 'rebellion' and ' schism ' were added to the petition against ' se- dition.' The words, ' bishops, priests, and deacons,' were substituted for ' bishops, pastors, and ministers of the Church.' Among the Occasional Prayers were intro- duced a second prayer for Fair Weather, the two prayers for the Ember Weeks, the Prayer for the Parliament, the Prayer for all Conditions of Men, also the General Thanksgiving, and a Thanksgiving for the Restoration of Public Peace at Home. New Collects were appointed for the third Sunday in Advent, and for St. Stephen's Day : a Collect, Epistle, and Gospel were provided for a sixth Sunday after the Epiphany : and a distinct Collect for Easter-even : in several places the word ' church ' was used for * congregation.' The Gospel for the Sunday after Christmas was shortened by the omission of the genealogy ; as also those for the Sunday next before Easter, and for Good Friday, which had contained the Second Lesson for the day : an Epistle was provided for the day of the Purification : the first of the Anthems on Easter Day was added. In the Communion Service, the last clause respecting saints departed was added to the prayer for the Church Militant: the rubrics preceding this prayer were now altered from the Liturgy prepared for Scotland (1634), directing the presentation of the alms, and the placing of the bread and wine upon the — 1662.] /.V THE REIGN OF CHARLES II. 139 table ; this latter being also taken from 1549. The first exhortation was inserted where it stands, giving warning of the Communion, instead of being read sometimes at the Communion. The rubric was added before the Prayer of Consecration, directing the priest so to order the bread and wine, that he may with decency break the bread and take the cup. The rubrics were added directing the form of consecrating additional bread and wine, if needed ; and the remainder of the consecrated elements to be covered with a fair linen cloth. The Order in Council (1552), respecting kneeling at Com- munion, which had been removed by Q. Elizabeth, was now again placed at the end of the Office, though not printed as a rubric : and the words * corporal presence ' were substituted for ' real and essential presence.' Some careful amendments were made in the Baptismal Offices : the inquiry of obedience added to the examination of the sponsors ; and the declaration which had formed part of the Preface to the Confirmation Service, of the undoubted salvation of baptized infants dying before they commit actual sin, and a reference to the xxxth canon (1604) for the meaning of the sign of the cross, were placed at the end of the Office of Public Baptism. An Office for the Administration of Baptism to such as were of riper years was added. The Catechism was separated from the Order of Confirmation. The first rubric explaining the end of Confirmation was now appointed to be read as the Preface to the Service, followed, in place of the Catechism, by the inquiry of renewal and ratification of the baptismal vow. A form was now appointed for the publication of Banns of Mar- riage, and the particular ' time of Service ' to be ' imme- diately before' the Offertory Sentences. The Order following the last Blessing, ' Then shall begin the Com- Summary 01 the Alterationa. Baptismal Offices. Occasional Offices. I40 THE BOOK OF COMMON PRAYER [a.d. 1660 muhion,' was omitted ; and the final rubric, that ' the new married persons, the same day of their marriage, must receive the holy Communion,' was altered to a declaration that it is convenient so to do, or at the first opportunity after their marriage. In the Order for the Visitation of the Sick, instead of a reference to ' Peter's wife's mother, and the captain's servant,' the beautiful petition for the sanctification of sickness was inserted in the prayer before the Exhortation : and the words, * if he humbly and heartily desire it,' were added to the rubric respecting absolution. The final Benediction, and the Occasional Prayers, were now added. The form of Service for the Communion of the Sick was more clearly directed to begin with the Proper Collect, Epistle, and Gospel, and then to pass to the part of the Public Office beginning, 'Ye that do truly,' &c. In the Order for Burial, the first rubric, respecting persons unbaptized, or excommunicate, was added. The Psalms and Lesson were appointed to be read in the church, according to the rubric (1549). The name of the deceased was omitted in the prayer at the grave. In the Churching Service new Psalms were appointed. The Commination was directed to be used on the first day of Lent. Forms of Prayer were supplied to be used at Sea, and for the 30th of January, and the 29th of May, and the Service for the 5 th of November was altered.^ Thus the Book remained the same Book of Common Prayer, as to all its distinctive features. Some particulars of small consequence were amended ; such as the lan- guage, which was made more smooth by verbal changes and slight transpositions ; some rubrics were made clearer for the direction of ministers to whom the ' cus- tomary manner ' of former years was unknown ; and ^ Cf. Joyce, English Synods, p. 716, note. — 1662.] IN THE REIGN OF CHARLES II. 141 the selected portions of Scripture were taken from the best translation. Some new Services were also added, which had become necessary from the circumstances of the time : such as that for Adult Baptism, to meet the case of converts from Anabaptism at home, and from heathenism in the * Plantations' ; and that for use at Sea, to meet the requirements of the rapidly increasing trade and navy of the country. But while all this was done with scrupulous care, it seems that no regard was paid to the objections of the Puritans.^ The use of the Apo- crypha at certain times in the Daily Service, the form of the Litany, expressions in the Services for Baptism, Marriage, and Burial, vestments, kneeling at the Commu- nion, the cross at Baptism, the ring at Marriage, the Absolution for the Sick, the declaration touching the salvation of baptized infants'- : these were all retained by Convocation, and confirmed by the act of the civil power,^ 1 Some changes were made in order to avoid the appearance of favouring the Presbyterian form of Church-government: thus, 'church,' or 'people,' was substituted for 'congregation,' and 'ministers iJi' for ' 0/ the congregation ; ' ' priests and deacons ' were especially named instead of 'pastors and ministers.' ' It was proposed in their behalf in the House of Lords, that the ex- isting Liturgy should be continued, and all the corrections made in Convocation should be abandoned.' Cardwell, Con/ere;ice-s, p. 3S8. 2 ' This was one of the greatest grievances complained of by the Dissenters, being, as they said, a declaration that that is certain by God's Word, which at best can only be proved as a probable deduction from it. Baxter maintained, " That of the forty sinful terms for a com- munion with the Church party, if thirty-nine were taken away, and only that rubric, concerning the salvation of infants dying shortly after their baptism, were continued, yet they could not conform." Long's Vox Cleri, an. 1690, p. 18.' Card- well, p. 383, note. 3 Collier, Eccles. Hist. VIII. 434. The Act of Uniformity required every beneficed person, before the Feast of St. Bartholomew, to read the Prayers according to the amended Book in his church or chapel, and declare his unfeigned assent and con- sent to all things contained in it ; and all succeeding beneficed persons to do this within two months after possession of their benefices : Also every Ecclesiastical person, and every Tutor and Schoolmaster, to make a declaration of the illegality of taking arms against the King, and of con- fomiity to the Liturgy, and during the next twenty years a further de- claration that the Solemn League and Cove7iant was an unlawful oath, and of no obligation. It deprived of their benefices eveiy person who was not Sammazy of the Altcrati'jiu 142 THE BOOK OF COMMON PRAYER [a.d. 1660 which required conforming ministers not only to adopt the new arrangements, but to declare the unlawful- ness of their past conduct, and to submit to episcopal ordination.^ At the close of 1661, two Archbishops and four Bishops were consecrated for Scotland ' according to the form of the Church of England, but without prejudice to the privileges of the Church of Scotland : ' ^ and in the following year it was reported that the Scots had received the Bishops and the Book of Common Prayer with great expressions of joy, notwithstanding the efforts of factious men in England.^ The Irish Convocation (August — November 1662) examined and unanimously approved the Prayer Book which had been revised and settled by law in England, and after an interval of four years its use was enjoined, under penalties, by the Irish Parliament in 1666.* in Holy Orders by episcopal ordina- tion, unless he was so ordained Priest or Deacon before the Feast of St. Bartholomew. It provided for the toleration of aliens of the Foreign Reformed Churches, allowed or to be allowed in England. The Morning and Evening Prayer, and all other prayers and service, might be used in Latin in the chapels of colleges, and in Convocations. All Lecturers and Preachers to be approved and licensed by the Archbishop, or Bishop of the Diocese : Common Prayer to be read before sermons, except at the public University sermon. The Bishops of Hereford, St. David's, Asaph, Ban- gor, and Llandafif to take order for a true and exact translation of the Book into the British or Welsh tongue, before May 1, 1665. 1 Cf. Hallam, Constitutional Hist. II. 459, and note, p. 462, on the number of those who were turned out of the benefices into which they had been intruded during the trou- bles. Skeats (Hist, of the Free Churches of England, p. 56) observes that 2,000 were ejected, 'because the toleration which they had denied to others was now denied to them.' Indeed Gouge, Manton, Calamy, &c., believed in 1648 'that toleration was a doctrine born of hell.' 2 Calendar of State Papers, 1 661, Nov. 30, and Dec. 7. 3 Calendar, 1662, July 14. See, however, the report of a Church Session at Edinborough, under the date Oct. 17, p. 520. * The MS. Book of Common Prayer that was attached to the Irish Act of Uniformity has been printed by the Eccles. Hist. Society. See Stephens's ////T^f/., pp. Ixxxviii. sqq., and clxvi. sqq. ; and a sketch of the history of the Irish Prayer Book by Mr. Clay, in British Magazine (Dec 1846) XXX. 601 — 629. — 1662.] IIV THE REIGN OF CHARLES II. Mj The revised Prayer Book was translated into French by John DureV and his version has been chiefly used ever since in the Channel Islands. ' Chaplain of the French congre- gation in the Savoy Chapel, Dean of Windsor, and Canon of Durham. Among the State Papers is an Order by the King that John Durel's French translation of the Prayer Book be used, as soon as printed, in all the parish churches of Jei-sey and Guern- sey, &c., in the French congregation of the Savoy, and all others con- formed to the Church of England, with licence to him for the sole printing of the said translation. Cale?tdar, 1662, Oct. 6, p. 508 The French version appears to have been published in 1667. Durel was the author of A View of the Government and Public Worship of God in the reformed Churches beyo7id the seas : wherein is shelved their Conformity and Agreemejit with the Church of England ; 1662 : and S. Ecchsice AnglicancE, adversus iniquas at que inzierecundas schismaticorum crimi- nationes, vindicicz : 1669. In 1670 he published a Latin version of the revised Prayer Book, taking the Psalms and Scripture portions from the Samni Breviary and Missal. Another, but inferior, Latin version appeared aftenvards, and passed through several editions, by Thomas Parsell, of Merchant Taylors School. His Psalms and Scriptures are taken from Castellio's version. Besides the usual contents, and the Ordinal, the book has also Forjua Precum in titraque do/no Synodi, cr'c.; Formula P}-ecum Ida die Septcmbris (for the Fire of London) ; and Forma Stru- mosos aitrectandi. These Latin Prayer Books have now been succeeded by Lihri Precum Publicarum Ecclesice AnglicancE Versio Latina, by Bright and Medd (1865), who have adopted the original phraseology wherever it can be traced, and have rendered the more recent portions into Latin of a similar character. Cf. Blunt, Anno- tated Prayer Booh, [p. 19. In 1665 a Greek version was published by Dr. James Duport, the Greek Pro- fessor at Cambridge. The Prayev Book for Ireland. 144 THE BOOK OF COMMON PRA YER [a.D. APPENDIX. HISTORICAL NOTICES CONNECTED WITH THE BOOK OF COMMON PRAYER SINCE THE LAST REVISION. Comprehen- sion and Toleration. Proposals of Bishop Siilhiig fleet. Sect. I. — Altempied Revision in the Reign of William III. Since the year 1662, the Book of Common Prayer has remained in the state to which it was then brought, — the Sealed Books being preserved, and presenting the exact form of words in which it was signed by the Members of Convocation, and ratified by Parhament. Attempts have been made to introduce changes in its language ; but hitherto it has resisted the efforts both of latitu- dinarian and of Romanizing innovators. Ill 1668, Tillotson and Stillingfleet united with Bates, Manton, and Baxter, in preparing the terms in which a Bill for the Com- prehension of Dissenters might be proposed to Parliament, upon the model of the King's Declaration from Breda. But although recommended in the speech from the throne, the Commons utterly refused the project.^ In 1673, ^.nd again in 1675, motions were made for the relief of Dissenters ; and then Tillotson declined making further efforts, which would be a prejudice to himself, and could not effect the object desired.^ These efforts were, however, continued by Stillingfleet, afterwards Bishop of Worcester, who, in 16S1, proposed to allow an alteration, or freedom of choice, in such particulars as the surplice, the sign of the cross and sponsors in Baptism, kneeling at Communion, Apocryphal lessons, and sub- scription to thirty-six only of the Articles. But the temper of the times would not allow the Dissenters to accept these conde- scensions:^ even toleration in the latter years of Charles II. and ^ Cardwell, Conferences, p. 394. ^ Long's Vox Cleri, 2 Tillotson, Letter to Baxter {A'prxi well, p. 396, }tote. II, 1675) ; Cardwell, p. 396. P- 3 Card" i6S9 I SIXCE THE LAST revision: MS throughout the short reigTi of James II. was suspected, not indeed without reason, of bringing with it an equal toleration of popery. The declaration issued by William, Prince of Orange, promised * to endeavour a good agreement between the Church of England and Protestant Dissenters, and to cover and secure all who would live peaceably under the government, from aU persecution upon ihe account of their religion.'^ It was natural that he should desire to repay with his favour those classes of his new subjects who had most readily received him ; and the disabilities of Dis- senters, arising from the sacramental test, which was originally levelled against Papists, were mentioned in the royal speech to the Parliament (March i6th, 1689), in which the King said, 'As I doubt not but you will sufficiently provide against Papists, so I hope you will leave room for the admission of all Protestants that are willing and able to serve.' ^ The proposal, however, for the comprehension of Dissenters was rejected, although toleration was allowed ; and finding that ecclesiastical questions were under dis- cussion, while the King had not yet summoned the Convocation, both Houses concurred in an address (April i6th), praying that, ' according to the ancient practice and usage of the kingdom, his Majesty would be graciously pleased to issue forth his writs, as soon as conveniently might be, for calling a Convocation of the Clergy to be advised with in ecclesiastical matters.' ^ Arrangements were made for the meeting of Convocation by a commission issued (Sept. 17th, 1689) to ten bishops and twenty divines,^ to ' prepare such alterations of the Liturgy and Canons and such proposals for the reformation of ecclesiastical courts, and to consider such other matters as might most conduce to the good order, and edification, and unity of the Church of England, and to the reconciling as much as possible of all differences.' On the same day, Tillot«Gon drew up a paper of ' Concessions which would probably be made by the Church of England for the union of Protestants.' s The Commissioners began their labours on the 3d ■' Cardwell, Conferences, p. 405. 2 [bid. p. 406. 3 (bid. p. 410. With the Conven- tion Parliament, by whom William and Mary were seated on the throne, the Convocation did not assemble. It was the second Parliament, in the first- year of the new reign, which petitioned the throne to summon the Convocation. Lathbury, Hist, of Convoc. p. 320, * The commission included some well-known names : Stillingfleet, Patrick, Tillotson, Sharp, Hall, Beveridge, Tenison, Fowler, Grove, and Williams were subsequently raised to the episcopal bench. Lath- buiy, p. 321, note ; Cardwell, p. 412, and Appendix, pp. 427 sq. ' Ibid. p. 413. The following are the heads of this paper : (i) Cere- monies to be left indifierent. (2) To Comprelien- sion and Toleration. The Decla- ration of William III. favour- able to the Presby- teria7is. Parliatneni desire the sjnumoning of Convoca- tion. Commission to revise the FrayerBook 146 THE BOOK OF COMMON PRA YER [a.d of October,^ having before them all the objections and demands which had at various times been offered by opponents of the Prayer Book ;" and they prepared an elaborate series of alterations, of which the following is a summary.^ The direction to say the Daily Prayer is thus altered : — ' And all priests and deacons that have cure of souls shall exhort the people of their congregations to come frequently to prayers on week-days, especially in the great towns, and more particularly on Wednesdays and Fridays, at least for the reading of the Litany : and where a congregation can be brought together, the ministers shall give their attendance for saying of Morning and Evening Prayer.' The word Priest is altered to ' Minister,' and Sunday to ' Lord's- day.' The Apoajphal Lessons in the Calendar of Saints' days are altered to chapters chiefly from Proverbs and Ecclesiastes. The names of Saints, which have not a proper service, the Table oj Vigils, S^c. are struck out. review the Liturgy, and remove all ground of exception ; to leave out Apocryphal lessons, and correct the translation of the Psalms. (3) Minis- ters only to subscribe one general declaration of submission to the doc- trine, discipline, and worship of the Church of England, and promise to teach and practise accordingly. (4) To make a new body of canons. (5) To regulate the ecclesiastical courts. (6) That those who have been ordained in any of the foreign Reformed churches be not required to be re-ordained here, to render them capable of preferment in this church ; (7) but none to be capable of ecclesi- astical preferment that shall be or- dained in England otherwise than by bishops. 1 An account of the proceedings is given by Bp. Patrick in the Narrative of his Oivii Life, p. 149, ed. Oxf. 1839 ; Cardvvell, Confer- ences, pp. 416 sq. ^ Burnet, Hist, of Own Time, II. 3 The alterations, amounting to 598 articles, were prepared in an inter- leaved copy of a black-letter edition of the Book of Common Prayer (1683-S6). This document was not made public, and, indeed, was for many years supposed to have been lost. A copy was communicated to Calamy, who thought that the scheme would have brought in two-thirds of the Dissenters ; but his copy was lost by lending (Lathbury, Convoc. p. 325, note) : an abstract was published in his Life of Baxter, p. 452 (Cardwell, Conferences, p. 429). The Book, however, was left with Tenison, afterwards Archbishop, and passed with his papers into the hands of Dr. E. Gibson, bishop of London, by whom it was placed in the Lam- beth Library. The document is now accessible in the form of a blue book (pp. no), being a 'Return to an Address of the House of Commons, March 14, 1854, and ordered by the House to be printed, June 2, 1854.' A Diary of the proceedings of the Commissioners, from October 3 to November 18, was written by Dr. John Williams, which is also printed in the Parliamentary Return, in an Appendix of Illustrative Documents^ pp. 91 sqq. 1689.] SINCE niE LAST REVISION. 147 ' Whereas the surphce is appointed to be used by all ministers in performing Divine offices, it is hereby declared, that it is con- tinued only as being an ancient and decent habit. But yet if any minister shall come and declare to his bishop that he cannot satisfy his conscience in the use of the surplice in Divine Service, in that case the bishop shall dispense with his not using it, and if he shall see cause for it, he shall appoint a curate to officiate in a surplice.' An additional versicle and response is inserted : — ' Enlighten our minds, O Lord : that we may understand the great things of thy law.' The 148th Psalm is substituted for Benedicite. The looth Psalm is placed before Benedictus. In the versicles after the Creed, the response. Because there is none other that fighteth for us, &r^c. is altered : — ' That we may serve thee without fear all the days of our lives.' In the Prayer for the Queen, the words most gracious are omitted; and after heavenly gifts is added, — 'direct all their counsels to thy honour and glory: Bless all their righteous under- takings.' It appears to be intended to substitute ' Ps. 8 ' for Magnificat, and ' Ps. 134' for Nunc dimittis. The Doxology is also added to the Lord's Prayer throughout the book.-^ A note is added to the rubric before the Athanasian Creed: — ' The articles of which ought to be received and believed, as being agreeable to the Holy Scriptures. And the condemnitig clauses are to be understood as relating only to those who obstinately deny the substance of the Christian faith.' Additional suffrages inserted in the Litany : — ' From all infideliix and error, from all impiety and profaneness, from all superstition and idolatry.' ' From drunkenness and gluttony, from sloth and misspending of our time, from fornication, adultery, and all un- cleanness.' ' From lying and slandering, from vain swearing, cursing, and perjury, from covetousness, oppression, and all in- justice.'^ Sudden death is altered — 'dying suddenly and un- prepared.' The coming of the Holy Ghost is altered : — ' By thy sending of the Holy Ghost, and by thy continual intercession at the right hand of God.' ' That it may please Thee to take their Majesties' forces by sea and land into thy most gracious protection, ^ Cf. Exccpticiis of ike Ministers stead of general expressions, cf. ibid. ()66i), above, p. 1 19. p. 118. ^ For this use of particular, in- L 2 Alterations proposed. Omaateuts of the Clutfch and of the Ministers. MoRKING Pkaver. The Canticles. EvENiNG Prayer. The AtJiana- si an Creed. Thi Litany THE BOO/C OF COMMON PRA YER [a. D. Alterations proposed. The Conclu- sion of tli£ Litany. Occasional Prayers. Rubric before tJie Prayer in tlie Ember- wet ks. and to make them victorious over all our enemies.' * That it may please Thee to incline and enable us to pray alway with fervent affection, in everything to give thanks, to depend upon Thee, and trust in Thee, to delight ourselves in Thee, and cheerfully to resign ourselves to thy holy will and pleasure.' ' That it may please Thee to endue us with the graces of humility and meekness, of con- tentedness and patience, of true justice, of temperance and purity, of peaceableness and charity.' ' That it may please Thee, to show thy pity upon all prisoners and captives, upon all that are per- secuted for truth and righteousness' sake, upon all that are in affliction.' It is proposed to omit the Lord's Prayer, when there is a Com- munion. The Gloria Patri is struck out. After the Prayer, ' We humbly beseech Thee, &c.' the following addition is made : ' Then the Minister contimiin^ in his place shall use the Collect, Almighty God, to whom all hearts, &c. Then shall the Minister reheat'se distinctly the Ten Connnandinents . . . Or sometimes the eight Beatitudes, especially on Conimiiniofi days. See the Commimion Service. Then shall follow the Collect for the day. Then the Epistle and Gospel. Then {if there be no Com- munioti) the Nicene Creed. Theti the General Thanksgiving, Qr*c. The Prayer comrnotily called S. Chrysostonih. 2 Cor. xiii. 14. The grace, &c. Then the Minister shall declare unto the people what Holydays or Fasting Days . . . (Ruhr, after Nicene Creed) . . . enjoined by the King, or by the ordinary of the place, not being contrary to the laws of this Realm} The Singing Psalm. Q. Of what translation ? Q. 0. Whether the Alinister may not here be directed- to use in the pulpit before Sermon the Prayer for the whole state of Christ's Church, Gr^c. accommodated to the purpose; or some such other prayer ? Note, that when there is no Communion at all, this shall be read in the same place with the rest of the Service.' Additional Prayers: — 'A Preparatory Prayer for the receiving of the Communion, to be read on the Lord's-day, or so7ne week-day or days before! ' A Prayer to be said in any time of calamity. Q. Of Prayers for the Army and Navy ? Rubr. Whereas the Apostles did use prayer and fasting before they ordained, and it has been the practice of the Church to enjoin fasts in the four weeks of the year commonly called Ember-weeks before the Lord's-days appointed for ^ Note: — 'This nibiic w.-is occa- his Declaration (which was against sioned by King James's enjoining law) to be read in churches,' I6S9.] SINCE THE LAST revision: 149 Ordination, to implore the blessings of God npoti them that are to ordai?t, and upon those that are to be ordained : it is, therefore, earnestly recommended to all persons to spend some part of those days in prayer to God for his blessing on the Church, and on all that are to be sent out to officiate in it. And it is most solemnly charged 07i all that are concerned in Ordinations, chiefly on the persons that are to be ordained, to spend those days iti fervent prayer, and fasting, for the due preparing of themselves to be initiated into Holy Orders. This rubric to be read immediately after the Apostle^ Creed, on the Lord^s-day next before any of the Ember-weeks' The revision of the Collects is most extensive,^ scarcely one remaining without some change, and an entirely new Collect being proposed in by far the gi'eater number of cases. The general feature in these alterations is the lengthening of the Collect by the introduction of phrases from the Epistle and Gospel, such as abound in the devotional writings of the Nonconformists : e.g. the following is the first Collect for Good Friday : — ' Almighty God, the Father of mercies, we beseech thee graciously to hear the prayers of thy Church, for which our Lord Jesus Christ was content to be betrayed and given up into the hands of wicked men, and to suffer death upon the cross : and according to that new covenant which he sealed there with his precious blood, put thy laws into all our hearts, and write them in our minds ; and then remember our sins and iniquities no more ; for the sake of him who, when he had offered one sacrifice for sin, for ever sat down on thy right hand, and now liveth and reigneth with thee and the Holy Ghost, ever one God, world without end.' The following addition is made to the Collect for the second Sunday after Trinity: — 'and give us grace to fear and love thee above all things ; and to have bowels of compassion towards all our brethren, that so we may have con- fidence towards thee, and whatsoever we ask we may receive of thee, through Jesus our Lord.' And the following is substituted for the ancient Collect for the Sunday next before Advent :— ' O eternal God, who art faithful and true, and according to thy giacious promises hast raised up a glorious deliverer to us, who is the Lord our Righteousness ; we beseech thee to stir up the wills of thy faithful people, that bringing forth plenteously the fruit of good works, they may be a people prepared for the Lord : 1 By 'Patrick, whose talents so the style being polished by Tillotson. well fitted him for the work. Burnet Nichols's Defence, 1 18, 179 — 196.' also assisted. They were then left Lathbury, Hist, of Convoc. p. 324, to the final revision of StillLngfleet, tiote. Alteratloss proposed. The CoUecti, 15° THE BOOK OF COMMON PRA YER [a.d. Alterations praposcd. Ash Wednesday. Easter A lUkcins. Rogation Sunday. The Holy Com- munion. and we pray thee, hasten his kingdom when he shall reign and prosper, and execute judgment and justice in all the earth. Grant this for thy infinite mercies' sake in Jesus Christ, to whom with thee, O Father, and the Holy Ghost, be eternal praise.' Rubr. ' See the Commmaiioti, A Sermon or Homily then to be used. Whereas the observation of the fast of Lent is an ancient and useful custom, designed for the bringing of all Christians to a serious examination of their lives past: to repent of their sins, and to fit themselves for the worthy receiving of the Communion at Easter : It is most earnestly recommended to all persons, but more particularly to all Churchmen, to observe that time religiously, not placing fasting or devotion in any distinction of meats, but spending larger portions of their time in prayer, meditation, and true abstinence, and in works of charity, forbearing feasting and entertainments.' This is to be read the Lord^s-day before Ash-Wednesday. The proper Anthems for Easter-day are arranged as Versicles and Responses : — ' Minister. Christ our passover is sacrificed for us : therefore, &c. People. Not with the old leaven, &c. Minister. Christ being raised from the dead, &c. People. For in that he died, &c. Minister. Likewise reckon ye also, &c. People. But alive unto God, &c. Minister. Christ is risen from the dead, &c. People. For since by man came death, &c. Minister. For as in Adam all die, &c. People. Who is he that condemneth ? It is Christ that died. Minister. Yea, rather, that is risen again. People. Who is even at the right hand of God ; who also maketh inter- cession for us.' The fifth Sunday after Easter is called ' Rogation Sunday,' and has a new Collect -.—'Almighty God, who hast blessed the earth that it should be fruitful and bring forth everything that is necessary for the life of man, and hast commanded us to work with quietness and eat our own bread ; bless us in all our labours, and grant us such seasonable weather that we may gather in the fruits of the earth, and ever rejoice in thy goodness, to the praise of thy holy name, through Jesus Christ our Lord.' 'Deut. xxviii. 1—9' is appointed 'For the Epistle,' and ' S. Matt. vi. 25 to the end' is ' The Gospel.' Rubr. ' When there is no Commnnion, there is not to be any Communion-service. The Minister that consecrates ojight always to be an Archbishop, Bishop, or Presbyter^ The eight Beatitudes may be read after or instead of the Ten Commandments, upon the great Festivals, the people kneeling, I6S9.1 SIXCE THE LAST R/i VISION. 151 and responding after each,^ ' Lord, have mercy upon us, and make us partakers of this blessing;' and after the last, ' Lord have mercy upon us, and endue us with all these graces, and make us partakers of the blessedness promised to them, we humbly beseech thee.' Note to the clause in the Nicene Creed, — 'Who proceedeth from the Father and the Son;' 'It is humbly submitted to the Convocation whether a note ought not here to be added with relation to the Greek Church, in order to our maintaining Catholic communion.' The Apocryphal sentences are omitted ; and a rubric prefixed to four sentences,^ directing them 'to be read only in those churches where the custom is that the minister has any share of the offerings.' It is proposed to make a shorter form of warning, ' seeing in many parishes the returns of monthly communions are commonly known.' Instead of the reference to Judas, — 'lest by profaning that holy Sacrament you draw down the heavy displeasure of God upon you;' and instead of the mention of private absolution, — 'let him come to me, or to some other minister of God's v/ord, and open his grief, that he may receive such spiritual advice and comfort as may tend to the quieting of his conscience, and his better preparation for the holy Communion.' Anew Preface is added for Good Friday : — ' Who hast not spared thine own Son, but delivered him up for us all, that by making himself a sacrifice for our sins he might redeem us from all iniquity, and purify to himself a peculiar people zealous of good works. Therefore with angels, &c.' In the Prayer in the name of the Communicants : — ' that our souls and bodies may be washed and cleansed by the sacrifice of his most precious Body and Blood . . . ' Form for a second consecration : — ' O merciful Father, hear the prayers of thy Church, that have now been made unto thee in the name of thy Son our Lord Jesus Christ, who, the same night that he was betrayed, took bread, — or the cup, &c.' The clause, — ' For thou only art holy ; thou only art the Lord, 1 The Beatitudes are also given on the kingdom of heaven. Lord, have another paper inserted in the Book, mercy upon us, and endue us with an with a distinct response or prayer humble and contented spirit, &c.' after each: e.g. 'Our Lord Christ 2 i Cor. ix. 7, 11, 13, 14; GaL spake these words and said, Blessed vi. 6, 7. are the poor in spirit : for theirs is Alterations prop OS eo. The ^ Beatitudes. The Creed. The Sentences. First Ex- hortation. Proper Preface. Prayer of Thimhle A ccess. Second Con- secration. Gloria in excelsis. »53 THE BOOK OF COMMON PRA YER [a.d. Alterations propoi^ed. Rubrics. Pur-LiC Baptism. A iibrics. Parents may be Sponsors. Fmt — is altered : — ' For thou only art the holy One of God ; thou only art the eternal Son of God.' Additional Collects to be said ^ when there is no Communion :^ — - our present Collects for the 5th, 12th, i6th, 17th, 21st, 22d, and 23d Sundays after Trinity. Rubric at the end of the Office: — ^ And in every great town or parish there shall be a Communioti once a mo7it]ij and in every parish at least four tiines in the year, that is, on Christmas-day, Easter-day, WhitsttJt-day, and some Lord's-day soon after harvest, at the jnifiister's discretion. And all ministers shall exhort their people to connmuiicate freqtiently ^ Addition to the declaration about kneeling: — 'But to take away all pretence of scruple, if any, not being satisfied herewith, shall, some day in the week before they intend to receive the holy Communion, come to the minister of their parish, and declare that they are verily persuaded in conscience that they cannot receive it kneeling without sin ; then the minister shall endeavour to give them satisfaction in this matter ; after which, if they still press it, then the minister shall give them the sacramental bread and wine in some convenient place or pew \vithout obliging them to kneel.' '■None are to be sureties but such as either have received the Communion, or are ready to do it. ' Whereas ii is appointed by this Office that all children shall be presented by Godfathers and Godmothers to be baptized, which is still contintied according to the aficient custom of the Church, that so, besides the obligation that lies 07i the parents to breed tip their children in the Christian religion, there may be likewise other sureties to see that the parents do their duty, and to look to the Christian edjication of the persons baptized, in case of the default or death of the parents: yet there being some difficulties in observing this good and ttseful constitution, it is hereby provided, that if any person comes to the minister and tells him he cannot conveniently procure Godfathers and Godmothers for his child, and that he desires his child may be baptized upon the engageinent of the parent or parents only; in that case, the minister, after discourse with him, if he persists, shall be obliged to baptize such child or children, upon the suretiship of the parent or parefits, or some other near relatio7i or friends J ' Almighty and . . . and after the baptism of thy well-beloved Son Jesus Christ, in the river Jordan, didst appoint water to be used in this Sacrament for the mystical washing . . . ark of Christ* reSg.] SINCE THE LAST revision: 153 Church ; and persevering in faith, hope, and charity, may so pass through this present evil world, that finally he may come to ever- lasting life, through . . . ' * . . . may be regenerated, and receive remission of sin , , .' Inserted before the address to the sponsors : — ' Then shall the Minister, speaking to the co?igregaiion, ask, ' Who are the sureties for this child ? Then may the parent or parents present their sureties, if there be any other besides themselves? ' He shall potir or sprinkle water upon it; or (if they shall certify him that the child may well endure it) he shall dip it in the water discreetly a7id warily, saying, Sr^c. ' Whereas the sign of the cross is by this Office appointed to be used in Baptism according to the ancient and laudable custom of the Church, it is not thereby inte^ided to add any new rite to the Sacra- ment as a part of it, or as necessary to it; or that the using that sign is of any virtue or efficacy of itself; but only to remember all Christiatis of the death and cross of Christ, which is their hope and glory; and to put them in mind of their obligatio?t to bear the cross in such man7ier as God shall think ft to lay it upon tliem, and to become conformable to Christ in, his sufferings. ^Ifatty minister at his institution shall declare to his bishop, thai he cannot satisfy his conscience in bapti::ing any with the sign of the cross; then the bishop shall dispense with him in that particular, a7id shall name a curate who shall baptize the childreji of those i7i that parish who desire it may be done with the sig7i of the cross acco7'ding to this Office.' * The 77ii7iister shall ask the parents, or pare7it, or the person that prese7its the child: Dost thou, &c. [as in Public Baptism) if the exigence will siffer it. And the sig7i of the cross to be used where the paretits, or those that prese7it the child, are satisfied. Otherwise he shall proceed thus : Dost thou, in the name of this child, believe the articles of the Christian faith? A7ts. All these I steadfastly believe. Mi7i. Dost thou renounce the world, the flesh, and the devil ? A71S. I renounce them all. Mi7i. Wilt thou keep the commandments of Christ, and persevere in them? A71S. I will, God being my helper.' Note: 'This to be retained, and also a larger one to be con- sidered of, and that made by Dr. Williams to be proposed in Con- vocation, in order to a review and acceptance of it. * Q, What do you learn further in thib Creed ? AltsraMons proposed. Second Prayer. The Sureties. Manner oj baptizing. Sign oJ the Cross Private Baptism. CivT«CHISM. »54 THE BOOK OF COMMON PR A YER [a. d. ''A. I learn that Christ hath had, still hath, and ever will have, a Church somewhere on earth. ' Q. What are you there taught concerning this Church ? ''A. I am taught that it is catholic and universal, as it receives into it all nations upon the profession of the Christian faith in baptism. ' Q. What privileges belong to Christians by their being re- ceived into this Catholic Church ? '■A. First, the communion of saints, or fellowship of all true Christians in faith, hope, and charity. Secondly, the forgiveness of sins obtained by the sacrifice of Christ's death, and given to us, upon faith in him, and repentance from dead works. Thirdly, the rising again of our bodies at the last day to a state of glory. Fourthly, everlasting life with our Saviour in the kingdom of heaven.' At the end of the Answer, ' My duty towards God, &c.' the words are added, — 'especially on Lord's-days ;'^ and then follows a division of the Answer into four heads, in the form of a broken Catechism upon the first four Commandments; the last being,— ' Q. What learn you by the fourth Commandment ? A. To serve him truly all the days of my life, especially on Lord's-days.' A similar broken Catechism is inserted after the Answer, ' My duty towards my neighbour, &c.,' and also after the explication of the Lord's Prayer. In the latter part upon the Sacraments there are many verbal alterations with a view to greater plainness. A long exhortation is introduced 'to be read the Lord's-day before a Confirmation;' and the Preface to the Office is turned into an address at the time of Confirmation: — 'You have been lately informed for what end you ought to come hither. And I hope you come prepared according to the exhortation then made to you ; that is, with a serious desire and resolution openly to ratify and confirm before the Church, with your own mouth and consent, what your sureties promised in your names when you were bap- tized ; and also to promise that, by the grace of God, you will evermore endeavour yourselves faithfully to observe such things as you by your own confession have assented unto.' The Prayer for the sevenfold gifts of the Spirit is altered: — * Renew and strengthen them, we beseech thee, O Lord, more and more, by the Holy Ghost the Comforter, and daily increase thy graces in them. Fill them with the knowledge of thy will in all i Proposed at the Savoy Conference; see above, p. 125. ?•] SINCE THE LAST revision: 155 wisdom and spiritual understanding; and enable them to walk worthy of their holy calling with all lowliness and meekness ; that they may be blameless and harmless, the sons of God, without rebuke, shining as lights in the world, to the praise and glory of thy Name, through Jesus Christ our Lord.' A third prayer in the same strain is added before the blessing ; and also an ' Exhortation to the confirmed, who are to be required to stay and hear it.' The concluding rubric directs that ' none shall be admitted to Co7ifirma- tion, but such as shall be judged fit to receive the Cotn7nunion iipo7i the next occasioJt.' In the Form of Sole7nnization of Matrimony, the direction to publish the banns immediately before the Sentences for the Offertory is struck out. The ring is said to be ''used otily as a civil ceremony and pledge,' and is delivered with these words : — ' With this ring I thee wed, with my worldly goods I thee endow: and by this our marriage we become one according to God's holy institution. And this I declare in the presence of Almighty God, Father, Son, and Holy Ghost. Amen.' The service following the marriage-ceremony is directed to be said 'either in the body of the Church, or at the Comntimio7t-table' After the declaration of the duties of husbands and wives, the Collect, ' O Almighty Lord and everlasting God, &c.'i is added, with the blessing, ' The peace of God, &c.' The concluding rubric directs, — '' Jf the new i7iarried perso7is sig7iify beforeha7id to the Mi7iister that they desire the holy Sacra7/ie7it, there shall be a Co77i7nu7iio7i. If they do 7iot, they shall be exhorted to receive it as soo7i as they have an opportu7iity! In the Order for the Visitatio7i of the Sick, a direct form of inter- rogation is provided, concerning the sick person's repentance : — ' Do you truly and sincerely repent of all your sins, and beg of God forgiveness of them through Jesus Christ ? Do you, in this your sickness, submit yourself to the holy will of God, to be disposed for life or death, as to him shall seem good ? Do you solemnly promise and vow, that if it shall please God to raise you up again, you will spend the rest of your life in his fear, and live according to your holy profession? Do you forgive all the world, even your greatest enemies . . . ? Are you truly sorry for all the wrongs you may have done . . . .? Are you willing to make reparation . . . ? Have you made your will . . .1 Is your conscience troubled with any weighty matter, in which you desire my advice and assistance?' After this ^ The second Collect at the end of the Communion Office. Alterations proposed. Matrimony. Covnminion- Visitation OF THE Sick. 15 > THE BOOK 01' COMMON PRA YER [a.d. follows the prayer, 'O most merciful God, &c.'; and then the Abso- lution, which is retained with the addition of certain words : — ' . . . and upon thy tme faith and repentance, by his authority com- mitted unto me, I pronounce thee absolved'^ from . . .' *■ Q. about a rubric or canon for the absolution of the excommunicate in ex- tre?iiis? The Psalm is changed for a Hymn, composed of verses from the Psalms. At the end of the Office it was intended to add other occasional prayers, and among them one ' to be said with the family if the Minister be present when the person is departed, or be desired to come soon after^ — but this form was not composed. Note : — ' 77^1? whole Office for the Sick may be tised if the persons concerned can bear it; otherwise the Minister is to proceed as is here appointed:'' and to the rubric directing the order of administration, last of all the sick person, the words are added, ' tmless the Minister perceive him ready to expired The rubric directs that the Office is not to be used for the unbaptized, or excommunicate, or any that ^ have been found to lay violejit hands upon themselves ; unless such of them as were capable had received absolution according to the former Office in the Visita- tion of the Sick.'' ' I Thess. iv. 13 to the end' is appointed to be read as a shorter lesson in colder or later seasons. In the anthems at the grave, the words 'through any temptations' are substituted for, — 'for any pains of death:' and in the form of committing the body to the ground the words are, — ' ... it hath pleased Almighty God to take out of this world the soul of our brother (or sister) here departed . . . dust to dust ; in a firm belief of the resurrection of the dead at the last day, in which they who die in the Lord shall rise again to eternal life through . . .' The prayer, ' Almighty God, with whom do live, &c.' is entirely altered : — '. . . that it hath pleased thee to instruct us in this heavenly knowledge, beseeching thee so to affect our hearts therewith, that seeing we believe such a happy estate hereafter, we may live here in all holy conversation and godliness, looking for and hasting unto the coming of the day of God ; that being then found of thee in peace, without spot and blameless, we may have our perfect consummation, &c.' The words in the Collect, 'as our hope is this our brother doth,' are omitted. A ' Psalm or Hymn,' composed of verses from the Psalms, is substituted for Ps. cxvi. ; and a rubric at the end of the Office '• Cf. the Objections (1661), above, p. 128. i6S9.] SINCE THE LAST REVISION. IS7 directs 'the Blessing after Service.' to be used, if this Office be used before or ' The proper Office for Ash-Wednesday.^ A new preface is proposed upon the subject of fasting, and the superstitious apphcation of it to distinction of meats instead of humiliation before God; and then, instead of the curses from Deut. xviii., the Beatitudes are read, as in the Communion Office, with the response after each, 'Lord, have mercy, &c. ;' and are followed by 'the judgment of God denounced against sinners,' viz. I Cor. vi. 9, lo ; Gal. v. 19 — 21; and Ephes. v. 5, 6 ; with a response, ' O Lord, preserve us from these sins, and from thy wrath which they justly deserve.' The address and the remainder of the Service are retained with only a few verbal alterations. Additional rubrics : — ' The persons luho desire to be ordained shall send their Testimonials to the Bishop from the place of their p7'esent residetice at least a month before; and come themselves to be examined at least a week btfore. After the receipt of the Testi- mo7iials, the Bishop shall give order that public notice be given of their desiring Holy Orders, in the Church, Cliapel, or College where they reside, the Lord's-day before the Ordination.^ Note : — ' Whereas we have often been imposed upon by men pretending to Orders in the Church of Rome, it is therefore humbly proposed, whether, since we can have no certainty con- cerning the instruments of Orders which they show, they may be admitted to serve as Deacons or Presbyters of this Church without being ordained according to the following Offices.' Notes inserted in the Ordination of Priests, ' i. e. Presbyters : ' — * Seeing the Reformed Churches abroad are in that imperfect state that they cannot receive Ordination from Bishops ; it is humbly proposed, whether they may not be received by an Imposition of Hands in these or such like words: Take thou authority to preach the Word of God, and to minister the holy Sacraments in this Church, as thou shalt be lawfully appointed thereunto. ' Whereas it has been the constant practice of the ancient Church to allow no Ordination of Priests, i. e. Presbyters, or Deacons, without a Bishop, and that it has been likewise the constant practice of this Church, ever since the Reformation, to allow none that were not ordained by Bishops where they could be had ; yet in regard that several in this kingdom have of late years AUerationa proposed. The Com- mination. The Ordinal. Romish Orders. Orders of Reformed Churches. Preslytertaat Orders. THE BOOK OF COMMON PRA YER [a.d. been ordained only by Presbyters, the Church being desirous to do all that can be done for peace, and in order to the healing of our dissensions, has thought fit to receive such as have been ordained by Presbyters only, to be ordained according to this Office with the addition of these words, — " If they shall not have been already ordained . . . . " By which as she retains her opinion and practice, which make a Bishop necessary to the giving of Orders when he can be had; so she does likewise leave all such persons as Jiave been ordained by Presbyters only the freedom of their own thotights concerning their former Ordinations. It beittg withal expressly provided that this shall never be a precedent for the time to come, and that it shall only be granted to such as have been ordaiiied before the — day of — .' The letters of Orders are to be given them in the form used by Archbishop Bramhall:i — ' Non annihilantes priores ordines (si quos habuit), nee validitatem nee invaliditatem eorundem determi- nantes, malto minus omnes ordines sacros Ecclesiarum Forin- secarum condemnantes, quos proprio judici relinquimus ; sed solum- modo supplentes, quicquid prius defuit per canones Ecclesiae Anglicanee requisitum, et providentes paci Ecclesiae ut schismatis tollatur occasio, et conscientiis fidelium satisfiat, nee ullo modo dubitent de ejus ordinatione, aut actus suos presbyteriales tanquam invalidos aversentur . . . . ' New hymns were to be composed in place of Veni Creator. 'Whereas it was the constant practice of the Church to ordain by prayer, which practice continued for many ages, and that the pronouncing these words, " Receive the Holy Ghost," in the im- perative mood, was brought into the Office of Ordination in the darkest times of popery ; it is humbly submitted to the Convoca- tion, whether it be not more suitable unto the general rule the Church of England has gone upon of conforming herself to the primitive Church, to put these words in some such form as this : — ' Pour down, O Father of Lights, the Holy Ghost on this thy servant, for the office and work of a Priest in the Church of God, now committed unto him by the imposition of our hands, that whose sins he does forgive, they may be forgiven, and whose sins he doth retain, they may be retained, and that he may be a faithful dispenser of God's holy word and sacraments, to the edification of his Church, and the glory of his holy name, through Jesus Christ ; to whom, with the Father and the Holy Ghost, be all honour and glory, world without end. Amen.' ^ See Bramhall, Works, I. p. xxxvii, (ed. 1 842). .] SINCE THE LAST REVISION. iS-9 The form of words used by the Bishop in the delivery of the Bible was to be prefaced by the phrase : — ' in the name of the Father, and of the Son, and of the Holy Ghost : Take thou authority, &c.' These numerous and important alterations were not offered to Convocation ; it being quite certain that they would be rejected by the Lower House, who, in the appointment of their prolocutor, and in the debate on the address,i evinced that they were opposed to the attempts now made by the Court and Bishops for the compre- hension of Dissenters, as brethren in the Protestant faith. The House of Bishops, also, lacking nine of its ablest members, was powerless to control the clergy, who were disposed to sympathise with Sancroft and his nonjuring brethren.^ Hence, although Con- vocation was authorized to proceed to the business of considering ••dterations in the Prayer Book and the Canons, and a scheme had been prepared for the purpose, no actual step was taken ; and disputes between the two Houses were prevented by successive prorogations from December 13th until the close of the Session.^ It is probable, indeed, that many concessions would have been made to Dissenters in England, but for the downfall of Episcopacy in Scotland, and the violence of the Presbyterians in that country, where they had no ground of complaint, and where even the Epi- scopalians had no stated Liturgy, and allowed the validity of Presbyterian orders.^ Moreover, the toleration which had now been granted rendered fresh concessions needless ; since Dis- senters might conduct their worship after their own fashion. Another circumstance of the times might hinder changes in the Prayer Book, viz. a fear of supplying the Nonjurors with the plea that ' they still stuck to the ancient Church of England, in oppo- sition to those who were altering it.'* Sect. H. — Offices of the Nonjurors, and of the Scottish Episcopal Church. One result of the conscientiousness of some ecclesiastics, who considered that they v.-ere so bound by their allegiance to James II. ^ See Lathbury, p. 325 ; Card- o^ fatnily prayers, probably compiled well, p. 424. 2 Lathbury, p. 332. ^ Ibid. Several other measures were in contemplation by various members, and among others a book by Tenison. Lfe of Prideaux, p. 6i ; Cardwell, p. 425, note. ■* Lathbuiy, p. 335 ; Cardwell, p. 421. ^ Burnet, Own Tune, Ii. 34. Report of CoJnntiS' sioners not publis/wd. Convocation prorogued. NoHJ^rnri. i6o THE BOOK OF COMMON PRA YER Konjnrors. Thedeprived Ministers generally used the PrayerBook. Cnmmnnion Office of Ed7v. VI. revived. Nonjurors^ Coinimmion Office. Thf Usages. that after his deposition they could not take the oath of allegiance to William and Mary, was that Archbishop Sancroft, with eight Bishopsi and four hundred clergymen, were ejected from their benefices. These Nonjurors^ denied the mission and jurisdiction of those who occupied the place of the deprived Bishops during their lifetime ; and at last some of them made a division in the Church by ordaining Presbyters and consecrating Bishops, who continued to minister privately among those who held their opinions.^ The earlier Nonjurors adhered to the Book of Common Prayer ; i.e. they used the Prayer Book of James II., ignoring the changes which had been introduced in the prayer for the King, and in the ' State Services.' Some, however, by degrees took advantage of their independent position to use forms which they regarded as more agreeable to primitive practice. Thus Hickes used the Communion Office in the First Book of Edward VI. ; and Collier probably did the same : but most others continued to use the Book of Common Prayer until the year 171 8.* King Edward's Communion Office was printed in the Appendix to Dr. Hickes's Two Treatises on Priesthood and Episcopal Order, in 1707; and founded upon it, yet by no means identical with it, was The Form and Manner of the Holy Communion,^ printed by the Nonjurors in 17 17, as preliminary to their own Office, which was published in the following year.s The ceremonies revived in the new Communion Office were, The mixing of Water with the Wine, Prayer for the Dead, Prayer for the Descent of the Holy Spirit on the Elements, and the Prayer of Oblation. These were called Tlie Usages, and those who practised them were called Usagers. Three other ceremonies are frequently mentioned among ths Usages, viz. Immersion three times at Baptism, the use of Chrism at Confirmation, and Unction at the Visitation of the 1 These were Ken, bishop of Bath and Wells, Turner of Ely, Framptoii of Gloucester, Lloyd of Norwich, White of Peterborough, Thomas of Worcester, Lake of Chichester, and Cartwright of Chester. D'Oyly's Life vf Sancroft, I. 437. 2 See Lathbury, History of the Nonjurors. '' A rival communion was thus mamtained for more than a century. It is said that the last bishop of the nonjuring succession died in 1805. Lathbury, p. 412. * Hall, FragnicntaLiturgica,v(A. I. Introd. p. xxxvi. 5 Hall, ibid. p. xii. and p. loi. 8 A Coinniunion Office, talzen partly from Primitive Liturgies : and partly from the First English reformed Com- mon Prayer Book, together with Offices for Confirmation and the Visitation of the Sick. 1 718. Hall, ?iJ/ ayer Book of tlu Church of England. Part I. Comprehend- ing the Public Offices of the Church. Humbly offered to the consideratio7t of the present Churches of Christendoni, Greek, Roniaii, English, and all others. Lathbury, pp. 390 and 496 sqq. 3 Hall, 11. p. 115. * Above, pp. 94 sq. M NonjuroTa. Deaeotis Collection of Devotions. The Scottish Cotnt^union Ojffice. 1 62 THE BOOK OF COMMON PRA YER Nonjurors. American PrayerBook. of the English Book, considerable supplies of which were sent by English churchmen who sympathised with the sufferings of their friends in Scotland. The Communion Service, however, was often used according to the form of 1637 ; and at last it was adopted by all as the Communion Office of the Church. It was printed re- peatedly in a separate form, and between 1735 ^^d. 1764 slight changes were made, all tending to bring it into closer agreement with the primitive Liturgies, especially with that of S. James of Jerusalem. A few additional changes made in 1792^ were only used locally ; and at present the text of 1764 is the nearly universal standard. An edition was published by the Rev. John Skinner (son of the late Bishop of Aberdeen) in 1800, and again in 1807, with a Preliminary Dissertation on the Doctrine of the Eiicharist- ical Sacrifice, a copious local Illustration, and an Appendix con- taining a Collation of the several Communion Offices in the Prayer Books of Edward VI., the Scotch Prayer Book of 1637, the present Efiglish Prayer Book, and that used in the present Scotch Episcopal Church, made by Horsley, bishop of St. Asaph, in 1792. It is, however, used now only in a few of the Scotch Episcopal congre- gations ; and in 1863 it was deprived of all authority by the ^General Synod, which declared nevertheless that it had beep adopted under the guidance of divers learned and orthodox bishops.^ Sect. III. — The Prayer Book in Independent Churches and Congregations. 1. — The American Prayer Book. After the Declaration of the Independence of the United States the Episcopal Church of America was also, though not withouJ- difficulty,^ settled in a condition of independence. Bishops were consecrated, in the first instance in Scotland,* and afterwards in ^ 'Every single bishop,' writes Bp. Drummond in 1792, 'has made editions, and even some changes and additions, according to their liking.' The editions, however, were pub- lished without any name of the editor, until Skinner's edition in 1800. The actual names of the bishops assigned to them are traditional conjectures. See Hall, Introd. p. Ixii. RIany of these varying forms are printed in Fragmenta Liturgica, vol. V. ^ Much information on the subject of this Section is given by Rev. G. H. Forbes, of Burntisland, in the Panoply, vol. III. No. 4. 3 See Caswall's Hist, of the Ameri- can Church (2d ed. 1851), pp. 135 sqq. 4 Dr. Seabury was consecrated by the Bishops of Aberdeen, Ross, and Moray, November 14th, 1784. Ibid. SINCE THE LAST REVISION. 163 England, according to the request of the first General Convention (September 1785). This could not be immediately accomplished, not only on account of the oath of allegiance required by the English law, but because certain important alterations were at the same time proposed in the Praj^er Book. Some of them were meant to conciliate the new Government, some perhaps were ad- missible as improvements ; but there were others decidedly ob- jectionable and suspicious, such as the omission of the Athanasian and Nicene Creeds, and the clause in the Apostles' Creed affirming the Descent into Hell.^ The reply of the English Archbishops pointed out some of these changes, and some matters of discipline, stating also that, if the Convention would give them satisfaction in these particulars, other hindrances could be removed. Accord- ingly, the Convention (Oct. 1786) replaced the Nicene Creed, and the clause of the Apostles' Creed ; and on the 4th of February, 1787, two Bishops were consecrated at Lambeth for the American Church.^ The American edition of the Book of Common Prayer was arranged substantially as it remains at present, by the next General Convention, in 1789. In the Calendar, proper Second Lessons are appointed for Sundays and Holydays. The Second Lessons at daily Morning Prayer are shortened so as to read the Gospels and the Acts of the Apostles twice in the year. The Athanasian Creed and the Absolution in the Visitation of the Sick are expunged. 1\\Q \.&xn\. *■ Absolution'' \Vi. the rubric is altered to '■Declaration 0/ Absolution.' It is provided that any churches may omit the words in the Creed 'He descended into Hell,' or may substitute for them ' He went into the place of departed spirits.' Selections of Psalms are given, one of which may be used instead of the Psalms in the daily Order ; and Invitatories, formed of verses of Psalms, are appointed instead of Venite for Christmas-day, Ash-Wednesday, Good Friday, Ascension-day, and Whitsun-day. The omission of the sign of the Cross in Baptism is permitted, if desired by the sponsors. The words 'Receive ye the Holy Ghost,' in the Ordinal, may be exchanged for another form at the discretion of the Bishop. Important changes are made in the language of the Burial Service. p. 139. See also a History of ike Rev. Samuel Provoost, who had been Protestant Episcopal Church in elected to the Episcopate for Penn- Avierica, by the Bp. of Oxford, pp. sylvania and New York, were con- 198 sqq. secrated by the two Archbishops, 1 Caswall, p. 141 ; Bp. of Oxford, and the Bishops of Batn and Wells, Hist. p. 220. and Peterborough. Caswall, pp. 142 2 Dr. William W'hite and the sq. M 2 I American Prayer Book. Varinitoiis /mm the English Book. 164 THE BOOK OF COMMON PR A YER American Prayer Book. Dr. Clarke s scheme. BosfnH PrayerBook. Dunkirk PrayerBook. In the Communion Office the words 'verily and indeed taken' are altered to ' spiritually taken ;' but, on the other hand, the influence of Bishop Seabury prevailed sufficiently to restore the prayers of Invocation and Oblation, which had been omitted in the Second Prayer Book of Edward VI. ; and thus the American Communion Service is almost identical with that of the old Scottish Prayer Book. The rubrics generally are rendered consistent with the actual practice of the Church.- 2. — The Socinian Prayer Book, The Book of Common Prayer must contain many excellences, or it would not have been taken as the model after which congre- gations, avowedly differing from it most widely in points of doctrine, shaped their Services. These Offices of heretical worship took the form of the Prayer Book, from a scheme prepared by Dr. Samuel Clarke, the Rector of St. James's, and at one time chaplain to Queen Anne.2 His plan was to reform the Book, so that it should not exclude the author's opinions respecting the Holy Trinity. The result was a series of perverted editions of the Prayer Book. Thus there is A Liturgy collected pri7icipally from the Book of Common Prayer, for the use of the first Episcopal Chapel in Boston ; to- gether -with the Psalter or Psahns of David, 1 785. This is the Prayer Book, Arianized by Clarke, and Socinianized by Lindsey; and in the Psalter the objectionable passages are printed in italics, to be omitted in public reading.^ Among the British residents at Dunkirk many attempts were made to establish a Church entirely conformable to the Church of England; but as that could not be agreed to, a Prayer Book was compiled on Dr. Clarke's plan, ' omitting everj'thing that might offend, and bringing together such sentiments as all might with satisfaction unite in.' The work, a favourable sample of this description of book, not avowedly Arian 1 Cf. Caswall, Hist. p. 144. In the Convention of 1802 the Thirty- nine Articles of the Church of Eng- land were ratified with such changes only as were required by the repub- lican institutions of the country, and the omission of the Athanasian Creed, p. 145. And in 180S the version of the Psalter bv Tate and Brady was sanctioned, and a number -of hymns were added to the collection already in use, p. 146, * 'It appears that he was in the habit of omitting portions of the Liturgy. On Trinity Sunday, 1713, in order to avoid reading the proper preface in the Communion Service, he omitted the administration of the Lord's Supper altogether. The Queen was offended at his conduct, and removed him from liis post of royal chaplain.' Lathbury, Hist, of Convoc. p. 425. 3 Hall, Frag. Lit. Introd. p. Ixix. SINCE THE LAST REVISION. 165 or Socinian,^ has been reprinted by Mr. Hall, in vol. vil. of the Fragmenta Liturgica. The title is, ' The Book of Coinmon Prayer, compiled for the use of the English CJmrch at Dunkirk, together with a Collection of [jnetrical^ Psalms. Dttnkirk 1791.' The Prayer Book, perverted upon this plan, is still printed in England : a copy is before me, entitled, ' The Book of Common Prayer reformed, accordittg to the pla?t of Dr. Samuel Clarke. Bristol, 1830.'^ The variations introduced are subtle, and of different degrees of importance. The Absolution, the Creeds, and the Psalms, with the exception of a few selected portions, are omitted. The words, 'thi-ough Jesus Christ our Lord,' are sometimes omitted, but are more frequently retained, sometimes with the alteration, ' according to the gospel of thy Son, &;c.' The words, * prosper all his righteous undertakings against his enemies,' are used in the Prayer for the King, and in the Litany, on the authority of the Commissioners in 1689. The invocation at the opening of the Litany is in one clause only, addressed to God the Father ; every word is omitted which refers to the Incarnation of God the Son, the blood of Christ, &c. : mention of Satan, hell, everlasting damnation, false doctrine, heresy and schism, the Holy Church universal, the Holy Spirit, &c., is avoided : the Litany ends at the last suffrage. The forms of the Doxclogy are, (i) ' Glory be to the King eternal, immortal, in- visible, the only God: Ans. As it was in the beginning, &c. ; or (2) ' Glory be to the Father, the everlasting God : Ans. As it was, &c.' Four forms of ' valedictory blessing' are provided: (i) 'The grace of our Lord Jesus Christ be with us all evermore, i Cor. xvi. 23 ; Philipp. iv. 23 :' (2) ' May the God of all grace, who hath called us unto his eternal glory by Christ Jesus, make us perfect, strengthen, settle us. To him be glory and dominion for ever and ever, i Pet. v. 10, 1 1 :' (3) ' The Lord bless us and keep us : may he be gracious unto us ; and give us peace now and for evermore. Numb. vi. 24, 25, 26 :' (4) * May the blessing of Almighty God be with us all evermore. Amen.^ The Communion Service causes some change in the order of 1 Yet in the service for the bap- Lit. vol. vii. p. 67 : Book of Com. tism of adults the Exhortation says, Pr. reformed, p. 88.) ' By being baptized, you do not de- 2 fhig indisputably Socinian book clare yourself of any religious sect or is formed from the Prayer Book upon party : but a Christian. For you are exactly the same plan as the Dun- baptized into the name of Jesus only : kirk book ; but it goes much farther not of Paul, or of Peter. ..not of in avoiding phrases expressive of Luther, Calvin, or Socinus, in later Catholic, as opposed to Arian, doc- times...' Du7ikirk Prayer Back. (F}-ag. trine. Socinlas Prayer B00&. Modem Socinian PrayerBook. Variations from the Book of Coaiiiion Prayer. Forms of Doxology, and of Blessing. 1 66 THE BOOK OF COMMON PRA YER Socinian Prayer Book. Communion Service. Morning Prayer: Introductory Sentences, Exhortation, Confession, Ash-Wednesday Collect in place of Absolution ; in place of Psalm xcv. or Ps. c. 'the Ten Commandments taken from Deut. v. 6 — 21,' with the response after each, and then ' the words of Christ, Mark xii. 29 — 31,' with the last response. The Litany: Lesson from the Old Testament: Ps. cxix. i — 8, 89 — 94: a Hymn: Lesson from the New Testament : Ps. xix. : The Lord's Prayer : Collect for the day : * Almighty God, unto whom all hearts are open, &c.' : General Thanksgiving, Concluding Prayer (our Prayer of St. Chrysostom), and valedictory blessing. Then the Communion Service begins : ' Ye that do truly, &c.' : The Confession : the Absolution in pre- catory form : the comfortable words : the Preface : ^ the Account of the Institution from i Cor. xi. 23 — 26 : a Socinian Prayer, retaining a few words of our Consecration Prayer : the Communion, with the words, ' Take, and eat this bread in remembrance of Christ. Take, and drink this wine in remembrance of Christ.' The first of our forms of post-communion Prayer, altered : the ' Glory be to God on high,' with alterations ; and a valedictory blessing, ' The peace of God . . . and the blessing of God the Father Almighty, be amongst you . . .,' being substituted for the first of the before-mentioned forms. The remainder of the book consists of Offices of Baptism (much altered) for Infants and Adults ; Matrimony, omitting the concluding Service ; Visitation of the Sick ; Burial ; Forms of Prayer to be used at Sea, and in the Navy : Occasional Prayers and Thanksgivings, For Raiti, &~'c.j Morning and Evening Prayer for a Family ; and a Selection of Collects, as ' Occasional Prayers.' 3. — The Irvingite, or Apostolical Prayer Book. Some notice may be taken of another form which the Prayer Book has been made to assume in the hands of the Irvingites, or 1 The only festivals mentioned are Christmas-day, Easter-day, and Whitsim-day : all other ' Collects for the day' are omitted. Those who are not acquainted with the subtlety of these heretics will be surprised to find such expressions as these in the proper Prefaces : ' Because thou didst send thy Son into the world, that the world through him might be saved : ' ' But chiefly are we bound to praise thee for the glorious resurrection of thy Son Jesus Christ our Lord ; who by his death hath destroyed death, and by his rising to life again hath raised us to the hope of everlasting life:' 'Through Jesus Christ our Lord ; according to whose most true promise thy Holy Spirit was poured forth upon the apostles, to lead them into all the truth ; giving them both the gift of divers languages, &c.' Of course all mention of the Angels is omitted. See Hardwick, Rcforma' tioii, pp. 284 sqq. SINCE THE LAST REVISION. X67 * members of the Catholic and Apostolic Church.' The service is conducted with much ceremonial ; and from the number of proper Collects and Anthems, and from portions being left to the ability or discretion of the minister, and variations if tlie Angel be present, it must be an imposing form of worship, presenting considerable variety in the course of the year, and requiring close attention to rubrics. The title of the book is Tlie Liturgy and other Divine Offices of the Church : and it contains, ' Part I. — Offices for Daily or Weekly Use. The Office for Morning Prayer (at six). The Office for Evening Prayer (at five). The Forenoon Service (at nine). The Forenoon Service on Wednesday and Friday. The Afternoon Service (at three). Additional Prayers for use in the Daily Services. Occasional Prayers for use, principally, in the Daily Services. The Order for the celebration of the Holy Eucharist and Admin- istration of the Communion on the Lord's-day. The Order for the Administration of the Communion on the Afternoon of the Lord's-day. The Order for the Holy Eucharist and Communion on other occasions than the Lord's-day. Part n. — Offices for Occasional Use. Proper Services for Holy Days and Seasons. Forms for Occasional Use in celebrating the Holy Eucharist. The Churching of Women. The Order for the Administration of Holy Baptism.' The Order of the Early Morning Prayer may be taken as a sample of its arrangement. It commences with an Anthem on the entry of the officiating Ministers, ' O come, let us worship, &c.,' and the Invocation, a, * In the Name of the Father, and of the Son, and of the Holy Ghost. J?. Amen : ' the Exhortation, the Minister using a form provided, or taking certain prescribed topics : the Confession, our own form, with a passage inserted upon the Unity of the body of Christ, and the hope of the appearing of His Kingdom : the Absolution may be varied at discretion ; a form is given as appropriate, being a variation of our own ; ' Ji. Amen. Peace be with you. /?. Amen : ' then the Prayer of Dedication, followed by our Versicles and Doxology : the portion of Holy Scripture as appointed : the Apostles' Creed : Ps. c, or a proper Anthem: the Psalms as appointed; the Supplications, Irvinglte, or Apostolical Prayer Boc*. Early Morning Prayer. i68 THE BOOK OF COMMON PRA YER Irvlnelte, or Apostolical Prayer Book. The Communion Office. Touching KO» THE King's Evil. being our Litany,^ ending at the words, 'graciously hear us, O Lord Christ : ' the Prayers, commencing with the Versicle, ' O Lord, let thy mercy be showed upon us. R. As we do put our trust in thee : ' Prayers for the Church, in three forms ; For Kings; for Seasonable Weather ; for the people {on Week-days); the Collect; for Peace; for Protection : the INTERCESSION, at discretion, or according to a provided form : the Thanksgiving, our own form with variations, and allowing the insertion of any other subject : the Lord's Prayer: the Morning Ministry :^ 'Benedictus :' and the Benediction. The Liturgy is intended to be a resuscitation of the Primitive Eucharistic Office, using the power of the Church in any age to alter ceremonies and prayers. It is unquestionably a beautiful Service, and presents the features commonly understood as belong- ing to the time of the Apostolical Constitutions. It is, however, by no means identical with the office of the Nonjurors, which also claims to be formed on the Primitive model : and among the usages it does not direct water to be mixed with the wine. From the table of contents it will be seen that a second Communion is allowed in the afternoon, but without consecration. This Service begins with uncovering the holy vessels upon the altar, and an address ; then the Confession, Absolution, Collect, Epistle and Gospel, and Creed, from the Communion Service ; a Prayer, and the Administration. It must also be observed that the full Eucha- ristic Office requires the presence oi the Angel : otherwise a shorter form is given, which is used also for week-day Conrmiunion. Sect. IV. — Notices of Certain Occasional Offices. I. A curious religious ceremony was used from the time of Henry VII. to Queen Anne, for the supposed cure of scrofula, or, as it was formerly called, the King's Evil, by the royal touch : the ^ A shortened Litany is used in the daily Morning and Evening Prayer : the full Litany forms the Forenoon Service on Wednesday and Friday, preceded by a Collect, Psalms, and Lesson : there are a few verbal changes : and the fourth Invocation, viz. of the Trinity, is omitted. 2 The same curious expression occurs at the corresponding part of the Evenino: Service. It is thus ex- plained : 'That the Ministry in the morning is some word addressed by the Angel to the Elders (in the hear- ing of the people), which shall direct them to right apprehensions of truth, and solemn meditations. At the Evening Ministry, the Angel and Elders give their response to the Morning Ministry and illustrate the truths then addressed to them, as subjects for their meditation.' ^TI^CE THE LAST revision: 169 tradition being that the Kings of England, and France too, had this power, derived from Edward the Confessor.^ The earhest form on record is that used by Henry VII. in Latin. This was used by Henry VIII., omitting mention of the saints and the Virgin Mary. In the reign of Charles I. the Sendee was altogether in English, and in the shape in which it was republished with slight alterations in the reign of Queen Anne.^ The efficacy of this mode of cure was believed by such men as Heylin, Collier, and Carte ; * but it was never formally sanctioned by the Church, though the Service was printed in some Prayer Books between 1661 and 171 5. TTie form, as it stands in the Prayer Books of Queen Anne, is as foUows : — * 'At the Healing. Prevent us, O Lord, &c. The Gospel {for Asceftsioft-day), Mark xvi. 14 — 20. Let us pray. Lord, hav^e mercy upon us, &c. Our Father, &c. Theft shall the tnfrm persotis, one by 07ie, be presented to the Queen upon their knees; and as every one is presented, and while the Q74een is laying her hands upon the?n, and putting the gold about their necks, the Chaplain that officiates, turning hifnself to her Majesty, shall say these words following : God give a blessing to this work ; and grant that these sick persons on whom the Queen lays her hands may recover, through Jesus Christ our Lord. After all have been preseftted, the Chaplain shall say, O Lord, save thy servants, &c. {the Versicles from the Commination Service). Let us pray. O Almighty God, who art the Giver of all health, and the aid of them that seek to thee for succour, we call upon thee for thy . help and goodness mercifully to be showed upon these thy servants, that they being healed of their infirmities may give thanks unto thee in thy holy Church, through Jesus Christ our Lord. Amen. ^ See Lathbury, Convoc. p. 428. old Latin form (from Pegge's Curialia 2 Ibid. pp. 435 sq. llisceU., pp. 154 sqq. ) in the notes 8 Ibid. p. 432. to the Book of Common Prayer (ed. * The earlier form is printed in Eccl. Hist. Soc), 11. pp. 997 sqq. Hook's Church Dictionary, Art. See also British Magazine (August King's Evil; and together with the 1848), vol, xxxiv. pp. 121 sqq. Touching for the King's Evil. The Service used at tlie ceremony. I70 THE BOOK OF COMMON PRA YER Then the Chaplain, standiftg with his face towards them that come to be heakd, shall say, The Almighty Lord, who is a most strong, &c. {from the Visita- tion of the Sick). The grace of our Lord, &c.' 2. ^ A Form of Prayer, to be jcscd yearly on the second of Sep- tember, for the Dreadful Fire of London^ appears in some Prayer Books printed at Oxford (1681 — 1683), and in Parsell's Latin Prayer Book. It is the usual office for Holydays, with a vei'sicular Hymn instead of Venitej a portion of the Commination Service after the Litany, with an additional Prayer ; and a Prayer to be ' tised continually so long as the navy is abroad.' A note to the Litany directs it to be ' tised publicly in churclies, not only ttpott the 7nonthly Fast-day, but on Wednesday in every week [and may by every matt be used daily in private Families), during the time of this Visitation.' The original Form^ gives the Order of Morning and of Evening Prayer at full length. The General Thanksgiving is omitted, together with the Prayer for all Conditions of Men. The Service was revised under Archbishop Tenison's authority, in 1696 ; and it was reprinted in a separate shape, as lately as 1821. Its use continued at St. Paul's until 1859, when its obser- vance ceased, together with that of the three State Holydays. 3. Before the time of Bishop Andrews, it appears that the Bishops were accustomed to compose a particular form of Service whenever a church wa-s to be consecrated. Some steps were taken towards the preparation of a form for general use by the Convocation in 1662, but nothing was finished.^ Patrick used a form (1704) drawn up by himself,^ somewhat different from that of Bishop Andrews. In this Service is a prayer for the Consecration of the Communion- plate : — ' Most blessed God, accept, we beseech thee, of the oblation we make unto thee of these vessels, which we humbly dedicate to thy Divine service at thy holy table ; and as we now wholly give them up to thy use in the ministration of the holy Communion of Christ's body and blood, so we pray thee to receive them for thine own; 1 A copy is presei-ved in Sion College Library. It was ordered to be used on Wednesday, loth October, 1666. 2 Latlibury, Convoc. p. 443. ' ' A Sermon preached at the Consecration of the Chapel of St. Catherine's Hall, in the University of Cambridge, September i, 1 704, by John Long, B.D. and Fellow of the said Hall; to which is added, the P^orm of Consecration used by the Lord Bishop of Ely. Cambr. 1704.' SINCE THE LAST REVISION. 171 preserve them from being any way profaned : and being here set apart and consecrated by our office and ministry to thy service, let them always continue to be so employed, through Jesus Christ our only Lord and Saviour. Anien.' A form was prepared in 171 2, by order of Queen Anne, which is said to have been subscribed by Convocation ; but it cannot have been fully settled, for in 17 14 it was again brought forward. The Bishops approved a Form of Consecrating Churches, Chapels, Churchy a7'ds or places of burial; and certain amendments were proposed by the Lower House : but the completion of this also was prevented by the proceedings respecting Hoadley. Thus we have no duly authenticated form for the Consecration of Churches.^ 4. A Latin Form of Prayer, used at the meeting of Convocation, was printed in 1700: it is found in Parsell's Latin Prayer Book, and in the appendix to Percival's Original Services for the State Holydays? 5. In 1714 there was also prepared, yi Fo}'m for admitting Con- verts from the Church of Rome, and such as shall retiounce their errors. It was not regularly carried through both Houses of Con- vocation : but it is occasionally used, as offering the nearest approach to an authorized form.^ 6. Before the Reformation, the prayer before sermon was called the bidding of the beads. The people were bid to pray, as the preacher successively named the subjects of their devotion. The same practice continued after the Reformation, the subjects intro- duced being gradually changed.* When Henry VIII. assumed the 1 The Bishops are still left to the exercise of their own judgments in the one out of many existing forms which they adopt. Besides those which have been used by single bishops, four Services have claim to attention : that composed by Bp. Andrews was used by some other bishops, and by Archbp. Laud ; Bp. Patrick's has an equal authority ; Queen Anne's (1712) was subscribed by Archbp. Tcnison, and only missed the formal sanction of Convocation and the Crown ; and that of 1714 was a revision of the preceding Ser- vice, and approved by the House of Bishops. See Lathbury, pp. 441 — 444. 2 Cf. Blunt, Annotated Prayer Book, p. 5 So. 3 It was drawn up at the command of the Queen, probably by Archbp. Wake. Lathbury, pp 426sq.;Wilkins, Concil. IV. 660. ^ A fortn for receiv- ing lapsed Protestants, or reconciling converted Papists to our Ckurc/i,' said to have been written by Antony Dopping, bishop of Meath, was first printed separately in 1690, and was added, wiihout authority, in the 4to Prayer Book of Ireland of 1700, and in the folio of 1 721. * See the ancient form used at Salisbury in Maskell, I\Ion. Pit. in. p. 342. Bp. Hilsey gives the form ordered by Henry VIII. in his Primer, p. 329. See L'Estrange, Alliance, pp. 253 sqq. ; Freeman, 11. p. 115; Coxe's Forms of Bidding Prayer, Oxf. 1840. Form of Consecrating Cborclies. A Forttt a/>proved by the Bishops. Form of Reception OF Con- verts. The Bidding Prayer. 172 THE BOOK OF COMMON PRA YER title of supreme head of the Church of England, the name of the Pope was omitted, and especial care taken that the new title of the King should be correctly stated. The Forin of bidding the Common- prayers is given in the Injunctions of Edward VI. (1547) ;i prayer for the dead was still enjoined, until the form given in the Injunc- tions of Elizabeth (1559),^ which directed praise for the departed. It seems that this form was chiefly regarded by those who framed the Canons of 1604. According to the ancient custom, in issuing these Ecclesiastical orders, The For7n of a Prayer to be used by all Preachers before their Sermons is given in the 55th Canon (1604) : — 'Before all Sermons, Lectures, and HomiHes, the Preachers and Ministers shall move the people to join with them in prayer in this form, or to this effect, as briefly as conveniently they may : Ye shall pray for Christ's holy Catholic Church, that is, for the whole con- gregation of Christian people dispersed throughout the whole world, and especially for the Churches of England, Scotland, and Ireland : and herein I require you most especially to pray for the King's most excellent 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 tem- poral : 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 thei*- 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, that they may live in 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; that, this life ended, we may be made partakers with them of the glorious resurrection in the life everlasting ; always concluding with the Lord's Prayer.' It appears from various SeiTnons extant that, from the early period of the Reformation downwards until the year 1662, no exact ^ Cardwell, Doc. Ann. I. p. 21. 8 Ibid. p. 235. SINCE TTIE LAST REVISION. 173 rule was obsei-ved as to the position of the prayer: it was used either before, or after, or more commonly in, the Sermon.^ Strictly to comply with the Canon requires that the subjects which are there specified should be mentioned briefly, whether in the bidding or precatory form, always concluding with the Lord's Prayer. The ordinary practice of using a Collect with the Lord's Prayer^ is now sanctioned by custom : and inasmuch as the Sermon, except on rare occasions,* is preceded by the Common Prayers, in which the specified subjects of petition have been introduced, the object of the Canon is sufficiently answered. The use, however, of an ex- tempore prayer, unless it be modelled after the form in the Canon, is quite unauthorized.'* 7. The use of Metrical Hymns began in the Churches of the East,^ and was brought into the West by Ambrose, bishop of Milan (374), who composed hymns in Latin to the glory of the Holy Trinity for the people to sing in church to preserve them from the Arian heresy.*^ Hilary also composed a book of hymns; and ^ See the instances collected by Lathbury, Hist, of Convoc. pp. 210 sq. 7tote : e.g. Latimer's Two Ser- mons preached before the Convoca- tion, in the morning and afternoon, June 9th, 1536 — the prayer is at the conclusion of the morning sermon (p. 40, ed. Park. Soc. ) ; and Wren, preaching at Whitehall, in 1627, calls upon the people to pray after the text is named and the scheme stated. - It is stated that this practice commenced in the reign of William, to evade the recognition of his supre- macy ; so that, in its origin, it was a n>ark of disaffection to the Govern- ment. On the other hand, in the time of George \. some clergy in- curred the charge of disaffection for using the bidding prayer, as if they would only call upon tlie people to pray for the king. Lathbury, p. 21 1, note. 3 At the University sermons, and also on occasions of more t,j"ian usual solemnity, the bidding prayer is always used. * In the Convocation of i66r, a committee of the Lower House was appointed to compile a form of prayer to be used before sermon ; but nothing was concluded. Lathbury, p. 212, 7tote. See Blunt, Parish Priest, p. 330. 6 Augustin. Confess. IX. 7, 'Tunc liymni et psalmi ut canerentur secun- dum morem Orientalium partium. . . institutum est.' See Freeman, Prin- ciples of Divine Service, I. p. 100. ® Prosper. CJiron. (an. 386) ap. Pagi Crit. I. 569, ' Hymni Ambrosii compositi, qui nunquam ante in Ec- clesiis Latinis modulis canebantur. ' The singing of these hymns was in- tended to relieve the people in their nocturnal prayers and watches in the time of the Arian persecution ('ne populusmceroristasdiocontabesceret,' August, tibi sup. ), and to fix in their memories the phraseology of the or- thodox faith : Ambros. cont. Aiixen- iiitm de Basilicis tradendis, § 34 ' Hymnorum quoque meorum car- minibus deceptum populum ferunt. Plane, nee hoc abnuo. Grande carmen istud est, quo nihil potentius. Quid enim potentius qiiam confessio Tri- nitatis, quce quotidie totius populi ore celebratur ? Certatim omnes student fidem fateri, Patrem et Filium et Spiritum Sanctum norunt versibus The Eiddinsf Prayer. Metrical Hymns. Early Latin Hymns. 174 THE BOOK OF COMMON PR A YER Mamertus, or Mamercus, bishop of Vienne in France, collected the psalms and hymns and lessons, proper for the festivals, which were used in his Church, and composed some hymns.^ Cranmer appears to have attempted to translate some of the fine, old hymns from the Breviary, at the same time that he was putting forth the Litany in English (1544). In a letter which has been referred to,^ written to Henry VIII. on the 7th of October in that year, he speaks of the suitable musical notation for that, as also for other parts of the Service : * in mine opinion, the song that shall be made thereunto would not be full of notes, but as near as may be for every syllable a note;^ so that it may be sung distinctly and devoutly, as be in the Matins and Evensong, Venite, the Hymns, Te Deum, Benedictiis, Magnificat^ Nunc dimittis, and all the Psalms and Versicles ; and in the Mass, Gloria itt excelsis, Gloria Patri, the Creed, the Preface, the Pater noster, and some of the Sanctiis and Agnus. As concerning the Salve festa dies, the Latin note, as I think, is sober and distinct enough ; wherefore I have travailed to make the verses in English, and have put the Latin note unto the same. Nevertheless they that be cunning in singing can make a much more solemn note thereto. I made them only for a proof, to see how English would do in song.' In Henry's Primer, of the following year (1545), we find English versions of seven h>Tnns, one for each Service, according to the old division of the seven hours of prayer ; but in Edward's reformed Primer the Hymns are omitted. They were entirely discarded from the reformed Prayer Book, with the single exception of the Hymn, ' Come Holy Ghost, eternal God, &c.,' which has been retained in the Ordinal. We have thus lost the hymns which had been sung for many centuries, suited to the times of day and to the Festivals, although these formed the portions of the old Senace which admitted of the most easy adaptation to the genius of the Reformers' music. And this is the more remarkable, since Luther bad versified many of the hymns, together with some of the prcedicare. ' (?//. t. VI. p. 63, ed. Venet. 1 781. Twelve hymns are claimed as the composition of Am- brose by the Benedictine editors of his works, 0pp. t. vil. pp. 42 sq. 1 See Bingham, Antnj. XTII. 5, § 7, and XIV. 2, §§ 10, 1 1 : INIaskell, ' Dissert, on Service Books,' Mon. Rit. I pp. xciv. sqq. A large collec- tion of old cliurch hymns is published in the Thesaurus Hyninologicur of Hermann Daniel. See above, p. 11 ; and an article in the Qiiai-terly Re- vieiv (April 1862), CXI. p. 318. - Above, p. 2 1 . Cranmer's Works, II. p. 412 (ed. Park. Soc. ). ^ See the Preface to printed edi- tions of the Sarum Hymns (1541 and 1555), in Mask ell, Mon. Rit. I. p. xcv. SINCE THE LAST REVISION. 175 Psalms, the Lord's Prayer, many parts of his Liturgy, and even his Catechism, and the Augsburg Confession. The earher opponents of Romanism between the 13th and 15th centuries, the Waldenses, Lollards, and Bohemian Brethren, also sung hymns. 1 Versions of the Hymns, however, did not find favour with the English or Swiss reformers in the i6th century. The substitute for them was a metrical version of the Psalms. This was first attempted by Clement Marot, a member of the Sorbonne at Paris, and groom of the bedchamber to Francis I. {circ. 1540)- His first publication consisted of thirty Psalms, to which he afterwards added twenty more. The Psalter was completed by Beza, and pubhshed at Strasburg in 1545, and adopted by Calvin (1553), with a number of simple melodies adapted to the Psalms by an otherwise unknown musician, Guillaume Franc, who must be regarded as the founder of modern psalmody. Several of the Psalms were translated into English metre during the latter part of the reign of Henry VIII. by Sir Thomas Wyatt, and printed in 1549. This version, however, is lost.^ Our 'Old Version' of the Psalms originated with Sternhold, who was groom of the robes to Henry VIII. and Edward VI. At the time of the revision of the Prayer Book^ (155 1-2) he had versified thirty- seven Psalms, which he set to music and sung to his organ,* to the ^ ' The h)Tnn-book of the Picards and Bohemian Brethren, printed with musical notes at Ulm, in 1538, shows that the melodies used by these sects originated from the chants to which the ancient Latin hymns of the Romish Church were sung. For in this book there are translations and imitations in German metre of most of the hymns and proses still used in the Romish Church.' Burney, Hist, of Music, III. pp. 30 sq. 2 Encycl. Londiti. art. Psalmody. 3 It has been conjectured that the custom was gaining ground of singing metrical compositions, and for this reason the Introit was omitted in Edward's Second Prayer Book. (Shepherd, Introd. p. I.) Sir John Hawkins {Hist, of Music, III. p. 518) says that Stemhold's Psalms were first printed in 1549 ; and a clause (Sect. VII.) in Edward's first Act of Uniformity has been supposed to contain the authority for their use, providing ' that it shall be lawful for all men, as well in churches, chapels, oratories, or other places, to use openly any psalm or prayer taken out of the Bible at any due time, not letting or omitting thereby the Ser- vice, or any part thereof, mentioned in the said book.' * Organs are mentioned by Greek writers in the sixth centuiy : their introduction into the churches of the West is attributed to Vitalian, bp. of Rome (657-672). If so, the instru- ment was still a novelty to the Franks in the following century, when Con- stantine Copronymus sent one to King Pepin (Einhardi Annal. A.D. 757). The organ was known in England before 709, being mentioned by Aldhelm in his poem De laudilnis Virgiintm [Op. ed. Giles, p. 138). See Bingham, Antiq. VIII. 7, § 14 ; Hook, Church Diet. art. Organ ; Neander, Ch. Hist. (Bohn's edition) V, 176; Robertson, Ch. Hist. 11. 225; Metrical Fsalms and Hymns. Marot's Psalms in verse. Steruhold's Ftalms. 176 THE BOOK OF COMMON PR A YER great delight of the young King. He continued the work until he had completed fifty-one psalms, which were published after his death, in 1553.^ The Psalter was completed by Hopkins and others, and published in 1562, with about forty tunes adapted to the various metres used in the work.^ The title-pages of the early Metrical Psalters state that they were 'set forth and allowed to be sung in all churches of all the people together, before and after Morning and Evening Prayer, and also before and after Sermons; and moreover in private houses, for their godly solace and comfort.'^ The alloiva7ice was a permission granted in the Injunctions of Elizabeth (1559), 'that in the beginning or in the end of Common Prayers, either at morning or evening, there may be sung an hymn, or such like song to the praise of Almighty God, in the best sort of melody and music that maybe conveniently devised, having respect tlKit the sentence of the hymn may be understanded and perceived.'* These hymns were metrical versions of the Canticles used in the Morning and Evening Prayer, the Lord's Prayer, the Ten Com- mandments,-^ &c. The Puritans attempted to introduce such versions instead of the Canticles, read or chanted in the service ;« and the Committee upon Reform of the Prayer Book, in 1641, were prepared to sanction their irregularity.' It is clear that the royal pennission was not regarded as an authority for the use of anything that was not specified in the Book of Common Prayer ; although it would relieve from the penalties of the Act of Uniformity those who sung metrical psalms, or hymns, or anthems, in addition to the prescribed Services. The metrical version was cherished by 225 ; Soames, Anglo-Sax. Church, p. 282. ^ Strype, Ecd. Mem. Edw. VI. Bk. II. ch. 22. 2 See Hullah's Preface to the Psalter, pp. ix. sq. * Strype, Ecd. Mem. Edw. VI. Bk. I. ch. II. * Cardwell, Doc. Ann. XLlli. § 49 ; see above, p. 62. ' Thus sometimes things which are only connived at at first, govern at last.' — Collier, Eccl. Hist. v. 469. Mr. Clay {Book of Common Pr. Illustrated, ^ '1 92, note) observes that the connivance, how- ever, came from the proper quarter, since an order of prayer put forth in 1580, for Wednesdays and Fridays, occasioned by ' the late terrible earth- quake,' contains, among others, the following direction, — 'also, after th'* sermon or homilie, shall be sung the 46 Psalme in meter,' — whilst at the end of it the psalm itself is printed, and likewise the tune appropriated to it. But these permissions were not accepted as a declaration of authority. Hence the committee upon the Prayer Book (1641) pro- posed ' that the imperfections of the metre in the singing Psalms should be mended, and then lawful authority added unto them.' Above, p. loi. 5 See the Strasburg Liturgy, above, p. 49. « Collier, Eccl. Hist. V. 469 ; Hey lin, Hist. Ref. 6 Ed. VI §13. ' See above, p. loi. SrVCE THE LAST REVISIOX. the Puritans, and was bound up with the Prayer Books, and often with the Bibles. In 1643 another version by Rous was recom- mended by the Presbyterians. In 1644 Barton published another, by authority of Parliament. The first edition of the Scottish Metrical Version of the Psalms appeared in 165 1, formed from the versions of Barton and Rous, wherever it was well executed.^ The ' New Version,' intended to remedy the ruggedness of metre of the old versifiers, was the joint production of two Irishmen, in the reign of William and Mary, Dr. Nicholas Brady, chaplain to their Majesties, and Nahum Tate, or Teat, the poet-laureat. This was licensed by King William in 1696. ^ Lathbury, Hist, of Prayer Book, pp. 313 sq. Metr'cjl Psalms si.d Hymns. The ^NetB I 'ersion.' N A HISTORY OF THE BOOK OF COMMON PRAYER. PART II. THE SOURCES AND RATIONALE OF ITS OFFICES. M 2 CHAPTER I. THE ORDER FOR DA/LY MORNING AND EVENING PR A YER. Sect. I. — The Offices of Matins and Evensong from the Sarum Breviary. * Our Order of Daily Prayer is chiefly formed from the corresponding Offices of the Sarum Breviary :^ the Morn- ing Prayer from those of Matins, Lauds, and Prime ; and the Evening Prayer from those of Vespers and Comphne. Previously to the Reformation, these Offices had been so arranged that, with the nominal distinction of the ancient seven hours of prayer, the actual Public Worship consisted of the two Services, Morning and Afternoon,^ the High Mass forming a third or principal Service towards midday. To show in the most con- venient way the origin of this part of our Book of Common Prayer, the Morning and Evening Offices for the first Sunday in Advent are given as examples of the Service used in the Church of England before the Reformation. 1 The Daily Offices of the West- Greek Church, with eight canonical em Church most probably owe their hours, prayers are for the most part origin to early Eastern formularies, said three times daily : Matins, Lauds, See Freeman, Principles of Divine and Prime, by aggregation, early in Semice, I. p. 152. the morning; Tierce, Sext, and the 2 This was the custom of the Liturgy, later; Nones, Vespers, and earliest age, and down to about the Compline, by aggregation, in the fourth century. — 7(5. p. 149. In the evening. — lb. p. 150. lS2 THE ORDER FOR DATL V The Matin Offices. Matins. TJie Trn>ita- iory, 7uith Ps. Veiute. Pica de Dominica Prima Adventus.i LiTERA DOMINICALIS.2 A. — Tevtia DeceJ7ibns tola cantetur his- toria Aspiciens. Secunda: Vesperce eruni de Sancto Osmundo, cum pleno servitlo in crastino; et sole7nnis inemoria de octava, et de Dominica, et de Sancta Maria cum antiphona Ave Maria. Feria 2 deS. Osmundo: ix. Icctiones: ojntiiade Contmuni unius Confessoris et Pontificis? Sec. Vesp. eru7it de commemorationc, et mem, de Sancto, de octava, de Adventu, et de S. Maria, cunt ant. Ave Maria. Feria 3, 5, et Sabbato, de cominemorationibus, et Responsoria ferialia prcetermittantur J et Missa de oct. S. AtidrecB dicitur in capitulo.*' Dominica Prima Adventus. Ad Matutinas de Adventu, dicat sacerdos Pater noster, et Ave Maria. Postea sacerdos incipiat scrvitiu7n hoc 77iodo, Domine, labia mea aperies. Chorus respondeat, Et os meum annuntiabit laudem tuam. Sacerdos stati7n, Deus in adjutorium meum intende. Resp. Domine ad adjuvandum me festina, Gloria Patri. Sicut. Alleluia. Seq7iatur i7tvitatoriu7Ti hoc 77todo. Ecce venit rex. Occurramus obviam salvatori nostro. Ps. Venite. Post i.. Hi., et v. versus psal/zti repetatur totu77i i7tvitatoriu//t. Post ii. vera, iiii. et vi. 1 Blunt, Annotated Prayer Book, p. 1 6] gives a portion of this Pica. Seager, in Fascic. i. of a proposed useful and cheap edition of the Sarum Breviary with notes (Lond. 1843), has printed the complete Pica for the four Sundays in Advent. 2 Dominicus, qui pertinet ad Do- minum : Dominica {dies), the Lord's Day; Oratio Dominica, the Lord's Prayer. Doniinicalis, qui pertinet ad Dominicam (diem): Oratio Domi- iiicalis, the Sunday Collect. Feria, the ordinary week-day : ' qua voce clenim singulis diebus a reliquis operibus cessantem et feriantem uni cultui Dei vacare debere significabant prisci Ecclesiasticarum rerum con- stitutores.' Cassandri Op. p. 188. ^ Seager's Sarum Breviary, Fasc. II. p. 143 (Lond. 1855). * So the Pie proceeds through tlie seven Sunday Letters. Perhaps the most complex is: 'Lit. Dom. F. — Priifta die Dec. iota cantetur hist, et ad j vesp. quiz ei'unt de Dom. licet /est. A post, fiterit festiim loci, sol. 7nem. de Ap. et de S. Maria. Sec. vesp. in Dom. enint de comment, et 77iem. de oct. de Dom. et de S. Maria, cum ant. Ave Maria. — Per. 2, y, et Sabb. de commem. nisi ubi fest. Ap. est f est. loci: quia ibi, licet infra ect. iton fiat de eo nisi mem. in Adv. tamen in octava die fiant ix. led. ctwi invitatorio triplici, et coi7imem. Beatce Maria fiat alia fer. viz. hoc hebdo- 77iadafer. 5 prtzcedettti. — Fer. 4 de S. Osmtmdo: om7iia de Comf7t. U7tius Co7if. et Pont. — Per. 5 de fer. cum Resp. fer. et Missa de 4 fer. Et Missa de oct. dicitur in Capitulo in Sabb: MORNING AND EVENING PR A YER. 183 versus psalmi repetatiir solum hac pars, Occiirramus. Et delude reiuclplatur totum mintatorlum. Hyvinus, Verbum supernum prodiens, &c. IstcB ires antlphoucs seqiientes Inclplaiitur in secunda forma. In i. nocturno Antiphoua :'^ Non auferetur Sceptrum de Juda, et dux de femore ejus : donee veniat qui mittendus est. Ps. Beatus vir. Ps. Quare fremuerunt. Ps. Domine quid multipl. Ps Domine ne in furore. Sub U7io Gloria Patri. AntlpJiona : Erit expectatio gentium, lavabitque vino stolam suam, et sanguine uvas pallium suum. Psabnl : Domine Deus meus. Domine Dominus noster. Confitebor.^ In Domino con- fido. Sub 2ino Gloria. Antlphona : Pulchriores sunt oculi ejus vino, et dentes ejus lacte candidiores. Psalmi : Salvum me fac. Usque quo. Dixit insi- piens. Domine quis habitabit. Vers. Ex Sion species decoris ejus. Resp. Deus noster manifeste veniet. Delude dlcatur Pater noster, et Credo in Deum, a iota choro prlvatlm. Et jiotandum est quod nunquam In ecclesia Sar. Inci- pitur Pater noster, nee Ave Maria, a sacerdote In audlentla ad allqiiod servltlum, nisi ad mlssam tanttun, ubl totallter in audlentla dlcantur vet cantetttur. Et postea dlcat sacerdos in audlentla, Et ne nos. Chorus. Sed libera, Clerlcus lector dlcat, Jube domine benedicere.* Sacer. Bene- dictione perpetua : benedicat nos Pater reternus. Clerlcus prhiiam lectlonon legal hoc inodo. Led. I. Visio Esaiae filii Anios quam vidit super Judam et Hierusalem : in diebus Ozis, Joatham, Achaz, et EzechicC, regum Judae. Audite cceli, et auribus percipe terra : quoniam Dominus locutus est. Filios enutrivi et exaltavi : ipsi autem spreverunt me. Et finlatur cufn hac clausula, Heec dicit Dominus : convertimini ad me, et salvi eritis. Et 7iotandum quod omttes lectlones de pro- phetla per totum annum termlnaniur cum hac clausida, Haec dicit Dominus, tilsi in trlbus noctibus ante pascha. Reliqjice vero lectloiies cum Tu autem domine miserere no^XxK finlantur , nisi solummodo in vlgllils mortuonwi, et nisi Iti trlbus noctibus ante pascha. J On the meaning of the Anti- phon, as giving the key-note of the season, see Freeman, i. pp. 120 sqq. ^ Confitebor, or Ps. ix. in the Latin Psalter, corresponds to Ps. ix. and X. in tlie Hebrew and English Bibles. * This request to the priest that he would invoke a blessing apparently comes from the Eastern ritual. The formula is rendered by Mr. Freeman (i. p. 113), 'Sir, desire God to bless us.' In the East, however, the priest acceded to the request by blessing God ; in the West, by blessing him- self and the congregation. First Noctum. Ps. i. — iVf. vi. — XV. Pater noster and Credo said pri- vately. Lectio 1. \_Isa. i. I, 2.] THE ORDER FOR BAIL V The Matin Offices. TlieRespond find A H- llietns. Lectio II. \Ua. i. 3, 4.] "Hie Respond andAntheiii. Lectio III. \Isa. i. 5, 6.] The Respond indAiitliem. Second Nocturn. Ps. XVI. — .xviii. Finita Icdione non respondeat chorus Deo gratias in aiuiiciitia : scd statim absque intervallo Resp. indpiatur. Aspiciens a longe ecce video Dei potentiam venientem, et nebulatn totam terram tegentem. Ite obviam ei et dicite: Nuntia nobis si tu es ipse qui regnaturus cs: In populo Israel, i. vers. Quique terrigense, et filii hominum simul in unum dives et pauper. Chorus. Ite obviam. ii. vers. Qui regis Israel intende, qui deducis velut ovem Joseph. Chorus. Nuntia. iii. vers. Excita potentiam tuam et veni, ut salvos facias nos. Chorus. Qui regnaturus es. Gloria Patri. Chorus. In populo. Resp. Aspiciens. et percauteticr a choro. Lectio secunda} Cognovit bos possessorem suum, et asinus pras- sepe domini sui : Israel autem non me cognovit, et populus meus non intellexit. Vae genti peccatrici, populo gravi iniquitate, semini nequam, filiis sceleratis. Dereliquerunt Dominum, blasphemaverunt sanctum Israel, abalienati sunt retrorsum. Hsec dicit. Res. Aspicie- bam in visu noctis : et ecce in nubibus coeli filius hominis venit. Et datum est ei regnum et honor: et omnis populus, tribus, et linguas servient ei. Vers. Potestas ejus potestas seterna quae non auferetur: et regnum ejus quod non corrumpetur. Et datum est ei regnum et honor. Lectio tertia.^ Super quo percutiam vos ultra addentes prasvari- cationem ? Omne caput languidum et omne cor mcerens : a planta pedis usque ad verticem non est in eo sanitas. Vulnus et livor et plaga tumens, non est circumligata : nee curata medicamine, neque fota oleo. Res. Missus est Gabriel angelus ad Mariam virginem desponsatam Joseph, nuntians ei verbum, et expavescit virgo de lumine : ne timeas, Maria, invenisti gratiam apud Dominum ; ecce concipies et paries. Et vocabitur altissimi filius. Vers. Dabit et Dominus Deus sedem David patris ejus : et regnabit in domo Jacob in ceternum. Et vocabitur. In secundo nocturno. Ant. Bethleem non es minima in prin- cipibus Juda: ex te enim exiet dux qui regat populum meum Israel: ipse enim salvum faciet populum suum a peccatis eorum. Ps. Con- serva. An. Ecce virgo concipiet et pariet filium : et vocabitur nomen ejus Emmanuel. Ps. Exaudi Deus. An. Orietur in diebus ejus justitia et abundantia pacis : et adorabunt eum omnes reges : omnes gentes servient ei. Ps. Diligam te. Vers. Egredietur virga de radice Jesse. Res. Et flos de radice ejus ascendet. Ti'cs incdicB Icctiones de sermone beati Ma.rimi episcopi : et 1 Preceded by the Benediction: — 2 fhe Benediction: — SpiritusSancti Deus Dei Filius : nos benedicere et gratia : illuminet corda et corpora adjuvare dignetur. nostra- MORNING AND EVENING PRAYER. 185 legantiir sine titiilo, sed cum jube Domine incipiantur : ct cum Tu sMiamJinianiur. Lectio qicarta?- Igitur quoniam post tempus spiritualibus epulis reficere nos debemus: videamus quid evangelica lectio prosequatur. Ait enim Dominus (sicut audivimus) de adventus sui tempore. Sicut fulgur coruscans desub coelo : ita erit adventus filii hominis. Et addidit in consequentibus : In ilia nocte erunt duo in lecto uno : unus assumetur, et alter relinquetur. Duse moleutes in pistrino : una assumetur, et altera relinquetur. Res. Ave Maria, gratia plena, Dominus tecum. Spiritus sanctus superveniet in te: et virtus altissimi obumbrabit tibi : quod enim ex te nascetur sanctum : vocabitur filius Dei. Vers. Quomodo fiet istud quoniam virum non cognosco? et respondens angelus dixit ei. Spiritus sanctus. Lectio quiiita.^ Movet fortasse nos fratres; cur Dominus adven- tum suum indicans noctis se tempore ostenderit adventurum. Utique ejus adventus magna cum claritate diei, magno cum timore et tremore suscipietur a cunctis. Frequenter audivimus sacris Uteris praedicatum : priusquam Dominus Jesus Christus adveniat anti- christum regnaturum. Qui ita tenebras humano generi sua^ pravi- tatis infundet ; ut lucem veritatis nemo pcene respiciet : et caligine propria operiens mentes hominum coecitatem quandam spiritualibus oculis exhibebit. Res. Suscipe verbum, virgo Maria, quod tibi a Domino per angelum transmissum est : concipies per aurem, Deum paries et hominem. Ut benedicta dicaris inter omnes mulieres. Vers. Paries quidem filium : sed virginitatis non patieris detrimen- tum : efficieris gravida, et eris mater semper intacta. Ut benedicta. Lectio sexta.^ Nee mirum si diabolus emittat iniquitatis tenebras : cum ipse sit nox omnium peccatoioim. Ad hujus igitur noctis tetram caliginem depellendam, velut fulgur quoddam Christus adveniet. Et sicut lucescente die nox subvertitur, ita coruscante salvatore antichristus effugabitur. Nee ulterius poterit disseminare iniquitatis suje tenebras, cum lumen veritatis effulserit. Res. Salva- to]-em expectamus Dominum Jesum Christum. Qui reformabit corpus humilitatis nostrae. Configuratum corpori claritatis suje. Vers. Sobrie et juste et pie vivamus in hoc saeculo : expectantes beatam spem et adventum glorice magni Dei. Qui reformabit corpus. Gloria Patri et Filio. Configuratum corpori. In tertio nocturno. Ant. Nox prascessit, dies autem appropin- quavit : abjiciamus ergo opera tenebrarum, et induamur arma hicis. 1 The Benediction : Omnipotens petuce : det nobis gandia vitre. Dominus: sua gratia nos benedicat. 3 The Benediction: Intus et ex- ^ The Benediction: Christus per- terius: nos pur^et Spiritus almi.s. Lectio IV. Lectio V. Lectio VI. Third il0ClUI'7t. i86 THE ORDER FOR DAILY Ps. Coeli enarrant. An. Hora est jam nos de somno surgere: et aperti sunt oculi nostri surgere ad Christum : quia lux vera est el fulgens in coslo. Ps. Exaudiat te. An. Gaudete in Domino semper : modestia vcstra nota sit omnibus hominibus : Dominus prope est: nihil solliciti sitis: sed in omni oratione petitiones vestras innotescant apud Deum. Ps. Domine in virtute. Vers. Egre- dietur Dominus de loco sancto suo. Res. Veniet ut salvet populum suum a peccatis eorum. Lectio septima de expositione evangelii hoc modo i'licipiatur post acceptam benedictionem} Lectio sancti evangelii secundum Mat- theum. In illo tempore : Cum appropinquasset Jesus Hierosolymis, et venisset Bethphage ad Montem Oliveti: tunc misit duos disci- pulos suos dicens eis ; Ite in castellum quod contra vos est : et statim invenietis asinam alligatam et puUum cum ea. Solvite et adducite mihi. Et rel. Fitiiiis verbis evangelii dicat lector tituiuvi de oinelia sjib eodeni tono . , . Bethphage domus buccse, sive domus maxillarum interpretatur, qui sacerdotum viculus erat; et con- fessionis portabat typum. Et erat situs in Monte Oliveti, ubi lumen scientise, ubi laborum et dolorum requies est. Tunc misit duos discipulos suos. Non immerito possunt duo discipuli ad exhibenda Domino animalia destinati, duo pr^sdicatorum ordines (unus vide- licet in gentes, alter in circumcisionem directus) intelligi. Qui recte duo mittuntur: sive propter scientiamveritatis et operationis mundi- tiam: sive propter geminas dilectionis (Dei videlicet et proximi) sacra mentum toto orbe pr^dicandum. Res. Audite verbum Domini gentes, et annuntiate illud in finibus terras : et in insulis qus procul sunt dicite. Salvator noster adveniet. Vers. Annuntiate, et auditum facite : loquimini et clamate. Salvator. Lectio octava.- Ite in castellum quod contra vos est. Contra enim apostolos erat, nee jugum doctrinarum volebat accipere. Missi isti discipuli doctores significant, quos ut indocta ac barbara totius orbis loca (quasi contra positi castelli moenia) evangelizando pene- trarent, destinavit. Et statim invenietis asinam alligatam et pullum 1 On Sundays and Festivals in the West, the Gospel for the day, or the beginning of it, was read at Matins with three lections out of a homily upon it. Thus, together with the use of the Collect for the day, a reflection of the great Euchanstic Service was cast upon the Matin Office. Freeman, I. p. 130. The Benediction, if the Gospel was from St. Matthew : — Evangelica lectio : sit nobis salus et protectio. If from St. Mark : — Evangelicis armis : mu- niat nos conditor orbis. If from St. Luke : — Per Evangelica dicta: dele- antur nostra delicta. If from St. J ohn : — Eons Evangelii : repleat nos dogmate coeli. - The Benediction ; Divinum av.xi- iium : maneat semper ncbiscum. MORNING AND EVENING PRAYER. 187 cum ea : solvite et adducite mihi. Introeuntes mundum preedica- tores sancti invenei-unt pullum nationum perfidiae vinculis irretitum. Funiculis enim peccatorum suorum unusquisque constrictus erat. Nee solum nationum, verum etiam Judncorum. Omnes enim pecca- verunt, et egent gloria Dei. Res. Ecce virgo concipiet, et pariet filium, dicit Dominus. Et vocabitur nomen ejus admirabilis Deus fortis. Ve7's. Super solium David ct super regnum ejus sedebit in aeternum. Et vocabitur. Lectio nona? Asina quippe quae subjugalis fuit et edomita, syna- gogam quffi jugum legis traxerat, puUus asince lascivus et liber, populum nationum significat. Super quern nullus adhuc hominum sedit : quia nemo rationabilium doctorum fraenum correctionis quod vel linguam cohiberet a malo, vel in arctam vitte viam ire cogeret: nemo indumenta salutis quibus spiritualiter calefieret populo gentium utilia suadendo contulerat. Sederet namque super ilium homo, si aliquis ratione utens ejus stultitiam deprimendo corrigeret. Res. Laetentur cosli et exultet terra ; jubilate montes laudem ; quia Dominus noster veniet. Et pauperum suorum miserebitur. Vej's. Orietur in diebus ejus justitia et abundantia pacis. Et pauperum. Gloria Patri. Et pauperum. Non dicatJir Te Deum lau damns ^ per totnm Advejitum, de qiiocunqm Jit servititan, sed nonum respo7isorium reincipiatur. Finite responsorio dicat sacerdos loco nee habitu viutato, Emitte agnum Domine dominatorem terras. Res, De petra deserti ad montem filiae Sion, Sacerdos dicat Deus in adjutorium nt supra. In Laudibus Ak. In ilia die stiilabunt montes dulcedinem: et colles fluent lac et mel: alleluia, /'i'. ' Dominus regnavit. A71. Jocundare filia Sion: exulta satis filia Hierusalem: alleluia. Ps. Jubilate Deo. An. Ecce Dominus veniet, et omnes sancti ejus cum eo: et erit in die ilia lux magna; alleluia. Ps. Deus, Deus meus, et Ps. Deus misereatur, steb tino Gloria Patri dicantur, gnod etiam per totum annum observetur, quando Gloria Patri dicitur. An. Omnes sitientes venite ad aquas: quaerite Dominum dum 1 The ordinary ninth Benediction, from Advent to Trinity, was : — In unitate Sancti Spiritus : benedicat nos Pater et FiHus : and from Trinity to Advent: — In charitate perfecta : confirmet nos Trinitas Sancta. - Cf. Brev. Sar. In die nativitatis Domini. Ad 7nat. ' Fiiiito evan- gelio incipiat sacerdos executor officii in cappa serica in stallo suo Ps. Te Deum aUa voce. Nota7idu7n est quod per totu77i a7tn!tm dicitur ad 7natiitinas Te Deum extra adve7itiim, et nisi a Ixx. usque ad pascham, et 7iisi in ferialibits qna7ido de feria agitur, et 7tisi i7i festis Hi. lectioiium qu<2fiu7it 171 vigiliis, et /« iv. te/7iparibus extra hebdo7na>v fh ti)v \l/a\/xwSi.av KadlcrravTai. Kai vvy fj.fu Stxv 5ia- vejxrjOfVTfS d.vTtipdWovo'iv dWi)\oii, 6uou iu}v ryv fieAeTrjv twv Xoyitev ivreuGiv Kparuvovres, 6/j.ov 5e Kal Ti\v irpoiToxvv Kcd rd dix^TedpiCTTOu rciiv KapSitJoy eavTois BioiKovfxevoi. "EireiTa ■irdAiv iTTtTperpavres ^ul KaTapx^iv toj u.(Aovs ul XoiTTol vTzrixovcri' Kal o"tcos tv TTJ TTOiKiXia, Trjs \pa\ixa>dias ri'iv vvKra ^leveyKovTii, fxera^d irpofffvxi- fiivoi, I'n^pa.s 7)577 viroXaixTtovcrrji, irav- T€S Koiv^ dir ef kv6i CTo'^aTos Ka\ ixids KapSlat Tov rijs e^onoXoy/JTecas ^a\- fidi> dva(p4pov(TL TO) Kvpiy, "iSta tavruiv fKacTTOs TCi pTJ/xara ttjj /Jifravolai TTotovfieuot. See a full account of the ancient Psalmody in Bingham, Aniig. XIV. I. •* The Roman Psalter was the old (called the Italic) version partly cor- MORNING AND EVENING PRAYER. 217 The repetition of the Doxology ' at the end of every Psalm throughout the year' was ordered in 1549. In the Breviary it had been appointed after some Psalms, or after a series of Psalms. Its use signifies our belief that the same God was worshipped by the Jewish Church as by us, only the mystery of the Holy Trinity is more clearly revealed to us ; and we by this addition turn the Jewish psalms into Christian hymns.-* The position which our Church gives to the reading of Scripture in the Daily Service commends itself to our reason. After Confession and Absolution, which may be called the preparation for worship, and Psalmody, we are in a fit disposition to hear what God shall speak to us by His word. Two chapters are read, one from the Old, and one from the New Testament; showing the harmony between the Law and the Gospel, and the unity of the Church under its two dispensations ; the comparative darkness of the older prophetical and typical revelation reeled by Jerome. In the sixth cen- tury Gregory of Tours introduced the GalKcan I^salter, which was Jerome's more correct version. This was brought into England before the coming of Augustine. Slightly al- tered at the last revision of the Vul- gate, it is in use throughout the Latin Church. Having been frequently translated into Anglo-.Saxon and medieval English, it is still the basis of our Prayer Book version. See Heunley, Harjnonia Symbolica, p. 86, nole; Blunt, Annotated Prayer Book, P- 315- ^ The American Prayer Book divides the Psalter as our own ; but it has also ten ' Selections of Psalms, to be used instead of the Psalms for the day, at the discre- tion of the Minister;' and 'Portions of Psalms to be sung or said at Morning Prayer, on certain Feasts and Fasts, instead of the Venite exultenius, when any of the fore- going Selections are to follow in- stead of the Psalms, as in the table.' These 'Portions' are formed of verses culled out of certain named Psalms ; and are invitatories for Christmas Day, Ash Wednesday, Good Friday, Ascension Day, and Whitsun Day. The rubric after Venite is : ' Then shall follow a Portion of the Psalms, as they are appointed, or one of the Selections of Psalms set forth by this Church. And at the end of every Psalm, and likewise at the end of the Venite, Penedicite, yubilate, Bene- dictus, Cantate Domino, Boniim est co7tfiteri, Deiis misereatnr, Bencdic, anima >nea, — MAY be said or sung the Gloria Patri ; and at the end of the whole Portion, or Selection of Psalms for the day, SHALL be said or sung the Gloria Patri, or else the Gloria in excelsis, as followeth. ' Ths Lessons. The Doxo- logy repeated at the end of every Psalm The Lessons 2l8 THE ORDER FOR BAIL Y being made clear by the history of the life of Jesus Christ, and the preaching of His Apostles. That in the short extant notices of the early Church we should find traces of this custom is nothing more than we should expect. Justin Martyr^ says that the writings of the Prophets and Apostles were read in the congregation on Sunday. In the fourth century the Psalmody, which formed a large portion of the Service, was ordered not to be continuous, but to be mingled with reading.- In the Gallican Church in the fifth cen- tury the Psalms were sung between the reading of the Lessons ; and four Lessons were read in an appointed order, from the books of Moses, the Prophets, the Gos- pels, and the Epistles.^ After the sixth century many of the Western Churches read three, five, seven, or nine Lessons.* In the English Church there were either three or nine Lections in the Nocturns of Matins ;^ but these were generally very short : some consisting only of a few verses of Scripture ; and some being short extracts from Expositions or Homilies of the Fathers, or Lives of the Saints. Hence, although the Lessons were numerous, but little Scripture was read ; and that small portion was interrupted by anthems.^ It was a most 1 Justin, Apol. % 87. * Concil. Laodicen. (circ. 367, Cabassut. Notit. Concil. p. 16S) can. 17: \x.y\ ^Hv kirKTwdTTTeiv if ra7s (Tvyd^iffL Tois x(/aA;UOi)j, dWoL dioL fjecrov Ka9' eKacrrov vJ/aAjUOj/ yivtcrdai dydyvciXTii'. Mansi, II. 568. 3 Collatio Episc. Gall. (501). Mansi, VIII. 243. ' Evenit auteni ut ea nocte, cum lector secundum niorem inciperet lectionem a jNIoyse ...Deinde cum post Psalmos decan- tatos recitaret ex Prophetis...Cum- que adhuc Psalmi fuissent decantati et legeiet ex Evangelio...Denique cum lectio fieret ex Apostolo...' * Palmer, Orig. Lit. I. i. 10. See the customs of different Churches, Bingham, Xiv. 3, § 2. ^ See above, pp. 183 sqq. The smaller and greater festivals were distinguished as festa Hi. aut ix. lectiomim. ® Comp. the Preface to the Praj'er Book, § Concernittg the senice of the Church. Freeman, I. p. 126. See examples of the responds, verses, and vaijt repetitions, above, p. 184. Com- 7nemorations, memories (memcriee), were additions of the Service of a Holyday to that of a Sunday or greater festival : see above, p. 22, MORXING AND EVENING PRAYER. 219 important change that was introduced in 1549 into this part of the Public Service ; for not only was the quan- tity of Scripture increased that was actually read, but the reading was made intelligible by being continuous ;^ while the appointment of two chapters, one from the Old, and one from the New Testament, was a return to primitive custom.^ For the first Lessons on ordinary days the course is to begin at the beginning of the year with Genesis, and to continue the reading of the books of the Old Testa- ment in order at the Morning and Evening Services, omitting many chapters of Ezekiel, and the Books of Chronicles, and the Song of Solomon. Isaiah is not read in its order, but is reserved for the season of Advent, he being ' the Gospel Prophet,' containing the clearest prophecies of Christ. The omissions leave about fifty days unprovided for, and for them Lessons are appointed from the Apocryphal books. These have been read in the Western Church since the fourth century, ' for examiple of life and instruction of manners, but not applied to establish any doctrine.' ^ note 2. Synodals were the publica- tion or recital of the Provincial Constitutions in the parish churches. Kicholls. 1 A change appears to have been introduced in editions of the Sanim Breviary in 15 16 and 153 1. Car- dinal Quignon (1536) had appointed three lections, one from each Testa- ment, and one from a Homily : he says {Pi-af. fol. iii.), 'Versiculos, responsoria, et capitula omittere visum est... locum relinqui voluimus continenti lectioni Scriptur^e sacrae.' The length of his lection was about fifteen or twenty verses. His plan was the nearest approach to our own, which has the advantage not only of longer portions, but the reading of the second Lesson in the order of the Calendar connects dif- ferent chapters of the New Testament with the fixed Sunday first Lessons. See Freeman, Principles, pp. 342 — 349- * Justin, Apol. § 87. Cassian, Inst. Ccenob. II. 6 : ' quibus [psalmis] lec- tiones geminas adjungentes, id est, unam veteris et aliam novi Testa- men ti. . . .' In themediceval lection system, it was the Old or the New Testament that was read, not both on the same day. Freeman, p. 344. ^ Hieron. Praf. cxv. in Libras Snloinouis, 0pp. vol. I. p. 692, ed. Paris, 1624. In order to establish their canonicity, some writers refer to a canon of a Council of Carthage [(circ. THE ORDER FOR BAIL Y The first Lessons appointed for Sundays form a dis- tinct yearly course of selected chapters from the Old Testament. These are taken from Isaiah during Advent and Epiphany : Genesis is commenced on Septuagesima Sunday, which is the first step in the preparation for Lent, and when the Sundays begin to be reckoned with reference to the coming Easter, This book, relating the original of our misery by the sin of Adam, and the judgment of God upon the world, has been read during Lent from very early times in the Christian Church.^ The selections then proceed through the Historical and Prophetical Books, the Book of Proverbs being reserved for the concluding Sundays after Trinity. • Another course is provided for Holydays i^ proper chapters are appointed, usually for the first and second Lessons, which are suited to the Commemoration, either prophetical of it, or, if possible, relating the history of it: the Lessons appointed for saints' days are mostly taken (circ. 39S), the authority of which is the Scottish Church (1637) only ap- very dubious, inasmuch as, like the pointed chapters from the books of Roman Church since the Council of Wisdom and Ecclesiasticus on six Trent (Sess. iv. can. i), it does not saints' days. The American Church make any distinction between the omits the Apocrypha from the Ca- apocryphal and the canonical books : lendar of daily Lessons, but retains it ' Item placuit, ut proeter scripturas in the Table of Lessons for Holydays. canonicas nihil in ecclesia legatur sub ^ Chrysost. Hj7n. vii. ad Pop. An- nominedivinarumscripturarum. Sunt tioch. 0pp. II. p. lOO, ed. Par. 1838. autem canonicse Scriptura;, Genesis... See Maskell, Moii. Rit. i. p. xxii. Salomonis libri quinque,... Daniel, ^ August. Prolog, in Epist. j'o- Tobias, Judith, Esther, Esdrse libri aiinis, 0pp. III. 2479, ed. Par. 1837: duo, Machab^orum libri duo...' can. *. . .interposita est solemnitas sanc- 47. Mansi, iil. 891. See upon the torum dierum, quibus certas ex Evan- subject of the Apocrypha, Home, gelio lectiones oportet in Ecclesia re- Iiitrod. App. I. § I ; Cosin, Hist, of citari, qure ita sunt annuas, ut aliae esse the Canon, ch. VII.; Browne, Exp. non possint.' Proper Lessons for of the Articles, pp. 157, i8x sqq. An Holydays were selected by Musaeus, expression of regret may be allowed a presbyter of Marseilles (circ. 490) ; that the reformed Calendar was not Gennadius, ///?/J-/r. Viror. Cat.: 'Mu- purged of these books; but opposi- sreus. . . hortatu S. Venerii episcopi tion to a levelling Puritanism seems excerpsit ex Sanctis Scriptuis lec- to have maintained them in a place tiones totius anni, festivis aptas die- where nothing but Scripture should bus:' inter Opp. Hieron. IX. p. 183, be read. The Calendar provided for H. ed. Paris, 1623. MORNING AND EVENING PRAYER. from the Books of Proverbs and Ecclesiastes, or from the Apocryphal books of Ecclesiasticus and Wisdom. There can be no difficulty in determining what should be read on Holydays when they fall in the week. For the fixed festivals (e.g. Ciranncision, EpipJiany, &c.) no Lessons are appointed in the Calendar ; and therefore on those days, and likewise on the moveable festivals and fasts (such as Passion Week, Ascension Day, &c.), reference must be made to the Table oi Proper Lessons to be read on Holydays. But when a saint's day falls on a Sunday, there has been a difference of opinion in the choice of first Lessons ; one system rejecting all mention of the saint's day, and another substituting the saint's day for the Sunday. The chapters, however, selected from the Old Testament form a distinct and continuous course for the Sunday first Lessons ; and this Scripture narrative should not be broken by the reading of an Apocryphal chapter, which, however suitable it may be to the commemoration of a saint on ordinary days, has been carefully avoided in the appointment of the Sunday Lessons.^ The difficulty appears to have originated from a too strict interpretation of the rubric before the Collects in the Morning and Evening Prayer, ' Then sJiall follozv tJiree CoUeets, &c.'— understanding by it that no more than three Collects may be said, or not more than one Collect for the day. But this is not the interpretation which the compilers of our Prayer Book have put upon their own rubric ; for a second Collect is added to that for the day at certain seasons, which is, in fact, the insertion of a memory of Advent, and Christmas, and Lent ; and three Collects are appointed on Good Friday. Hence it may be argued that the mention of a saint's day, falling on a Sunday or other festival, should ^ Cf, Browne, Ariicles,-p. 184; Blunt, Farish Fiiat, pp. 315 sq. FitsiLessan! OK con- cicrretit festivals. THE ORDER FOR BAIL Y be made as a memory, by the insertion or addition of the Collect of the saint's day to the regular Office at Morning and Evening Prayer ; and perhaps, in the Communion Office/ by taking the Collect, Epistle, and Gospel of the saint's day, unless the Sunday be one of greater note, i.e. either the first or fourth in Advent, the first or last in Lent, Easter Day, or the first Sunday after, Whitsun Day, Trinity Sunday, or the Sunday next before Advent. In the concurrence of a moveable and immoveable Holyday, the following must have prece- dence ; viz. Ash Wednesday, the whole of Passion Week, Monday and Tuesday in the weeks of Easter and Whit- suntide, and Ascension Day.^ The second Lessons are always taken from the New Testament, so that, with the exception of the Revelation, it is read through three times in the year. The order is only interrupted on certain Holydays which have their own proper history, which is appointed to be read. It is probable that, from very ancient times, Psalms or Canticles have been intermingled with the reading of Scripture in the Public Service : and those which we now use occupy, as nearly as possible, the places where they have been sung for centuries. The first of these is the hymn Te Deum laudamus. In the Breviary it is called the ' Psalm Te Deiim' or the ' Canticle of Ambrose and Augustine,' from the old legend,^ that, at the baptism of '■ By the rubric of the Sarum Mis- sal (see below, 2^th Sunday after Trinity), the concurrence of a greater festival (fist, duplex, /est. ix. lecti- onuin) set aside the ordinary Sunday Service, according to our present rule. No notice was taken at Mass of a smaller festival beyond the insertion of its Collect as a tneirwry. In die S. Felicis episc. et mart. ' Sciendum est quod, si aliquod fistum Hi. lectionum vel octava sine renmi)ie chori. . . con- tigerit per totius anni spatium in do- minicis.. .nihil ad missam fiat nisi tantu)?i memoria.^ Missal. Sarisb. (Burntisland edition), col. 535. 2 Cf. Robertson, Plow to Confiorm, p. 56 : Plummer, Observations on the Prayer Book, p. 25 : British Maga- zine (January and May, 1S37), xi. pp. 43, 526. ^ Spondan. anno 3S8, n. 9, ex Chronico Dacii spuria : Pagi, I. 572. MORNING AND EVENING PRAYER. 223 Augustine by Ambrose, it was sung alternately by the two saints, as it was composed by inspiration. Most probably, however, it was composed in the Gallican Church ; but it is yet doubtful to whom the honour of the production of this noble hymn is to be given, whe- ther to Hilary bishop of Poictiers (355), or to Nicetius bishop of Treves (535).-^ It is claimed for Hilary^ by the Benedictine editors of his works, and there seems to be little reason to dispute it. It has by others been assigned to Hilary of Aries (440), because the earliest extant mention of it^ is found in the Rule of Caesarius bishop of Aries in the fifth century. It is there ordered to be sung every Sunday at Matins. The rubric of the Sarum Breviary appointed it at Matins on Sundays and Festivals, except in Advent, and from Septuagesima to Easter, and some other days. In 1549 it was ordered to be used ' daily tlirougJwiit the year, except in Lent! The exception was omitted in the rubric of Edward's Second Prayer Book. The following is the Latin original, from the Sarum Breviary : — * ^ Usser. De Symbolo, p. 3 ; Stil- lingfl. Oi-ig. Britan. chap. iv. p. 221. - From a letter of Abbo Floria- censis, in the tenth century. * Menard. 7iot. in Grcgor. Sacra- nientar. Greg. 0pp. lU. p. 5S6, ed. Bened. : ' Quare ante S. Benedictum, et Teridium S. Caesarii Arelatensis Episcopi discipulum, qui de hoc hymno in suis regulis locuti sunt, nullusveterum illius mentionem fecit.' See Pahner, Orig. Lit. I. i. 11; Bingham, Antiq. XIV. 2, § 9. Mr. Freeman [Principles, I, p. 405, note D) considers that the rudiments of the Te Deinn are to be found in scat- tered phrases tliroughout the Eastern Offices. It has somewhat the appear- ance of a choral paraphrase on the Creed and the Lord's Prayer : it may also be compared with the great Eucharistic prayer. See Bailey's Rilitale Anglo-Catholicum. Cf. the conclusion of the Gloria in excelsis, as sung in the Greek Church at 'h\.Vilms(IIorologion, p. 70): Kay' kKacr- Tr]v ■qfi4pai> evKoyrjcroi ae, ko.1 alveaui rd ovofia crov eh rbv alwva., koX fls rlv alSiva rov alocvos. KaTa^iaKTof. Kvpie, ev jfj rjiJL^pa. Tadrri dva^aprrirovs (pv- \ax0V'"^^ VMO.S. Ei3Ao77)t6s ei, Kvpie, 6 0euj Tcoi/ TTarepoiv ijfjLtSv, koI aiverov /col 5e5o|ao'^cVoi' rb ufajxi, aov fls robs aluias. 'Afx-qv. Vivoiro, Kvpie, t6 e\e6s aov icp' rj/xay, Ka6direp rjAirl- (Ta/xfv iirl ae. Cf. tlie Versicles, above, p. 190. * In two Irish MSS., not later than the tenth century, some readings are preserved, which differ from those of [tlie Us author. 224 THE ORDER FOR DAILY Cantiaiin S. Ambrosii et Angiistini. Te Deum laudamus : te Dominum confitemur. Te JEternum Patrem : omnis terra veneratur. Tibi omnes Angcli : tibi cceli et universas potestates, Tibi Cherubin et Seraphin : incessabili voce proclamant, Sanctus,^ Sanctus, Sanctus : Dominus Deus Sabaoth ; Pleni sunt coeli et* terra : majestatis^ gloriee tuse. Te gloriosus Apostolorum chorus,'* Te Prophetarum laudabilis numerus, Te Martyrum candidatus : laudat exercitus. Te per orbem terrarum : sancta confitetur ecclesia; Patrem imniensEe majestatis ; Venerandum tuum verum et unicum ^ Filium ; Sanctum quoque Paracletum Spiritum. Tu Rex glorice Christe. Tu Patris sempiternus es Filius." Tu ad liberandum suscepturus hominem : ^ non horruisti Virginis uterum. Tu devicto mortis aculeo : ^ aperuisti credentibus regna ccelorum. Tu ad dexteram Dei sedes^ in gloria Patris. Judex credcris esse venturus. Te ergo qua:sumus, famulis tuls subveni : " quos pretioso sanguine redemisti. yEterna fac cum Sanctis tuis : in gloria numerari." the modern copies, i.e. of the fifteenth and subsequent centuries. A tran- script has been printed by Dr. Todd in the Cambridge yoiirnal of Philo- logy, No. II. pp. 271 sqq. The Hymn is entitled, ' Ilrec est laus sanc- tce Trinitatis, quam Augiistinus sanc- tus et Ambrosius compDsuit ; ' and it is preceded by the couplet, ' Laudate pueri Dominum, Laudate nomen Domini.' Cf. Daniel, Thesaurus Hytnnolog. II. 276. ^ Sanctus] Dicentes, Sanctus, &c. MS. 2 Et universa terra, MS. 3 majestatis] honore, MS. * Cf. Cyprian, de jllortalitafe, p. 166, ed. Fell: ' lUic Apostolorum gloiiosus chorus : illic prophetarum exuitantium numerus : illic martynmi innumerabilis populus ob cerlaminis et passionis victoriam coronatus. . .' ^ Unicum] unigenitum, MS. * This line occurs in a very early Mass, printed by Mr. Forbes in An- cieiit Liturgies of the Gallican Church (Burntisland, 1855), p. 27. '' Tu ad liberandum mundum sus- cepisti hominem, MS. ^ Cf. Missale Gothicum, in Forbes, ibid. p. 46 ; ' aculeo mortis extincto.' ^ Sedes] sedens, MS. ^^ Tu ergo quaesumus nobis tuis famulis subveni, MS. 11 Numerari] munerari, MS. This is the reading of the MSS., and it is translated in the early English ver- sions published by Mr. Maskell : ' Make hem to be rewardid with thi seyntis : in blisse, with everlastinge glorie : ' Mou. Rit. II. p. 14 , see also pp. 230, 232. MORNING AND EVENING PRAYER. 225 Salvum fac populum tuum Domine : et benedic haereditati tujE. Ya rege eos : et extolle illos usque in jeternum.^ Per singulos dies benedicimus te. Et laudamus nomen tuum in saeculum ^ et in speculum sjeculi. Dignare ^ Domine die isto sine peccato nos custodire. Miserere nostri Domine : miserere nostri. Fiat misericordia tua Domine super nos : quemadmodum spera- vimus in te. In te Domine speravi : non confundar in ^eternum. Comber* observes that this ancient hymn contains, — first, an act of praise offered to God by us, and by all creatures, as well in earth as in heaven : secondly, a con- fession of faith ; declaring, (i) the general consent unto it, (2) the particulars of it, concerning every person in the Trinity, and more largely concerning the Son, as to His divinity. His humanity, and particularly His incar- nation. His death, His present glory, and His return to judgment : thirdly, a supplication grounded upon it — (i) for all His people, that they may be preserved here and saved hereafter ; (2) for ourselves, who daily praise Him, that we may be kept from future sin, and be pardoned for what is past, because we trust in Him. The 'hymn,' or 'Psalm Bencdicite' or the 'Song of the Three Children,' is a part of the Greek addition to the third chapter of Daniel. It is a paraphrastical ex- ^ Sternum'] sseculum, IMS. 2 Saeculum] setemum, MS. 2 These two verses, and also the concluding verse, are omitted in these iVISS. The Te Dcum is followed by a hymn of praise, used probably in conjunction with it in the Services of the ancient Irish Church, as a more distinct profession of faith, in oppo- sition to Arianism : ' Te Patrem aaoramus setemum, Te sempiternum Filium invocamus. Teque Spiritum Sanctum, In una divinitatis substantia manentem, confitemur. TibiuniDeo in trinitate debitas laudes et gratias referimus ; Ut te incessabili voce laudare mereamur, Per seterna sjecula.' Cf. also the ordinary antiphon to the Athanasian Creed, ' Te Deum Patrem, ' &c. , above, p. 189. * Companion to the Temple, I. p. 96 ; Short Discourses upon the Com- mon Prayer, pp. 53 sq. Beiiedicite. 226 THE ORDER FOR DAILY thxi Canticles. The Second Lesso7i. position of the 148th Psalm, and was used as a hymn in the later Jewish Church, and was commonly sung in the Christian Church in the fourth century.^ Some writers of that age speak of it as Scripture.^ In the old Offices of the English Church, the Nocturns of Matins ended with Te Deum, and were immediately followed by Lauds, beginning with Psalms, among which this Canticle was sung.^ In 1549 it was ordered to be used during Lent instead of Te Dciim. In 1552, when a Psalm was added to each Canticle after the Lessons of Morning and Evening Prayer, the rubrics concerning Te Dcmn and Bcnedicite were altered, as it appears, for uniformity, and these Canticles were to be used at dis- cretion, without being limited to particular seasons. They are the only portions of the kind, appointed in the English Prayer Book, which are not taken out of canonical Scripture. Although Bcnedicite may be thought suitable to the first Lessons of some particular days, {e.g. Septuagesima Sunday and the nineteenth Sunday after Trinity,) or as a substiiute for the exalted and jubilant adoration of the Te Demn during Lent, yet the general and safe practice is always to use the Te Dcuniy at least on Sundays. In the old Office, there had been a short Lesson, called Capitulum,^ read after the Psalms of Lauds. It was no more than a single verse, and was rejected from the Breviary by Ouignon. In the reformed English Ser- vice, a chapter from the New Testament was appointed instead of it to be read as a second Lesson : this, with 1 Ruffin. Adv.Hieron. Lib. 11. inter Jerome and Theodoret expound it: 0pp. Hieron. IX. p. 155, B. ed. Paris, Riiffinus {sup. I. c.) is very severe 1623. upon Jerome for denying its canon- 2 Cyprian. De Orat. Do?n. pp. 141 icity. sq. ed. Fell ; Cltrysost. Hom. iv. ad ^ Brev. Quign. fol. iv. ; Henry's Pop. Ant. : TcLs Upas eKiivM dve'ire/u- Primer, p. 466, ed. Burton. ■Koy evxds. Opp. 11. 53, B. ed. Bened. ■* Above, p. 188. MORNING AND EVENING PR A YER. 227 a icw exceptions upon special days, is always taken from the Gospels or Acts of the Apostles in the morning, and from the Apostolical Epistles in the evening. The ' little chapter ' at Lauds, in the old Offices, was followed by the Canticle which is still used after the second Lesson. It was called the ' Psalm BeJiedictns' or the 'Song of the prophet Zacharias.' In one edition of Edward's First Prayer Book, the rubric directing its use ' tJiroiigJioiit the zvhole year' describes it as a * Thanksgiving for the per for ma j ice of God's promises.' And as by singing Te Deum after the Lesson from the Old Testament we declare that the ancient promises were fulfilled in the incarnation and atonement of the Saviour, and acknowledge the glory of the eternal Trinity ; so, after the Lesson from the histories of the New Testament, we praise God for the fulfilment of His promises, in the inspired words of the father of John the Baptist, which may almost be called one of the earliest Christian hymns. It will happen, in the course of reading the Daily Lessons according to the Calendar, that the chapter con- taining this song of praise will be read in the second Lesson. Therefore, at the revision of the Prayer Book In 1552, the 1 00th Psalm was added in this place, to be used instead of Benedictus. It had been sung among the Psalms of Lauds in the old Offices ; and the only difference between its present and former position is, that it was formerly read before the Lesson, and is now read after it. It is an appropriate song of praise for Creation and Providence, and has been most commonly used : but it is scarcely fitted for a penitential season ; and, indeed, from the history of its appointment, and the words of the rubric, it appears that Benedictus should be used, 'except zvhen that shall happen to be Q2 The CantlcleB. Benedictus, yulilaie Deo. 228 THE ORDER FOR DAILY The Creed. Traces ,if tar/y Creeds. read in the Chapter for the day, or for the Gospel on St. John Baptist's day' Jubilate, however, inviting all nations to praise God, harmonizes with the season of Epiphany, and is always ordered, together with Te Denvi, on the occasion of a solemn thanksgiving. The Service at this point passes to the third division of the old Matin Offices, called Prime ; and, following a very ancient ritual usage, the Creed and the Lord's Prayer are repeated after the Psalms, Lessons, and Canticles.^ The Creed, as the symbol of the Church's faith, was taught to the catechumens, and rehearsed by them^ in the hearing of the faithful at their baptism. This appears to have been the earliest use of the forms which are still extant of the confessions of faith of various churches or dioceses. The legend that the Apostles, before they separated from Jerusalem, compiled the Creed called by their name, each one contributing a clause,^ may be dismissed from serious history. The fact of the existence of many creeds among the scanty records of the ante-Nicene Church, differing in expres- sion though agreeing in subject and order, proves that the churches founded by the Apostles, in receiving the general deposit of Christian doctrine,^ did not receive from them any such formula as we now understand by the Creeds 1 See the Sarum Office, above, pp. 183, 189; Freeman, PriiiiifUs, I. p. 90. 2 Hence the Creed is called yua^ij^ta, 7pa(/)7j. Bingham, X. 3, §§ 3, 4 ; Harvey, Hist, of the Creeds, pp. 26 sqq. ; Blunt, Parish Priest, p. 285. ^ Ruffini Syftibol. ad Laurent., inter 0pp. Hieron. IX. p. 63. See Bingham, X. 3, S 5 ; Blunt's Hist, of the Christian Church, ch. Ii. pp. 20 sqq. * We find single articles of the Creed, as points of faith, in Ignatius — see Ep. ad Trail, c. 9 ; Bingham, ib, § 6 ; Guericke, Jl/anual of Avtiq. (Morison's translation), pp. 227 sq. ; Harvey, pp. 34 sqq. 6 Called from the first word, Credo, in the Roman Church, as the Lord's Prayer was called Paternoster, and the Psalms were known by the opening words. The Creed is axi^^oXnv, sym- bolum—z. proof of authenticity, or a MORNING AND EVENING PRAYER. 229 The confession of faith in order to baptism was at first of the simplest kind : * I believe that Jesus Christ is the Son of God.' ^ But early heresies made it neces- sary to introduce more exact definitions. Hence we have, towards the end of the second century, a declaration by Irena^us''^ of the faith received from the Apostles and their disciples, and also by Tertullian,' in the shape of an enlargement of some articles of the Creed. What is called the Apostles' Creed is the Roman or Italian Creed, and is found in the exposition of Ruffinus ^ of Aquileia. What is called the Nicene Creed is a revision and enlargement^ of the Creed sanctioned at Nicaea (325), which is said to have been accepted at Constantinople (381). Both of these forms, the Nicene and the enlarged Nicene, were received by the Fourth General Council, at Chalcedon (451); and from that date the use of the enlarged Creed appears to have become general. This is the Creed of the Greek Church. What is called the Athanasian Creed ^ was composed in Gaul, before the Council of Ephesus (431), perhaps by Hilary of maik of recognition, as a seal-ring, a watchword — the proof of orthodoxy : — some have derived this name from the legend above-mentioned (quasi evfx$6\r), collatio), as the joint contri- bution of the Apostles, or as the sum of the Scriptural narrative (Cassian, De I)tcarii. Lib. VI. c. 3). It was also called Kaixav, and rcgida fidei. Bingham, x. 3, § 2 ; Browne, Expo- sitio)i. Art. viii. On the growth of Uie Creeds, see Wilberforce On the Ittcarnatioit, pp. 130 sqq. ^ Acts viii. 37. - Iren. Adv. Har. I. c. lO. ^ Tertull. De Fnvscnp. adv. Hcs- reticos, cap. 13. See also Cyprian, Epistt. 69 and 70, and Fell's note, p. 190. See Welchman and Beve- ridge on Art. viii. ; Bailey, Rituale Anglo-Cath. pp. 166 sq. ; Bingham, X. ch. 4. * Ruffini Symbolum ad Lauren- tiuni, inter 0pp. Hieron. tome IX. p. 63 : ' Nos ilium ordinem sequimur, quem in Aquileiensi ecclesia lavacri gratia suscepimus. .. :' et ad calcem Cypriani (ed. Fell), p. 17. Wall, History of Infant Baptism, II. p. 472. ^ This revision is ascribed to Gre- goiy Nyssen (to X^lirov toJ lep^ (jvfxfio\(ji o.vaTzA-qpwaavTos' Niceph. Hist. Eccles. Xll. 13). During ihe period (325 — 451) the Nicene form is alone referred to as the orthodox Creed. Cf. Heurtley, Harmonia Sym- bolica, p. 2. •^ The Fides Athanasii, as opposed to the mala fides Arii. Apostles Creed. Nicene Creed. A tharuisiitn Creed. 230 THE ORDER FOR DAILY rnrUc Repetition of the Ntcene Creed. Aries (429),^ or by Vlctricius, bishop of Rouen (40i).2 The constant repetition of the Creed in the Eucharistic Office arose in the Eastern Church as a safeguard against the Arian heresy. This use of the Nicene Creed was first ordered by Peter, called the Fuller, bishop of An- tioch (circ. 471);^ and the example was followed by Timothy, bishop of Constantinople (511).* Of the Latin Churches, that of Spain first adopted this Creed and the public use of it, for the same reason that had caused its use in the East, to bring the people back to the true faith after the Arian Gothic invasion : the third Council of Toledo (589) ordered it to be sung aloud by the people before the Lord's Prayer was said.^ The custom was received by the Galilean Church for the same reason in the time of Charlemagne.*^ Rome enjoyed the repu- tation of being free from Arianism, and hence retained the more ancient and simple Creed. The constant public use of the Nicene Creed was at last received into the Roman Liturgy (1014), in order to assimilate the use of Rome with that of France and Spain." In this 1 WaterknrI, Crit. Hist, of the Athan. Creed, ch. vii., viii. 2 Harvey, Hist, of the Creeds, p. 5S4. A commentary M'as written upon itby Venantius Fortunatus (570). This shows that it was in pubhc use in the Galhcan Church. It was not adopted by the Roman Church until A.D. 930. See an Article in ]\Iac- vtillan's Magazhie (Nov. 1867), vol. xvii. p. 20. 3 Theodor. Lector. Hist. Lib. II. p. 566 : ViiTpov (p-qai rdu Kva(pia...ev Trdat] crvvd^et ro ctv/.l^oKoi' Xfyea-dai. * '/did. p. 563 : TifjL6d(os rd rwv rpiaKoaloov StKa koX okto} Trarfpiuf rrjs iriffTeccs (Tv/x^oKov Kad' iKaaTrjv crvfa^Lv XiytffQai irapeaKevaaiv, 5 Concil. Tolet. ill. cap. 2 (Mansi, IX. 993) : ' Constituit synodus, ut per omnes ecclesias Hispanise, vel Gallcecise, secundum formam Orien- talium Ecclesiarum, concilii Con- stantinopolitani, hoc est, centum quinquaginta episcoporum symbo- lum fidei recitetur : ut priusquam dominica dicatur oratio, voce clara a populo decantetur; quo et fides vera manifestum testimonium ha- beat, et ad Christi corpus et san- guinem praslibandum pectora po- pulorum fide purificata accedant' 6 Pagi Crit. ir Baron, an. 325, XXV. p. 409. 7 Pagi ibid. See Bingham, x. ch. 4. MORNING AND EVENING PRAYER. country also the Nicene Creed was sung at Mass, being probably received from the Gallican Church. The Apostles' Creed was said in the ordinary Daily Service. In this country we find it in the Anglo-Saxon Office of Prime ;^ and it was constantly repeated in the mediaeval Offices of Matins, Prime, and Compline : but it was said, together with the Lord's Prayer, privately by the choir'^ before the Lections at Matins, and in- audibly by the priest^ at the beginning of the Prayers at Prime and Compline. This manner of using these formularies in the Public Service arose from the con- cealment of them from the heathen, and from the cate- chumens who were not prepared for baptism, — a practice of early times,* but of later introduction than the use of these formularies themselves in the Daily Offices.^ The Creed that was sung publicly in the Matin Offices was the Athanasian. This has been used since the year 800 in the English Churches, and probably long before that date, for it is found in Psalters of the seventh and eighth centuries.^ In the Sarum Breviary it is appointed to be sung daily * at Prime,' after the Psalms, and before the Prayers. In the Roman Breviary it is ordered to be used on Sundays only. Quignon, in his reformed Breviary, appointed the Athanasian Creed on Sundays, and the Apostles' Creed on week-days.'^ In 1549 the Apostles' Creed was appointed to be said ordinarily in this part of the Service, and the Athanasian Creed in its stead upon the six festivals of Christmas, Epiphany, Easter, Ascension, Pentecost, and Trinity. 1 Palmer, i. i. 14. Amen. Above, p. 189. 2 Above, p. 183. 4 Bingham, x. 5. * The Priest raised his voice at ^ gee Freeman, i. pp. 97, 227. the words, Carnis resm-redione^n, « Waterland, C^-it. Hist, of tJit to which the choir responded in the Athanasian Creed, ch. iv., vi. concluding -words, Etviiamcriei-nam. ^ Brev. Quignonii, fol. 6, 14, 63. TheAfostlci' Creed, Iww used in tJie Service of the Hours. The Athana- siati Creed SU7lg publiely. 232 THE ORDER FOR DAILY In 1552 seven saints' days were added to these festivals; so that this Creed should be used at intervals of about a month throughout the year.^ Both minister and people are directed to repeat the Apostles' and Nicene Creeds, because it is the profession of every person present. It is to be repeated standing, to express our resolution to hold fast the true faith. The custom, still maintained in many Churches, of turning to the East while repeating the Creed, is very ancient, and originated in the practice of the Jews, who always turned their faces in the direction of Jerusalem, towards the mercy seat of the holy temple, when they prayed. The custom was early introduced among the ceremonies of Baptism, in which it was usual to renounce the devil with their faces to the West, and then turn to the East to make their covenant with Christ : the east, or region of- the rising sun, being the source of light. Hence the turning towards the East became associated with the recitation of the Creed. ^ Bowing at the name of Jesus, in repeating the Creed, is a remnant of an old custom of bowing whenever that name was pronounced, according to St. Paul's words (Phil. ii. 10). The 1 8th Canon (1604) gives the meaning of this custom : — * When in time of Divine Service the Lord Jesus shall be mentioned, due and lowly reverence shall be done by all persons present, as it hath been accustomed, testifying by these outward ceremonies and gestures their inward humility. Christian resolution, and due acknowledgment that the Lord Jesus Christ, the ^ The American rubric allows that allows tlie Nicene to be used instead ^ any chtnrhes may omit the words, of the Apostles' Creed in this place; He descended into hell, or may, m- making no mention of the Athanasian stead of t/tem, rise the 7vords, He went Creed. into the place of departed spirits, - Cf. Bingham, Antiq. xiil. 8, ■which are considered as tvords of the § IS- same tneaniftg in the Creed;' and MORNING AND EVENING PRAYER. 233 true and eternal son of God, is the only Saviour of the world, in whom alone all the mercies, graces, and pro- mises of God to mankind, for this life and the life to come, are fully and wholly comprised.'^ Symbohim Apostolonim? Credo in Deum, Patrem Omnipotentem, Creatorem coeli et terrje. Et in Jesum Christum, Filium ejus unicum, Dominum nostrum : qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus : descendit ad inferos : tertia die resurrexit a mortuis : ascendit ad coelos, sedet ad dexteram Dei Patris Omnipotentis : inde venturus est judicare vivos et -nortuos. Credo in Spiritum Sanctum, sanctam Ecclesiam Catholicam, Sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam teternam. Amen, An Anglo-SaxoJi version of the Apostle^ Creed.^ Se L^ssa Creda. Ic gelyfe on God, Faeder ^Imihtigne, Scyppend heofenan and eorSan ; and ic gelyfe on Hselend Crist, his ^ncennedan Sunu, urne Drihten, se vi'aes geeacnod of ?5am Halgan Gaste, and acenned of Marian ^am maedene, geSrowod under Sam Pontiscan Pilate, on rdde ahangen, he wses dead and bebyrged, and he niSer-astah to helle, and he ards of deat5e on 5am Sriddan dsge, and he astdh up to heofenum, and sitt nu ^t swiSran Codes yElmihtiges Fa;der, hanon he wyle cuman to demenne cegSer ge Sam cucum ge Cam deadum. And ic gelyfe on Sone Halgan Cast ; and Oa halgan gelaSunge, and halgena gemaennysse, and synna forgifennysse, and flaesces serist, and J?cet ece lif. Sy hit swa. ^ The same order was given in Queen Elizabeth's Injunctions (1559) : Carduell, Doc. Atni. XLiii. § 52. ^ See a collection of several an- cient fonns of the Creed in Dr. Heurtley's Ilannonia Symbolka: cf. Bingham, bk. X. ch, 4 ; Harvey, ' Hist, of the Creeds, pp. 34 sq. 3 Communicated by the Rev. C. Hardwick, from a MS. containing the Homilies of yElfric, p. 505 ; Cambr. Univ. Libr. Gg. 3, 28. See English versions of the Creed, be- longing to the thirteenth, fourteenth, and fifteenth centuries, in Maskell, Mon. Hit. II. pp. 240 sqq. Roman or Western Creed, A nglo- Saxon Creed. =34 THE ORDER FOR BAIL Y The Nicoie Creed, as it was recited in the Council of Chalcedon (451).! Uiarsvoidey dg era Qeoy Uarapa, Trat'TOKpaTopa, TrctiTwi' oparwv re Kai noparwv ttoujttjv, Kai eiQ tya Kvpiov 'h]aoiir XptaTov, tov Ytov Tov Qeov, yevvr]dEvra Ik tov Ilarpos, noi'oyevrj, tovtIcttiv iic ri/e ovfTt'as TOV Uarpi'ic' Qeov tx. Qeov, (fxDQ ev cf>ior6<;, Qeoy dXrjdwov ei: Qeov dXrjdivov, yervrjOevTa ov Troirjdeira, ofjioovcriov to) IlarpJ, dC ow Ta TTOLvra iyivero, rd re eV rw oupavw koX to. kv tyJ yrj'^ tov ^C /;^as roi)s dvOpioirovQ, koL ZloL r^y yjuierepav crojrrjpiav KareXdovTO, Koi aapKwdet'ra, Kai evat'Op(i)Tri]} ovtrtag cf)aiTKOvTag etvai, >/ TpeiTTor, rj aWoiMTov tov viof tov Qeov, Tovrovg dvadefia- TiC^i )] KadoXiKT] Kai aTTOOToXtc?; ^KKXrjaria. The Enlarged Niceiie, or ' Constantinopolitan ' Creed, as it was recited in the Council of Chalcedoti.^ IltoTEUo^ei * £(S eva Qeov ITarcpa iravTOKparopa, TroiT}TT]u ovparov Kai yj/?* opaT^v re irayTOiv Kai aoparutt'. K.al elg era K.vpioy 'Itjcovv XpicTToy, Toy Y164' -ov Qeov Toy p-oyoyeyij, tov ck tov Ilarpof yevvr]- devTa Trpd TrdvTojy tCjv oiwj'wj'* (^ws Ik cjiWTO<;, Qeoy dXrjdiyoy eK Qeoi) dXajOwov' yewqOivTa, ov noLT]dei'Ta, bpoovaiov rw ITarpt, ^i' ov TO. irdvTa lyiveTO, tov Ci yp-dg tovs dyOpijtrovg, kox tia Ti/v yip.eTepav aajTripiav, KUTeXOoi'Ta Ik twv ovpaviLv, kol (xapKtaQivTa €K UyevuaTog ayiov, Kai Maptac Trig irapdevov, Kai evat'OpioTrtjaavra' ifs- Mansi, 11. 668. ai/a, I. 367 ; Gieseler, Eccles. Hist. 3 Routh, Opusc. I. 398 ; Mansi, (translation in QX'axXC^ Foreign Theo- VI. 957; Gieseler, I. 351. logical Library') I. 333. * -KKmvw, ofioXoyci, TrpoTSoKw. - kirl rijs yrjs. Symb. Nicen. Horologion, p. 15, ed. Venice, 1S64. MORNING AND EVENING PRAYER. 2.35 KCLL TO ^WOTTOIOV, TO €K TOV HarpOC ^KTTOpEVOfXEVOV, TO 7p, oKaraXj/TTros o Ykj?, aK:a-aA/;7rrfJi/ k-at to Tit'EVjua to ayioy. AlojvLos o TlaT')]p, alioi'io's o Yios, atwriov /cai -o ctytoi' Crci/yua' ttXtJu oh rpet? aiwi'toi, dXX' cJs a/wi'ios' waTTtp ovSe -pft? uictlcttoi, ouc'e rptts u/caraXr/TT-oi, c't/W tJs ((^nffros, kui £ts t/karaXTjTrros. 0/.(o/we TravTOKparcop 6 TlaTtfp, TravTOKpaTwp o Ytos, TravTOKpaTWp TO nrevjua ro aytoi/* 7rX?;v ou rptTs ■KavTOKpuT0pt/p, KvpLog 6 Ylo?, Kt'pIO^' Kot ro Ilveu/ia ro aytoV 7rX//v ou TpelQ Kiipioi, aXX' eJs cfrt Kvpiog ' oti waircp ^ovaStkcos et^darrjr UTToa-Taa-iv Qiov kciI Kvpiof ofj-oXoye'iy XpLariaviKr] ok-qQiia ayajKa- ^ojx^Qu, oiiTW Tpt'iQ Geovc 7/ Tptlg KvpiovQ \eyeiv KadoXiK^ eva-e^eitf KUiXvofx^da. O UciTtip air ovcevoc tort Tveiroirjixivog, ovre ceSrjiJiovp- yrjp.evoQ, ovt£ yryevyrifjiiyog' u Yioc citto porov tov Ilarpos Icttiv Ov Treiroirjixeyoc ov^e ^e^rjixiovpyijiJieyoc, dXXa yeyevvrjfjLeyog' to Hyevfia TO ciyioy airo rov Ela-poc ov TTfKoir}fj.iyov oure Se^r^ptoupyT/ptVo' ovT€ yeyevviqpivov, dXX' iK-Tvop^vrov. EJs ovv icTTi Ha-rjp ov Tpelg Jlarepeg' tig Yioc ov Tpeis Ytot' ey Tlyevfia ciyiov ov Tpla Ilj^eu/xara ayia' kciI Iv ravTij ttj TpiaSt ovSiv Trpwroy t) varepov' ovciv fiu^oy y eXiiTTOV' dXX' oXat a'l Tpelg VTroaTciaeig avrciaiMvilpvaai iavToig €10*6 KTtt tffai ' tt)(T-£ (v'ara TrciiTa, wg ELprjTai, Kai Tpiag iv Movd^i Kal Moj'cic iy Tpiaci XaTpevE-ai. 'O OiXti)y ovv cniiOrjycu ovtih irfpi Tijg dytag Tptatjoc cjipoyeiroj' 7rX/)i' ayayKoloy en ia~l Trpos alutviay a(x>Tr)piav oirdJS kiu Tt]v li'avOpiyn-qcriv tov Kfp'ou ypwy 'Irfcrov XpiaTov opdwQ iriCTTEV)]. "]L(TTiv out' IltoTis 6p6>) 'Iva TrKTTtvwuev Kill bpoXoyuij.itv oTi 6 ai'pLug i]p.o)v ii);' and 'a de- Semce, and the third being also a void prayer^ Prayer for the King, taken from 1 At the end of the Primer (1553) Becon's Flower of Godly Prayers, p, were also placed ^Sundry Godly 19 (ed. Park. Soc). Prayers for divers purposes ; the first R 2 The Prayers. 244 THE ORDER FOR DAILY remained until the last revision in 1661, when a rubric was placed at what had hitherto been the end of Morning Prayer, directing five Prayers to be read after the tJiree Collects, except when the Litany is read. The Prayer for the Royal Family was added among the Collects at the end of the Litany, in 1604 ! approved, if not composed, by Archbishop Whitgift,^ and placed in the Prayer Book among the changes made by way of explanation, after the Hampton Court Conference, on the authority of James L It was then entitled, 'A Prayer for the Quee>i and Prinee, and other the King and Queen's children,' and began with the words, — Almighty God, which hast promised to be a Father of thine elect and of their seed, We humbly beseech thee to bless our gracious Queen Anne, Prince Henry, and all the King and Queen's royal progeny : endue them, &c. In the first Form of Prayers published by authority in the reign of Charles I., being a Service provided for a fast-day (1625), the words ' the fountain of all goodness' were introduced into this prayer, and were continued in the Prayer Book published in 1627; for the plain reason that the original clause was not thought appropriate in the case of a sovereign who was at that time without issue. Afterwards (1632) the clause was replaced, and Prince Charles and the Lady Mary were mentioned in the prayer. In the following year, however, — the first year of the primacy of Laud, — the clause was again and finally removed. The inconvenience was thus avoided of continually altering the language of the prayer; which is a sufficient reason for fixing upon a general expression that should be equally suitable in all cases, without in- troducing the archbishop's aversion to any language that savoured of Calvinism, as the ground for rejecting ^ Cardwell, Confereiues, p. 235. MORNING AND EVENING PRAYER. 245 the original clause. It was also urged against the arch- bishop, that political motives had caused him to omit the names of ' the Prince Elector Palatine and the Lady Elizabeth his wife,' after 1632, when in fact other names were introduced of princes more nearly connected with the throne, and the general expression, ' the Royal Family,' was added to include all the remoter branches.^ The Prayer for the Clergy and People is in the Sacra- mentary of Gelasius : — Omnipotens sempiterne Deus, qui facis mirabilia magna solus ; prastende super famulos tuos pontifices, et super cunctas congre- gationes illis commissas, spiritum gratis salutaris ; et ut in veritate tibi complaceant, perpetuum eis rorem tuae benedic- tionis infunde.^ The Prayer of St. Chrysostoin is found in the Liturgies of Basil and Chrysostom ; and although the composition of it cannot be certainly traced to either of those fathers, the prayer has been very anciently used in the middle of the Liturgies which bear their names. Thus a form of prayer taken from the Eastern Church found an appro- priate place in our Prayer Book, when a suitable con- 1 Cardwell, Conferences, pp. 234 sq. ^ Erev. Sar. Psalt. post letaiiiam. This was originally one of the prayers after the Litany ; and there has been an English version of it in the Primer since the fourteenth century: Maskell, Man. Rit. Ii. p. 107. It was some- what altered in the Prayer Book for Scotland (1637) ; being entitled, ^A Prayer for the holy clergy,'' and commencing, ' Almighty and ever- lasting God, who only workest great and marvellous things : Send down upon our Bishops, Presbyters and Curates, &c. ' In the American Prayer Book the language was again altered, * Almighty and ever- lasting God, from whom cometh every good and perfect gift : Send down upon our Bishops and other Clergy, and upon the Congregation, &c. ' In this book also the prayers are so placed that the Minister may read straight on to the conclusion of the ordinary Service. The ' Prayer for all conditions of men,' and the ' General Thanksgiving,' are placed before the ' Prayer of St. Chrysostom' in the Order of Morning and Evening Prayer, and the ' General Thanks- giving ' before the ' Prayer of St- Chrysostom ' at the end of the Litany. The Prayers. Prayer for the Clergy and People. A Prayer of St. Chryso- stom. 246 THE ORDER FOR DAIL Y eluding prayer was not found in the Western Breviaries. The following is the Greek orio-inal: — O raq KoivaQ ravrac KaL(rvjX(f>(l)rove ij/jav ^apKrafieiog Trpoaev^^ctc, 6 Kal Sval Kai rpicrl crvficjiwvovcrti' cttI toj ovojxaTi aov rag a'lTijcreL^ Trapfj^eii' eVayyttXa^evoe* Avtoq /cat rvv twv SouXwv ctov rd alrrj- fiaTn TTpoQ TO frvficfiipoy TrXZ/pwiroi', "^opr}yCi}V ijfi^y ev rw irapovrt aiwri Tt}v fTTLyfuXTLf Tijr (rrJQ aXi]9ikiQ, /cat €V r^ jdeXXot'Ti l^wrjv alwyiot/ ■)^apit,(')'juevoQ.^ This prayer was placed at the end of the Litany, when that Service was revised by Cranmer in 1544, and at the conclusion of the daily Morning and Evening Prayer in 1661, according to the rubric of the Prayer Book for Scotland (1637). The concluding precatory benediction has been used in the Liturgies of the Eastern Churches^ probably from the most primitive times ; and, with the necessary change of phrase, it is used as a blessing by St. Paul. It is thus a substitution of an apostolical form for that which had been anciently given to the Jewish Church. The older form involved the doctrine of the Trinity, under the threefold repetition of the sacred Name ; but this is a direct recognition of the doctrine according to the more full revelation given to the Christian Church. The benediction appointed in the Breviary at the conclusion of the prayers at Prime was nothing more than the ordinary commencement of a religious action, ' In the Name of the Father, and of the Son, and of the Holy Ghost' ^ This was omitted in the reformed Service, but nothing was substituted until the beginning of the reign of Elizabeth, when our present benediction'* was placed ^ Euxv 'AvT Kpdivov rphov' Eiicho- ^ Above, p. 192. logion, pp. 49, 77 (Venice, 1862). ^ It had been the ordinary Sun- 2 Ibid. p. 62. day Cafituhun at Tierce. MORNING AND EVENIN^G PRAYER. 247 at the conclusion of 'The Litany used in the Queen's Chapel' (1559)-^ Sect. IV. — Evening Prayer. The order for Evening Prayer, called ' Evensong ' in 1549, is formed upon the ancient Offices of Vespers and Compline.^ The Sentences, Exhortation, Confession, and Absolution were appointed in 1552 to be said before the commencement of the older Service ; but this part was not printed at the beginning of Evening Prayer until the revision (1661). Of the Versicles, the two former were added in 1552, thereby resembling the Morning Service. The place of the Little Chapter at Vespers was occupied by a chapter from the Old Testament ; and was followed by Magnificat, which has been sung at Vespers as long as the Service can be traced in the Western Church.^ Our second Lesson occupies the place of the Little Chapter at Compline, which, after a hymn that is omitted, was followed by ' the Song of Simeon,' this having been sung at Evening Prayer from very early times.* The Canticles thus inserted occupy a most significant place in our Service. After reading the Old Testament, we have the Song of Mary, testifying to the fulfilment of God's promises of mercy to the fathers ; and after reading the chapter from the Apostolical Epistles, and there beholding how the promises were fulfilled in the propagation of the Gospel among the Gentiles, we 1 Litiirg. Services of Elizabeth, p. 17 (Park. Soc). It is not printed in all the editions of the Prayer Book of that year. Ibid. pp. 75 sqq. - Above, pp. 192 sqq. ' In the Eastern Church, Mag- nificat is among the Morning Can- ticles } and the earliest trace we have of it in the West is in the Lands Office of Csesarius of Aries («>r. 507). In the Armenian Church it was used at Compline, and thence perhaps found its way into the Western Vespers. Freeman, I. p. * Const. Apost. vii. 49. Svenlsx Prayer. The Canticlia, 248 THE ORDER FOR BAIL V express our readiness to receive that Gospel for our- selves, in the Song of the aged Simeon, and our faith that by so doing we shall have peace in our death, of which every night brings a type in sleep. These two Canticles only were appointed in 1549. In 1552, pro- bably for uniformity with the corresponding part of the Morning Prayer, and still retaining the ancient rule that Psalms and reading of Scripture should be alter- nated, the 98th and the 67th Psalms were appointed to follow the first and second Lessons, at the discretion of the Minister, unless either of them had been read in the ordinary course of the Psalms. They had not been sung among the Psalms of Vespers or Compline ; but they are appropriate, especially to the season of Epiphany, as songs of praise for the announcement of salvation. In 1549, the Service at this point followed the Bre- viary, putting Prayers and Collects after the Song of Simeon.^ At the revision in 1552, the Apostles' Creed was placed here, as in the Morning Prayer. After the Lesser Litany and the Suffrages, three. Collects are said, f/ie first being that of the Day? The Second Collect, for Peace, is as old as. the fifth century, occurring in the Sacramentary of Gelasius^ (494). In the Sarum Breviary it is the fourth Collect after the Litany : — Deus a quo sancta desideria, recta consilia, et justa sunt opera, da servis tuis illam quam mundus dare non potest pacem ; ut et corda nostra mandatis tuis dedita, et hostium sublata formidine tempora sint tua protectione tranquilla.'* 1 Above, p. 193, and cf. p. 239. 2 The Collect for the following day (according to our modern reckon- ing) is to be said on the evening before every Feast that has a Vigil or Eve. A Vigil is a fast-day pre-^ ceding a festival : an Eve is not a fast. Hook, Church Dictionary. ^ Muratori, Lit. Rom. Vet. i. 690. * It is also the Collect in the Missa MORNING AND EVENING PRAYER. 249 The Third Collect, for A id against all Perils, is also in the Sacramentary of Gelasius/ as an Evening Collect, —the place which it occupies in the Sarum Breviary.- There is a close resemblance between these ancient daily Collects of Morning and Evening Prayer. In the first of each pair, the subject of petition is the same, but the words are different, and suited to the respective seasons. We ask outward peace in the morning, to secure us against the troubles of the world ; and inward peace in the evening, to comfort and quiet our minds when we are to take our rest. In the second of each pair of Collects, we ask in the morning grace and guidance to direct us in our duty ; and in the evening, light and aid when we are passive or unconscious. The metaphor of light, ac- cording to Scriptural usage, will include the two ideas of knowledge and of comfort. We therefore pray that our understanding may be enlightened to perceive the sleepless providence of God, and our hearts cheered with the assurance of His love. Sect. V. — The Litany. A Form of Supplication, resembling those features which distinguish the Litany from the other Prayers, exists in the Apostolical Constitutions. The deacon bids the Prayer,^ or names the subjects of petition, and the people answer to each. Lord Jiave mercy. And the prayer of the bishop proceeds with a series of short petitions fro pace; Miss. Sar., col. 827*. In tlie early Primer, printed by Mr. Maskell, it is the Collect 'for the pees' at Lauds. Men. Rit. II. p. 36; see also p. loS, 7iote. 1 Muratori, I. 745. ' Above, p. 195. This ancient Collect is altered in the American Prayer Book : ' O Lord, our hea- venly Father, by whose almighty power we have been preserved this day : By thy gi-eat mercy defend us from all perils and dangers of this night, &c.' ^ Const. Apost. viii. 6. Evening Prayer. The fixed Collects. Early Forty, of Litany. 250 THE ORDER FOR DAILY for all orders and circumstances of men ; the form, Let us pray, being frequently introduced.^ About the fourth century, the word Litany came to be especially applied to solemn Offices of Prayer performed with processions of the clergy and people. In the time of Basil (370), some changes^ had been introduced into the Litanies which were not in use in the days of Gre- gory Thaumaturgus (254) : and processions took place at Constantinople in the time of Chrysostom (398) ; but the service at these processions consisted of singing hymns.^ Afterwards the procession was joined with fasting and prayers, and was used for special suppli- cations in any peculiar emergency.* There is, however, no trace of such forms of prayer in the Western Churches before the fifth century. It is probable that the word Litany, the Kyrie eleison, and Processions, — the form and great part of the substance of these Oriental prayers, — were received in the West early in that century ;^ and, at first, the place at the beginning of the Litany, afterwards occupied by the invocations of numerous saints, was filled up with a 1 Const. Apost. viii. lo. See the sung heretical hymns through great second part of Professor Bkmt's /«/r(7- part of the night, and at dawn of ductory Lecdcre, pp. 26 sq. ; Bingham, Satui'day and Sunday went through Aittiq. XV. I, § 2. the city and out of the gates to their - It is not certain what the place of worship, singing antipho- changes were: the Litanies were nally all the way. Chrysostom peculiar penitential Services ; but fearing that his people might be in- the Benedictine editor can find no duced by these processions to join trace in them of processions : 'A\A.' the Arians, established them on a ovK rjv, (pTial, ravra enl roil fieyaKov more splendid scale ; and by the rpTjyopiov. 'AAA' ouSe at KiTavilai help of the Empress Eudoxia silver ds vfiils vvv iirirriSeviTe. Kal ov crosses were provided bearing wax- Kari]yopb)v vfxwu xiyw' ■nvx^/J-V" y^p lights, which were carried in the irdfTas vfjLas iv SaKpvcn ^-pv, Kal processions of the orthodox. Socr. fxeravo'ia SiTjceKet. S. Basil. Ep. Hist. Eccl. VI. 8 ; Sozom. VIII. 8. ccvii. (al. 63), ad Clericos Neocasar. * E.g. on account of an earth- 0pp. T. III. 311. D. quake at Constantinople (430). * The Arians, not being allowed Niceph. Callist. Hist. XIV. 46. to use the churches within the city, * See Palmer, Orig. Lit. ch. II. § 4. assembled about the porticoes, and MORNING AND EVENING PRAYER. 2Si frequent repetition of the form Kyrie eleison} We find this custom in the time of Gregory the Great, and from it the Kyrie eleison was called the Litany, — a name which we still retain, calling the form of words, Lord, have mercy upon us ; Christ, have mercy tipon ns ; Lord, have mercy upon its, the Lesser Litany. Besides these in- vocations, the Service during the Procession, in the time of Gregory, consisted in chanting a number of anthems." And it was thus, as Beda relates,^ that Augustine and his company of missionaries entered Canterbury, chant- ing a Litany, which was one of the anthems appointed by Gregory to be sung in the procession of the Greater Litany. The appointment of Litanies on fixed days in every year is due to Mamertus, bishop of Vienne in Gaul {circ. 460). They had been used chiefly for the purpose of praying for rain, or for fair weather : * but, on the occasion of some calamities in his diocese, Mamertus appointed solemn Litanies, or Rogations, to be yearly observed on the three days preceding the feast of the Ascension.^ These were soon called ' the Rogation ^ ' Veniebant utrique chori psal- lentium ad ecclesiam clamantes per plateas urbis Kyrie eleison.'' Greg. Turon. Hist. X. i. An ancient MS. Ritual of tlie Roman Church ordered Kyri: eleison, Christe eleison, and Kyrie eleison, to be each repeated one hundred times in a processional Litany. Mabillon in Ord. Rom. Co?ntnent. Mus. Ital II. p. xxxiv. ^ S. Gregor. Antiphonariiis. ' In I,itania majore ... ad processionem Antiphonae,' forty-seven anthems are given. Greg. M. 0pp. iii. 689. 3 Bed. Hist. Eccl. l. 25 : 'Fertur autem quia adpropinquantes civitati, more suo, cum cruce sancta et imagine magni regis Domini nostri ]esu Christi, hanc Isetaniam consona voce modularentur. Deprecamiir te, Doniine, in omni misericordia tua, lit aiiferatui furor tuns et ira tua a civi- tate ista, et de domo sancta tua, quo- niam peeccmmus. Alleluia. ' * See the instances cited by Pal- mer, Orig. Lit. II. § 2; also the Preface to the Litany (from the Sarum Prymer, Maskell, Mo)i. Rit. II. p. 97) in Hilsey's Primer, p. 381, ed. Burton. ^ Gregor. Turon. Hist. Francor. II. 34. It was a time of distress and terror, occasioned by the last erup- tions of tlie volcanoes of Auvergne : Robertson, Ch. Hist. I. 569. The observance was prescribed by the first Council of Orleans (511), can. 27 ; but was not estabUshed at Rome [until Tli( Utaii7. Rogation Days. 2<:3 THE ORDER FOR DAIL V Days,' being the only days which were yearly set apart for such a Service. Their observance was soon received throughout Gaul, and from thence passed to the Anglo- Saxon Church. The Great Litany of St. Mark's Day,* instituted by Gregory the Great (590), on the occasion of a pestilence in Rome, was also received in this country by the Council of Cloveshoe (747).^ The Service used during the procession at Rogations appears to have consisted chiefly of Psalmody,^ Collects being said at different churches or stations. The next feature was the repetition of Kyrie eleison : and this was called the Litany, as was also the procession itself. About the eighth century, the invocations of saints were introduced into the Churches of the West:* and then this portion was called the Litany. until the pontificate of Leo III. (circ. Soo): Vignolius, Z/fer Pontificalis, II. 266. Three early Alisscz for the Rogation Days occur in the Missale Gothicum, printed by Mr. Forbes in Ancient Liturgies of the Gallican Church, pp. 112 sqq. 1 Seven processions set out from different churches, and met in one principal church for a solemn service. Thus commenced the Litania Sep- tcna ; and from the circumstances of its origin the Litany on St. Mark's Day (April 25th) is called i\\e Litania major, although the service used does not differ from that of the Rogations. Johan. Diaconus, Vita S. Greg. I. c. 42 ; Greg. M. 0pp. IV. 37, and note of Benedictine editor, II. 1283 ; Du Cange, Gloss, s. v. Litania ; Brev. Rom. Fest. April, xxv. * ' Sexto decimo condixerunt capi- tulo, ut litanise, id est rogationes, a clero omniquepopulo his diebus cum magna reverentia agantur, id est die septimo Kalendarum Maiaruni juxta ritum Romanse ecclesiae, qua; et litania major apud eam vocatur. Et item quoque secundum murem prio- rum nostrorum, tres dies ante ascen- sionem Domini in coelos cum jejunio usque ad horam nonam et missarum celebratione venerentur, non admix- tis vanitatibus, uti mos est pluribus, vel negligentibus,vel imperiiis, id est, in ludis, et equorum cursibus, et epulis majoribus, sed magis cum timore et tremore, signo passionis Christi nostrasque seternce redemp- tionis, et reliquiis sanctorum ejus coram porta^is, omnis populus genu flectendo divinam pro delictis humi- liter exorat indulgentiam.' Mansi, XII. 400 ; Johnson, I. p. 250. 3 See Palmer, Orig. Lit. il. § 3. * Renaudot, Lititrg. Oriental. I. 356 : ' Litanije, nostro more lo- quendo, nullre in ritu orientali sunt, etiamsi Kyrie eleison pluries repetatur. . , . Sed neque Graeci illas novenant. ... In ritu Alexandrino nulla sanc- torum, ut in litaniis nostris, com- memoratio.' In the ancient Western Litanies there were no invocations of saints. See ^A deprecation -which Pope Gelasius appointed to be sung for the ntiiversal Church,'' in a Book of Offices ascribed to Alcuin [Opp. p. MORNING AND EVENING PRAYER. 253 Besides the solemn Rogation Days, Litanies were said in the English Church on the week-days during Lent, the invocations being varied on each day throughout the week.^ The English Litany was originally intended to be a distinct Office. It was put forth as a separate book by Henry VIII. Edward's Injunctions (1547), however, ordered it to be said 'immediately before high mass.'^ A rubric^ in the first English Prayer Book (1549) ordered it to be said upon Wednesdays and Fridays,- and to be followed by the first part of the Communion Office. It was then placed after the Communion Office. In 1552 it was placed where it now stands, with the rubric directing it to be used upon Sundays, Wed- nesdays, and Fridays, and at other times wJien it shall be commanded by the ordinary!" The Injunctions of Elizabeth (1559) renew the direction that the Litany should be said ' immediately before the time of com- munion of the sacrament';^ and likewise order 'that weekly, upon Wednesdays and Fridays, not being holy days, the curate, at the accustomed hours of Service, shall resort to church, and cause warning to be given 241, Paris, 1617); the Litany of the monastery of Fulda, and that of the Church of Milan, in Bing- ham, Antiq. XV. I, § 2. The most ancient known Litany containing the invocations is in Mabillon, Aiia- Icct. III. p. 66y, &c. ; it has not the names of any saints who flourished after the beginning of the eighth century. O'Conor, Append, to Vol. i. of Catalogue of Stowe A/SS. pp. 41, 49, mentions some Litanies which ^eem to be equally ancient. Palmer, II. § 3, p. 278, wte. a. Hardwick, Middle Age, p. 99, «. 7. 1 The Litany will be found at the end of the Psalter : Brev. Sar. P"asc. I. p. Ill (ed. S eager). - Cardwell, Doc. Ann. II. § 23. ' First rubric after the Com- munion Office. * The Jews observed Monday and Thursday, besides the Sabbath, for their special days of assembling those together that dwelt in villages, in regard of some great calamities which befel their nation upon those days, and that they might not be three days together without some public service of God. The Christian Church appointed Wednesday and Friday, on which days our Saviour was betrayed and crucified. {Cosin) Nicholls, Addit. notes, p. 23. ^ According to this permission, the Litany is generally used by itself on the occasion of a Confirmation. 8 Cardwell, Doc. At-.n. XLlii. § 18. The Litany. L it any Daya. 254 THE ORDER FOR DAILY to the people by knolling of a bell, and say the Litany and prayers,'^ And Grindal, archbishop of York, in his visitation (1571), directed 'the minister not to pause or stay between the Morning Prayer, Litany, and Com- munion, but to continue and say the Morning Prayer, Litany, and Communion, or the Service appointed to be said when there was no Communion,' together, without any intermission : to the intent the people might con- tinue together in prayer, and hearing the Word of God ; and not depart out of the church during all the time of the whole Divine Service.' ^ The petitions that we now use are generally of great antiquity. The following Litany, belonging to the tenth or rather to the ninth century, is an example of this part of our Service, according to the use of the Anglo-Saxon Church : ^ — Kyrie eleison. Christe eleison. Christe audi nos. Pater de coelis Deus, Miserere nobis. Fili Redemptor mundi Deus, Miserere nobis. Spiritus Sancte Deus, Miserere nobis. Sancta Trinitas unus Deus, Miserere nobis. [Then follow a long series of invocations,* beginning " Sancta Maria ora," and ending " Omnes sancti, orate pro nobis."] Propitius esto, Ab omni malo, 1 Cardwell, Doc. Ann. XLiil. §48. 2 Ibid. LXXVI. ^ This is communicated by the Rev. C. Hardwick : it occurs at the end of a MS. Psalter in Latin with an interlined Anglo-Saxon transla- tion, Cambr. Univ. Libr. Ff. I, 23. There were English versions of the Litany in the fourteenth century ; see Maskell, Alon. Rit. II. pp. 217, 223 ; and his early English Prymer, ib. p. 95. It has been observed above, p. 20, that this was the first Parce nobis Do7nine. Libera nos Dotnine. part of our Service which was pub- licly used in English. •* The most modern saint whose date we are enabled to fix precisely is Eadmund, king of East Anglia, who was slain while fighting with the Northmen in 870 ; and the clause in the Litany beginning * A persecutione paganontni ' seems to connect the composition of it more distinctly with the sufferings of that stormy period. C. H. MORNING AND EVENING PR A YER. 255 Libera nos Domine. Libera nos Domine. Libera nos Dofnine. Libera nos Domine. Libera nos Domitie. Libera nos Domine. Libera 7ios Domine. Libera nos Domine. Libera tios Domine. Te rogamus, audi nos. Te rogamus^ audi nos. Ab insidiis diaboli, Libera nos Domine. A peste superbiae, Libera nos Domine. A carnalibus desideriis, Libera nos Domine. Ab omnibus immunditiis mentis et corporis, Libera nos Domine. A persecutione paganorum et omnium inimicorum nostrorum, Libera nos Domine. A Ventura ira, A subita et asterna morte, Per mysterium sanctee Incarnationis Tuse, Per crucem et passionem Tuam, Per sanctam resurrectionem Tuam, Per admirabilem ascensionem Tuam, Per gratiam Sancti Spiritus Paracliti, A poenis inferni, In die judicii, Peccatores, Ut pacem et concordiam nobis dones, Ut sanctam Ecclesiam Tuam regere et defensare digneris. Te rog. Ut domnum apostolicum et omnes gradus ecclesise in sancta reli- gione conservare digneris, Te 7-ogamus, audi nos. Ut archiepiscopum nostrum et omnem congregationem illi com- missam in sancta religione conservare digneris, Te rogajnus. Ut locum istum et omnes habitantes in eo visitare et consolari digneris, Te rogaimis, audi nos. Ut omnibus benefactoribus nostris setema bona tribuas, Te rog. Ut remissionem omnium peccatorum nostrorum nobis donares, Te. Ut animas nostras et animas parentum nostrorum ab seterna dam- natione eripias, Te rogamzis, audi nos. Ut nobis miseris misericors misereri digneris, Te rogamus. Ut inimicis nostris pacem caritatemque largiri digneris, Te rog. Ut fructus terrse dare et conservare digneris, Te rogamus, audi nos. Ut fratribus nostris et omnibus fidelibus inlirmis sanitatem mentis et corporis donare digneris, Te rogamus, audi nos. Ut cunctis fidelibus defunctis requiem Kternam donare digneris, Te. The Litany. Ut nos exaudire digneris. Fill Dei, Te rogamus, audi nos. Agnus Dei, qui tollis peccata mundi, Agnus Dei, qui tollis peccata mundi, Christe, audi nos. Kyrie eleison. Christe eleison. Kyrie eleison. Te rogamus, audi nos. Parce nobis Domine. Miserere nobis. 2t;6 THE ORDER FOR BAIL V The following is the form of Litany said in the Greek Church at the commencement of the Liturgy of St. Chrysostom :^ O AiaKovog' 'El/ eiplirr] rov YLvpibv derjOwnev. O Xopoc' Kvpie eXirjaof. YiTEp Ti]Q hvujOsv €ipr]i'r]C, Kcii tTi^ awrrjpiuQ ruiv \pv^iov i^^dy^ Tov Kvptov CtrjOwfier. Kt/ptf kXtrjfTOv. Yvlp Ti'jQ e'ipyjvi]g tov avfXTravrog Koaf-iov, iva-raQtiaq rCw ayiidv TOV Qeav KKKXi^criuiy, kui rrjQ rwi' navriov eyoaewg. Yirep TOV ayiov O'licov tovtov, kcu rwv /itra iriarewQ, tvXa(oeiac, icai (fi0;wv Qeov eicnoi'Tbty tv avrij, 'YTrep TOV 'Ap-)(^L{Tri(Tt:o-!rov j/yutDi' (tov ^e'tvoc), tov Tif.ilov Upea- (3vTSpiov, TTJg iv XptoTw Aiacoj'tac, iravTOQ tov liXrjpov, Kai tov Aaou. Yizsp Twv eu(Ttj3e(rTd.r(i)y kcu QiO(j>v\dh:T(i)i' BacnXeti)^ ^/twi^, TravToe TOV UaXuTiov, Koi tov aTpuTOTredov avTutv. 'Yirep Ti]Q ayiag Moi'ijg ()/ Trjg ttoXcwc) TuvTiqg, naarjg iroXetog KaL )^wpac, Kai tiJjv Tr/oret oli>:ov)'Tva.g Twy aloipwy. O Xopog* 'A^iiy. 1 Euchologion, p. 47. MORNING AND EVENING PRAYER. »sr The old Western Litanies generally commenced with the form Kyrie eleison, each part of it being once or thrice repeated. It was all omitted in preparing the Litany of 1544; and at the same time the words miserable sinners were added in the Invocations of the Trinity, and also the words, proceeding from the Father mid the Son. These changes, and the mode of repeating the clauses, are peculiar to our English Litany. Next in the old Litanies came the Invocation of Saints, be- ginning with St. Mary, and ending Oinnes sancti : orate fro nobis. But in the Litany adopted by Hermann and his advisers, which supplied some hints to Cranmer in his work of revision, these were entirely omitted. Only three such clauses had been retained by our Reformers in 1544. They stood as follows : — Saint Mary, mother of God, our Saviour Jesu Christ, pray for us. All holy angels and archangels, and all holy orders of blessed spirits, pray for us. All holy patriarchs, and prophets, apostles, martyrs, confessors, and virgins, and all the blessed company of heaven, pray for us. Each clause was repeated by the choir, in the same way as the preceding Invocations of the Trinity. In the revision of this Litany for the King's Primer (1545) these three clauses still appeared, but only the words pray for 7ts were given to the choir. The clauses were entirely omitted in the Litany of Edward VI. The Prayer, between the Invocations and the Depre- cations, was inserted in 1544, in the place of the old and short clause, Propitins esto : parce nobis Doniine} It is a translation of an anthem at the end of the Penitential * A second clause was added by Domine. ' Hermann's Litany had two Quignon, ^ Propitins esto : cxaudi 710s similar clauses. The Litany. The Invoca- tions. 258 THE ORDER FOR DAIL Y Psalms, which therefore stood in the Breviary imme- diately before the Litany : — Ne reminiscaris, Domine, delicta nostra, vel parentum nos- trorum, neque vindictam sumas de peccatis nostris. Non dicititr iilterius qiiando dicititr in choro. Parce, Domine, parce populo tuo quern redemisti pretioso sanguine tuo, ne in ceternum irascaris nobis : et ne des haereditatem tuam in perditionem, ne in ceternum obliviscaris nobis. Then follow, in all the Litanies, the Deprecations, varying both in phrase and number, but preserving a general uniformity of subjects : they were given com- monly in single clauses, each being followed by Libera nos Doinhie. No one will doubt that Cranmer exercised the soundest judgment in his selection of these clauses, and in bringing them together as they had never been arranged before. The last of the series only has been changed since 1544. It then contained the clause, ' from the tyranny of the bishop of Rome, and all his detestable enormities,' after ' privy conspiracy : ' in the next year the phrase was changed into * abominable enormities,' in the Primer (1545); but the original phrase appeared in Edward's Prayer Books, and in the Litany printed in the first month of Elizabeth's reign.^ When the Litany was published by authority (1559), as used in the royal chapel, the clause was omitted. The words 'rebellion' and ' schism ' were inserted at the last revision of the Prayer Book in 1661. The next portion, the plea for mercy by the merits of Christ's passion, is formed from the old English Litany and that in Hermann's Consultation, as will be seen from the following phrases : — Per mysterium sanctse incarnationis tuas : — Per nativitatem tuam : — By thy holy nativity (H.) : — Per sanctam circumcisionem tuam : — Per baptismum tuum : — Per jejunium tuum : — By thy baptism, fasting, and temptations (H.). ^ See above, p. 54- MORNING AND EVENING PRAYER. 259 Again : — By thine agony and sweating of blood (H.) : — Per crucem et passionem tuam : — Per pretiosam mortem tuam: — Per mortem et sepulturam tuam (Ouign.) : — By thy death and burying (H.) :— Per gloriosam resurrectionem tuam : — Per admirabilem ascensionem tuam: — By thy resurrection and ascension (H.) : — Per gratiam Spiritus Sancti: — Per adventum Spiritus Sancti Paracleti : — By the coming of the Holy Ghost the Comforter (H.). The next clause is formed by combining four separate clauses of Hermann's Litany : — In all times of our tribulation : — In all times of our prosperity :— In the hour of death: — In the day of judgment: Deliver us, O Lord. The clauses of the old Litany were : — In hora mortis, succurre nos Domine. In die judicii, libera nos Domine. The form of the suffrages that follow is common to all the Litanies, but the subjects vary considerably. After the suffrage for the Church, those for the eccle- siastical orders usually came first, and were followed by those for the prince and for Christian people. Yet the intercessions for rulers of the Church and of the State are occasionally transposed.^ The clergy were described by Cranmer under the names of ' bishops, pastors, and ministers of the Church ; ' which was altered at the last revision to ' bishops, priests, and deacons,' — an expression more distinctly opposed to Presbyterian notions of the Christian ministry. The Prayer for the peace of all nations is peculiar to our Litany. The old phrase was, ' That thou yield everlasting goods to our good doers.' Hermann's Litany prays, * to give peace and concord to all kings and princes." Quignon limits the prayer for peace to Christian kings ^ Maskell, Mon. Rit. 11. pp. 220, 226, S 2 Tho Litany. The Inter- cessions. 26o THE ORDER FOR DAILY and all Christian people. The ancient Anglo-Saxon Litany is remarkable in this respect, that it contains a suffrage * for our enemies.' The suffrages for grace seem to be formed from Her- mann's Litany, where we find the expressions : — That thou wilt vouchsafe to bring them again into the way of truth, which stray and be seduced : — to tread Satan under our feet : — to send faithful workmen into thy harvest : — to give to all the hearers increase of thy word, and the Iruit of thy Spirit: — to lift them up that be fallen, and to strengthen them that stand: — to comfort and help the weaklings and such as be tempted. The Sarum Litany has only : — Ut obsequium servitutis nostrae rationabile facias : — Ut mentes nostras ad coelestia desideria erigas. Two similar clauses had been introduced into Mar- shall's Primer : — That thou vouchsafe that all which do err and be deceived may be reduced into the way of verity: — That thou vouchsafe that we may the devil with all his pomps crush and tread under foot. The suffrages for special mercies may be considered as Cranmer's composition. The same subjects are indeed found, some of them in Hermann's Litany, and some in that of Marshall's Primer, but not with the same excel- lence of arrangement or expression. There are only two similar petitions in the Sarum Litany : — Ut miserias pauperum et captivorum intueri et relevare digneris : — Ut fructus terrs dare et conservare digneris. The last suffrage has nothing corresponding to it in any other Litany ■} it is a beautiful summary, expressing * One expression has been traced remissionem omnium peccatorum, in a prayer at the Elevation in an negligentiarum et ignorantiarum mea- edition of the Horce B.V.M. (Paris, rum.' Wix\\\\, Annotated Prayer Book, 1530): 'Sanguis tuus, Domine Jesu p. 5S7. Christe, pro nobis effusus sit mihi in MORNING AND EVENING PRAYER. 261 what we ought to feel at the conclusion of such petitions as have preceded : it is in general expressions, to supply- any omission of a request, or of a confession, which ought to have been made : a prayer for repentance, forgiveness, and the grace of amendment of life.^ The Lesser Litany which follows is according to the old form ; the Response, ' Grant us thy peace,' being in- serted from Hermann's Litany. The Versicle, Response, and Prayer, ' O God, merciful Father, &c.,' are also taken from Hermann's Litany, as to their position. The English Litanies had many versicles in this place besides the couplet ; and the prayer had been the Collect in the Mass/rt? tribiilatione cordis : — Deus qui contritorum non despicis gemitum, et moerentium non spernis aftectum; adesto precibus nostris, quas pietati tuje pro tribulatione nostra offerimus : implorantes ut nos clementer respicias, et solito pietatis tuje intuitu tribuas ut quicquid contra nos diabolicae fraudes atque humanae moliuntur adversitates ad niliilum redigas, et consilio misericordias tuae allidas ; quatenus nullis adversitatibus Issi, sed ab omni tribulatione et angustia liberati, gratias tibi in ecclesia tua referamus consolati. Per Dominum.* The next portion, reaching to the end of the Gloria Patri, also differs from the older Litanies in its position. It was taken by Cranmer, in 1544, from the Litroduction to the Litany sung on Rogation Monday before leaving the choir to form the procession : — Ordo processionis in secunda feria in rogationihis. Hac anti- phona dicatur a tola choro in stallis antequain exeat processio, The Lltanr. 1 The American Prayer Book has some verbal differences in the Litany (e.g. ^prosperity'' for wealth), and necessarily substitutes a general suf- frage for 'all Christian rulers and magistrates ; ' instead of those for the Queen. Before the Lesser Litany, it directs that ' the Minister tnayf at his discretion, omit all that follozus, to the Prayer, We humbly beseech thee, &c.' It also inserts the General Thanksgiving in the place where it is to be read, before the Prayer of St. Chrysostom. 2 Miss. Sar. col. 797*. Versicles and Prayers. 262 THE ORDER FOR DAILY cantore incipietite aniiphonam. An. Exsurge, Domine, adjuva nos, et libera nos propter nomen tuum. Alleluia. Ps. Deus, auribus nostris audivimus : patres nostri annuntiaverunt nobis. Non dicatur nisi primus versiis, sed statim sequatiir. Gloria Patri. Dcinde repetatur. Exsurge Domine.^ In translating the verse of the Psalm, Cranmer com- pleted the sense by adding the second verse ; the Avhole passage is Ps. xliv. i, in our translation. The Versicles were taken at the same time from an occasional portion added to the Litany in time of war : — .5"/ neccsse fuerit, versus scquentcs diciintur a predictis clericis in tempore belli. Ab inimicis nostris defende nos, Christe. Afflictionem nostram benignus vide. Dolorem cordis nostri respice clemens. Peccata populi tui pius indulge. Orationes nostras pius exaudi. Fili Dei vivi," miserere nobis. Hie et in perpetuum nos custodire digneris, Christe. Exaudi nos, Christe, exaudi, exaudi nos, Christe.' The last couplet was added at the same time, and was called ' TJie Versicle' and ' The Answer^ showing that it came from a different source. It was one of the couplets among the ' preces'' of Morning and Evening Prayer.^ After the Versicles, the old Litanies of the English Church ended, for the most part, with the following seven Collects :^ — I. Deus cui proprium est misereri semper et parcere, suscipe deprecationem nostram; et quos delictorum catena constringit, miseratio tuae pietatis absolvat. Per. ^ Processionale Sarisb. fol. cxvi. 'Additional note on the Litany,' p. Paris, 1530. 586. '^ This is rendered, *0 Son of ^ Processionale Sarisb., ' Letania David;' cf. Luke xviii. 38 : it was in rogationibus,' fol. cxxxiiii. a not uncommon expression in ^ Above, pp. 190, 193. mediaeval devotion ; see examples * Maskell, ]\Io7i. Rit. 11. pp. 107 — in Blunt, Atmoiated Prayer Book, no, and pp. 221, 227. i MORNING AND EVENING PR A YER. 263 2. Omnipotens sempiterne Deus, qui facis mirabilia, &c. {TJic Prayer f 07' the Clergy and People.) 3. Deus qui caritatis dona per gratiam Sancti Spiritus tuorum cordibus fidelium infundis, da famulis et famulabus tuis, frati^ibus et sororibus nostris, pro quibus tuam deprecamur clementiam, salutem mentis et corporis, ut te tota virtute diligant, et quae tibi placita sint tota dilectione perficiant. 4. Deus a quo sancta desideria, &c. [The Secotid Collect at Evening Prayer.) 5. Ineffabilem misericordiam tuam nobis qucesumus, Domine, clementer ostende ; ut simul nos et a peccatis omnibus exuas, et a poenis quas pro his meremur benignus eripias. 6. Fidelium Deus omnium conditor et redemptor, animabus famulorum famularumque tuarum remissionem cunctonmi tribue peccatorum : ut indulgentiam, quam semper optaverunt, piis sup- plicationibus consequantur. 7. Pietate tua qusesumus, Domine, nostrorum solve vincula omnium delictorum ; et intercedente beata et gloriosa semperque virgine, Dei genetrice, Maria, cum omnibus Sanctis tuis, nos famulos tuos et omnem populum catholicum in omni sanctitate custodi ; omnesque consanguinitate ac familiaritate, vel confessione et ora- tione nobis vinctos, seu omnes christianos, a vitiis purga, virtutibus illustra, pacem et salutem nobis tribue ; hostes visibiles et invisi- biles remove ; pestem et famem repelle ; amicis et inimicis nostris veram caritatem, atque infirmis sanitatem largire ; et omnibus fidelibus vivis ac defunctis in terra viventium vitam et requiem a^ternam concede. Per eundem Christum Dominum nostrum. Amen. In revising the English Litany in 1544, Cranmer placed here the following six Collects : — 1. The first part of our present prayer, We Jmmbly beseech thee dr^c, altered from an old Collect : — Infirmitatem nostram qua;sumus, Domine, propitius respice : et mala omnia quae juste meremur omnium sanctorum tuorum inter- cessione averte. Per.^ 2. O God, whose nature and property, &c. {Pens ciii proprium.) 3. Almighty and everliving God, which only workest great marvels, &c. {Oinnipotens sempiterne Dens qni facis.) 1 Brev. Sar. Psalt., Memoria de it follows the preceding Versicles at omnibus Sanctis ad viatufinas : Pro- the end of the Litany on the vigil of cessionale Sar. fol. cxxxiiii. ; where the Ascension. The Litany 264 THE ORDER FOR DAIL Y The Litany. Prayers and Thanks- givi}tf;s iifion severa I occasions. 4. A translation of the Collect, Lieffabilevi misericordiam. 5. Grant, we beseech thee, <* Almighty God, that we in our trouble put our whole confidence upon thy mercy, that we may against all adversity be defended under thy protection. Grant this, &c. 6. A Prayer of Chrysostotn. In 1549 the first and fifth of the above Collects were formed into our present Prayer, the Prayer of St. Chry- sostom (without any title) being left as the conclusion. The Occasional Prayers, For Rain and For Fair Wea- ther, were added to the Collects at the end of the Com- munion Office. In 1552 these, with four other Occasional Prayers, were inserted at the end of the Litany before the Prayer of St. Chrysostom : while the concluding benediction was added to the Litany of Elizabeth (1559). The Occasional Prayers are entirely English compo- sitions ; the Collects in the special Masses for Rain, for Fair Weather, and in Time of War, can hardly be said to have furnished a hint towards their expressions. The Prayers /;/ tJie time of Dearth and Famine were added in 1552 ; the second form was left out in 1559, and only restored, with alterations, in 1661. The Prayer In the time of War and Tumults belongs to 1552, and also that In the time of any common Plague or Sickness. It is probable that all these forms had their origin in the necessities of the time.^ The Prayers to be said every day in the Ember weeks were added at the last revision. They are peculiar to the English ritual.^ The Ember 1 We find an account of the ib. ch. iii. Sweating Sickness, and a Dearth, in 2 Palmer, Orig. Lit. I. p. 305. 1551 : Strype, Mem. Eccl. Ed. VI. The first of these Prayers is in Cosin's bk. II. ch. iv. Also there was a Collection of Private Devotions {idz"]); general European war, besides the the second in the Scottish Prayer more pressing troubles in Ireland : Book (1637). MORNING AND EVENING PRAYER. 265 days were called tJic Fasts of the four ScasuHS,'^ or, in our Calendar, the Ember days at the four Seasous ; and the observance of them with special fasting and prayer was an act of consecration of the four seasons of the year. Being occasions of peculiar solemnity, ordinations were held at these times ; and this is the order of our Church in the 31st Canon. The particular days were settled by the Council of Placentia (logs)'' to be the Wednesday, Friday, and Saturday after the first Sunday in Lent, after Whitsun Day, after the 14th of September (the feast of Holy Cross), and after the 13th of December (St. Lucia). The rubric, however, directs one of the prayers to be said not only on the Ember days, but on every day of the Ember weeks.^ The Prayer that may be said after any of the former is as old as the Sacra- mentary of Gregory;^ and in an English form has had a place in the Prymer as long as that book can be traced, standing with the Collects at the end of the Litany.^ It was, however, omitted during the reign of Edward VI., but restored in the Litanies at the beginning of the reign of Elizabeth (1558 and 1559).*^ .Its place is after the Ember Prayers, and not after the Prayer for all Con- ditions of Men. J- From jcjttnia qitatiior tcmp07-zivi the Germans called these seasons quatember ; and hence some have derived our term ember. Soames (Angl-Sax. Church, p. 258) de- rives it from y7)ib, ''about,' and reti or ryne, 'a ittn;^ the word signify- ing a circuit, or course. See also Richardson's Diet. s. v. Ember- week. 2 Can. xiv. Mansi, XX. S06. 2 Of the two prayers, the first is more appropriate to the former part, and the second to the latler part, of the week. * Greg. Sacr. Orationes pro pec- cat is. Opp. III. p. 195. ^ Maskell, Mon. Rit. II. p. 107. Being a short Collect, it is given here as an example of medieval English : — ' Preie we. Orisoun. Detis cui propriiim. God, to whom it is propre to be merciful and to spare euermore, undirfonge oure preieris : and the mercifulnesse of tbi pitie asoile hem, that the chayne of trespas bindith. Bi criste our lord. So be it.' This Collect is omitted in the American Prayer Book. * Above, p. 54. Occaslonri Prayers. 265 THE ORDER FOR DAILY The Prayer for the High Court of Parliament was com- posed most probably by Laud, when bishop of St. David's. It first appeared in an ' Order of Fasting,' in 1625, and again in 1628 in a special form of Prayer ' necessary to be used in these dangerous times of war.' In these early forms it is almost verbally like the present Prayer, only somewhat longer : it also contains the words ' most religious and gracious king,' ^ which have been commonly supposed to have been introduced as a com- pliment to Charles II. In 1661 the Prayer was inserted in a special form for a Fast-day on the 12th of June, and again in the following January ; and at the same time it was placed by the Convocation in the Book of Common Prayer.^ The composition of the Prayer for all Conditions of Men has been ascribed to Bishop Sanderson. It was, however, most probably composed by Dr. Peter Gun- ning, Master of St. John's College, Cambridge, and suc- cessively bishop of Chichester and Ely. In its original shape it is supposed to have been longer, and to have brought into one prayer the petitions for the King, Royal Family, Clergy, &c., which are scattered through several Collects.^ The Convocation, however, retained the Collects ; and therefore threw out the corresponding clauses in this general Prayer, without altering the word finally, which seems to be needlessly introduced in so short a form. Before this, no general intercessory prayer ^ Sovereigns are mentioned as fuVf^e'ffTaToi KoiX TTiaTSTaTOt in tlie Anaphora of St. Basil's Litnrgy : Neale, Eastern Church, p. 595. 2 Card well, Conferences, p. 233, note; Lathbury, Hist, of Con-'oc. pp. 301 sq. ; Clay, Prayr Book Illust^-ated, Pref. p. xxv. The word Dominions was substituted for King- doms by an Order of Council of Januai7 i, 1801. ^ See the objections to short Col- lects raised by the Dissenters at the Savoy Conference, Cardwell, Conf. pp. 308 sq. ; above, p. 117. MORNING AND EVENING PRAYER. 267 occurred in the Service, except on those mornings when the Litany was said. Praise is an essential part of Divine worship. Hence we retain, throughout the Services, Doxologies, Psalms, and Canticles. But these do not include that particular thanksgiving for extraordinary deliverances, or indeed for daily mercies, which is due to the Author and Giver of all good things. Hence some particular thanksgivings^ were annexed to the Litany, at the revision of the Prayer Book after the Hampton Court Conference, by order of James L, under the title of 'An enlargement of tJianksgiving for diverse benefits, by ivay of expla- nation!'^ These were thanksgivings for Rain, for Fair Weather, for Plenty, for Peace and Victory, and for Deli- verance fi'oni the Plague in two forms.^ At the last revision, after the restoration of the Monarchy, another special form of thanksgiving w^as added, for Restoring Pnbliek Peace at Honie.'^ Its language must have been felt to be strikingly appropriate, when read with the restored Common Prayer, after such a period of outrage and sedition. At the same time the Convocation accepted a form of General Thanksgiving, composed by Bishop Reynolds,^ which rendered the book more perfect ^ ' The English ritual, I believe, is the only one which contains special thanksgivings for the mercies of God, others having confined themselves to general expressions of gratitude on all such occasions. It has therefore, in t'ae present case, improved on the ancient customs of the Christian Chuich, instead of being in any way inconsistent with them.' — Palmer, Orig. Lit. I. p. 307. See Hooker, EccL Pol. V. 43. * See above, pp. 91 sq. • Cardwell, Conf. pp. 222 sq. •• Probably Cosin's composition : Blunt, Annotated Praye}- Book, p. 67. ^ ' A form of Getteral Thanksgiving was prepared by the Bishop of Nor- wich on the 14th of December. It is frequently stated that the General Thanksgiving was composed by Sanderson ; but it is clear from the proceedings of the Upper House that it was prepared by Bishop Rey- nolds. ' — Lathbury, Hist, of Convoc. p. 289. See also Cardwell, Con- ferences, p. 372, note; Joyce, English Synods, p. 716, Occasional Prayer*. Thanks- givings. 268 MORNING AND EVENING PRAYER. Occasional Prr.yers. by making the Thanksgivings correspond with the Prayers.^ ^ In the American Prayer Book the Prayer for all conditio7is of Men and the General Thanksgiving are inserted in their place in the Morning and Evening Prayer. The Occasional Prayers and Thanksgivings include additional forms, For a Sick Person, For a Sick Child, For a Person or Persons going to Sea, For a Person under Affliction, For Malefactors after Condemnation, and A Prayer to be 7ised at the Meetings of Convocation ; also A Thanksgiving of IVomen after Childbirth, For Recovery from Sick- ness, and For a Safe Return from Sea. The Prayer for the Parliament be- comes, with a slight alteration, A Prayer for Congress. In the Prayers For Fair Weather and ht time of Sickness the references to the Old Testament are omitted. CHAPTER II THE COLLECTS, EPISTLES, AND GOSPELS; AND PROPER LESSONS FOR SUNDA YS AND HOLY DA YS. This part of the First Prayer Book of Edward VI. was entitled TJie Introits, Collects, Epistles, and Gospels, to be used at the celebration of the Lord's Supper and Holy Communion througli the year : with proper Psalms and Lessons for divers Feasts and days. An Lntroit, or Psalm to be sung at or before the commencement of the Com.munion Office, was prefixed to each Collect. These were removed^ at the revision in 1552 ; and the Proper Lessons were placed in the Calendar of Lessons. The Epistles and Gospels are, with few exceptions, the same that had been appointed in the ancient Use of the English Church.^ They form two series, which may be distinguished as doctrinal and practical. The 1 As a substitute for the lntroit, li. of Lilu7-gico7i EcelesicE Latina, in cathedrals, the hymn Tersanctus under the title, Divi Hieronymi pres- is generally sung by the choir : the dyferi Comes sive Lectiotiarius. It practice shows that the appropriate contains Epistles and Gospels for Psalm might have been advan- Sundays and Festivals, and for tageously retained. Wednesdays and Fridays in the 2 It is said that Jerome was re- Epiphany, Easter, and Trinity sea- quested by Damasus, bishop of Rome sons, agreeing veiy closely with tlie (366 — 3S4)) to make a selection of Sarum Use, but differing from the Scriptures to be read in the public Roman. See Blunt, Annotated Ser\'ice. There is such a compila- Prayer Book, p. 70. \ion, published by Pamelius in VoL 270 THE COLLECTS, AND ecclesiastical year is divided into two parts. The first, from Advent to Trhiity, is designed to commemorate the life of Christ on earth ; and the several particulars of His life are celebrated in their order, — His incarnation, nativity, cirauncision, manifestation to the Gentiles ; His doctrine and miracles. His baptism, fasting, and temptation ; His agony, His cross, His death, His burial, His resnrrection, His ascension ; and the mission of tlie Holy Ghost: the object of the Epistles and Gospels during this time is to remind us of the benefit which we receive from God the Father, through the mediation and atonement of God the Son, and through the mini- stration of God the Holy Ghost. Hence this part of the Church's course of teaching is fitly ended with the Commemoration of the Blessed Trinity. In the second part of the year, from Trinity to Advent, the portions of Scripture are selected with the view of instructing us to lead our lives after our Lord's example. The Collect'^ may be defined as a prayer for some 1 The Collecf, or prayer, into which the priest collects the supplications of the people (Mkrolog/is, iii. ), or in which the people pray ' in the person of holy chirche' [Mirrour of our Ladye, fol. Ixxiii.), is (i) a hturgical prayer ; (2) short ; (3) containing one main petition ; (4) consisting of one sentence ; (5) asking through the merits of our Lord, or (6) ending with an ascription of praise to the Blessed Trinity. Neale, Essays on Liturgiology, p. 49 ; Blunt, Anno- tated Prayer Book, p. 69. The York Missal has a note upon the con- cluding phrases of the Collects •.— '■Si dirigitur senna ad Patrein absque nientione Filii et Spiritus Sancti, sic finictur Per Dominum nostrum Jesum Christum Filium tuum : Qui tecum vivit et regnat in unitate Spiritus Sancti Deus : Per omnia srecula sseculorum. Siverode Spiriiit Sancto fiat vientio, dicetur: In uni- tate ejusdem Spiritus Sancti Deus. Si vera de Filio fiat inentio ante finaleni partem, dicetur: Per eundem Dominum nostrum Jesum Christum Pallium. Si vcro in fine fit mentio de Filio, dicetur: Qui tecum vivit et regnat. Si ant em ad Filinin dirigitur oratio sine mentione Spiritus Sancti, dicetur: Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti Deus. Si fiat mentio de Spiritu Sancto, dicetur : Qui cum Patre et eodem Spiritu Sancto vivis et regnas. Ltetn oratiojies ad Patrem in quibus mentioncni de Trinitate facimus, sic concludinuis : In qua vivis et regnas. I/las aiitcm quas ad ipsam Triuitatem dirigimus, sic finimus : Qui vivis et regnas Deus.' Maskell, Ancient Liturgy, p. 30, note. PROPER LESSONS. 271 grace or blessing in connexion with the Epistle or Gospel, or with both of them. It is peculiar to the Western Church.^ The Collects that we still use have for the most part a venerable antiquity, the greater number of them having been translated from those in the Missals of the English Church. Many of them are in the Sacramentary of Gregory the Great, bishop oV Rome, and therefore date at least from A.D. 590; while some are still older, and are found in the Sacramentary of his predecessor Gelasius (494). Moreover, these ancient Sacramentaries have the general appearance of being an arrangement of previously existing materials, rather than a composition of new forms of prayer. The observation of A dvoit, as a season of preparation for Christmas, cannot be certainly traced to an earlier date than the sixth century,'- at least in the West : and even then the Eastern and Western Churches did not agree in a uniform period for its celebration.^ The Nestorians in the East were the first who changed the commencement of the year from Easter* to Advent ; and we find this change adopted in Gaul in the sixth century.^ The Collects for the first and second Sundays were composed in 1549, being formed from the Epistles: that for the third Sunday was substituted at the last revision 1 No Eastern Communion Office contains any trace of such a prayer : Mr. Freeman (Principles, I. pp. 141 sqq.) considers that the exapo- steilaria, or hymns of praise and meditation derived from the Gospels, may have been the origin of the Collects, which were probably intro- duced {circ. 420) when Cassian and others imparted to the Latin Church some acquaintance with the Eastern rites. ' See Guericke, p. 176, ^ In the Orthodox Greek Church, since the sixth century, Advent lias begun on St. Martin's Day (Nov. 14), and has included six Sundays and a forty days' fast, called the Quadra- gcsinia S. Martini: ib. p. 177, 7iote. * The Easter month was naturally adopted as the TrpoJTos fx.y]v (Euseb. //. E. VII. 32), from the Jewish reckoning of the year from the month Nisan. ^ Guericke, ' Remarks,' p. 178. Antiquity of the Collects. Ohsen'a7icc of Advent. The Collet ti THE COLLECTS, AND for a translation of the old Collect, the Collects in the Sarum Missal : — The followinsf are Excita, quaesumus, Domine, potentiam tuam, et veni : ut ab imminentibus peccatorum nostrorum periculis te mereamur pro- tegente eripi, te liberante salvari. Qui vivis. Excita, Domine, corda nostra ad prasparandas unigeniti tui vias : ut per ejus adventum purificatis tibi mentibus servire mereamur. Qui tecum, Aurem tuam, quresumus, Domine, precibus nostris accom- moda : et mentis nostra tenebras gratia tuas visitationis illustra. Qui vivis. Excita, queesumus, Domine, potentiam tuam, et veni : et magna nobis virtute succurre : ut per auxilium gratiae tuae quod nostra peccata praspediunt, indulgentia tuae propitiationis acceleret. Qui vivis. A Feast of the Nativity of Christ'^ is only to be found obscurely hinted at before the fourth century. Towards the latter part of that century the Roman Church had fixed it to the 25th of December ;2 and a little later we also find it in the East, and kept on the same day.^ The mediaeval Ofiices contained Masses for the Vigil and the early Morning-, as well as for the day itself of the Nativity.* And in 1549 two Commimions^ were ^ Feshim natalis donnnjci, nata- litia Christ!, ijfxfpa yeuedMos, rd y^vfOKia. 2 In Rome from the very first, and in the whole of the West also from a very early period, this day was looked upon as the Saviour's actual birthday ; a view which must have had some historical tradition to rest upon : the chronological correctness of this date is defended by St. Chrysostom, Homil. els ttjj/ yeuiBKiov ij/xepav, 0pp. II. p. 354. Guericke, p. 16S. * See Guericke, pp. 167 — 172. * I}i vigzlia Nativitatis Domini ; In gain lantii ; In Aurora ; and In die Nativitatis Domini. Beda has homilies for these Services, 0pp. VII. pp. 298 sqq. Three Masses for Christmas Day are found in the Roman rite as early as it can be traced. The Gallican and the Moz- arabic Offices provided only one. Forbes, Ancient Liturgies of the Gallican Church, p. 34. 5 The Collect at the first Com- munion was taken from the Mass In vigilia: ' Deus qui nos redemp- tionis nostras annua expectatione IcEtificas ; prccsta ut unigenitum tuum, quern redemptorem Iceti suscipimus, venientem quoque judicem securi videamus;' the Epistle and Gospel from the Mass In galli cantu. \ PROPER LESSONS. ■-n appointed for this day : the Epistle and Gospel of the High Mass, with a newly composed Collect, which were used at the second or principal Communion, are retained in our present Service. The first Lessons^ contain prophecies of the coming of Christ in our nature ; and the second Lessons, Epistle, and Gospel point out the completion of those prophecies in the history of the incarnation. In the Collect we pray thrt we may be partakers of the benefit of His birth ; and the Psalms are expressive of praise and thanksgiving for the revelation of this mystery. The words of Ps. xix., TJie heavens declare the glory of God, &c., are applicable to the circumstances of the birth of Christ, when a new Star appeared, which so plainly declared His glory, that the wise men came from the East to worship Him: Ps. xlv., a marriage song upon the nuptials of Solomon with the daughter of Pharaoh, is mystically applicable to the union between Christ and His Church : Ps. Ixxxv. has always been applied to the redemption of man by the coming of Christ: Ps. Ixxxix. is a commemoration of the mercies performed, and promised to be continued to David and his posterity to the end of the world ; the birth of the Messiah being the greatest of those mercies : Ps. ex. is a prophecy of the exaltation of Christ to His kingly and priestly office : and Ps. cxxxii., composed upon the occasion of the building of the temple, recounts the promises of God to David that Sion should be the dwelling-place of the Lord Himself All these Psalms were appointed in the Breviary, After Christmas Day immediately follow the three Holy Days of St. Stephen, St. John, and The Innoeents} 1 The Morning Lessons had been was the 'little Chapter,' read ^ ad read among the Lections at Matins, i//.' Fart of the second Evening Lesson " The first express mention of The LessoHS. Isa. ix. 1-7 ; vii. 10-16. Lnke ii. 1-14. Tit. uL 4-8. The P saints. 274 THE COLLECTS, AND St. Stephen The Innoc'ii':. St. Stephen was the first martyr;^ St. John was the disciple whom Jesus loved ; ^ and the slaughter of the children at Bethlehem was the first result of the Saviour's birth.^ ' Martyrdom, love, and innocence are first to be magnified, as wherein Christ is most honoured.' The old Collects were : — Da nobis quJESumus Domine imitari quod colimus ; ut discamus et inimicos diligere : quia ejus natalitia celebramus, qui novit etiam pro persecutoribus exorare Dominum nostrum Jesum Christum Filium tuum. Qui tecum.* Ecclesiam tuam quaesumus Domine benignus illustra: ut beati Johannis apostoli tui et evangelistas illuminata doctrinis, ad dona perveniat sempiterna. Per.' Deus cujus hodierna die prasconium innocentes martyres non loquendo sed moriendo confessi sunt : omnia in nobis vitiorum mala mortifica ; ut fidem tuam quam lingua nostra loquitur, etiam moribus vita fateatur. Qui cum Deo.^ The Rubric directs the Collect of the Nativity to be j said after the Collect of the day, on all these days and these four connected commemora- tions, as forming one common fes- tival, is found in Bernard, Homil. de Quatuor continnis sollimnitatibus, 0pp. I. 787, ed. Bened. Guericke, p. 184, note. Beda has homihes upon them, as on successive days : 0pp. VII. pp. 310 sqq. 1 The festival of St. Stephen (Dec. 26) has been kept since the fourth century. The idea of the Church in its institution is expi-essed by Ful- gentius : ' Natus est Christus in terris, ut Stephanus nasceretur in ccelis;' int. 0pp. Augustin. V. in Append. Sertn. 215; Guericke, pp. 182 sq. 2 The festival of St. John is not of so early a date as St. Steplien. The Mozarabic Missal is the first that gives a prayer for this day. Guericke, p. 183. 3 The festival of the Innocents was originally, and even as late as the fifth century, associated with that of the Epiphany : Guericke, p. 184. ■* Missal. Sar. Ln die S. Step/mni Protomartyris, col. 61. The. Collect until 1661 was, 'Grant us, O Lord, to learn to love our enemies, by the example of thy martyr Saint Stephen, who prayed for his persecutors, to thee which livest, &c. ' ^ Missal. Sar. In die S. Johannis Evangdistit, col. 65. Tlie words, ' may so walk in the light of thy truth,' were added in 1661. ® Missal. Sar. In die Safictorum Innocentium Martyrum, col. 67. The Collect mrtil 1661 was, ' Al- mighty God, whose praise this day the young Innocents thy witnesses have confessed and showed forth, net in speaking, but in dying : mortify and kill all vices in us, that in our conversation our life may express thy faith, which with our tongues we do confess ; through Jesus Christ our Lord,' PROPER LESSONS. 275 until the Eve of the Circumcision. In the old Offices, the Collect of St. Stephen was followed by Memoria de Nativitate ; and the Collect of St. John by Mcinoria de Nativitate et de sancto StepJiano ; and the Collect of the Innocents' Day by Memoria de Nativitate : de sancto StepJiano : et de sancto JoJianne. According to this Rubric, the Sunday which falls after the 25th of December does not require a special Collect, being within the octave of the Nativity. The Sarum Missal contained an Office, Sexta die a Nativitate Domini, sive dominica fnerit, sive nan : the Epistle for this intervening Sunday is taken from this Mass; and the Gospel from the Mass in vigilia Nativitatis, shortened at the last revision by the omission of the genealogy. When the feast of the Nativity became settled, its Octave, falling on the calends of January, was for that reason not observed ; and still further to preserve Chris- tians from joining in the licentious indulgences of the heathen Saturnalia, the Church of the fourth centurj" made it a day of penance, prayer, and fasting. In early writers the day is simply noted as Octavce Domini: it was treated also as a memorial of the Circiuncision about the sixth century.^ As such it commemorates the obe- dience of Jesus Christ to the law in the fulfilment of a perfect righteousness. The first Morning Lesson gives an account of the institution of Circumcision; and the Gospel, of the Cir- ^ Concil. Turon. II. (567), can. 17, De jeJHuiis. ' Et quia inter natale Domini et Epiphanise omni die festi- vitates sunt, itemque prandebunt ; excipitur triduum illud, quo ad cal- candam gentilium consuetudinem patres nostri statuerunt privatas in kalendis Januarii fieri litanias, ut in ecclesiis psallatur, et hora octava in ipsis kalendis circumcisionis missa Deo propitio celebretur. ' Mansi, ix. 796. See Guericke, pp. 173 — 176 : Forbes, Ancient Liturgies of the Gal- licaii Church, p. 45. The modem New Year's Day is no Ecclesiastical festival. The commencement of the year of our Lord, the year of grace, centres about Christmas, or the An- nunciation. Cf. Blunt, Annotated Prayer Book, p. S3. T 2 Circumcision. T/ie Sunday after C/triii. mas Day. Tlie CirCHtr;- cisioii. 276 THE COLLECTS, AND The Epiphany. The Lessons. Ceil, jrz'ii. Detct. X. 12. Rent. ii. Col. ii. TJu ColUct. .'! nii'jiiity of the Festival. cumcision of Christ : the first Evening Lesson, and the second Lessons, and the Epistle, all show that, since the outward rite is abrogated, the spiritual circumcision of the heart is required in order to our acceptance with God. The Collect is taken from a Benediction in the Sacra- mentary of Gregory : — Omnipotens Deus, cujus Unigenitus hodierna die, ne legem solveret, quam adimplere venerat, corporalem suscepit circum- cisionem ; spiritali circumcisione mentes vestras ab omnibus vitio- rum incentivis expurget ; et suam in vos infundat benedictionem.i A rubric was added in 1552, which shows that the idea of a daily Communion, in place of the daily Mass, had by that time passed away : — If there be a Sunday between the EpipJiany and the Circinncision, there shall be used the same Collect, Epistle, and Gospel, at the Com- viunion, zvhich zvas used upon the day of Circumcision. This rubric continued until the last revision, when it was expressed in more general terms. The feast of the EpipJiany is the earliest of those which may now be called the Christmas Festivals. The first historical notice of it is found in Clement of Alex- andria- (200); and in the time of Chrysostom (400) it is spoken of as an old and leading festival of the Asiatic Church.^ The earliest distinct trace of it in the West is found in Gaul in nearly the middle of the fourth century.* The design of the feast is to show our gratitude to God for admitting the Gentiles to those religious privileges which had been confined to the Jews. There are three manifestations of our Saviour commemorated on this day: ^ Greg. Sacr. /;; Odavis Domini, ^ Chr}'sost. ff'^mtl. de Baptisnu Bcnedictio, p. 14. Christi, 0pp. II. 367, ed. Bened. " Clem, Ale.x. 0pp. I. 40S, ed, •* Ammian. Marcell. Hist. XX I. 2. Potter. See Guericke, pp. 163 — 167. PROPER LESSONS. 2/7 the first, mentioned in the Collect and the Gospel, the declaration of the birth of Christ to the wise men of the East;^ the second, related in the second Morning Lesson, the manifestation of the Trinity at the baptism of Christ;^ the third is the manifestation of the glory and divinity of Christ by His first miracle of turning water into wine,^ related in the second Evening Lesson. The first Lessons contain prophecies of the increase of the Church by the abundant access of the Gentiles ; and the Epistle * declares that the mystery of the Gospel was revealed to them. From Christmas to Epiphany the design of the proper Services is to set forth the humanity of our Saviour ; and from Epiphany to Septuagesima to show the Divine nature of the Son of Man by relating in the Gospels some of His first miracles. The design of the Epistles is to excite us to the imitation of Christ, and to show ourselves His disciples by the practice of Christian virtues. The following are the originals of the Collects : — Deus, qui hodierna die Unigenitum tuum gentibus Stella duce revelasti : concede propitius, ut qui jam te ex fide cognovimus, usque ad contemplandam speciem tuce celsitudinis perducamur.^ Vota, quassumus, Domine, supplicantis populi ccelesti pietate prosequere : ut et quae agenda sunt videant, et ad implenda quze viderint convalescant.^ ■* This was the chief object com- memorated by the Western Church : hence it was \.)\e festum trium regicm, and held in honour of Christ as the Redeemer of the Gentile world. Guericke, p. 165. ^ This was the original object of the festival in tlie Eastern Church : hence it was a solemn time for bap- tism, and. was called to (pura, rifi4pa Ttov (piiruv, TO. ayia (pccTa tcDj' ctti- avlu>v. Greg. Naz. Orat. in Sancta Luniina, 0pp. I. 624 ; Guericke, p. 164. 2 This was associated with the festival of the Epiphanj' in tlie Western Church : hence it was ho- noured as the dies natalis virtutuin Domini. Guericke, p. 166. * The Epistle was appointed in 1549 instead of part of Isa. Ix., which was taken for the first Morn- ing Lesson. ^ Miss. Sar. In die Epiphattice, col. 83. ® Dofuinica i. post octavas Epi- pha>iia, col. 9 1. The Mass of Epi- phany was appointed for every day within the octave. The Epipiiaay. The LfssoHi Luke Hi 1-22. yohn ii. i-ii. Isa. l.r. Isa. xlix. The Colicci for the Epi- phany : First Sun- day after thi^ Epijilumy. 27S THE COLLECTS, AND The Epipliany. utuiays ■ Lent. Omnipotcns sempiterne Deus, qui coelestia simul et tcrrena moderaris : supplicationes populi tui clementer exaudi, et pacem tuam nostris concede temporibus. Omnipotens sempiterne Deus, infirmitatem nostram propitius respice ; atque ad protegendum nos dexteram tuse majestatis ostende. Deus, qui nos in tantis periculis constitutes pro liumana scis fragilitate non posse subsistere : da nobis salutem mentis et corporis ; ut ea quae pro peccatis nostris patimur, te adjuvantc, vincamus.i Familiam tuam, qusesumus, Domine, continua pietate custodi ; ut quce in sola spe gratias coelestis innititur, tua semper protectione muniatur. In the Sarum Missal, the Sundays were reckoned from the octave of Epiphany ; so that no propria had been required for more than five Sundays. In reckoning them more simply in 1549 from the Epiphany itself (omitting the 'Sunday within the octave,' or 'the octave Sunday,' whichever it might be), some provision was needed for a sixth Sunday; which, as being seldo-mi re- quired, was supplied by a rubric: — TJie vi. Sunday {if there be so man}i) shall have the same Psalm \Introit\ Collect, Epistle, and Gospel, that %vas upon tJie fiftJi Sunday. Our present Collect, Epistle, and Gospel were appointed in 1 66 1. They refer more particularly to the manifes- tation of Christ's glory at His second coming, because they are more commonly read on the second Sunday before Advent,^ than on the sixth Sunday after the Epiphany. From this time the Sundays begin to be reckoned with reference to the coming Easter: and as the first 1 This is the fifth Collect after the Litany, in Hermann's Consultation, fol. 270. The latter part was altered in 1 66 1. The Epistle was Rom. xiii. 8 — 10, which in 1549 was added to the Epistle for the first Sunday in Advent ; and the Epistle for this Sunday was taken from the begin- ning of the same chapter, which had been read on the Friday after the first Sunday -.feria vi. post Dorninicam i. post octav. Epiph. 2 See the rubric, 25'^h Sunday after Trinity. PROPER LESSONS. 2/9 Sunday in Lent, being about forty days before Easter, was therefore called Quadragesima Sunday ; ^ and the Sunday before Ash Wednesday, being fifty days before •Easter, was called Quinquagesima Sunday ; the names of the two preceding Sundays were given from the next decads, sixty and seventy; and they were called Sexa- gesima and Septuagesima Sundays. The design of the Services on these Sundays is to call us away from the joy of Christmas, in order to prepare ourselves for the fasting and humiliation of Lent ; from the jnanner of Christ's coming into the world, to think of our sins, which were the cause of the sufferings of His life. The first Lessons are taken from those chapters of Genesis which relate the creation and the fall of man, and his wickedness and punishment by the deluge. The design of the Epistles and Gospels is to persuade to acts of self-denial and religious duty, and to recommend charity and faith, as the necessary foundation for all religious actions. The following were the Collects in the Sarum Missal : — Preces populi tui, qusesumus, Domine, clementer exaudi ; ut qui juste pro peccatis nostris affligimur, pro tui nominis gloria miseri- corditer liberemur.^ Deus qui conspicis quia ex nulla nostra actione confidimus : concede propitius, ut contra adversa omnia doctoris gentium pro- tectione muniamur.^ Preces nostras, qu^sumus, Domine, clementer exaudi : atque a peccatorum vinculis absolutes ab omni nos adversitate custodi.'' 1 It would also have this name from being the first Sunday in tlie quadragesimal, or forty-day fast. ^ Miss. Sar. Dominica in Ixx. col. io8. The Epistle had been continued into the following chapter : this part was omitted in 1549, as introducing another distinct subject. ^ Do7n. in Ix. col. 114. The Epistle had been continued to the ninth verse of chap, xii., and thus included the mention of the glorious revelations given to the great Apostle, whose protection was sought in the prayer of the Collect. This part was omitted in 1549, and the phrase in the Collect altered. * Dom. in I. col. 121. This Col- lect was full of meaning, when it was said in a time of a penance, and TJu Lessons. The Collect \ for Septua- ( Xcsiina, j Sexagesiiua, Quingua- jicsima. 28o THE COLLECTS, AND The fast of Lent} as a preparation for the solemn festival of Easter, is of primitive observance, though not of Apostolical institution. The original duration of the fast appears to have been forty hours, in commemoration of the time that elapsed from the noon of Friday, when our Saviour began to yield to the power of death, until His resurrection. But in the time of Irenaeus and Ter- tuUian other days were added to these, varying in dif- ferent Churches ; until, in the fifth century, the usual fast was kept for thirty-six days, or six weeks, deducting the Sundays ; ^ and in the eighth century, in the pontificate of Gregory II., Ash Wednesday and the other three days were added to Lent, and the Quadragesimal fast was observed during forty days.^ Its employment was to prepare the catechumens for Baptism, and penitents for Absolution, and the whole body of Christians for a worthy participation of the Communion at Easter.'* The first day of Lent is now commonly called Ash Wednesday {dies cineriivi), from the ceremony, described by Gratian, as used towards those who were admitted to penance.^ It was also called caput jcjiuiii, as being the confession, in order to receive the Sacrament before Lent. Hence this Sunday was commonly called Shrcrce Sunday (Calendar of State Papers, Edw. VI. p. l), and we still retain the name of Shrozie Tuesday, as it has been called from Anglo-Saxon times. To shrive is 'to hear con- fessions, and enjoin penance.' The Collect was changed in 1549 for that which now stands in our Prayer Books: it is formed from the lan- guage of the Epistle, and may well bear comparison with any similar composition ^ Lent : Anglo-Saxon, L.encten ; ver, spring: Richardson's Z'/c//6i«(?r_j'. 2 This was the custom in the time of Gregory the Great. See his Homil. Ill Evangel. I. 16, 0pp. I. 1494. Some Eastern Churches extended the thirty-six fasting days over seven weeks by deducting Sundays and Saturdays, except Easter Eve. So- zomen, Hist. Eccl. VII. 19. 3 See Bingham, Antiq. Bk. XXI. ch. i. ; Guericke, Antiq. pp. 140 sq. It will be remembered that many periods of forty days occur as seasons of sorrow or abstinence : the rain of the deluge • the twice-repeated fast of Moses ; the fast of Elijah ; the space of repentance allowed to the Ninevites ; and the fast of our blessed Saviour. * Bingham, ibid. §§ II— 13. ^ The bishop gives them impo- sition of hands, sprinkles them with FROPER LESSONS. 281 first day of the great fast. Special additional Services were used, which included the seven penitential Psalms,^ and many Collects. These Psalms are still appointed in our Services of the day ; six of them in the Morning and Evening Prayer, and the seventh in the Commina- tion Service, which is said after the Litany. A new Collect^ was composed in 1549, as was also the Collect for the first Sunday in Lent. The Epistles and Gospels, read during this season, are continued from the old Offices. They set before us the duty of self-denial, and teach us to withstand temp- tation by recounting Christ's victories over Satan. The fourth Sunday is called Midleiit Sunday, or ' the Sunday of refreshment,' probably because the Gospel relates our Saviour's miracle in feeding the five thousand. The fifth is called Passion Sunday, because the commemoration of our Lord's Passion then begins : the Epistle speaks of Him as our High Priest, sprinkling His own blood for us ; the Gospel relates one of those conversations with the unbelieving Jews, in which He endured the contra- diction of sinners. The following are the Collects in the Missal : — Dens qui ecclesiam tuam annua quadragesimali observatione purificas: praesta familiar tuje, ut quod a te obtinere abstinendo nititur, hoc bonis operibus exequatur.^ Deus qui conspicis omni nos virtute destitui: interius exteriusque custodi; ut ab omnibus adversitatibus muniamur in corpora et a pravis cogitationibus mundemur in mente.* holy water, puts ashes upon their cinerum: ' Omnipotens sempiterne heads, and then covers their heads Deus, qui misereris omnium, et nihil with sackcloth, declaring that, as odisti eorum quae fecisti.' Miss. Sar. Adam was cast out of Paradise, so col. 133. they for their sins are cast out of the ^ 7\jjgg_ g^^^^ Dominica prima qua- Church. Grat. Deer. p. i, Dist. 50, dra^esimce, col. 147. This Sunday , 64. See Bingh. XVIII. ch.ii. g 2. was called ' Invocavit,' from the first cap. ^ Above, p. 15. 2 The opening clause of the Col- lect was taken from the beiiedictio cere;' col. 171 word of its Officiu??i. Dom. a. quadrages., ' Reminis- 282 THE COLLECTS, A.VD The Holy Week. Third Fourth.. Fl^ih. The History of the Ouaesumus, omnipotens Dens, vota humilium respice; atque ad defensionem nostram dexteram tuas majestatis extende.^ Concede, quEesumus, omnipotens Deus, ut qui ex merito nosticC actionis affligimur, tuaa gratise consolatione respiremus.* Oucesumus, omnipotens Deus, familiam tuam propitius respice; ut te largiente regatur in corpora, et te servante custodiatur in mente.^ The Quadragesimal fast was closed by the Great Week, Passion Week, or the Holy Week. It began on Palm Sunday,^ which was kept in commemoration of Christ's entry into Jerusalem. The whole week was observed with greater strictness and solemnity than the rest of Lent.^ This custom is retained in the Church of England by giving a special character to the daily Ser- vices, in the appointment of Epistles and Gospels for each day, and thus collecting most of those portions of Scripture which relate to the crucifixion of our blessed Saviour. These are taken in an orderly course : the history of St. Matthew is read on Palm Sunday, in the second Lesson, and continued in the Gospel ; St. Mark's history is read in the Gospels on Monday and Tuesday ; St. Luke's, on Wednesday and Thursday ; and St. John's, on Good Friday. The Thursday in this week is called Cwna Domini,^ and Mandate or Maundy Thursday^ 1 Dom. in. quadrages., ' Oculi : ' col. 191. * Dom, iv. media xl. , ' Lastare : ' col. 211. * Dotuinica in passionc Domini, ' Judica :' col. 235. * Called KvpiaKT^ twv ficClwv, do- minica palmarum, or in raniis pal- vmrum. In the East it was kept in the fourth and fifth centuries, but it was probably not until the sixth tliat it was observed in the West. The consecration of the palms does not date earlier than the time of Gregory the Great. Guericke, Antiquities, pp. 144 sq. ^ Bingham, Antiq. XXI. 1. § 24. ^ Feria qiiinta in ccena Domini: Miss. Sar. col. 295. '' Dies Mandati. Gavantus [T/ies. Sacr. Rii. iv. 8, Rubr. 14, X.), says: ' Dicitur mandatum quia mandavit Christus lotionem pedum, et quia antiphonce incipiunt ab hac : Man- datum novum do vobis.'' This is the anthem sung in the Roman Church during the ceremony of washing the feet (pcdilavium), and the rubric says, ' Conveniunt clerici ad fa- ciendum mandatum.' Another de- rivation of the common English term Maundy is from A. S. mind. PROPER LESSONS. 283 from the institution of the Lord's Supper on that day, and the command given to the Apostles for its continual observance, or from the new commandment to love one another. On this day the candidates for Baptism pub- licly rehearsed the Creed, and penitents were reconciled.-^ Good Friday'' received its name from the blessed effects of our Saviour's sufferings in obtaining eternal redemption for us. It has been observed from the first ages of Christianity ; and in every Church the history of Christ's passion was read.^ This is fitly taken from St. John's Gospel, because he was present at the crucifixion ; and from his example we may learn not to be ashamed or afraid of the cross of Christ. The Epistle shows the insufficiency of Jewish sacrifices, and urges that they typified the one oblation of the Saviour, who made full q.d. *a hand-basket,'' baskets being formerly brought to receive the royal gifts : see Richardson's Dictionai-y. Another common designation of the day was shear ikiirsday, ' for in olde faders dayes the peple wolde that daye share her hedes & clippe her berdis & polle her hedis, and soo make hem honest ayenst ester day.' Li'/vr Festivalis. The following is the form of the ' Office for the Royal Maundy,'' which is now used at the Chapel Royal, Whitehall : 'Exhorta- tion, Confession, Absolution, qt^c. Ps. xli. First Lesson, Matt. xxv. 14 — 30. First Anthem. Distribution of clothing. Second Anthem. Distri- bution of woollen and linen cloth. Third Anthem. Distribution of mo- Bey. Second Lesson, Matt. xxv. 31 to the end Fourth Anthem. Two Prayers composed for the occasion. The Prayer for the Queen, and so on to the end.' Stephens' ed. of the Book of Common Prayer (Eccl. Hist. Soc), twte, pp. 888 sqq. 1 Bingham, Antia. XXI. i. §§ 30, 31. More novel practices of the Roman Church are : The conse- crating the chrism for the following year ; the prmsanctificatio, or conse- cration of the host for Good Friday ; the extinction of all the tapers, and removal of the ornaments from the altar ; the communion of the priests, and the excommunication of all heretics. Guericke, p. 147, note. - This name is peculiar to the Church of England. Holy Friday, or Friday in Holy Week, was its most general appellation : fe7-ia sexta in die Parascez'es, Miss. Sar. col. 316: Alio irapaaKevfj — rifj.4^)aTov aravpov — dicS dominicce passionis — acar-qpia— dies absolutionis. Guericke, p. 147. ^ St. Aui,'ust. Serin. CCXViii. De Passione Domini in Parasceve. { 0pp. V- 959> S'i- Bened.): ' Cujus sanguine delicta nostra deleta sunt, solemniter legitur passio, solemniter celebratur.' The history of the Passion was read from St. Matthew's Gospel [Serm. CCXXXII.): 'Passio autemquiaunodie legitur, non solet legi, nisi secundum Mattha2um : volueram aliquando ut per singulos annos secundum omnes Evangelistas etiam passio legeretur. . .' Maundy Thursday. Good Friday. 284 THE COLLECTS, AYD *he Holy Week. The Pmlms. The L csscns. Gen. x.xii. '"'9- ... Isa. hit. Easter Eve. The Collect. satisfaction for the sins of the whole world : the Collects contain expressions of boundless charity, praying that the effects of His death may be as universal as the design of it. The proper Psalms^ were selected at the last revision: they were all composed for times of great distress, and most of them belong mystically to the sufferings of our Saviour ; especially the 22d, of which several passages were literally fulfilled by the events of the crucifixion. ^ The first Morning Lesson relates Abraham's readiness to offer up his son Isaac, which has always been regarded as a type of the sacrifice of the Son of God : and the first Evening Lesson contains the clearest prophecy of that sacrifice.^ The last day of the Great Week, called Easter Eve,^ was a fast-day of the universal Church.^ It is kept holy in memory of Christ's resting in the grave, and of His descent into hell. The afternoon was one of the prin- cipal times for Baptism : and the nocturnal Service,^ consisting of singing, prayer, and reading the Scriptures, was kept up until the dawn of Easter morning. The reformed Service Book had no proper Collect for this day : our present Collect was composed for the Prayer Book for Scotland^ {}^n)t and with many alterations ^ All, except the 69th, had oc- curred in the Matin Offices. 2 Ps. xxii. was sung on this day in the time of St. Augustine : Enar. a. in Ps. xxi. 0pp. IV. 94. ^ Among the rites practised in England on Good Friday was a ceremony of blessing cramp-rings by the King, which were supposed to prevent the falling-sickness. The form used on these occasions is printed in Maskell, Mon. Rit. III. p. 335 : see British Magazine (Dec. 1848), xxxiv. p. 601. 4 To ;ue7a (or t^ a.'^iov) (Tcifi^aTOV, sabbatum magnum. 5 The Greek Church strictly pro- hibited fasting on all other Sabbaths of the year. Guencke, p. 149, note. 6 Vigil ia paschalcs. See Bingham, XXI. i. § 32. From the observance of this vigil of Easter vigils became common also to other festivals. See Guericke, p. 150, 7iote. ^ ' O 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 maybe buried with Him, and we not fear the grave : that as Christ was raised up from the dead PROPER LESSONS. 28s was placed in the Book of Common Prayer at the revision in 1661. The following are the originals of the Collects for the Holy Week :— Omnipotens sempiterne Deus, qui humano generi ad imitandum humilitatis exemplum Salvatorem nostrum carnem sumere et crucem subire fecisti : concede propitius ut et patientiae ipsius habere documenta et resurrectionis consortia mereamur.^ Respice, qutesumus, Domine, super banc familiam tuam, pro qua Dominus noster Jesus Christus non dubitavit manibus tradi no- centium, et crucis subire tormentum.'^ Omnipotens sempiterne Deus, cujus Spiritu totum corpus ecclesiae sanctificatur et regitur : exaudi nos pro universis ordinibus suppli- cantes, ut gratiae tuae munere ab omnibus tibi gradibus fideliter serviatur.2 The third Collect is composed out of several which Third. were said on this day after the Gospel for all estates of men :* — Oremus et pro lifereticis et schismaticis : ut Deus et Dominus noster Jesus Christus eruat eos ab erroribus universis ; et ad sanctam matrem ecclesiam catholicam atque apostoHcam revocare dignetur. Oremus. Flectamus genua. Omnipotens sempiterne Deus, qui salvas omnes homines et neminem vis perire ; respice ad animas diabohca fraude deceptas : ut omni hccretica pravitate deposita errantium corda resipiscant, et ad veritatis tuae redeant unitatem. Per Dominum. Oremus et pro perfidis Juda;is: ut Deus et Dominus noster by the glory of Thee, O Fatlier, so we may walk in newness of life ; but our sins never he able to rise in judg- ment against us, and that for the merit of Jesus Christ, that died, was buried, and rose again for us.' ^ Miss. Sar. Dominica in ramis palmarum, col. 263. 2 Fa'ia iv. post do. palmarum : super pop2ilum oratio, col. 295. In 1 549, the first Collect only was ap- pointed to be said at Matins ; and at Communion, the first Collect and that for the King, followed by the second and third Collects. ' Feria vi. in Parascez>e : 07-ationes solcnnes, col. 325. In HeiTnann's Consultatiofi this was the third Col- lect after the Litany. * ' Scquuntur orationcs solcnnes : et ad unamquamque illarum dicitur Flectamus genua, nisi ad earn quce oral pro judtsis.' Miss. Sar. coL 324- 286 THE COLLECTS, AND about the time of' the cekbration auferat velamen de cordibus corum ; ut et ipsi ap;noscant Dominum nostrum Jesum Christum. Oremus. Omnipotens sempiterne Deus, qui etiam Judaicam perfidiam a tua misericordia non repellis : exaudi preces nostras quas pro illius populi obcaecatione deferimus ; ut agnita veritatis tuce luce qua? Christus est, a suis tenebris eruatur. Oremus et pro paganis : ut Deus omnipotens auferat iniquitatem de cordibus eorum ; ut relictis idolis suis convertantur ad Deum vivum et verum, et unicum Filium ejus Jesum Christum Deum et Dominum nostrum : cum quo vivit et regnat cum Spiritu Sancto Deus. Per omnia ssecula s^culorum. Oremus. Flectamus genua. Omnipotens sempiterne Deus, qui non vis mortem peccatdrum, sed vitara semper inquiris : suscipe propitius orationem nostram et libera eos ab idolorum cultura ; et aggrega ecclesice tuse sanctas ad laudem et gloriam nominis tui. Per Dominum. The long fast of Lent, and the solemnities of the Holy Week, are closed by the festival of Easter} It was a great occasion of rejoicing, and elicited peculiar acts of charity.^ Fierce disputes, however, have convulsed the Church about the proper time of its celebration, — ■ whether it should be observed on the 14th day of the moon with the Jewish Passover, or on the 15th of March, or on a Sunday : while those who agreed to observe the festival on no other than the Lord's Day varied by a week or a month according to their different calculations.^ The whole paschal commemoration included fifteen days,: — the week preceding* and the week following^ the Day of the Resurrection. Hence the following Sunday was 1 Dies dominicc2 resurrcdionis : eoprr) rratrx'^A-'os, avacrraaiixos' Kv- ptaKrj fieyd\ri' Tci Tracrxo' 7) ttoctx 1x71a, or TCI ■iTatTx'^y^"" Guericke, p. 151. The most probable derivation of Eas- ter is from the Anglo-Saxon goddess, 'Eostre,' in whose honour special sacrifices were offered at the opening of the Spring season. See Beda, De Temp. Rat. c. xiii. 0pp. II. 68. ^ The indidgenticB paschales in- cluded the liberation of prisoners, remission of debts, and manumission of slaves. Guericke, p. 152, note; Bingham, XX. 5, §§ 6, 7. * See Guericke, Sect, xxiv. pp. 133 sqq.; Bingham, XX. 5, §§ 2—4- ■* Tiaaxo- cTTavpcixrtp.oi'. ^ ndax"- dyaaTaffi/xoy. PROPER LESSONS. 287 called the Octave of Easter.^ On this day the newly baptized were formally presented, and incorporated into the Church ; after which they put off their white bap- tismal robes.^ The commemoration of Easter through- out the following week was continued, at least in some dioceses, until the eleventh century, when the festival was reduced to three days.^ A short Service introductory to Matins on Easter Day* was appointed in the Sarum Breviary ; in which, after taking the host and the crucifix from the 'sepulchre,' and placing them on the altar, the following Anthem and Collect were said : — An. Christus resurgens ex mortuis jam non moritur, mors illi ultra non dominabitur. Quod enim vivit, vivit Deo. Alleluia, Alleluia. Vers. Dicant nunc Jud^i, &;c. Vers. Surrexit Dominus de sepulchro. Resp. Qui pro nobis pependit in ligno. Alleluia. Oratio. Deus, qui pro nobis Filium crucis patibulum subire voluisti, ut inimici a nobis pellcres potestatem : concede nobis famulis tuis ut in resurrectionis ejus gaudiis semper vivamus. The Invitatory at Matins was, Alleluia, Alleluia. Christus hodie surrexit. Alleluia, Alleluia. 1 This custom of prolonging the festival was taken from the Jewish observance of eight days in their feasts. From Easter and Whitsun- tide it passed to Christmas ; and then to the festivals in honourof the Virgin, and to some of the saints' days. Guericke, p. 153. ' Dominica in albis, ox post albas, sc. deposilas; dies novorum, neo- phytorum ; octava infantium ; kv- piaKij iv \fiiKo7s, 7} Kaivrj KvptaKr^' dvT'nra(Tx°- The common term Lma Sunday is probably a coiTuption of 'Laudes.' The Sundays were com- monly named from the first word of the Introit. But the Introit, or Officiuin, on this Sunday was the same as on Easter Day, ' Resurrexi : ' hence this Sunday was distinguished by taking the first word of its Se- quence, ' Laudes Salvatori voce mo- dulemur supphci.' This derivation is given by Dr. Husenbeth in Notes and Queries, 3rd S. I. p. 491. In the Roman Obedience this Sunday is commonly termed ' Quasimodo. ' ^ Concil. Constanticnse (1094): ' Statuit ut tam in hebdomada pentecostes, quam in hebdomada pascliah, tres tantum dies festivi celebrarentur : nam usque ad illud tempus Constantiensis episcopatus morem comprovincialium non est secutus, viz. integram septimanam in pasclia, et unam tantum diem in pentecoste observando. ' Mansi, XX. 795. ■* There is an analogous usage in the Eastern Church. See Neale, p. 878, note. The Morning Office com- mences with the Anthem, ' Christ is risen.' Freeman, I. p. 331. The A ntke'ns instead oj Venite. 288 THE COLLECTS, AND In 1549 this introductory Service was retained: — ' Iji the Morning afore Matins, iiic people being assembled in the church, these Anthems shall be first solemnly sting or said. Christ rising again from the dead, &c. Alleluia, Alleluia. Christ is risen again, the firstfruits, &c. Alleluia. TJie Priest. Show forth to all nations the glory of God. 77^1? Answer. And among all people his wonderful works. Let us pray. O God, who for our redemption didst give thine only-begotten Son to the death of the cross; and by His glorious resurrection hast delivered us from the power of our enemy ; Grant us so to die daily from sin, that we may evermore live with Him in the joy of His resurrection ; through the same Christ our Lord.' There were also Collects, Epistles, and Gospels ap- pointed for two Communions ; the Collect for the first Communion being said also on Monday, and that for the second Communion on Tuesday and on the following Sunday. At the revision of the Prayer Book in 1552, the above two anthems, omitting the Hallelujahs, were appointed instead of Vcnite. The Collect for the first Communion was appointed for Easter Day, Monday in Easter Week, and the Sunday after Easter ; and the Collect for the second Communion was appointed for Tuesday in Easter Week. And so it continued until the last revision, when the first Anthem^ was prefixed, the Collect for Easter Day appointed to be used throughout the week, and the Collect for the second Communion (1549) appointed for the Sunday after Easter. So little variety occurs in our usual Services, that the change on Easter Day distinctly marks the festival. After the Absolution and Lord's Prayer, the Office of ^ A part of it was appointed as an had also been read in the Epistle ; Easter anthem in Gregory's Anti- and in 1549 was read in the Epistle phonary : 0pp. III. 686. A part at the second Communion, also had been sung at Vespers. It PROPER LESSONS. 280 Praise is begun with Anthems proper to the day instead ! Easter of the daily Invitatory Psalm. This reference to the festival is maintained in the proper Psalms.^ Ps. ii. re- 1 ThePsaims lates to the triumphant settlement of David in his king- dom, and is a prophetical representation of the kingly ' and priestly offices of Christ, after He had been violently opposed by His adversaries. Ps. Ivii., referring to David's deliverance from Saul, in a mystical sense contains Christ's triumph over death and hell. Ps. cxi. is a thanksgiving for all the marvellous works of our redemption, of which the crowning wonder was the resurrection. Ps. cxiii. is a thankful commemoration of the glory and condescension of God, which was never more discernible than in the work of redemption. Ps. cxiv. is a thanksgiving for the deliverance of Israel from Egypt, which was a type of our deliverance from sin and death. And Ps. cxviii., coniposed to celebrate the peace of David's kingdom when the ark had been brought into Jerusalem, refers prophetically to the kingdom of Christ.^ The first Lessons contain an account of the institution of the Passover, the type of ' Christ our Passover ;' and of the deliverance of the Israelites by passing through the Red Sea, — a type of our deliverance from the death of sin by baptism. The Gospel and the second Evening Lesson give us the full evidence of Christ's resurrection; and the Epistle and the second Morning Lesson teach us what use we must make of it. The Lessons read on Monday and Tuesday relate the feeding of the Israelites with manna, — a type of our Saviour, who was the bread of life that came down from Jieavcn : the vanquishing of the Amalekites, while the hands of Moses were held up, by which posture he put himseif into the form of a » Ps. ii. had been sung at Matins ; Lauds ; and Ps. cxviii. at Prime. Pc: cxi. at Vespers; Ps. cxiii. at * Cf. Matt. xxi. 42; Acts iv, \\ Tkt Lessofi. Exod. xii. Exod. xiv. Acts ii. 32. Rom. vL Exod. xvi. 290 THE COLLECTS, AND cross, — a type of the Christian's victory over his spiritual enemies by the cross of Christ : the smiting of the rock, which gave water to the Israehtes, — a type of our Saviour smitten upon the cross, who gives us the water of Hfe : the communication of the commandments to the people by the ministry of Moses, he being in this respect a type of Christ, the prophet like unto Moses, who should more perfectly reveal the Divine will to man : and the inter- cession of Moses for the children of Israel, in whose behalf he was willing even to die, thus typifying Christ, who died and was made a curse for its. The joyful commemoration of our Saviour's resurrec- tion, and the promise of the Comforter, are the principal subjects of the Gospels from Easter to Whitsuntide ; while the Epistles exhort to the practice of those duties which are answerable to the Christian profession. The following are the old Collects : — Deus qui hodierna die per Unigenitum tuum eternitatis nobis aditum devicta morte reserasti : vota nostra quae prseveniendo aspiras etiam adjuvando prosequere.^ Deus, qui in Filii tui humilitate jacentem mundum erexisti, fidelibus tuis perpetuam concede lastitiam, ut quos perpetuje mortis eripuisti casibus, gaudiis facias sempiternis perfrui. Deus qui errantibus, ut in viam possint redire justitiae, veritatis tuee lumen ostendis : da cunctis, qui Christiana professione cen- sentur, et ilia respuere quae huic inimica sint nomini, et ea quae sunt apta sectari. Deus qui fidelium mentes unius efficis voluntatis : da populis tuis id amare quod prascipis, id desiderare quod promittis, ut inter mundanas varietates ibi nostra fixa sint corda, ubi vera sunt gaudia." Deus a quo cuncta bona procedunt, largire supplicibus tuis ut ^ Miss. Sar. In die Paschm, col. " It was translated in 1549: ' Al- 359; also Dominica ill OdavisFasc/m, mighty God, whicii dost make the col. 381. Our Collects for the first minds of all faithful people to be of and second Sundays after Easter one will,' &c. : this was altered in were composed in 1549. 1661. PROPER LESSONS. 291 cogitemus te inspirante quas recta sunt, et te gubemante eadem faciamus. The three days preceding Holy Thursday, or the feast of our Lord's Ascension, are called tJie Rogation Days. Their origin has been traced to Mamertus, bishop of Vienne (460), who appointed annual Litanies on these days.^ At the Reformation all other religious processions were abolished, except the perambulation of parishes in this week. No Office, however, was appointed for use on such occasions.2 The Litany was to be said ; and a Homily was provided, which is divided into four parts, three to be read on the Rogation Days, and the fourth on the day of the perambulation. The day of our Lord's Ascension into heaven, forty days after His resurrection from the dead, has been observed as one of the great Church festivals^ from the beginning of Christianity. Proper Psalms and Lessons are appointed for the day. Ps. viii. is a song of praise for creation, and the appointment of man to be lord of this world ; but in a prophetical sense it sets forth the mercy of God in exalting our human nature above all creatures, v/hich was fulfilled when the Son of God took our nature and ascended with it to heaven. Ps. xv. shows how justly our Saviour, as the perfect and the pattern man, ascended to the holy hill of God, and thus * See above, 251. 2 ' The curate ... at certain con- venient places sliall 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 Ps. civ. Benedic, anima mea. At which time also the same minister shall inculcate this and such like sentences, Cursed be he that traiislateik the bounds and doles of his neighbour; or such other order of Prayer as shall be hereafter ap- pointed. ' Queen Elizabeth's Injunc- tions (1559); Cardwell, Doc. An7t. XLiii. § 19. See Brand's /'6'/;//(zr^«- tiquities, ' Parochial Perambulations in Rogation-week.' * August. Ep. 54, ad Januarium, 0pp. II. 123, ed. Bened. ; Chrysost. 0pp. II. 447, ed. Bened.; Constit. Apost. viii. IZ- U 9 The Ascension. The Rcga. Hon Days. Festival of the A scen- sion. The Psalms. 292 THE COLLECTS, AND The Ascension. The Lessons. Dfut. X. a Kin^s ii. The Cpllcct /!>.•• Asccii- sioji Day. points out the qualifications which we must endeavour to attain, if we would follow Him there. Ps, xxi. was eminently fulfilled in our Lord's victory over death, and in His ascension, when, having put all His enemies to flight, He was exalted iji His ozvn strength. Ps. xxi v. was composed by David on the occasion of bringing the ark into the place which he had prepared for it on Mount Sion ; it has always been regarded as prophetical of the exaltation of Christ, the King of Glory, who passed through tJie everlasting doors, when He went back to His own glory in heaven : Ps. xlvii. likewise, a song of praise for the victories of Israel over the surrounding nations, is applied to the Christian Church, whose Head and Lord is tJie great King upon all the earth, and has gone up ivitJi a merry noise : and Ps. cviii. calls upon us to give thanks to God, for setting Himself above the heavens, and being Lord both of Jews and heathens. The first Lessons relate the giving of the Law to Moses in the mount,' — a type of our Saviour's ascension into heaven to send down the new law of faith ; and the assumption of Elijah, and the consequent communica- tion of a double portion of his spirit to Elisha, which prefigured our Saviour, who after His ascension sent down the Holy Ghost upon His Apostles. The ten days after the Ascension are sometimes called Expectation Week: they commemorate that anxious period during which the Apostles tarried at Jerusalem, in earnest expectation of the promised gift of the Comforter. The Collect for Ascension Day was taken from the old Offices : — Concede, quassumus, omnipotens Deus, ut qui hodierna die Unigenitum tuum redemptorem nostrum ad coelos ascendisse :jedimus, ipsi quoque mente in ccelestibus habitemus.^ ^ Miss. Sar. ni die Aicensionis Domini, col. 411. PROPER LESSONS. 293 A new Collect was composed in 1549 for the Sunday after Ascension Day, taken from an antiphon which had been sung at Vespers on Ascension Day : — O rex glorias, Domine virtutum, qui triumphator hodie super omnes coelos ascendisti, ne derelinquas nos orphanos, sed mitte promissum patris in nos Spiritum veritatis. Alleluia.^ The festival of Whitsuntide corresponds with the Jewish feast of Pentecost. That commemorated the delivery of the Law on Mount Sinai, fifty days after the Passover ; and after the same interval^ from the true Passover, when Christ was offered for us, the Holy Ghost was given to the Christian Church. The name of Pen- tecost has therefore been retained for the festival, and this has passed into the English Whitsun Day.^ It is an especial festival of the reformed Church of England ; having been selected in 1549 as the day on which the use of the new English Service should be commenced.* Proper Psalms are appointed, the first three of which were sung at Matins in the old Offices. Ps. xlviii. is a hymn in honour of Jerusalem, as particularly chosen for the place of God's worship, and also an expression of thankfulness that we are permitted to meet in His ser- vice, and wait for His loving-kindness. Ps. Ixviii. contains a prophetical description of the ascension of Christ, who went up on high, and led captivity captive, and gave gifts ^ Brev. Sar. In die Ascens. Dom, ^d Vesperas, antiphona. 2 The fifty days are not counted from the Passover, but from the Sunday following ; according to the direction given to the Jews for their feast of Weeks, Levit. xxiii. 15, 16. ^ Compare the Teutonic forms, Pfingsten-tag and Whingsten, and the common English expressions, Whitsuntide, Whitsun ales, Whit- sun holidays, &c. The term has been referred to the gifts bestowed on the Apostles, in the Liber Festi- valis; and by a writer of the four- teenth century, — ' This day Witsonday is cald. For wisdom and wit seuene fald Was 5uen to \>^ apostles at ]?is day.' Ca7nb. Univ. MSS. Dd. I. i. p. 234. The term can have no connexion with White Sujtday, which was the Octave of Easter : above, p. 287, note. * Above, p. 26. Sunday after Ascen- sion Day. Whitsun Day, or Pentecost. The Psalms. 294 THE COLLECTS, AND Wbitsmitide. The Lessons. Dciit. xvi. 1-17. lull. XI. Acts X. 34. A cts xix. 1-20. Tlie Collect. Monday and Tuesday in iV/a'tsuu ■week. unto men ; and, wJien the Lord gave the word, great zvas the company of the preachers. Ps. civ. is a hymn of praise to God the Creator ; and is supposed to be a very- early composition, from there being no allusion in it to the Mosaic ritual. It was probably selected for this day from the similitude between the natural and spiritual creation ; and because it speaks of the renewal of the earth by the breath of God. Ps. cxlv. is a song of thanksgiving, recounting the attributes of God, and His care over His creatures, which is chiefly seen in opening His kingdom to them by the atonement of His Son, and the gift of His Spirit. The first Lessons contain the law of the Jewish Pen- tecost, and a prophecy of the conversion of Jews and Gentiles through the ministration of the Spirit of God ; the Gospel relates our Lord's promise of this great gift : the second Lessons and the portion of Scripture for the Epistle ^ relate the fulfilment of these promises. The Collect is taken from the old Offices : — Deus, qui hodierna die corda fidelium Sancti Spiritus illustra- tione docuisti : da nobis in eodem Spiritu recta sapere, et de ejus semper consolatione gaudere.^ The whole of this week was sometimes considered as festival, as was also the whole of Easter week. But when the Sunday after Whitsun Day became a fixed time for ordination, the stationary fasts of the week were observed as days of humiliation and prayer for a blessing on the i The Acts of the Apostles have been read during Easter and Pen- tecost from very early times : Chry- sost. 0pp. III. 81, ed. Bened. 2 Miss. Sar. In die Pentecostes, col. 425. This Collect was in the English Prymer in the fourteenth century: Maskell, Mon. Kit. II. p. 28. The words, as at this time, were substituted in 1661 for as upon this day; this change having been made in the Prayer Book for Scot- land (1637) in the Collect as said on Monday and Tuesday in \7hitsuu week. PROPER LESSONS. 295 approaching ordinations. The Epistles read on the Monday and Tuesday refer to the baptism of converts, and their receiving the Holy Ghost by the hands of the Apostles: the Gospel for Monday seems to have been appointed for the instruction of the newly baptized, teach- ing them to believe in Christ, and to become the children of light ; and the Gospel for Tuesday, with reference to the Ember days, and the commission and duties of Christian ministers. The first Lessons furnish instances from the Old Testament of the ministry of the Holy Ghost : the confusion of tongues at Babel, which was re- paired by the gift of tongues to the Apostles ; the resting of God's Spirit upon the seventy elders ; the inspiration of Saul' and his messengers ; and a prophecy of Moses, how God would deal with penitent Israel, and put His word in their heart. The second Lessons teach us to use spiritual gifts to edification ; to take heed not to quench the Spirit, nor to despise His prophecies ; but because many false prophets are gone into the world, to try all teachers who boast of the Spirit, by the rules of the Catholic faith. In the Greek Church the Octave of Whitsuntide was closed by a festival of All Martyrs.^ The Western Church, in later times at least, terminated Whitsuntide by the festival of the Trinity, combining in one com- memoration the several objects of the previous festivals of the ecclesiastical year. This great feast, which gives name to the following Sundays until Advent, is unlike the other festivals in not resting upon one distinct fact in the history of Christianity ; and accordingly we do not find any clear trace of its being kept before the tenth and eleventh centuries. It was Pope John XXIL, in the The Lessons. Gen. xi. 1-9. Numb. xi. 16-29. I Sam. xix. 18. Deut. XXX. I Cor. xii. 1 Cor. xiv. 1-25. I Tlus. V. 12-23. I yohn iv. 1-13. Trinity Sunday a festival of tlie IVesterfi Church. ^ KvpiaKr) rcZy ayiuv TravTwv fiap- II. 711, ed. Bened. J Guericke, p. Tvp-qffavroiv. See Chrysost, 0//. 159. 296 THE COLLECTS, AND beginning of the fourteenth century, who first fixed its celebration to this Sunday.^ The Jews, Hving among idolatrous nations, were espe- cially enjoined to remember the unity of God : hence the mystery of the Trinity was not clearly delivered to them. Yet portions of the Old Testament receive their full interpretation from this doctrine, and are therefore read on Trinity Sunday. The first Morning Lesson glances at the work of the Word of God, and of the Spirit of God in creation ; and the phrase. Let tis make man, is thought to have some reference to the Persons of the Godhead. The first Evening Lesson records the appearance of Jehovah to Abraham, and relates how, on that occasion, tJwee men stood by Jiim. But the sacred mystery of the Trinity of Persons is most plainly mani- fested in the second Morning Lesson, which notices the baptism of the Son, the voice of the Father, and the descent of the Holy Ghost, showing three distinct Per- sons; and the second Evening Lesson declares these to be One in essence. The Epistle and Gospel are the same that were read in the old Offices on the Octave of Pente- cost, the last day of the more solemn time of baptism, to which the Gospel refers. Yet they are well suited to the festival, under its more modern name of Trinity Sunday: for the three Persons of the Godhead are mentioned in the Gospel ; and the portion appointed for the Epistle contains the Hymn of the Angels, with its threefold ascription of praise to God. The Collect is continued from the old Offices : — Omnipotens sempiterne Deus, qui dedisti famulis tuis in con- fessione verse fidei aeternce Trinitatis gloriam agnoscere, et ir. 1 In the twelfth century the feast and by others on the Sunday next ofTrinity was kept by some Churches before Advent. See Guericke, pp. on tn*i Octave uf Whitsun Day, 160 si^. PROPER LESSONS. 297 potentia majestatis adorare Unitatem : qucesumus ut ejusdem fidei firmitate ab omnibus semper muniamur adversis.^ The Collects, Epistles, and Gospels for the Sundays after Trinity are taken in the order in which they stood in the Sarum Missal. The Gospels are selected from the parables, miracles, and conversations of our Lord : the Epistles are a series of exhortations to the practice of Christian virtues, and after the first five Sundays are taken in order from St. Paul's Epistles.^ The following are the originals of these Collects : — Deus, in te sperantium fortitude adesto propitius invocationibus nostris ; et quia sine te nihil potest mortalis infirmitas, praesta auxilium gratise tuse, ut in exequendis mandatis tuis et voluntate tibi et actione placeamus.^ Sancti nominis tui, Domine, timorem pariter et amorem fac nos habere perpetuum ; quia nunquam tua gubernatione destituis, quos in soliditate tUc-e dilectionis instituis.* Deprecationem nostram, quaesumus, Domine, benignus exaudi ; ct quibus supplicandi prfestas affectum, tribue defensionis auxi- lium. Protector in te sperantium Deus, sine quo nihil est validum, nihil sanctum ; multiplica super nos misericordiam tuam, ut te rectore, te duce, sic transeamus per bona temporalia ut non amit- tamus astema. Da nobis, qusesumus, Domine, ut et mundi cursus pacifice nobis tuo ordine dirigatur, et ecclesia tua tranquilla devotione Uetetur. ^ Miss. Sar. In die Saytcta Trini- iatis, col. 451. ^ One exception to this course occurs at the i8th Sunday, which Wheatly supposes to have been ot'leii one of the ConiiniccB vacafttes, or Sundays following the Ember days, which had no proper Office because of the ordinations that were held at those times. And when an Epistle and Gospel were appointed for this Sunday, they were adapted one such solemnity. The Epistle mentions the spiritual gifts of a Cliristian, which are especially ne- cessary in ordained teachers, that they should be enriched in all utter- ance and in all kncrwledge ; and the Gospel, relating how our Lord si- lenced the most k-arned of the Jews by His questions and answers, teaches how false opinions are to be con- futed by the right understanding of Scripture. ^ Miss. Sar. Dominica i. post festnm Sancta Triyiitatis, col. 459. * Our present Collect was com- posed in 1 66 1, instead of a translation of the Latin. Trinity. Sundays aftrr Trinity. TheCoUecis. First. Second. Third. Fourth. Fifth. 298 THE COLLECTS, AND Bosdays after Trinity. Dens, qui diligentibus te bona invisibilia praeparasti ; infimde cordibus nostris tui amoris affectum, ut te in omnibus at super omnia diligentes promissiones tuas, quae omne desiderium superant, consequamur. Deus virtutum, cujus est totum quod est optimum; insere pec- toribus nostris amorem tui nominis, et praesta in nobis religionis augmentum: ut qus sunt bona nutrias, ac pietatis studio quae sunt nutrita custodias. Deus, cujus providentia in sui dispositione non fallitur, te sup- plices exoramus, ut noxia cuncta submoveas, et omnia nobis pro- futura conccdas.i Largire nobis, qutesumus, Domine, semper spiritum cogitandi quaj recta sunt propitius, et agendi ; ut qui sine te esse non pos- sumus, secundum te vivere valeamus. Pateant aures misericordias tu^e, Domine, precibus supplican- tium ; et ut petentibus desiderata concedas, fac eos quae tibi placita sunt postulare. Deus, qui omnipotentiam tuam parcendo maxime et miserando manifestas ; rrultiplica super nos gratiam tuam, ut ad tua promissa currentes coelestium bonorum facias esse consortes." Omnipotens sempiterne Deus, qui abundantia pietatis tuae et merita supplicum excedis et vota ; effunde super nos misericordiam tuam, ut dimittas qua^ conscientia metuit, et adjicias quod oratio non praesumit. Omnipotens et misericors Deus, de cujus munere venit ut tibi a fidelibus tuis digne et laudabiliter serviatur ; tribue nobis, quae- sumus, ut ad promissiones tuas sine offensione curramus. Omnipotens sempiterne Deus, da nobis fidei spei et caritatis augmentum ; et ut mereamur assequi quod promittis, fac nos amare quod pra^cipis. Custodi, Domine, quaesumus, ecclesiam tuam propitiatione per- petua : et quia sine te labitur humana mortalitas, tuis semper auxiliis et abstrahatur a noxiis, et ad salutaria dirigatur.^ Ecclesiam tuam, quaesumus, Domine, miseratio continuata mun- det et muniat ; et quia sine te non potest salva consistere, tuo semper munere gubernetur. Tuae nos, Domine, quaesumus, gratia semper et prasveniat et sequatur ; ac bonis operibus jugitur prasstet esse intentos. 1 This Collect was simply trans- lated until 1 66 1. 2 The phrase, running the way of thy commandmentSy may obtain thy gracious promises, was inserted in 1661. 3 The Epistle was appointed in 1549, instead of Gal. v. 25 — vi. 10. PROPER LESSONS. 299 Da, quassumus, Domine, populo tuo diabolica vitare contagia, et te solum Deum pura mente sectari.^ Dirigat corda nostra, quEesumus, Domine, miserationis operatio, quia tibi sine te placere non possumus.^ Omnipotens et misericors Deus, universa nobis adversantia propitiatus exclude ; ut mente et corpore pariter expediti, quse tua sunt liberis mentibus exequamur. Largire, qusesumus, Domine, fidelibus tuis indulgentiam placatus et pacem ; ut pariter ab omnibus mundentur offensis, et secura tibi mente deserviant. Familiam tuam, quassumus, Domine, continua pietate custodi ; ut a cunctis adversitatibus te protegente sit libera, et in bonis actibus tuo nomini sit devota.^ Deus, refugium nostrum et virtus, adesto piis ecclesias tuas pre- cibus, auctor ipse pietatis ; et prsesta ut quod fideliter petimus efficaciter consequamur. Absolve, qusesumus, Domine, tuorum delicta populorum ; et a peccatorum nostrorum nexibus quae pro nostra fragilitate contrax- imus tua benignitate liberemur.* Excita, quaesumus, Domine, tuorum fidelium voluntates ; ut divini operis fructum propensius exequentes pietatis tuse remedia majora percipiant.^ * The phrase, to withstand the temptations of the world, the flesh, and the devil, was inserted in 1661. - The words, thy Holy Spirit, were substituted in 1661 for 'the working of thy mercy.' The Epistle, Eph. iv. 17 — 32, was appointed in 1549, instead of the short portion, z^v. 23 —28. ^ The beginning of the Epistle was added in 1549; it had com- menced thus : ' Fratres, confidimus in Domino Jesu, quia qui cepit in vobis opus bonum,' &c. Also the opening verse was prefixed to the Gospel, showing the occasion on which the parable was spoken. •* The Epistle, Col. i. 3 — 12, was appointed in 1549, instead of vv. 9 — 1 1 : also in the Gospel the story was completed by the addition of w. 23 — 26. ^ Miss. Sar. Dominica proxima ante Adventum Do)nini, col. 533. The rubric, directing the use of this Collect, Epistle, and Gospel always on the Sunday next before Advent, is simplified from that in the Sarum Missal, col. 536: 'Cum prolixum fuerit temples inter inceptioneni his- torice, Deus omnium, [i. e. the first Sunday after Trinity : see above, p. 195] et Adventum Domini, oflicium, Dicit Dominus \i. e. the Introit for the Sunday next before Advent] per tres dojninicas cantetur, ut supra notatum est. Cum vera brrve fuerit tempus, seinper proxima dominica ante Adventum Domini, si vacaverit, cantetur, quando de dominica agitiir, Dicit Dominus, cum oratioyie, Excita qusesumus Domine, jcpistola, Ecce dies veniunt, Evangelium, Cum sub- levasset. Si vero dominica non va- caverit, tunc in aliquaferia cantetur. Ccetera vero dominicce qua re?natt- serint in ferialibiis dichus cantentur.' There is a difficulty in deciding what first Lessons should be read on the 27th Sunday after Trinity. Sundays afte Trinity. Kighteenth Nineteenth. Twentieth, Twenty- JirU. Tive7ity- second. Twenty- third. Tivetiiy- fourth. Tioenty fifth. THE COLLECTS, AND The Saints' Days Ne7u Collects The Lessons. Cr.nversion jf St. Paul The arrangement of the Collects follows the order of the old Missal : when the course for the Sundays and fixed festivals of the ecclesiastical year, beginning with Advent, has been completed, the Collects are given for those Saints' days, the position of which will continually vary with respect to the Sundays.^ The Commemorations of the Apostles,^ and the Virgin Mary, and John the Baptist, have been selected from the number of real or fictitious saints, in whose honour proper Services were held ; and for these it was necessary to compose a series of almost entirely new Collects, since the old Collects were mainly prayers for the saints' intercession.^ The Epistles and Gospels that had been read on these days were generally retained ; and proper first Lessons ap- pointed from the Books of Proverbs and Ecclesiastes, or from the Apocryphal Books of Ecclesiasticus and Wisdom. For some few also, which have their own proper history, second Lessons are appointed. The following Collects were partially retained in the English Prayer Book : — Deus, qui universum mundum beati Pauli Apostoli tui praedica- It is suggested, as the course most suitable to the occasion, the Sunday next before Advent, that the first Lessons appointed for the sixth Sunday after Epiphany should be read on this day ; the corresponding Collect will have been used on the preceding Sunday with the Lessons for the 26th Sunday after Trinity ; and \.\\e propria of the sixth Sunday after Epiphany have been chosen with reference to their more frequent use, as preceding Advent, than as following Epiphany. Many reasons present themselves against the use of the Lessons from the daily Calendar on this extraordinary Sunday. J This part of the Sarura Missul was commonly headed with a picture of the crucifixion of St. Andrew, and the title, ^ Incipit proprhim festi- vitaium Sanctorum seaiiidum usiim ecclesiiS Sar. Ln vigilia Sancti A ndres Apostoli,'' col. 657. 2 The oldest of the feasts of the Apostles is that of St. Peter and St. Paul, which was in use by the end of the fourth century. The feasts of the other Apostles are of later insti-i tution. Guericke, pp. 187 sq. 3 ' The opinion of praying to saints got entrance, but had not the full growth for an article of faith till after 1335:' see Twysden, LListor. Vindi' cation, ch. IX. § 21, pp. 214 sqq. (Camb. I £47). PROPER LESSORS. 301 tione docuisti ; da nobis, quEcsumus, ut qui ejus hodie conversionem colimus, per ejus ad te exempla gradiamur.-' Deus, qui beatum Marcum evangelistam tuum evangelicse prae- dicationis gratia sublimasti : tribue, quassumus, ejus nos semper et eruditione perficere et oratione defendi. Omnipotens sempiterne Deus, qui hujus diei venerandam sanc- tamque laetitiam in beati Bartholomei Apostoli tui festivitate tri- buisti : da ecclesias tus, quaesumus, et amare quod credidit, et prsedicare quod docuit.^ The Collect for St. Andrew's Day, composed in 1549, referred to the sufferings of his death :^ this was changed in 1552 for an entirely new Collect, making mention of his ready obedience to the calling of Christ. The Prayer Book in 1549 also retained a Collect in com- memoration of St. Mary Magdalene.* The feast of St. jfoliji the Baptist differs from the other festivals, in com- memorating his birth. It is the only nativity, besides that of Jesus Christ Himself, that is kept by the Church. The reason for this difference appears to be, that the birth of the Baptist was foretold by an angel, and brought to pass after an uncommon manner. He was also the forerunner of our Blessed Lord, and by preaching 1 This festival differs from those of the other Apostles, in not com- memorating his death or martyrdom, but his conversion, which is selected not only as an event very striking in itself, but because it vi'as made so highly beneficial to the Christian Church. It is not of early date, but may be traced to the twelfth century. ^ The observance of this festival is traced probably to the eleventh century. 2 ' Almighty God, which hast given such grace to thy Apostle Saint Andrew, that he counted the sharp and painful death of the cross to be an high honour, and a great glory : Grant us to take and esteem all troubles and adversities, which shall come unto us for thy sake, as things profitable for us toward the obtaining of everlasting life : through Jesus Christ our Lord.' This festival is traced to the fourth century. * ' Merciful Father, give us grace that we never presume to sin through the example of any creature; but if it shall chance us at any time to offend thy divine majesty, that then we may truly repent, and lament the same, after the example of Mary Magdalene, and by lively faith obtain remission of all our sins: through the only merits of tliy Son our Saviour Christ.' The earliest extant mention of this festival is in the 26th canon of the Council of Toulouse (1229) Guericke, p. 193, note. The Saints' Days. St. Marl: Si. Bar- tkoloiHi. W. St. Atidrnv St. Mary Mlasiiaic'HC St. Joh7t tK, Baptist. THE COLLECTS, AND repentance prepared the way for the publishing of the Gospel.^ The mediaeval Church held seven festivals in honour of the Virgin Mary.^ The two oldest of these are founded on the Gospel history, and are pure expressions of reve- rence for her who is blessed among women, if indeed they may not also be regarded as festivals of our Lord Him- self The reformers of our Offices accordingly retained these two Commemorations. The Annunciation of the blessed Virgin Mary ^ (March 25) was observed probably as early as the fifth century : and soon afterwards, at latest in the sixth century, the feast of the Purification of St. Mary the Virgin^ (Feb. 2) was held by the Western Church, while the Eastern had a corresponding festival, differing chiefly in name, commemorating the Presen- ^ This festival has been observed since the fourth or fifth century : Guericke, p. iS6. 2 The festival of the Assii7nptmt (Aug. 15) grew out of a legend of the fifth century, but was not received by the Latin Church before the ninth centuiy. The festival of the Visita- tion (July 2) was not known before the fourteenth century ; a commemo- ration of the Virgin's Nativity (Sept. 8) was observed in the East at the close of the seventh century, but not introduced into the West till long afterwards ; and the Presentation of Mary (Nov. 2i) was observed in the East since the eighth century, but is not clearly traced in the Latin Church before the fourteenth century. The feast of the Conception, resting upon the notion that the Virgin was not sanctijicata, but sancta, and which began to be received about the twelfth century, was fixed to Dec. 8 by the Council of Basle (1439). which also sanctioned the doctrine of the imniacidate conception, as 'a pious opinion.' Tliis is now an article of faith in the Church of Rome, having been defined by the Pope (Dec. 8, 1854), by the Bull ' Inefifabilis Deus,' that 'the blessed Virgin Mary, at the first instant of her conception, by a singular privi- lege and grace of the omnipotent God, in virtue of the merits of Jesus Christ the Saviour of mankind, was preserved immaculate from all stain of original sin.' See Guericke, pp. 190 sqq. ; Hardwick, Middle Age, pp. 100, 328, 454 ; Gieseler, Eccles. Hist, (in Clark's Theol. Library), ill. PP- 339 sqq.. and V. pp. 64 sqq.; Milman, Latin Christianity, VI. pp. 239 sqq. •* Festum Anmmtiationis, incar- nationis, conceptionis Christi, 77 toO eua-yyeAKT/UoC rj/xepa, "^nepa do'Trao'- fxov, a7inuntiatio domifiica. Cf. Bing- ham, A7itiq. XX. 8, § 4. ■* Festum Purificationis Maria. This was substituted for the heathen Februaria, or Lnpercalia, and cele- brated with processions with wax- tapers : hence it was called Candle- mass, or Festum Candelarzim siut himinum. Guericke, p. 192, note: ct. Bingham, xx. S, § 5. PROPER LESSONS. 3-'3 iation of Christ in the Temple} The Collects for these days were taken from the Missal : — Omnipotens sempiterne Deus, majestatem tuam siippHces ck- oramus, ut sicut unigenitus Filius tuus hodierna die cum nostra; carnis substantia in templo est przesentatus, ita nos facias puri- ficatis tibi mentibus prsesentari. Per eundem.'^ Gratiam tuam, quaesumus, Domine, mentibus nostris infunde ; ut qui angelo nuntiante Christi Filii tui incarnationem cognovimus, per passionem ejus et crucem ad resurrectionis gloriam perducamur. Per eundem.3 The feast of St. Michael aiid all Angels, commemo- rating the ministry of the holy angels to the heirs of salvation, originated in some provincial festivals which were introduced between the third and ninth centuries, and which were then combined into one common celebra- tion on the 29th September.* Its observance was not enjoined upon the Greek Church before the twelfth century.^ Our Collect is taken from the Missal : — Deus, qui miro ordine angelorum ministeria hominumque dis- pensas ; concede propitius ut a quibus tibi ministrantibus in coelo semper assistitur, ab his in terra vita nostra muniatur. Per dominum.'' ^ Festum occursus, eopT-fj ttjs viriv- Trjs, virairavTri Our Prayer Book re- tains both commemorations, calling the festival, T/ie Presentation of Christ in the Temple, commonly called, The Purification of Saint Mary the Virgin. 2 Missal. Sar. In purificatione bcatcB ]\Iarice Virginis, col. 703. The Epistle was, Lectio Malachite, Hi. [i — 4], and the Gospel, Luc. ii. [22 — 32]. In 1549 no Epistle was appointed, but ' the same that is appointed for the Sunday ' was to be read ; and the Gospel was, Liic. ii. [22 — 27]. The ancient Lection from Malaclii was re-appointed '•for the Epistle'' in 1662, and the Gospel extended to the 40th verse. 3 Missal. Sar. In annunciations beatcE Marice Postcomtminio, col. 730. * The Council of Mayence (813) ordered the dedicatio Sancti Michaelis to be observed among the Church festivals : Coticil. Mogunt. can. 36 ; Mansi, XIV. 73. ® Guericke, pp. 194 sq. ^ Missal. Sar. In festo Sancti Michaelis Archangeli. The Epistle was Rev. i. i — 5- This was changed in 1549 for the portion from Rev. xii. which had been read for the Epistle in die .Sancti Alichaelis m monte Tumba (Oct. 16). The Saints' Days. The I irifi- c at ion. The Anmit ciation. St. Michael. 304 THE COLLECTS, AND PROPER LESSONS. The Saints' Pays. ill Saints. At first each Church celebrated the memorial of its own martyrs ; but afterwards some few became the objects of commemoration by the whole Church. In the Greek communion a festival in honour of the whole army of Martyrs was kept on the Octave of Pentecost.^ In the course of time the idea of Martyr and Saint became very naturally identified : and when the Roman Pan- theon was given to the Christians by the Emperor Phocas (6io), and converted into a Church of St. Mary and All Saints, Boniface IV. instituted a festival of All Saints ; ^ which, however, did not long continue. It was renewed, and celebrated at Rome in the eighth century, on the 1st of November, and was made a festival of the universal Church by Pope Gregory IV. (834).^ The power of canonization, assumed by the Popes towards the end of the tenth century,* increased the number of saints, till the frequency of Church Holy Days became most inconvenient. These celebrations were removed from the reformed Offices; but All S^nts' Day was retained in commemoration of all the known and un- known departed Christian worthies, and of the com- munion of the Church triurr,phant with the Church as yet militant on earth. 1 Now 7} KupiaKv) tUv 'K-yiav bishops retained their right of initia- Tii.vTwv. tion. The first instance of canon- 2 Fesium ojiinhim Sanctorum (May ization conferred by the decree of a l). Pope is that of Ulric, bishop of s See Guericke, p. 181. Abbot Augsburg, by John XV. (993). Alex- Odilo of Cluny (998) appointed the ander III. (1159 — 1181) seized into morrow of All Saints for Masses for the hands of the Pope this much- the repose of All Faithful Souls: abused prerogative: in 11 70 this Robertson, Ch. Hist. II. 536. Pope declared that, even although ^ Canonization (the irsertion of a miracles be done by one, it is not name in the Canon or list of Saints) lawful to reverence him as a saint has been distributed into three pe- without the sanction of the Romaa riods. Down to the tenth century Church. Cf. Milman, LmHh Ckrist- the Saint was exalted by the popular ianity, V. 243; Hardwick, Middle Age, voice, the suffrage of the people with p. 212; Robertson, Ch. Hist. il. the bishop. After this the sanction 534; Notes and Queries, 3rd Series, of the Pope was required, but the XII. ax6. CHAPTER III. THE ORDER FOR THE ADMINISTRATION OF THE LORD' SUFFER, OR HOL V COMMUNION. Sect. I. — Primitive Liturgies. The traces of the form of worship used by the Christian converts, which we find in the New Testament, refer to the Eucharist, as being emphatically the Christian Service.-^ Hence naturally arose the ecclesiastical use of the word Liturgy,^ to designate the form employed by the Church in celebrating that Office which was called the Mass by the mediaeval and the Latin Church, but which we now call the Lord's Supper and the Holy Communion.^ From the scanty remains of very early ^ The description of the earhest converts (Acts ii. 42, ^icrav Se -rpoa- KaprepovvTis rrj SiSaxfi Tcoy diro- (TTdAooi', Kal T^ KoivtDvia, Kal rf) KKaffiL 70V &prov, Kal rais npoaeuxcus) is supposed to contain a summary of the several and successive parts of the primitive Service : — instruction from the word of the Apostles, and from the Scriptures ; the charitable contributions (cf. i Cor. xvi. 2 ; Rom. XV. 26, &c.) ; the Eucharist ; and the prayers. Comp. also i Cor. x. 16, referring to the consecration of the bread and wine; and i Cor. xiv. 16, to the use of the word Anien by the people after the Eucharistical prayer offered by the minister. See Pro- fessor Blunt 's Introd. Lecture, pp. 16 sq.; and Farish Friest, Lect. ix. p. 284. * In classical. Greek Mnovpyla denotes any public service, religious or secular. In the LXX. translation it is used for the nihiistry of the Levites (e. g. i Chron. xxvi. 30, elj TTocrov A. Kupi'ou); in the New Testa- ment, for the ministry of prophets and teachers (Acts xiii. 2, where see Wordsworth's note ; cf. Trench, Synonytns of the New Test. I. § xxxv. ); and in ecclesiastical writers, for any sacred function, and, in an especial and strict sense, for the Eucharistic Office. Strictly this should be ») IxvaTiKT) \eiTovpyia. See Bingham, Antiq. XIII. I. Thus we speak of the Liturgies of St. James, St. Mark, St. Chrysostorn, &c., for the Service used in celebrating the Lord's Supper in the Churches of Antioch, Alex- andria, Constantinople, &c. 3 Dr. Waterland {Doctr. of the Eucharist, ch. I.) adduces the fol- X Primitive Liturgies. Traces of the Chrirtinn Ser^'icc ttc the N 'TO Testametit 3o5 'THE LORD'S SUFFER, Primitive Liturgies. The Chris- tian Service in the second century. yustin Mar- tyr's acconnt Of tlie Sun ■ day Service. Christian times we may gather so much concerning tl'>isi form/ as to allow that the various Churches, which were founded by the Apostles, had each a Service for the Eucharist ; and that these Liturgies, while differing it may be in some particulars, all agreed in their main- features. The earliest extant account of the Sunda/' Service is contained in the following passage of Just'ri' Martyr's Apology (140). We find what we should expect from the traces that are scattered through the Apostolical writings, that this Service included the reading of the Gospels or the Prophets ; a sermon ; a Litany, in which all joined ; then the Eucharist, in which the presiding minister offered up a prayer, the people answering heartily Amen. Next followed the distribution of the consecrated elements ; the Service being always accom- panied with almsgiving. T17 Tov {jXiov \tyojxivr] i]^(pa TravTMV Kara TroXtic V aypovc, fxevuvTwy Itvl to avTO avpiXevcn^ yiierat, kcu to. dTTOjjLvrjiJOpev{ji.aru lowing successive appellations of ri';t {lO"]), Ji:n2.i. Epist. ad Smyrti. c. this Service: — Breakius; of Bread 7, 8; ad Fhiladelph. c. 4: Sacrifice, (a. D. 33), Acts ii. 42 : Communion, 61^7^0(150), Just. M. Dial. pp. 344 Koivcavia (57), from St. Paul's account sq. : Commemoration, Me?norial, dvd- of the effect of the Service, which jUi'Tjcrts, /x;"^,ur)(i5o), /i^/V/. p. 345 : /Izj-j-, is the communion of the body and over (249), Orig. cont. Cels. lib. VIII. I blood of Christ, I Cor. X. 16: Lord's p. 759, ed. Bened. : Mass, Missa\ ^«//(?r, KuptaKfJcSeiTrfo;' (57), because (385), from the usual form of dis-l instituted by our Lord at supper, mission, Lte, missa est; Ambros. and succeeding the Jewish Paschal Epist. I. 20, ad Alarcellin. p. 901,' supper ; it does not appear, iiowever, ed. Bened. It was also called by that the text (i Cor. xi. 20) was in- the Latins Collccta (see Freeman, i. terpreted absolutely of the Eucharist pp. 145 sq. ), Dominicum, Agenda ; before the end of the fourth century ; and by the Greeks, Alystagogia, Syn-, and at the end of the seventh century axis, Telete, Anaphora : see Maskell, Lord's Supper had not become a Ancieiit Liturgy, p. 146. familiar name for the Eucharist, Init 1 ' In the early Fathers we are not rather denoted the supper, or love- to expect a full account of the Li- feast, fli,'-/7/'t', which accompanied it, turgy. the Church used much reserve or our Lord's own supper with His in speaking of its sacraments and disciples, or the supper which pre- ordinances amongst catechumens and ceded the Eucharist on Maundy infidels, only imparting the nature Thvirsday : Oblation, irpocrcpopd (96), and method of them to converts Clem. Rom. Epist. I. c. 40: Sacra- about to be baptized.' Blunt, /«/wei? Trpos roj' Xooj', iKfjxavel' II vapis ToD Kup/ou iipCoi' Irjuov Xpto-rou, Kai // c'lyaTTJ/ row Ofou /cat ITarpos, Kat )/ Koivmvla rov uyiov Hvevfiaroc tirj fitra TrajTwv vfJiCiv. 'O Xopdc* Kat ^£ra rou izvcvp.aTO'i crov. 'O 'Itpfue' "Avw c^ijjjiev rag Kap^ias. 'O XojOOC' "Ei^OJU£J' 7rpo9 TOV Kvpioi', 'O 'lepews* Ei/j^aptoTj/crw^fi/ tw Kvptu. 'O Xopoe* "A^ioy Kai SiKaiov earl irpoaKvvuy TJarepa, Y'loy, Kat ayiov Jlyev/xa, Tpta^a opoovaioy Kai aj^^ujpiaToy. 'O 'lepeiis fj.v(7TiKU)Q, Trpoe ayaroXaQ icrrpapp-iyos' " A^iov Kai ^LKaiov tre vp-yely, ae tvXoysJy, ere alie'ty,^ (toi ev^apiir- TEIV, (TE TTpOCTKVyEly Iv TTaJTf TOTTW TrJQ CECnTOTEiaQ aOV ' (TV ydp et Oeoc avEK<^^a(TTOQ, uTre pworiTO?, aoparoc, aKaTaXrjTTTOS, att wy, wrravTMQ wi', (tv Kat 6 pioyoyEvi]^ crov Ytos Kat to TLvEvpa crov to iiyioy' av Ik tov fii) oyrog eIs to that rjpac TrtipZ/yayes, Kot 1 Evxo>^6ytov t3 fJ-^ya, Treptex"^ tAs rwv fiTTa ixvarrjplaiv aKoKovOias' pp. 6 1 sqq. Venice, 1862. At Oslai Xeirovpyiai'Y>P- 17 sqq. Venice, 1867. 77/i? Divine Liturgy of our Father among the Saints, John Chrysostom, Archbishop of Constantinople. Done into English, with some Prefatory Notes, and the original Greek of the open parts. London, 1866. 2 The Air (aTjp or ye(pe\Tj) is the outer covering, placed over the Paten and Cup, each being first covered with its own veil. Neale, p. 170; Divine Liturgy, p. 4. ■^ The Fans {Flabclla, ]\/iiscaria), originally of light material, to keep away insects, in process of time came to signify mystically the vibration of the wings of the Seraphim : they are now generally made of silver, and in the shape of cherubs' heads and wings. Neale, Liturgies, p. xxv. note^ * Cf. Martyi-iuvi S. Polvcsrti, §14. OR HOL Y communion: 309 TrapuTTiaovrag uvtarrjcrag TrctXt*', ko.l ovk ottcottj? Travrct Trotwv iis)c >//ias €(£ Tov ovpavov di'{]yayeg (cat r»/v (^aaiXttav aov i-^^a- piTU) Tfjy fxeWovaay. 'Yirep tovtujv drravTwv eu^apicrrov^i£i/ Eo<, icai rw ixoi'oyeveJ crov Y'w, K'ot tw Ilrevjuart aov rw ay/w ' vTrtp irdrTiuy toy 'kj^iev, kuX wv ovk tafisv, TuJy ^avipiov Koi acj^avwy evipyifxiwv ruv elg >//xac yeysvrj^evwv. Y.v'^apiaTOv^iy ffot Kat i/Vep Ti]q AeiTov^yiw; Tavrrjc, i]v Ik riHy ■^tipQv ijuQiy cit^aaOac KaTrj^tuxrag ' Kairoi aoi TrapearriKaai ^tXia&c 'Ap^ayyiXuy, Kat /liWjOia^fS 'AyyiXwv, ra Xepovftlfx kuI tU ^ipa/ yi} 86^7]s crov. '^aayrd Iv rulg v4/i(TT0ig ' evXoyy]- /liVos 6 ip')(^6fxevos iv oyop-ari KvpioV waayya iv rotg vxpioroLg. 'EjTcti/Oa TrdXiv XajDO) y 6 AiciKOvoc tov 'AcrrepiffKoy^ iK TOV ayiov A/ctkou iroLtl ^ravpov i vtvov errayu) avrov, an)ium o/'/ongitm, hrnchioSacer- vestment (irfpirpaxvf^'ov) worn by dotis imponi solitum. Suicer. ' It priests.' Marriott, Vestiariiim Chris- appears only to be used of the tiaiium, p. 84, note. dcacoiis '" stole," as we now call it. OR HOL V COMMUNION. 3" 'O C£ 'Ifpevc EvXoywv a\i.^ortpci to. "Ayia Xiyei' MfTa/jaAwj/ rw UvevfjaTi (tov t^ Ay/w. 'O Ata/coj'oc" 'Aj-u'iv, 'A/i//v, 'Afitiv. Kat r»/v K£(^a\r/r VTroKXiVac T'w 'Itpet, Kat eliriov to, MvljO-dijTi p.ov, uyu AftTTTora, TOV aftaprdiXov, 'laTO.Tai iv w n porepor 'icrraTO roTTta)' Kat Xa/Swv TO 'FnTL^iof, pivL^ei to. "Ayia, wq /cat ro TTjoorepov. 'O 'lepevQ fxva-TLKw';' "iiorc ytviaOai rote iieTaXapfSayovcnv tie vfi\piv \pv)(rj^, elg ac^eaiv ajxapriCjv, etc Koiroiviav tov ayiuv (TOV Ui'Svp-aTog, eIq f^aaLXiiag ovpavwy 7rA>/po;jua, fis TrapprjiTiav Ti)i' Trpoc fff, /Ai? £tC upifxa, i] eig KUTaKpLjjia. 'Ert irpoucjiipojjLev aoi T})y XoyiKTyv TavTTjv XaTpeiay vwip twv ev infTTeL avcnrav- (Tujjiivisiv YipoTTUTopiMV, llarepojv, TiaTpi»p-^(jJV, YlpocfiijTCJi', Awo- (TToXivv, KrjpvKwi', EvayyeXicTTuy, MapTvpuv, 'O/uoXcyijTwt , Ryupa- TEVTuiy, Kai navTog in'evjdaTOS ev Trtcrrei rersXetco/xei/oi;' Etra Ovfiiwy tijv ayiav Tpairei^ay KaTipirpoadey, Ac'yti €(f^a;vti>s' 'EiiatpfVwf TTJg TVfivayias, aj^pavrov, VTTEpevXoyrjpivtjc, ii'c6t,ov, ^eiTiroirr]g y}jj.ijjv QeoroKov, Kot aenriipOiyov Mapiag. Kat i.Trt8iEti)yi to Qv pnaTijpioy tco AtaKoro), licrTtg Qvpadaas tt/v ayt'ai VpcnrE^ay kvkXio, pivrjporevii iTreira TO. i^iiTTV^a rwv KfcoiyuT/juerw v. Mvi^ioveiitt ^e Kad' tavToy Kal iLy ^ovXtTai ^cjyrcjy kuI TiOyeuj-wy. O Be 'Itpevg tTreuj^tTai /MUfTTtKaJs" Tov aylov ^Iwavyov, Ilpo(f>rJTOv, TlpoBpopov, /cat BaTr-torou' Tijjv ayiojy lyB6E,wv, kuI 7rayev/^£tc £•' J"'] yaXiivrj nvriov rjfxepoy Koi il(Tu)(iov ftiov hiaybyjiev iv Traarj EvcrefyaKf koI (f^uvoT^Ti. JLK.vpiE, rov Ap-j^UTCicrKUTrov fffiwy (tov Silyo<;), oy )(f'(pi(Ta< ralg ay/ats «70v 'E/c/cXjjff/atc t*' elpyi'T], awoy, tvTif.ior, vyia, jjLaicpoijfiipevoyTa, kui opOorofiovvra Toy Xoyoy rjjc <^VS aXridelac:. Aia/vOj'oe fivrjfiovevei to. Si7rrv)(a riov ^wvrwy. O '[epavc p,v(TTiKu)g' Mi'r/(r^?/rt, Kvpis, rfiQ VioXewg iv yj irapoiKOvpEv, Kai ttucttjc ttoXsuiq Kai j^wpng Kai rwv iriarei oiKOvi'Ttor fy avralg. ^lyrio-drjri, Kvpu, TrXeoyroiy, odonropovvrioy, voaovvTiov, Kapvorrwy, ai\jJLaXwTU)y, Ka\ Trjg ao)Ti]piag avritty. M.vrjCfO'qTi, Kupt£, Tujy Kap7ro avyyjOei Toin^, Xeyei' TldvTojy TWV 'Aylcjy jxyi]poyfvaayTEC, 'in, Koi hi, ey elprjrrj TOV Kvpiov SerjQiSpey. 'Ynep Toiy TrpoaKopiadevTwy /cat ayiaadevTioy Tifinov Auipwv TOV Kvpiov Serjd'Hpey. "OTTtue 6 )r irpog ere, fj.)) elg Kpipa, ?} ug KaTaKpipLa. O AiciKovog' 'AvTiXaj3ov, awcroj', iXerjaov, Kai lia(pvXaiov tipu's 6 Qeos TT] ay -^apiTi. Tjjv ijpipav wdaai', reXtlay, ayiar, eiprjviKiiv, Kai ayap-aprrp-ov, irapa tov Kvpwv alrrirrwpeda. " AyyeXoi' e'ipi)vrig, tticttov ocrjyor, c^yXa^'a Tujy ipv^^wy icai tujv cr(j)p,d~u)v ijpCjy, napa tov Kuptou airrjrT(jjp.e6a. ^vyyydipiriy kui citpeTiv rivv apaprnoy /cat TuJy TrXrippeX-qparwy iljxuiy, irapa tov Kvpiov aiTrj(T(jjp,tOa. Ta KaXa koL (TvpcpepoyTa TOtg \pv')(cug ypioy, KCil tlpijyrjv tuj coapoj, irapa tov Kuptou aiTrjaiupieda. Tov vTToXonroy )(p6vov Tijg i^wrjg iipujy ev eipljyt] kuI p-erayola eKTeXecrai, Trapa tov Kvplov alTri(T(jt)iJ.E6a. XpiuTiaya to. TtXrf Trjg i^wrjaXdg- oh yap eKXipay aapKl Kai a'l'uaTt aXXd o-OL T(f o(3ep(3 Qe(p. 2i/ ovy, AianoTa Ta irpoKiifxeva Trda-iv f,uiy Liturgy of S' ChryEostoir. 314 THE LORD'S SUPPER, eiQ ayadov kioj.ia\i(rov, Kara r>)r e/vcioTOu l}.iav ^tiay' rule TrXeovm (tvjxwXevctoi'' tuiq vdoiTTopovai (Tuyo^ivtTov TovQ voaovvraQ laaai, 6 larpoQ Tuiv ij/v)(^iov kcu tlov auij-tarwi' tjfjiwj'' Ek^wj'wc' Xaptrt, cat oiKTipjioiQ, teat (j)i\ar6pii)ni^ tov fxuvo- yei'OVQ (Tov Ylov, fiid^ oh evXoyrjTog el, avv rip irarayiu) Koi ayudd Koi (^woTTOtJ (TOV Hi EUfiaTi, yvv, KOI ad, cat etc toi)s atwi'as rwy ulcji'wi'. O XopOQ' Afii'iy. O lepevQ jxvTTiK(I)Q' Ilpoir^es, Ki'pie iqaov Xpirrrk 6 Gfoc ijjj.wi', fS, ciyiov KaToiKqryjpiov crov, tcai nVd dporov C:'.Et]q ttjq /JafftXe/oc (TOV, Kttt kXbe fts to dyiacrai vfidc, 6 uyd) rw Darpt (TvyKaO)JiJ€yog, cat wc^e n'/jutv dopdrijjQ avvioV koX Kara^i(t)(Tov ttj KpaTCti^ (TOV X^'P' [xeraSovi'aL y^lv tov d-^^pairov ^ujfia-og crov, cat rou Tifiiov A'/^aros, cat 8t' ///xwj' Travrt tw Aaw. Etra Trpo(TKvveZ 6 'lepevg, ofxOLcoc cat 6 Atacoi'oc c tS £(T7-t roTTw, Xi'yoj'ree hv(ttik(3c rpig' 'O QeoQ iXdcrdrj-i fjot T(j a.ixapT(j}X(3. Ev TOtrovTio ^e 6 Aiacovoc ^ujvi'vrai ctti -0 'Qipdpinv avTov aravpoEi^iog . "Orav Se i3j; rov lepe'a tKreivoi'Ta rdg ■)(^€lpas, Kai rnrTo^tvov tov ayiov Aprov, Trpos TO iroiyjcrai tt)v aytav Yxpiocr iv, iKcfiOivtl' IIpcj- Kai 6 'lepeOc, vij/cjy Toy ciyLoy " Aproy, eK(j)0)V£L' Tct c'tyia roic ctyloig. Etra 6 Atctcoj^oc Blffep-^^erai iv rw ay/w Bijfiari, cat (TTftc «c Se^twJ' rou 'itjoewc KpaTOv vTog tov dyiov Aproy, Xtyei' MeXiaoy, Ae^Trora, roi' ctytoJ' "Aproi'. O ^e 'Itpsvc, fXEXi(Tag avTOV ei? jjiepihag ria-crapag, fxerd irpoao-^^^r^g cat tvXafieiag, Xeyei' MtXli^eraL, cat ^layLtpt^trai 6 'A/Avog tov Qeov, 6 ju,£/\t^o/iei'0?, cat itj) huipovfietog, 6 TrdvroTt £(Tiiu'i^e.yog, cat HJjhkTroTE SaTra- j'ojjueioc, a'/Wa touc fjeTexpvrag ayiu djy. Kat TidrjCTiv avTag ky tS ayt'w Attrco) ffraupof towf^ oDrws IS NI KA X2 ^ Five loaves of oblation are usually vened cakes, somewhat resembling prepared, but in Greece frequently pieces of money : in the middle is a only one. These loaves are Hat lea- square projection, stamped with a OR HOLY COMMUNION. 315- Kat 6 AioLKovog Zeikvviov avv rw Q,papi^ to ayiov HoTi'ipioy, Xiyei' UXi'ipuiaov, Aicnzora, to ixyiov IloTfipior. O ^e 'Icpevc, XafSiov Tijy avcj Keip.t}'r]v fxspida, ttiv 'i)(^ov(Tav SrjXaE)) to 6pojj.a IS, ttoiel ' aiwrwr. Ajiijv- Kai Aift/covos ly)(^isL toO t,i.ovTOQ to apKovv aravpo- £t^ai?, tvcov TOV ayiov HoTTjptov, Xiyovog tov 'lepdujQ' ZeaiQ TTt'oTEws, 7rX/)pr;s Hievfxmog 'Ayiov. 'O Aia/covoe* Afxijv. Kai uTrode^evoc to Zeov, '/orarai ULKpov cnroQei'. O Se Ispfvs, cXi'vas /w-arco r?)?/ Ke(f)aXt)v, vpoa-ev^eTni, Xiywv' YIigtevu), KuptE, /:at 6/jioXoyw, otl av el aArj0ws 6 XpicTTO?, 6 Yioq tov Qeou tov ^wjtoc, 6 fXflwi' etj roi' tcoa-pov a.pa.pTii)Xovg auSaai, wv irpi^TOQ elfji eyw. "Ert Triartvoi, OTL TOVTO avTo i(JTi TO a.-)(^pavT0v Sw^a (tov, kui tovto avTO eaTi TO TLpiov Aifxa GOV. Ae'ojuat ovv aoV 'EAtrjcov fxe, ku\ avy^u)pr](T6v p.01 Ttt TrapoTTrw^ara p.ov, to. sKOvaia Kai to. aKOvcrta, to. kv Xo'yw TCI ^v €pyw, TO. kv yi'(l)aeL kcu ctyroi'ci" kcu aiiwrjov fie c'lKUTa- KpiTUjg psTa(T-)(^ELV TU)y axpavTbiv aov Mi-iT-jjptW, elg a(f>emv ufxapTiu)v, K(u eig ^ujtjv alojvLov. 'A^r'jv. Eira" Tov ^eiTzvov v TOV fivariKov trijuepov, Ylk Qeov, KOit'Mfor pe TrapaXajSe' oh /xr] yap Tolg i)(6poig / poL eig Kplfia y els KaTaicpifia yevoiro 1) pLiTdXrjxpic tuiv dyiotv (TOV MvffTrjpiwv, Kvpie, dW elg 'iutnv ^v)(rjc re koI au/xaTos.^ cross and the letters noted above in strument, called the S/ear. The the quarters. This projection is called Divine Liturgy, Tp. t^. the Holy L.amb, and is used for the ^ Warm \\-ater, poured into the Sacrament, being cut out of the loaf Chalice after consecration. and divided with a chisel-shaped in- ^ These prayers occur in the d.Ko- titupgy of St. Chrysostom. •;i6 THE LORD'S SUPPER, Liturgy of St. Chrysostom. Etra, \a^u)V fiiav fiepida tov ayiov "Aprov, Xeyef To Tii^iiov Koi Travdyiov Sw^a tov Kupi'ou Kal Qeov /cat SwTT^poc iffJuSv 'Iqaov XpLcrrov fitra^L^OTai [ioi (rw ^etyi) 'lepe?., cts acfiEaiv fJLOv a/uapTLwy, Kal tie i^ui7]y aiu)i'iov. Kat ovTit) )ueraAajLi/3o v£t rov sv ^Epcrt, fXETci cftofjov Kal TracrrjQ dffc^aXei at;. Etra Xsyei' O Aiaicoroc, irpoaeXde. KaJ TrpoaeXdoji' 6 Alolkovoc, ttoieI fxeTuvoiav^ £iJXa/3tJs, alrwi' avy)(^u)pr](Tii'' 6 ^e 'Itpevg, Kpar^iiv rov ayiov "Aprov, ciouai rc3 Aiacovw' Kal daTraadfievo'; 6 AlcIlovo's rr/v fiEra^iSovaav avriS ;;(£tpa, XufilJavei rov iiyiov Aprov, Xiy(ji)v' ^leraSog [xoi, Aeawora, ro ripnov /cot ayiov ^wjjia rov K.vpiov kul Qeov kuI ^lorijpoc rjjjiijjv I*/(tou Xpiarov. O de 'lepevQ Xeyei' (Tw ^£t j't) 'lepoltarai'w jxeralii^OTat aoi ro rijxiov Kal ayiov ku'. a-)(pavrov Sw^ua rou Kvpiov Kal Qeov (cat ^(jirrjpog i/fxiov 'Irjcrov XpiffroO, eh ufjieaiv aov a.f.iapriQv, (cat tts ^ojyjv alwriav. Kat dwep-^eraL o AiaKovog oiriaOev rrjg lepde TpaTre^r^g' Kal KXivag r))v Ke({)aX))v Trpoaev\erai, Kal fxeraXufxftdvei, wg 6 lepevg. Etra dvaards 6 'lepeiig Xafxfydvei ratg ')(^epalv dfX(f>o~ rtpaig jjierd rov IfiaX vfifj,arog ro dyiov norijpiov, Kal fieraXa[xJ3dvet rpirov c^ avrov' /cat ovrta rd re tSta ■)^eiXr), Kal ro lepov Hor^piov rw ev x^P^'- KaXii/x^art dTTomroyyiaag, KaXel rov AiuKOvov, XeyioV AiaKove, Trpotr- eXde. Kat 6 AiotKOVOS ep-x^erai, Kal TrpoaKwel diral, Xiyiov' TSou 7rpo(Tep)(OfiaL rw dOavdria BactXer Kal ro, Hiarevio, Kiipie, Kal ojioXoyuJ, oXov. Kal Xeyei 6 'lepevg' MeraXafijSdvei 6 SovXos rov Qeov AidKovog (6 ^etca) ro rif.aov Kal dyiov Aljua rov Kvpiov Kal Qeov Kal lionrjpog ijpitLv 'Iijaov Xpicrrov, elg ctcpeaiv avrov aj^iapriuiv, Kal elg ^wt]V altjviov. MeraXaloovros ^e rov AiUKovov, Xeyei 6 'lepevg' \ovdla rris /xeTa\-^\f/€e>is, Horologion, Sketches of the Rites and Customs of p. 450. In administering the com- the Greco-Russian Church, by Ro- munion to the people, the whole manoff(Lond. 1868), p. 134. forai is pronounced slowly and dis- -^ ' makes an obeisance^ Neale : iroi- tinctly by the priest in the native elv fj-erdvoiai' niKpau is to bow tlie tongue, and should be repeated after head ; — tx.iya.\-r\v \% proitration. him by the communicants. See OR HOL Y COMMUNION. 3'? TovTo rjxIiaTo rwv ^(^EiXlojy (tov, mi ac^eXtt rag dvofiiag aov, kui rag a^apriwi aov irepiKaOapiei. Tore Aa/Swv rov ayiov AIctkov 6 Aidicova, iiravw roC ayiov HoTTjptov, oTroffTroyyt'^et tw ay/w CTroyyw ttqi'li KuXwc, Ktii fxera ttjooo-o^^^s kui evXafSaiac erKeTra^ei to ayiov TloTTipioy tw KaXw/Ajuan" ofioiwg kuI cttI toi' ci-yioy AiaKov dvaridricn tov 'AffTtpa, Kai to KaXv/xfia. Eera eiriXiyet Tr)v ttjq Eu^aptcrTtae Eu;!(^)J' 6 Ifpevs Eui^apioTo{;/ic»' aoi, AeuKora (juXardpioTrs, evepyeTa tuip \pv)^wr >jHU)V, OTi Kal Tij irapovar] ilfxepa KaTtjliuxrag iifxag tCjv eirovpaviuJi' aov KoX adarartov MvaTriploiV. OpQorojJLrjaov ypwvT^jv oBoi', (TTrj- piL,ov iifidg Iv Tw cjiojoo) aov rovs TravTag, ^povprjaoi' j'/yuwi' t>/i' i^wrjv, da(j)dXiaai ?;p,J}i/ tu 2ia/3?7^ara, curate koI liceaiaiQ rJ/C ti'^uEov QeoTOKOv Kal aeinapdeyov Map/ae, ical iravTuiv Twy Aylwv aov. Kat ovTioc dioiyovai T)}v Qvpav tov ayiov Btjfia- Tog. Kat 6 Aic'iKorog TrpoaKwijaag ctTra^, Xajxftdvei Tcapa TOV 'lepewg TO ciyioy HoTypiov fisTu EvXa/Seiag, Kal tpx^TUi e\g T))v Qvpav, Kal v\pwv avTo CetKvvaL rw Xau, \eyiov' MeTa (f)6(3ov Qeov, TriaTeiog, Kal dyd-m^g TTpoaeXdeTE.^ O oe lepevg eyXoyel. tov Xaov, eir iXeyojv ekcjxovuq' Swcrov, o QEog, tov Xaov aov, Kat evXoyrjaov r>)v KXt/povopilav aov. Kat iiriaTpEcjiovaiv, 6 te AtUKOvog Kal 6 'Ispevg, elg rt)v dyiav TpaTril^av. Kat 6 /jLev AtaKOvog, ciTrodefjievog ev avTTJ TO dytov TloTi'ipiov, XeyEi Trpdg Toy'lepta' ''Y■^pwc^ov, AEa770-a. 'O ^e 'lepevg dvpi^ ''P'Cj ^eywv kuO' kavToV YxpLjQqTi ETTt Tovg ovpavovg, 6 Qeos, kuI inl irdaav Trjv yrjv t) ^o^a aov. ^ The cofunnmicants come forwards with reverence, hazdng their arms crossed on their breasts ; and the Priest communicates them as they stand at the door of the sanctuary, saying to each, MeTa\afiPdyeL 6 SovAos tov &€ou T. 5. T^ 6.xpavTov KoL ayiov 2aj/za Kou ATfia. ToO Kvpiov koI Qeod Kal StoTjjpos t}iu.vXaL,oy yj^dg, 6 Qeog, rff crij x«V'''- Trjy iij^iepav iruaav, TtXiiay, aytay, elpriviKiiv, /rat avaiuaprrjroy airtjaufievoi, eavrovg Kal aXXijXuvg kul Trdcrav Ti)y (^w)}v {jfiwy Xpiarw TO) Qs^ TrapaOMfxeda. O lepevg tKcfxjjvwg' "On av el 6 uyiaajudg >//Jwv, Ka\ avl T)))' 2o^a^' dvairi^Troixtv, rw lia-pt, kul t<7) Ytw, kuI tw dyt'o) Qj-eu^art, vvv, Kal au, Kai ets rovg alwyas rwv alujyuyy. 'O ji.opog' Afxriv. O 'Ifpeus* 'Ej' slprjvr] 7rpo€Xduii.iey. O AiaKoyog' Tov Kvplov cei]Qu)p.iv. Eu)^77 ^OiriarOdfiftdivoQ, yy Xeysi 6 IcpevQ €K)y KXrjpo- vofJitay aov. To ivX-qpwixa ttjq 'E^KKX-qcTLag aov y€vvT]de\s, Kal iv (parvr) irp^a^eiais rrjy irayaxpavTov avrov dvuKAid^ls, Sia rrjy tj^cSj/ aairypiay. yl1^rpus, rov iv 'Ay'iots Tlarpis iq^wv lb., p. 6S4. 'I016.VVOV 'ApxiSTrifr/iOTTou Kavmavri- - iJread, which has been offered for yovTToAfois rod Xpvcrocrr6ixov, Kal irdy- the sei-vice of the Altar, but which roiy rwv 'Ayiuy, iheriirai Kal adcrai has not been required for consecra- rjcSt, ws ayaOos Kal ^iXavOpoiTvos. tion. It is not so very unusual a 'O A16.K. 'Aay'iv. Eiichclogion, p. thing in Russia, that monks, practi- 43. On an ordinary Sunday it sing the greatest asceticism, should would be — 'O 6.va.(!rhs e'/c i/eKpJcy take no other food during Lent XpiffTuT, K.r.A.: and this opening Ncale, p. 127. phrase varies on the Festivals of our titursy of St. Clirysbstom. 320 THE LORD'S SUPPER, L'.turgjr of St. ChryBDStom. To, Ki/jOie i\e.t](Tov, i(3'. Ad^a, Kai vvv. Tj/»/ rifxiwrtpay. Kai TToift ATToXvaiy' Kai TrpocKvi'tiaaQ Kat ev-^^^aptcrriiaag t Sancti 4- ficas, vivi.f ficas, bene^-dicis, et praestas nobis. Hie saeerdos diseooperiat ealieem, et facial signaculnm cruets ctan hostia qitinqnies Per ip-I-sum, et cum ip-^so, et in ip^-so, est tibi Deo Patri omni-I-potenti, in unitate Spiritus ►!• Sancti, omnis honor et gloria. Hie cooperiat saeerdos ealieem, et teneat manus suas super altare usque dum dicitur Pater noster, it a dicens: Per omnia saecula sseculorum. Amen. Oremus. Prasceptis ^ salutaribus moniti, et divina institutione formati audemus dicere. latis brachiis in modiim cruris inclinet se devote saeerdos ad altare dicendo. ' 1 There is a great variety of opinion about the meaning of this expression in this very ancient prayer. ' Tantte sunt profunditatis ha;c verba, ut in- tellectus humanus vix ea sufficiat penetrare.' Innocent III. De sacro Altaris Mysferio, Lib. V. cip. v., Opp. IV. 891, cd. Mignc. 3 The Roman Liturgy in all its various editions — e.g. the Gelasian, Ambrosian, and Gregorian — has this invariable introduction to the Lord's Prayer : ' Prceceptis salutaribus mo- niti, &c. ;' and this conclusion, ' Li- bera nos, quaesumus. &c.' In the Ephesine, on the contrary, the intro- duction and conclusion vary with each d'Jifei«int service. Bp. Forbes, OR HOL V COMMUNION. 33« Hie accipiat dmconus patenain, eamqtte a dextris sacerdotis ex- tento brachio in aliion, usque Da propitius, discoopertatn teneat. Hie elevet manus sacerdos^ita dicens: Pater noster, &c.' Et ne nos inducas in tentationem. Chorus respondeat : Sed libera nos a malo. Saeerdos privatim, Amen. Libera nos, qussumus Domine, ab omnibils malis, prseteritis, prassentibus, et futuris : et intercedente beata et gloriosa semperque virgine Dei genitrice Maria, et beatis apostolis tuis Petro et Paulo, atque Andrea, cum omnibus Sanctis. Hie comniiitat diaconus patenam sacerdoti, deoseulans niatiuni ejus; et saeerdos deoseuletur patenam : postea ponat ad sinistrum oculuinj deinde ad dextrum : postea faciat cfucein eutn patena ultra eaput : et tunc reponat cam in loeum suitm, dicens : Da propitius pacem in diebus nostris : ut ope misericordiae tuae adjuti, et a peccato simus semper liberi, et ab omni perturbatione securi. Hie diseooperiat ealicem, et sumat eorpus eum ificlinatione, transponens in eoneavitate eaiieis, retinendo inter polliees et in- dices, et frangat in tres partes dutjt dicitur: Per eundem Dominum nostrum Jesum Christum Filium tuum. {Seeunda Jr actio.) Qui tecum vivit et regnat in unitate Spiritus Sancti Deus. Hie teneat duas fracturas in sinistra matiu, et tertiam fraeturam in dextera manu in summitate calicis, ita dicens aperta voce : Per omnia saecula sseculorum. Amen.' Mlssa Eccla3l» BarUb. Paternoster. Arbiithnott Missal, Pref. p. xvi. (Burntisland, 1S64). 1 Gregory the Great joined the Lord's Prayer to the Canon, from which it had previously been sepa- rated by the breaking of the breed : 'orationem vero Dominicam mox post precem dicimus, quia mos apos- tolorum fuit, ut ad ipsam solummodo orationem oblationis hostiam conse- crarent.' Greg. M. Ep. (ix. 12) ad jfohcn. Syracus., 0pp. II. 940, ed. Bened. See Palmer, Orig. Lit. Dissert. § 6, p. 113. 2 Here special prayers were in- serted. Thus, by an indenture be- tween King Henry VIL and the Abbot of Westminster, it was di- rected that at every mass in the chapter, after the fraction of the Koly Sacrament, and before the holy prayer of Agnus Dei, Special Psalms, Orations, and Prayers for the said King should be said. Dugdale, Monast. Anglic. I. 279, cited in Maskell, Anc. Lit. p. no. Here also episcopal benedictions were given. See Maskell, ibid. p. 198. For the First Sunday in Advent it was : — ' Omnipotens Deus, cujus Uni- geniti adventum et praeteritum cre- ditis et futurum expectatis, ejusdem adventus vos illustratione sanctifi- cet, et sua benedictione locupletet. Amen. 'In praesentis vitse stadio vos ab omni adversitate defendat, et se vobis injudicioplacabilem ostendat. Amen. ' Quo a cunctis peccatorum conta- giis liberati in prtpsentis vitK curriciilo cum Sanctis animabus tanto interces- Fractio hostia. 332 THE LORD'S SUPPER, Hie faciat trcs criices infra calice7n cum tertia parte hostict diccndo : Pax Do'I-mini sit seni'I-per vobiscum. Cliorus respondeat : Et cum spiritu tuo. Ad Agnus dicendnm acccdant diaconus et subdiaconjis ad sacer- dotem iiterqiie a dextris: diaconus propior, subdiaco7ucs ronotior ; et dicant privatim : Agnus Dei, qui tollis peccata mundi : miserere nobis. Agnus Dei, qui tollis peccata mundi : miserere nobis. Agnus Dei, qui tollis peccata mundi : dona nobis pacejn. //ic cruce signando deponat dictain tertiani partem hosticc in sacranietituvi sangiiinis, sic dicendo : Hsec sacro <^ sancta commixtio corporis et sanguinis Domini nostri Jesu Christ! fiat mihi omnibusque sumentibus salus mentis et corporis : et ad vitam eeternam promerendam et capcscendam pr^eparatio salutaris. Per eundem Christum Dominum nostrum. Amen. Anteqjmm pax detur, dicat sacerdos : Domine, sancte Pater, omnipotens JEterne Deus : da mihi hoc sacrosanctum corpus et sanguinem Filii tui Domini nostri Jesu Christi ita digne sumere : ut merear per hoc remissionem omnium peccatorum meorum accipere, et tuo Sancto Spiritu repleri, et pacem tuam habere. Quia tu es Deus, et non est alius preeter te: cujus regnum gloriosum permanet in sascula steculorum. Amen. Hie osculetur sacerdos coiporalia in dextcra parte et sumniitatem calicis, et postea diaconum, dicens : Pax tibi et ecclesise Dei. Responsio : Et cum spiritu tuo. Diaconus a dextris sace7'dotis ab eo pacem ^ 7-ecipiat, et subdiaco7io p07Tigat: dei7ide ad gradinn chori ipse diaco7ms pacem po7'tet rectoribics cho7'i: et ipsi pace7n choro p07'tent uterque sucb parti, incipiens a 77iajoribus. . . . Post pace77i data7ii dicat sacerdos ora- tio7ies seque7ites p7'ivati7>t, atitequam se co7n7}iunicet, tcne7ido hostiam duabus 7iia7iibus : ^ sore inveniamini digni, et illius tre- mendi examinis diem expectetis in- territi. Amen. ' Quod ipse pr?estare dignetur, cujus regnum et imperium sine fine per- manet in saecula SDeculorum. Amen. ' Benedictio Dei omnipotentis Pa-I-tris, et Fi^^-lii, et Spiritus "f- Sancti, descendat super vos et nianeat semper. Amen.' ^ ' Pax ; instrumentum quod inter missarum solemnia populo osculan- dum pra?betur. ' Du Cange The introduction of the Pax instead of the old practice of mutual salutation was not until about the 13th century. Maskell, p. 116, ttote. ^ The Hereford Use places here the preceding prayer, 'Domine, sancte Pater,' with the prayer, 'Domine, OR HOLY COMMUNION. 333 Deus Pater, fons et origo totius bonitatis, qui ductus misericordia Unigenitum tuum pro nobis ad infima niundi descendere et carnem sumere voluisti : quam ego indignus hie in manibus meis teneo. Hic inclinet se sace?-dos ad hostiam^ dicejis : Te adoro, te glorifico, te tota cordis intentione laudo : et precor, ut nos famulos tuos non deseras,sed peccata nostra dimittas: quatenus tibi soli Deo vivo et vero puro corde ac caste corpore servire mer- eamur. Per eundem Christum Dominum nostrum. Amen. Domine Jesu Christe, Fih Dei vivi, qui ex voluntate Patris cooperante Spiritu Sancto per mortem tuam mundum vivificasti : libera me, per hoc sacrosanctum corpus et hunc sanguinem tuum, a cunctis iniquitatibus meis, et ab universis malis : et fac me tuis semper obedire mandatis : et a te nunquam in perpetuum permittas separari : qui cum Deo Patre, et eodem Spiritu Sancto, vivis et regnas Deus : per omnia siEcula sasculorum. Amen. Corporis et sanguinis tui, Domine Jesu, sacramentum quod licet indignus accipio : non sit mihi judicio et condemnationi, sed tua prosit pietate corporis mei et animse saluti. Amen. Ad corpus dicat cum humiliatione antequam percipiat : ^ Tesu Christe,' as an alternative form; this is followed by the prayer, ' Deus Pater, fons,' and a third prayer, which is also found in about the same place in the Use of St. Paul's : — ' Agimus tibi Deo Patri gratias pro jam bealilicatis, postulantes eo- rum interventu apud te adjuvari : pro his autem qui adhuc sunt in purgatoriis locis offerimus tibi Patii Fihum ; supplicantes ut per hanc sacrosanctam hostiam eorum poena levior sit et brevior : pro nobis autem quos adhuc gravant peccata carnis et sanguinis immolamus tibi Patri Filium ; obsecrantes ut peccata quae ex came et sanguine contraximus caro mundet, sanguis lavet Unigeniti Filii tui Domini nostri Jesu Christi. Qui tecum.' The York Use places here the prayer 'Domine, sancte Pater,' but expressed in the plural number, — ' da nobis . . . ita sumere, ut merea- mur.' This is followed by the two prayers, ' Corjioris et sanguinis tui ' and 'Domine, Jesu Christe.' ^ The York form was : — * Hie siiviat corpus cruce prius facia cum ipso corpO)-e ajite: deiiidc ad saiigiiinetn, dicens : ' Corpus Domini nostri Jesu Christi sit mihi remedium sempitemum in vitam setemam. Amen. ' Sanguis Domini nostri Jesu Christi conservet me in vitam setemam. Amen. ' Corpus et sanguis Domini nostri Jesu Christi custodiat corpus meum et animam meam in vitam Ktemam. Amen.' The Hereford form was : — ' Tunc inclinet se supra calicem, et valde devote percipiat corpus Christi; sed ajite pe?reptio}um dicat : ' Corpus Domini nostri Jesu Christi sit animse meje remedium in vitam asternam. Amen. 'Ante perceptio7tem sa7tgiiinis dicat : ' Sanguis Domini nostri Jesu Christi conservet animam meam in vitam Eeternam. Amen. ' Some Mozarabic forms will be found in Martene, De Ritibus, I. 469. The Roman form is : — ' I'ostea dcxtera se signans super patcnam, dicit : ' Corpus Domimnostrijesu Christi 334 THE LORD'S SUFFER Ave in sternum sanctissima caro Christi : mihi ante omnia et super omnia summa dulcedo. Corpus Domini nostri Jesu Christ!" sit mihi peccatori via et vita. In nomine '^ Patris, et Fihi, et Spiritus Sancti. Amen. Hie stiinat corpus^ cruce priiis facta aun ipso corpore ante os. Deinde ad sangninem cum magna devotione dicat: Ave in ceternum coelestis potus, mihi ante omnia et super omnia summa dulcedo. Corpus et sanguis Domini nostri Jesu Christi prosint mihi peccatori ad remedium sempiternum in vitam asternam. In nomine ^ Patris, et Filii, et Spiritus Sancti. Amen. Hie sumat satiguinem : quo siimpto inclinet se saeerdos, et dicat cum devotione orationein sequentem : Gratias tibi ago, Domine, sancte Pater, omnipotens seterne Deus : qui me refecisti de sacratissimo corpore et sanguine Filii tui Domini nostri Jesu Christi : et precor, ut hoc sacramentum salutis nostras quod sumpsi indignus peccator, non veniat mihi ad judicium neque ad condemnationem pro meritis meis : sed ad profectum corporis et anims in vitam aeternam. Amen. Qua dicta eat saeerdos ad dextrum eornu altaris cum caliee inter tnanus, digitis adhuc conjunetis sieut prius, et accedat subdiaconus^ et effundat iii calicem vinum et aquamj et resineeret saeerdos tnanus suas, ne aliqucB reliqiiicE cojporis vel sanguinis remaneant in digitis vel in caliee, . . . Post primam ablictionem dicitur hcec ratio : Quod ore sumpsimus, Domine, pura mente capiamus : et de munere temporali fiat nobis remedium sempiternum. Hie lavet digitos in concavitate calicis cum vino infuse a sub- diaconoj quo hausto, sequatur oratio : Hcec nos communio, Domine, purget a crimine : et coelestis remedii faciat esse consortes. Post^ perceptioJiem abhitionum potiat saeerdos calicem super custodiat animam meam in vitam teternam. Ameu. ' Sumitrevcrenter anibas partes Hos- ti<2, jungitmanus, etquiescit aliquan- tulum in mcditatione Sanctissimi Sa- cramenti. Deinde discooperit calicetn, genuflectit, colligit fragmenta, si quee si?U, extergit patena7n super calicem, interim die ens : 'Quid retribuam Domino pro om- nibus, qua; retribuit mihi ? Calicem salutaris accipiam, et nomen Domini invocabo. Laudans invocabo Do- minum, et ab inimicis meis sahois ero. ^Accipit calicem j?mnu dextera, et eo se signajis, die it. ' Sanguis Domini nostri Jesu Christi custodiat animam meam in vitam setemam. Amen. * Sumit totum sanguiium cum par- ticula. Quo sujnpto, si qui sint com- munkandi, eos communieet, aiitequam se pm-ificet. Fostea dicit: ' Quod ore, &c.' 1 The Hereford Useheredirectcd:— OR HOL Y COMMU.yiOS\ 335 patenam, ut si quid rema7ieat stillet ; ei postea inclinando se dicaf : Adorernus crucis signaculum, per quod salutis sumpsimus sacra- meRtum. Deinde lavei manus : diaconns interivi corporalia complicet, Ab- lutis manibus et redeuiite sacerdote ad dextrum cornu aliaris, dia- conus calicetn porrigat ori sacerdotis, si quid infusionis itt eo remanserit restimendum, Postea vera dicat cjitn suis ministris Comm un ionem. ^ Deinde facto signo crucis in facie vertat se sacerdos ad populum elevatisque aliquantuhim brachiis, et junctis ynanibus, dicat : Do- minus vobiscum. Et iterum revertens se ad altare dicat : Oremus. Deinde dicat Postcommuniones,^ juxia nutnerian et ordineni ante- dictarum Orationuni ante Epistolam. Finita ultiina Postcommtt- nio7ie,factoqj{e signo crucis in f route, iterum vertat se sacerdos ad populum, et dicat : Dominus vobiscum. Deinde diacotius : Bene- dicamus Domino. Alio vero tempore dicitur : Ite missa est.^ Quotiescunque enim dicitur, Ite, missa est, semper dicitur ad popu- Mlssa Eccleslse Sarisb. ' Tunc aHuat cum aqua, et redeat ad medium altaris cum. ilia ahhttione, et ibi sumat earn, et itenoti dicat : ' Corpus tuum, Domine, quod sumpsi, et calix quern potavi, ad- haereant semper visceribus meis : et prassta ut in me non remaneat macula peccati, in quem pura et sancta in- troierunt Sacramenta corporis et sanguinis tui. Qui vivis et regnas. ' Tunc ponat calicevi Jacentem super pateiiam, et incliiiet se ad altare, et eat ad Sacrarium et lavet tnainis suns, et in eundo dicat : ' Lavabo inter innocentes manus meas: et circumdabo altare tuum, Uomine. ' Deinde reversals ad altare dicat communionem. ' 1 'This was an antiphon, or verse taken from a Psalm, which varied with the day ; and was sung whilst the people communicated.' Maskell, p. 135, note. The Cotnmnnio for the First Sunday in Advent was : — ' Dominus dabit benignitatem, et terra nostra dabit fractum suum. ' ^ The Postcoiiiinunio for tlie First Sunday in Advent was : — ' Suscipia- mus, Domine, misericord iam tuam in medio templi tui : et reparationis nostrae ventura solemnia congruis hononbus prascedamus. Per Do- minum.' ^ Micrologus, cap. 46: — 'Cum Ite missa est dicimus, ad populum vertimur, quem discedere jubemus ; cum autem Benedicamus Domino, non ad populum, sed ad altare, id est, ad Dominum vertimur, nosque ipsos non ad discedendum, sed ad benedicen- dum Domino adhortamur.' He is the first author who notices the nde which governed the use of the two forms : — ' Semper autem cum Gloria in excelsis, etiam Te Deum, et Ite missa est recitamus : ' i.e. on the Sunday, and Greater Festivals, be- cause a larger number of all sorts of people would probably attend ; while upon the lesser Festivals only the more religious would be present, and they were not to be so suddenly, as it were, dismissed (Ite ad propria quia missa est consummata. Hostia et oblatio est missa ; igitur sequimini et ite post earn), but rather were invited to give thanks to God by the form, ' Benedicamus Domino.' Mas- kell, A71C. Lit. pp. 137 sq. The Antketn ^CommuHio.' Pcstcommu- 7iio. 33^ THE LORD'S SUPPER, Missa Ecclesiae Eariiib. The First English Commuuion, Auric7ilar ■ CoiLjcssion 7iot con- deiiiftfd, but not required. luin co)iverteiido : et cum did debeat, Benedicamus Domino, vel Rcquiescat in pace, convertendo ad altare dicitur. His dictis sacerdos incliftato corpore, junctisque maiiibus, tacita voce coram altari in medio dicat hanc orationem : Placeat tibi, sancta Trinitas, obsequium servitutis meas: et pra^sta, ut hoc sacrificium, quod oculis tuse majestatis indignus obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli sit, te miserante, propitiabile. Qui vivis et regnas Deus. Per omnia siECula sseculorum. Amen. Qua finita erigat se sacerdos .^ sigtians se in facie sua, dicetts /In nomine Patris, etc. Et sic inclinatione facta, eo ordine qito prius accesserunt ad altare in principio missce, sic induti cum ceroferario et ccEteris ministris redeant. Et statim post Deo gratias, incipiatur in choro hora noua quando post missam dicitur. Sacerdos vera in rcdcundo dicat Evangeliitm : In principio.^ Sect. III. — T/ie Reformed Communion Office. The Order of the Communion (1548).- This Liturgy was not at once set aside at the com- mencement of the reign of Edward VI.; but a Commu- nion for the people was first ordered to be added to it. This EngUsh addition to the Latin Mass commenced with an address to be read to the people the next Sunday, or Holy Day, or at the least one day before administering the Communion. The form is mainly that which still stands in our Prayer Book, as the first notice of Communion ; omitting the clause, ' Therefore if any of you be a blasphemer, &c. ; ' and, in addition to the invitation to those who are troubled in conscience. Requiring such as shall be satisfied with a general confession not to be offended with them that doth use, to their further satisfying, the auricular and secret confession to the priest; nor those also which think needful or convenient, for the quietness of their o\\-n consciences, particularly to open their sins to the priest, to be offended with them which are satisfied with their humble confession to God, and the general confession to the Church. 1 John i. I — 14. "^ See above, p. 23, OR HOL Y COMMUNION. 337 * TiiiC time of Communion ' was ordered to be ' immediately after that ike Priest himself hath received the sacrame7tt, without the varying of any other rite or ceremony itt the Mass {icntil other order shall be provided), but as heretofore usually the Priest hath done with the sacrament of the body, to prepare, bless, and consecrate so much as will serve the people ; so it shall contifiue still after the sam.e maimer and form, save that he shall bless and consecrate the biggest chalice, or some fair and convenient cup or cups full of wine with some water put unto it; and that day not drink it up all hitnself but taking one only sup or draught, leave the rest tipon the altar covered, and ticrtt to them that are disposed to be partakers of the Communion, and shall thus exhort them as followeth : * Dearly beloved in the Lord, ye coming to this holy Communion must consider what St. Paul writeth to the Corinthians, how he exhorteth all persons diligently to try and examine themselves, &c.' (very nearly in the words of our present Exliortation at the time of the celebratio7i of the Coinmunion). ' Then the Priest shall say to them which be ready to take the Sacrament: If any man here be an open blasphemer, &c.' (the clause which is now inserted, in almost the same words, in the first Exhortation, giving wai'ning of the Communion). ' Here the Priest shall pause a while, to see if any man will with- draw himself: and if he perceive atty so to do, then let him commune with him privily at convenient leisure, and see whether he ca7i with good exhortation bring him to grace : and after a little pause, the Priest shall say : You that do truly and earnestly repent you of your sins . , . make your humble confession to Almighty God, and to His holy Church, here gathered together in His name, meekly kneeling upon your knees. ' Then shall a general Confession ^ be made in the name of all Order of Commonicn 1 This part of the Service was taken from the Simple and Religious Consultation of Arclibishop Hermann (see above, p. 42). The following extract will show how carefully our Reformers made their selection, when working upon foreign models : — 'Almighty everlasting God, the Father of our Lord Jesus Christ, the Maker of all things, the Judge of all men, we acknowledge, and we lament that we were conceived and bom in sins, and that therefore we be prone to all euls, and abhor from all good things ; that we have- also trans- gressed thy holy commandments with- out end and measure in despising thee and thy word, in distrusting thy aid, in trusting ourselves and the world, in wicked studies and works, wherewith we have most grievously offended thy Majesty, and hurt our neighbour. Therefore we have more and more buried ourselves into eternal death. And we are sorry for it with all our hearts, and we desire pardon of thee for all the things that we have committed against thee ; we call for th). help against sin dwelling in us, and Satan the kmdler thereof ; Address to the cutuniii- nicants. The General Confession. 338 THE LORD'S SUPPER, Order of Communion (1548). The Abso- lution. Prayer of A cms. Communion. those that are minded to receive the Holy Communion, either by one of them, or else by one of the ministers, or by the Priest himself, all kneeling htinibly upon their knees : Almighty God, Father of our Lord Jesus Christ, Maker of all things, &c. Theti shall the Priest stand 2(p, and turning him to the people, say thus : Our blessed Lord, who hath left power to His Church, to absolve penitent sinners from their sins, and to restore to the grace of the heavenly Father such as truly believe in Christ, have mercy upon you, pardon, &c.' Then followed the ' Co77ifortable Words^ the Prayer ' ?'« tlic name of all them that shall receive the Comimmion^ and the Adminis- tration, with these words : ' The body of our Lord Jesus Christ, which was given for thee, preserve thy body unto everlasting life : ' keep us that we do nothing hereafter against thee, and cover the wicked- ness that remaineth in us with the righteousness of thy Son, and repress it in us with thy Spu-it, and at length purge it clean out. Have mercy upon us, most gentle Father, through thy Son our Lord Jesus Christ. Give, and increase thy Holy Spirit in us, which may teach us to acknowledge our sins truly and thoroughly, and to be pricked with a lively repentance of the same, and with true faith to apprehend and retain remission of them in Christ our Lord, that dying to sins daily more and more, we may serve, and please thee in a new life, to the glory of thy name, and edify- ing of thy congregation. For we acknowledge that thou justly re- quirest these things of us, wherefore we desire to perform the same. Vouchsafe thou, O Father of heaven, which hast given us a will, to grant us also that we may study to do those things with all our hearts which pertain to our health, through our Lord Jesus Christ. Hear ye the Gospel. John iii. : God so loved the world, that he gave his only- hegotten Son, that all which believe in him should have life everlasting. Or, I Tim. i. : This is a sure saying, ^nd worthy of all embracing, that Jesus Christ came into this world to save sinners. Or, John iii. : The Father loveth the Son, and hath given all things into his hands : he that believeth in the Son hath life everlasting. Or, Acts x. : All the prophets bear witness unto Christ, that all that believe in him receive remission of their sins through him. Or, I Joh. ii. : My little children, if any have sinned, we have a just advocate with the Father, Jesus Christ, and he is an atonement for our sins. When the pastor hath showed to the people one of the said Gospels, he shall say further, — Be- cause our blessed Lord hath left this power to his congregation, that it may absolve them from sins, and restore them into the favour of the heavenly Father, which being repen- tant for their sins, do truly believe in Christ the Lord ; I, the minister of Christ and the congregation, de- clare and pronounce remission of sins, the favour of God, and life everlasting, through our Lord Jesus Christ, to all them which be sorry for their sins, which have true faith in Christ the Lord, and desire to approve themselves unto him.' Her- mann's Consultation, fol. 213 sq. (1547). A mediD^val English form of Exhortation before ComDinnion is prilled in Maskell, Mon. Rit. I5I. 348 ; and in blunt, Annotated Prayer Book, p. 178. OR HOLY COMMUNION. 339 * The blood of our Lord Jesus Christ, which was shed for thee, preserve thy soul to everlasting life : ' concluding with the blessing : 'The peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and in his Son Jesus Christ our Lord. Amen.' A rubric ordered that ' If there be a Deacon or other Priest, then shall he follow with the chalice, afid as the Priest ministereth the bread, so shall he for more expedition tninister the wine .•' also that the bread ' shall be such as heretofore hath been accustomed; and every of the said consecrated breads shall be broken in two pieces at the least .-' and if the wine hallowed doth not suffice, ' 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, likewise beginning at these words, SimiH modo postquam coenatum est, and ending at these words, qui pro nobis et pro multis effundetur in remissionem peccatorum, atid without any levation or lifting up.' The Communion Office in the First Prayer Book of Edward VI. (1549) differs in so many particulars from the re-arrangement of the Service in 1552, and has been the subject of so much discussion, that an abstract, at some length, is given of it, as the most satisfactory mode of describing its construction.^ It is entitled : — The Supper of the Lord, and the Holy Communion, commonly called the Mass. 1. So many as intend to be partakers of the Holy Communion, shall signify their names to the Curate over night^ or else in the morning, afore the beginning of Matins, or immediately after. 2. And if any of those be an open and notorious evil liver, Qr'c. 3. The same order .... hitn that is obstinate. 4. Upon the day, and at the time appointed for the ministration of the Holy Communion, the Priest that shall execute the holy mifiistty, shall put upon htm the vesture appointed for that minis- ^ See Freeman, Fri.'uipiu, J- p. made a Confession of his sins, being 15- catechised, he receive absolution, 2 Comp. Hermann's Ccmsurtafion, according to the Lord's word . fol. 207. ' We will that the pastors and for this purpose let the people admit no man to the Lord's Supper, be called together at eventide the which hath not first offered himself day before.' to them ; and after that he hath first Z 2 Order of Communion (1&18). A second consecration of IVine. The Office in ihe First Prayer Book. The Rubries 340 THE LORD'S SUPPER, First Prayer- Eook ',(1649) Gloria in excehis. TJie Collect T/ie Creed. tration, that is to say, a white albe plain, with a vesttnent or cope Afid where there be many Priests or Deacons, there so many shall be ready to help the Priest, in the ministration, as shall be requisite j and shall have upon them likewise the vestures appointed for their ministry, that is to say, albes with tunicles. Then shall the Clerks sing in English for the Office, or Introit (as they call it), a Psalm appointed for that day. The Priest standing humbly afore tile midst of the altar, shall say the Lord's Prayer, with this Collect : i Almighty God, unto whom all hearts be open, &c. Then shall he say a Psalm appointed for the Introit : which Psalm ended, the Priest shall say, or else the Clerks shall siftg, iii. Lord, have mercy upon us, &c. Then the Priest, standing at God's board shall begin, Glory be to God on high. The Clerks. And in earth peace, &c. Then the Priest shall turn him to the people and say. The Lord be with you. The Answer. And with thy Spirit. The P)-iest. Let us pray. Then shall follow the Collect of the day, with one of these two Collects following for the King : 2 Almighty God, whose kingdom is everlasting, &c. Almighty and everlasting God, we be taught, &c. Tlie Collects ended, the Priest, or he that is appointed, shall read the Epistle, in a place assigned for the p2i7pose, saying. The Epistle of St. Paul, written, &c. The Minister then shall read the Epistle. Immediately after the Epistle ended, the Priest, or 07ie appointed to read the Gospel, shall say. The holy Gospel, written, (Sec. The Clerks and People shall answer, Giory be to Thee, O Lord.3 The Priest or Deacon then shall read the Gospel. After the Gospel ended, the Priest shall begin, I believe in one God. The Clerks shall sing the rest. After the Creed ended, shall follow the Sermon or Homily, or some portion of one of the Homilies, as they shall be hereafter divided : wherein if the people be not exhorted to the worthy receiv- ing of the holy Sacrament of the body and blood of our Saviour ^ See above, p. 322. 2 A Collect for the King is found in the Sarum Missal, in the reign of Henrv VII. * This seems to have been the old custom, except at certam seasons; Missal. Sar. Dominica in raniis pal- mar /tin; *■ Non dicitur, Gloria tibi Domine.' OR HOL Y COMMUNION. ^♦l Christ, then shall the Curate give this exhortation to those that be minded to receive the saffie. Dearly beloved in the Lord, ye that mind to come, &c.' In cathedral churches, or other places where there is Daily Com- muttion, it shatl 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 holiday the people be negligetit to COTTU to the Co7nmunion: Then shall the Priest earnestly exhort his parishioners to dispose themselves to the receiving of the Holy Cofnmutiion more diligently, saying these or like words unto them : Dear friends, and you especially upon whose souls I have cure and charge, &c.^ Then shall follow for the Offertory one or more of these sentences of Holy Scripture, to be sung whiles the people do offer, or else one of them to be said by the Minister, immediately afore the offering. In the meantime, while the Clerks do sing the Offertory, so many as are disposed shall offer to the poor men^s box, evety one according to his ability and charitable mind. And at the offering days ap- pointed, every tnan and woman shall pay to the Curate the due and accustomed offeri7tgs. Then so many as shall be partakers of the Holy Communion shall tarry still in the quire, or in some convenient place nigh the quire, the men on the one side, and the wo7nen on the other side. All other {that mind not to receive the said Holy Commutiion) shall depart out of the quire, except the Ministers and Clerks. Then shall the Minister take so fnuch bread and wine as shall suffice for the persons appointed"^ to receive the Holy Communion, ' Our present Exhortation, at the time of the celebration of the Com- munion, with the address (1548), warning open sinners not to come to the holy table, inserted after the words, ' sundry kinds of death.' 2 This was the Exhortation ap- pointed in 1548, with the addition of a clause, that wrong-doers must make satisfaction and due restitution: ' For neither the absolution of the priest can anything avail them, nor the receiving of this holy Sacrament doth anything but increase their damna- tion. ' The whole form, with verbal alterations, and the omission of secret confession, now stands in our Office as the first Exhortation, giving warn- ing for the celebration of the Holy Communion. The idea and much of the language of this address was taken from the treatise ' Of the Lord's Supper,' and the Sermons, or forms of Exhortation to the communicants, in Hermann's Consultation, and similar addresses in the Service of Pollanus. ^ The rubrics at the end of the Office ordered that ' the parishioners of every parish shall offer eveiy Sun- day, at the time of the Offertory, the just value and price of the holy loaf ; ' and that ' some one at the least of that house, to whom by course it apper- taineth to offer for the charges of the Communion, or some other whom they shall provide to offer for them. Plrst Prayer- Book (1519). Tlt£ Exhor- tation. The Offer- tory ^en- tences. 342 THE LORD'S SUPPER, First Prayer- Bcok, (1549). Preparation of the Ele- ments. Mixture of H'ater with the Wine The Pre/ace. The Canon. Commemo- ratien of tfie saints de- parted. laying the bread upon the corporas, or else in the paten, or in some other cotnely thing prepared for that purpose : and putting the wine into the chalice, or else in sotne fair or con^ienient cup prepared for that use {if the chalice will not serve), putting thereto a little pure and clean water : and setting both the bread and wine upon the altar: Then the Priest shall say: The Lord be with you. Atiswer. And with thy Spirit. Priest. Lift up your hearts, &c. Therefore with Angels and Archangels, &c. Holy, Holy, Holy, Lord God of Hosts : heaven and earth are full of thy glory : Osannah in the highest. Blessed is He that cometh in the name of the Lord : Glory to Thee, O Lord, in the highest. This the Clerks shall also sing. When the Clerks have done singing, then shall the Priest, or Deacon, turn him to the people, and say. Let us pray for the whole state of Christ's Church. Then the Priest, turning liiin to the altar, shall say or sing, plainly and distinctly, this prayer following: Almighty and everliving 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,^ . . . And we most humbly beseech Thee of thy goodness, O 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 good- ness this congregation which is here assembled in thy name, to celebrate the commemoration of the most glorious death of thy Son : and here we do give unto Thee most high praise, and hearty thanks, for the wonderful grace and virtue, declared in all thy saints, from the beginning of the world : And chiefly in the glorious and most blessed Virgin Mary, Mother of thy Son Jesu Christ our Lord and God, and in the holy Patriarchs, Prophets, Apostles, and Martyrs, whose examples, O Lord, and stedfastness in thy faith, and keeping thy holy commandments, grant us to follow. We commend unto thy mercy, O Lord, all other thy servants which are departed hence from us, with the sign of faith, and now do rest in the sleep of peace : Grant unto them, we beseech Thee, thy mercy and everlasting peace, and that, at the day of the general resur- ohall receive the Holy Communion ^ Our present Prayer for the with the priest.' Church Mihtant OR ROL V COMMUNION. 343 rection, we and all they which be of the mystical body of thy Son, may altogether be set on His right hand, and hear that His most joyful voice : Come unto me, O ye that be blessed of my Father, and possess the kingdom, which is prepared for you from the beginning of the world : grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. O God, heavenly Father, which of thy tender mercy didst give thine only Son Jesu Christ, to suffer death upon the cross for our redemption, who made there (by His one oblation, once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world, and did institute, and in His holy Gospel command us to celebrate, a perpetual memory of that His precious death, until His coming again : Hear us, O merciful Father, we beseech Thee; and with thy Holy Spirit and word vouchsafe to bl^ess and sanci5osi- CommunioH * 346 THE LORD '5 SUPPER, The PreEent Office. TTiiRubrics. yoityrinu\ evil livers. The sources of our Communion Office will be per- ceived from what has preceded. It remains only to trace the changes by which it has been brought to its present arrangement.^ In 1552 it was entitled : — The Order for the Administration of the Lord' s Slippery or Holy Communion. The words of the first Rubric (1549) implied that there was time between Matins and the Communion Service for intending communicants to signify their names to the Priest. And the Rubric remained in this form until 1661, when the Communion Service, together with the Litany, having become in practice a part of the Sunday Morning Service, the names are ordered to be signified to the curate at least some titne the day before?" The second Rubric refers to the case of notorious evil livers, or persons who have done wrong to their neigh- bours by word or deed, to the offence of the congre- gation. The third likewise refers to malicious persons. These rules, implying an efficient system of corrective discipline, are wisely retained for self-reproof, and as a means of showing what the Church requires in her members, though in practice they have fallen into disuse from the uncertainty of their legal application. There is, however, no doubt as to the duty of admonition ; and ordinarily conscience and public feeling will deter a notorious offender from Communion, if not from crime. In proceeding to repulsion, it must be remembered that this is in fact excommunication, which requires the ^ for fair weathei;^ were added to the six Collects which we still have in this place. 1 On the changes introduced in 1552, see Hardwick, Reformation, pp. 224 sqq. 3 The practice has fallen into disuse, and accordingly the Rubric is omitted in the American Prayer Book. Ecclesiastical hindrances to Communion are, contempt of Con- firmation, and Excommunication : personal hindrances are frenzy, and notorious crime. OR HOL V COMMUNION. 347 sentence of a competent judge ; and that no private person may condemn a man upon common report as a notorious offender, unless he has been convicted by some legal sentence. The ecclesiastical rule is, according to the third Rubric, to signify the case of one who will not be admonished to the Bishop, and take his advice. The safety of such a step to the individual clergyman consists in this, that the Bishop is the party to institute legal proceedings, which he is bound to do, if the offender is to be repelled from Communion.^ The fourth Rubric determines the position of the Priest, and of the Holy Table itself, together with its covering, at the time of Communion.^ Its language directing the Table to stand where Morning and Evening Prayer are appointed to be said, whether in the body of the church (as in parish churches), or in the chancel {as in cathedrals and college chapels), was meant on the one side to encourage ecclesiastical pro- priety, and, on the other, not altogether to condemn the laxer usage of the ultra-Reformers. Custom has, however, long retained the Holy Table in the chancel ; it has also made a further interpretation of the Rubric, viz. that the table is to stand altar-wise,^ at the east The Prestnt Office. 1 See this question argued at length in the notes to the Book of Common Prayer (ed. Eccl. Hist. Soc. ), pp. 1056 sqq. 2 In the Prayer Book for Scot- land (1637) this Rubric was : ' The Holy Table having at the Comnmnion- time a carpet, and a fair white linen cloth iipon it, with other decent fiirni- tu'i'e, meet for the high mysteries there to be celebrated, shall stand at the uppermost part of the chancel or church, where the Presbyter standijig at t/« north side or end thereof, shall say the Lord's Prayer, with this Col- led following for due preparation.' ' The original dispute was, whe- ther the table should stand altar-wise, with a side towards the eastern wall, and the priest minister at its north end, or table-wise, with an end towards the east, and the priest at its north- side. Arguments on this contro- verted question may be seen in The Biblical Deterrniitation of the Cele- braiifs Position, by H. B. Walton. Archdeacon Freeman {Rites and Ri- tual, p. 71) argues that the surface of the Altar, or Holy Table, was always conceived of as divided into three portions of about equal size ; the central being exclusively used for The position oftheHdy Tabu. 348 THE LORD'S SUPPER, end of the church ; and therefore the Priest now ministers at the north end of the table looking towards the south. The Lord's Prayer^ and Collect were taken, in 1549, from the Office which had been repeated by the Priest as a preparation for saying Mass.^ The Ten Commandments were inserted in 1552. Confession to the priest was then no longer a matter of obligation ; and our Reformers may have considered it desirable to preface the reception of the Holy Eucharist by a recital of the rule of God's Commandments — a synopsis, spiritually regarded, of the whole law by which Christians are bound, and according to which those who would communicate worthily should examine them- selves.^ They may also have felt the necessity of a constant repetition of these commandments in the hearing of the people,* to preserve them from the rebel- actual celebration, and the others being called the right and left, or north and south sides, with reference to the central portion. The terms, right and left, are ambiguous : in old uses, to the end of the 15th century, the right {dextriwt latus, or cornn) meant the Epistle side ; but in 1485, the Roman Pontifical ruled that the right hand was to be taken from the Crucifix, and therefore meant the Gospel side (see Maskell, Anc. Lit. p. 19). The assertion in the text is supported by a temperate and able pamphlet by Rev. C. J. ElUott, en- titled The North Side of the Table : an Examinatiott of ca-fain Mode7-}i Interp7-etatiom of the Rubrics, d^'c. 1 The Lord's Prayer was not printed here until 1662 ; the Rubric only directed it to be said. Hence apparently the custom of the unre- formed Service continued, that the Priest alone should repeat it ; and the tradition has prevailed over the general Rubric (1662), on the first occurrence of the Lord's Prayer, ordering that the people should repeat it with tlie minister, ' where- soever else it is used in Divine Service. ' 2 Above, p, 322. The Collect was also said in the Missa ad invo- candunt gratiafn Spiritus Sancti. * See Dr. Hessey's Bampton Lec- tures (1859), pp. 203 sq. •* The supposed imitation of the Ser- vices used by Pollanus and a-Lasco cannot be insisted on; see above, PP- 5i» 53- Exod. XX. 12-24 had been read on Wednesday in the third week of Lent. Missal. Sar. Feria qiiarta post OcuLi, col. 199. The Commandments were now publicly read at full length, instead of the curtailed Roman form, in which also a clause of the second is joined to the first, and the number is then made up by a division of the tenth into two separate Commandments. In Henry's Primer (1545, p. 460, ed. Burton), the words * Lord, into thy hands I OR HOL V COMMUNION, 349 Tbe Present Otai-e. lious spirit that broke out at intervals through the reign of Edward VI., and also from the communism of the Anabaptists.^ The concluding response naturally followed the reading of the Law in a Christian Service, being a prayer for the fulfilment of the prophetic promise concerning the law.^ The Collects for the King were composed in 1549.^ The Collect for the Day, the Epistle, and Gospel, and the Creed,^ occupy the position in which they had been recited in the Mediaeval Service. The Offertory was the verse sung just before the obla- tion of the elements : and it was at this point that the people in ancient times made their offerings.^ A prayer resembling that /or tJie whole state of Chris fs CJmrcJi is found in all Liturgies. Listead, however, of commend my spirit : thou hast re- deemed me, Lord God of truth,' are added as the tenth clause. King Alfred had added Exod. xx. 23, as the Tenth Commandment, ' Make not thou for thyself golden or silver gods.' Thorpe, Ancient Laws, I. p. 44. ^ Soames, Hist. Ref. Edw. VI., p. 424. 2 Jer. xxxi. 33. The American Prayer Book has, after the Com- mandments, our Lord's summar}' of the Law ( Matt. xxii. 37 — 40), followed by the Collect, ' O Almighty Lord, and everlasting God,' &c. (the second Collect at the end of the Communion Office). In the Scotch Office (1637) the Commandments were directed to be rehearsed distinctly, 'the people all the while kneeling, and asking God mercy for the transgression of every duty therein, either according to the letter, or to the mystical mean- ing of the said Commandment.' This observation applied especially to the Fourth Commandment. Afterwards, the Summary was used, to the exclu- sion of the Ten Commandments. ^ The mediaeval Service inserted the King's name, together with that of the Pope and the Bishop of the diocese, in the Canon (above, p. 328). There was also zMissapro Rege; but the Collects bear no resemblance to these prayers : see Maskell, Ancient Lit. p. 184. Mr. Palmer {Grig. Lit. IV. § 3) refers to a Collect, ordered to be said at Mass by a Synod of Scotland (1225), beginning with the words, * Deus in cujus manu corda sunt regum' (Missa pro Rege et Regina, Arbuthnott Missal, p. 449), and to a Bencdictio super Regoii novitej-elcctnm, in the Exeter MS., for the words, — ' ut plebem sibi commissam cum pace propitiationis, et virtute victoriis, feli- citer regere mereatur. ' * See above, p. 230. ^ In the primitive ages only such things were offered as were proper to be consumed at the altar, or at least in the Service of the Church. Afterwards this was limited to bread, and wine, and water : and whatever else was offered was regarded as firiit-fruits, or pious gifts for the use of the Church and her Ministers. See Maskell, Ancient Lit. pp. 53 sq. note. Collects for the King and for the Day 'She Offer- tory. The Prayer for the Church Militant 35° THE LORD'S SUPPER, T*p Present Office. Alt/ts. Devotions of the peojile. Oblatunis. being the first part of the Canon, or Prayer of Consecra- tion, it was brought into its present position in 1552. The rubric preceding it then was : T/iai sliall the CJiurch- wardens, or some other by tJiem appointed, gather the devotion of the people, and put the same into the poor men's box: and upon tJie offering-days appointed,^ every man and woman shall pay to the Curate the due and accustomed offerings. And the words of the prayer were : * We humbly beseech Thee most mercifully to accept our alms,' with the side-note, If there be none alms given to the poor, tJien shall the zvords, ^c. The first change was intro- duced into the Rubric of the Prayer Book for Scotland (1637), which directed the deacon or one of the church- wardens, to ' receive the devotions of the people there present in a bason provided for that purpose. A nd when all have offered he shall reverently bring the said bason zi'ith tJtc oblations therein, and deliver it to the Presbyter, luho shall humbly present it before tJie Lord, and set it upon the Holy Table. And the Presbyter shall then offer up and place the bread and wine prepared for the Sacrament upon the Lord's table, that it may be ready for that Service.' Still the prayer itself only mentioned our alms, and the side-note, the alms given to the poor. At the revision of the Prayer Book in 1661, the sub- stance of the Scottish Rubric was taken, and a variety was recognised in the uses of the Offertory. The abns for the poor, and other devotions of the people,^^ were ordered to be received in a decent bason, and brought to the Priest, who shall humbly present, and place it upon ■"■ The usual offering - days were ^ The other devotions of the people, Christmas Day, Easter Day, Whit- or oblations (see Robertson, How to '■' sun Day, and tlie least of the Dedi- conform, p. 208), as distinct from the ^ cation of tlie Parish Church : by an alms for the poor, may be understood Act of Henry VIII. (1536), Midsum- to refer to any gifts for pious pur« ^ mer and Michaelmas were substituted poses. for the two la'ter days. Wheatly. .^.■■— - OR HOL V COMMUNION. 351 the Holy Table. And when there is a Communion, the Priest shall then [offer up andy\ place upon the table so much bread and wine as he shall think sufficient} At the same time the words ' ajtd oblations ' were put into the prayer, and a corresponding change made in the side-note, ' If there be no alms or oblations!^ The con- cluding sentence of thanksgiving for Christians departed this life was added at the same time.^ The Exhortations belong entirely to the reformed Offices. They have passed through many changes, not so much in language as in arrangement. In 1552, the Prayer for the Church Militant was followed by an Exhor- tation at certain times when the Curate shall see the people ^ These words, from the Scottish Office (1637), were proposed in the amended Prayer Book that was laid before Convocation by Bancroft (see above, p. 138) ; but they were not adopted. ^ This direction had been omitted from 1552 to 1662 ; and the custom which had grown up during so long an interval, seems to have continued, and, with few exceptions, to have prevailed over the rubric. ^ Dr. Cardwell [Conferences, p. 382, note) refers the word oblations to alms for the poor. So the con- temporary French Version by Durel. Patrick in his Christian Sacrifice, written 1670, refers it to the placing the Bread and Wine upon the Holy Table, as a thanlcful oblation to God of the fruits of the earth. So Mede (died 1638) before him had argued : 'Whatsoever we set upon God's Table is ipso facto dedicated and offered unto Him : ' Christian Sacri- fice, ch. viii. But whatever is in- cluded in the term has been received from the people in the bason, whether s imply fo r the poor, or for the minis- ter, or for tTie ser\'ice of the church, orTor any charftable use. The ele- liTehls for communion are not so gathered from the people. lii the common case of a collection without communion, the words would be used in the prayer ; and it may be added that the whole phrase, '■alms and oblations,' should be always said : al>ns for the poor are oblations to God for their use. * All mention of the dead was omitted in 1552, when the place and heading of this prayer were changed. It had been (1549) introduced with the words, 'Let us pray for the whole state of Christ's Church:' in 1552, the words 'militant here in earth,' were added, in compliance with Bucer's strictures upon the practice, which he allows to be very ancient, of making mention of the dead in prayer: Script. Angl., p. 467; above, p. 46. In the Prayer Book (1637) much of the language of the Fonnu- lary of 1549 was introduced ; and this single clause was added in 1661, as a thanksgiving, the prayer remain- ing, according to its title, for the Church militant in earth. ' When the doctrine of purgatory had been extirpated, the English Church re- stored the commemoration of saints departed.' Palmer, Orig. Lit. iv. § 10; Blunt, Parish Priest, p. 106; and Led. on Early Fathers, p. 224. The Exhor- tations. V — 352 THE LORD'S SUPPER, Tbe Present Office. .Votice nf Cotnntunion. negligent to come to the Holy Communion : ' We be come together at this time, dearly beloved brethren, to feed at the Lord's Supper, unto the which in God's behalf I bid you,' &c.^ Then followed another Exhortation, with the rubric: And sometime shall be said this also at the discretion of the Curate : * Dearly beloved, forasmuch as our duty is to render to Almighty God, our heavenly Father, most hearty thanks, for that He hath given His Son, our Saviour,' &c.^ TJien shall the Priest say this Exhortation : 'Dearly beloved in the Lord, ye that mind to come,' &c. Theii shall the Priest say to them that come to receive the Holy Communion, ' Ye that do truly and earnestly repent you,' &c. This order continued until the last revision (i66i). At; that time regular Com- munion had ceased to be the rule. It was therefore necessary to give a notice^ when it would be administered. Hence also an alteration was made in the beginning of each Exhortation, in order to give such notice ; and the rubric directed one, or the other, to be read, after the Sermon or Homily ended, on the Sunday, or some Holy day, immediately preceding. The Address was placed first, which was likely to be used most frequently as a general instruction to communicants, and also a warning 1 Our second form of Exhortation was composed apparently by Peter Martyr, at the instance of Bucer (Censu?-a, cap. xxvii. p. 495), both to promote frequent communion, and that all who were present should communicate: 'ut qui communioni sunt prsesentes sacramentis quoque participent.' The Exhortation con- tained the words: 'Which thing ye shall do, if ye stand by as gazers and lookers on of them that do commu- nicate, and be no partakers of the same yourselves.' 2 Our present first Exhortation. 3 The correct interpretation of the rubrics concerning notices to be given in church appears to be, (i) For the Communion : this should be given after the Creed, and may be in any terms ; and if the Sermon has not exhorted the people to come to the Communion, one of the Exhortations should be read after the Prayer for the Church Militant; the general practice, however, is to read a por- tion, or the whole, of one of the Exhortations after the Creed. (2) For any other purpose, of which notice may be given in church, the only proper time is after the Ci-eed; and such notices may be given only by the Minister. OR HOL Y coAfAiumoy. 353 to contemners of the ordinance ; and hence the notice to blasphemers, &c., not to presume to come, was inserted in it, instead of being addressed to the communicants at the time of Communion. Peter Martyr's Exhortation was directed to be used instead of the former, wJien the people were negligent to come to the Holy Communion : and for a twofold reason, first, that communicants only were now present, and secondly, that a change had now been made in the position of this Address, which, like the other, was not to be read at the time of Communion, and hence the clause was omitted which referred to non- communicants standing by to gaze and look on. The third Exhortation (1552) was appointed to be said at the time of the celebration of the Communion ; followed by the Invitation, which still retained its rubric, Then shall the Priest say to them that come to receive, &c. The rubric before the Confession was altered in 1661, in accordance with that introduced into the Prayer Book for Scotland,^ and with the exceptions of the Presbyte- rians at the Savoy Conference.^ The Confession was composed in 1548 from a longer form in Hermann's ' Consultation ;'^ and a comparison of it with its original shows how our Reformers kept in view the truth that Confession was a personal action, an acknowledgment of personal sins ; and that it was not necessary to recur at all times to the sin of our nature, which in a Confession seemed to offer an excuse rather than an acknowledg- ment of personal transgression.* The Presen' Offics. The Con/es sion. 1 ' Then shall this general Cottfes- sion be made, in the name of all those that are minded to receive the Holy Communion, by the Presbyter him- self, or the Deacon ; both he and all the people kneeling humbly upon their knees.'' Rubr. (1637). 2 Above, pp. 121, 129. 3 Above, p. 337. * The mediaeval Confession, meagre in eveiy other expression, had one phrase which was enough to bring sin liome to the individual conscience : 'peccavi nimis cogitatione, locutione, et opere, mea culpa'' (above, p. 194). I The words, 'By thought, word, and [ deed,' are due to this source; and those which follow, 'provoking most A A 354 THE LORD'S SUPPER, TJie Absolu- tion. The Cojn- foTtahle ■ Words. The Preface. The Absolution is the old form,^ with an additional clause which may have been taken from the same source,'' and which makes the formulary to be also a declaration of the need of repentance and faith in order to forgiveness. The Comfortable Words that follow are the scriptural statements upon which the Absolution is grounded : they are due to the same Lutheran source. We come now to the more solemn part of the Office, anciently called the Canon, commencing with the Preface. The opening Versicles are found in all Liturgies, as is also the Angelic hymn Ter-sanctiis^ which has probably been used in the Christian Church from the Apostolic age. The Proper Prefaces for the five great festivals are retained out of ten which occurred in the Roman and English Missals.* That for Christmas Day was com- posed in 1549.^ That for Easter is as old as the Sacra- mentary of Gelasius : — justly thy wrath and indignation against us,' are perhaps talcen, as a single idea, from Pollanus (fol. 5), 'perditi jam inde a prima nostra origine, indies magis atque magis judicium tuum in nos provocantes vitae improbitate.' 1 Above, p. 194, 'jNIisereatur,' &c. ^ See the Absolution in Hermann's Consultation, above, p. 338, and also the Comfortable Words. 3 Bingham, Atitiq. XIV. ii. § 3. Palmer, 07-ig. Lit. iv. § 16. The common account ascribes the Tris- agion hymn to Proclus (434) ; but more probably it comes from the commencement of the Eastern Offices, —'Holy God, Holy and Mighty, Holy and Immortal ;' and that origi- nates in one of the ' eighteen prayers ' of the synagogue, — 'Thou art Holy, Thy Name is Holy, for a great King and Holy art Thou, O God.' Free- man, I. pp. 65 sq. 4 The five omitted are those for (i) the Epiphany, and throughout the Octave; (2) Ash Wednesday; (3) Feasts of the Apostles and Evange- lists; (4) the two festivals of Holy Cross ; and (5) every festival of the Blessed Virgin Mary, except the Purification. The Roman Church possessed a rich store of these Llla- tions, or, as they have been variously called, Prefaces, Contestations, or Prayers of the Triumphal Hymn. Tlie Mozarabic Ritual has cne for every Sunday and principal festival ; the Ambrosian additionally for every day of the week. The Eastern Liturgies have only one Preface. Neale, Essays on Ltturgiology , p. 75. The English Church, previously to Bishop Osmund's revision, appeal's to have had a Preface for every day that had a Collect : assuming that the MS. Missal of Archbishop Robert {105 1 ), preserved at Rouen, repre- sents the Use of the period, ^ The old Preface was : * Quia per incarnati Verbi mysterium nova mentis nostrae oculis lux tuas claritatis OR iioL Y communion: Et te quidem omni tempore, sed in hac potissimum die gloriosius praedicare, cum pascha nostrum immolatus est Christus. Ipse enim varus est agnus, qui abstulit peccata mundi: qui mortem nostram moriendo destruxit, et vitam resurgendo reparavit. The Preface for Ascension Day was probably com- posed by Gregory the Great :^ — Per Christum Dominum nostrum. Qui post resurrectionem suam omnibus discipulis suis manifestus apparuit, et ipsis cer- nentibus est elevatus in coelum, ut nos divinitatis suae tribueret esse participes. The Preface for Whitsun Day was composed in 1549 ; the form in the Missal containing a very short and im- perfect allusion to the great event which is commemo- rated on this day.^ The Preface for Trinity Sunday is as old as the time of Gelasius : — Qui cum unigenito Filio tuo, et Spiritu Sancto, unus es Deus, unus es Dominus, non in unius singularitate personse, sed in unius trinitate substantiae. Quod enim de tua gloria revelante te credi- mus, hoc de Filio tuo, hoc de Spiritu Sancto, sine differentia dis- cretionis sentimus. Ut in confessione verae sempiternEeque deitatis, et in personis proprietas, et in essentia unitas, et in majestate adoretur aequalitas. Quam laudant angeli atque archangeli, Che- rubin quoque ac Seraphin, qui non cessant clamare una voce dicentes.^ The principal differences among the various reformed Communion Offices are found in the prayers that follow : Infulsit : ut dum visibiliter Deum cognoscimus, per hunc in invisibilium amorem rapiamur.' All the Proper Prefaces in 1 549 were appointed only for the day of commemoration : this was altered in 1552, in accordance with the old rubrics, which had ap- pointed the Prefaces of these days to De said throughout their Octaves : that for Whitsun Day is to be said only during the six following days, because the Octave is Trinity Sun- day, which has its Proper Preface, and which is said only on that day. in celebration of the Unity in Tri- nity. 1 Palmer, Orig. Lit. IV. § 15. ^ ' Per Christum Dominum nos- trum. Qui ascendens super omnes coelos, sedensque ad dexteram tuam promissum Spiritum Sanctum hodi- ema die in filios adoptionis effudit. Quapropter profusis gaudiis totus in orbe terrarum mundus exultat. Sed et supemce virtutes atque angelicce potestates hymnum gloriae tuse con- cinunt sine fine dicentes.' * Missal Sar. col. 603. A A2 Zjie Prpsent Ot&ce. The Canon. 356 THE LORD 'S SUPPER, The Present Office. The Conse- cration. Cpnt7ttejno~ ration of God's mer- cies. The InUXn- the arrangement, and, to some extent, the subjects which are introduced, turning upon the ideas of their seveial compilers as to what is required for a vaUd consecration, and the customs of primitive ages. The most usual arrangement was, after the Preface, to commence a long prayer, or series of prayers, including the recitation of the Words of Institution, and ending with the Lord's Prayer. This was retained in the First Prayer Book of Edward VI., and was altered in 1552. The Prayer in the name of the communicants was composed for the ' Order of Communion ' (1548). The Prayer of Consecration ^ consists of three parts: an introduction expressing the meaning and object of the rite; a petition; and the words of institution. There had always been in this part of the Ofifice a commemo- ration of God's benefits to man through Jesus Christ. The mediaeval Canon contained prayers for living and dead persons ; and any individual might be there spe- cially mentioned, with the hope of deriving some benefit from the oblation that was made of the consecrated elements. Our Reformers carefully avoided all idea of the Church making sacrificial offerings to God in behalf of one or more individuals ; they also reaffirmed a truth which had been strangely controverted, that ' the obla- tion of Christ once offered is a full and perfect satis- faction for the sins of the whole world! "^ The Prayer is, ^ The riTbric before the Prayer of Consecration was added in i66l, to provide against inconveniences which had been felt in reaching the ele- ments, when they were placed in the middle of the table, and the table stood north and south. Some divines had sought to remedy this by stand- ing in front of the table, according to the order of 1549, ' afoi'e the midst of the altar,' and therefore with their back to the people, during the con- secra-tion and their own reception. The priest is now directed to stand before the table to ordt-r the bread and ivi)te, placing tliem so that he may conveniently reach them when he is to break the bread before the people : see Blunt, Parish Priest, p. 334. ^ See Laurence, Ba>nJ>ton Lectures, notes, pp 299 sq. OR HOLY COMMUNION. 357 ' Grant that we receiving these thy creatures of bread and wine .... may be partakers of His most blessed body and blood :' differing from the phrase in the medi- aeval Canon/ and from that in the Scottish Office.^ The Prayer does not even expressly mention the consecra- tion of the creatures of bread and wine, nor the work of the Holy Spirit^ in consecration : it is carefully worded, to exclude all notions of any physical change in the material elements, by virtue of which they are identified or confounded with the Body and Blood of Christ : but we pray that we may so receiv'e those creatures of God, as to partake of that Body and Blood, truly and really,* in a sacramental manner, according to the full meaning of Christ's ordinance, whatever that may be, without spe- cifying the hidden way in which the earthly elements are made conductors of the heavenly grace.^ Among the ceremonies of consecration,^ in addition to the Words of Institution, we use simply the taking the bread and the cup into the hand, the breaking of the bread, and the Tie Present Office. 1 Above, p. 32S . . . ' corpus et sanguis yfiZ^ dilectissimi Filii tui. ' . See Hardwick, Aliddle Age, pp. 1 78 sqq. - This was (1637) : — 'Vouchsafe so to bless and sanctify with thy Word and Holy Spirit these thy gifts and creatures of bread and ^^•ine, that they may be unto us the Body and Blood of thy most dearly beloved Son.' The phrase now used (i860) is: — '. . . that they may become the Body and Blood . . . ' * See Palmer, Orig. Liturg. iv. § 19, on the Prayer or 4irlK\-n<7t^. * 'All sides agree in the faith of the Church of England, that in the most blessed sacrament the worthy receiver is by his faith made spiri- tually partaker of the true and real Body and Blood of Christ truly and really Iveri/y and iiideid], aud of all the benefits of His passion.' — Laud, Confa-ence with Fisher, § 35, p. 241, ed. Oxf. 1839. The mysterious Pre- sence of Christ is to be sought, not in or under the elements, but m and among the faithful, the Church of God there present. See Freeman, liites and Ritual, pp. 37 sq. See also Calvin's view stated in Hard- wick, Reformation, p. 130. ^ Cf. Blunt, Parish Pi-iest, p. 105. ® It is distinctly ruled that no cere- mony maybe introduced, especially at this solemn part of the Service, beyond what is specifically ordered. Rejected ceremonies are the making the sign of the cross, and the mixing of water with the wine. On this latterusage, which was retained in practice in the Scottish Office, see Skinner's Illustration of that Office, pp. loS sqq. T^ii Words of Iiistitu- iion. 358 THE LORD'S SUPPER, laying the hand upon the bread, and upon the vessels containing the wine, in sign of blessing. Usually the Canon terminated with the Lord's Prayer,^ the petition for our daily bread being mystically understood as a prayer for the spiritual food then about to be received. However, at the great change of the Ser- vice in 1552, the Lord's Prayer was placed after Com- munion. Our Administration of the Elements is according to the primitive order : the Clergy first receive in both kinds, and then the people in like manner, having not only Communion in both kinds, but receiving the bread and the wine separately f the p-eople also coming into the chancel to receive, and the bread being delivered into the hand of the communicant.^ The form of words used in delivering the elements has met with many changes. The earliest that we can trace was simply, — ' The Holy Body,' ' The precious Blood of the Lord our God and Saviour;'* or 'The Body of Christ,' 'The Blood of Christ, the Cup of Salvation.'^ In the time of Gregory the Great, it appears that the form used in the Roman Church was, 'Corpus Domini nostri Jesu Christi conservet animam tuam.'^ The York and Hereford Missals seem to have furnished the original of our English 1 The Liturgy in the Apostolical Constitutions (VIII. 12) does not contain the Lord's Prayer : and it does not appear to have been used in the Roman Canon, at least in this particular place, before the time of Gregory the Great ; see above, p. 331, note. 2 In the Eastern Churches the bread has been dipped in the cup, probably since the 5th century, and the laity thus communicated in both kinds. See Palmer, Orig. Lit. IV. § 19. On the different modes which iiave prevailed in administering the Eucharist, see Bingham, Antiq. xv. ch. 5. 2 This practice began to be dis- used after the Council of Rouen (8S0): Alartene, de Ritibiis, I. iv. 10, §8. * Neale, Eastern ClnircJi, p. 680 ; Primitive Liturgies (Lit. S. Marci), P- 31- ^ Clementine Liturgy m Const. Apost. VIII. 12 ; Primitive Liturgies, p. 107. 6 Joh. Diacon. Vita Greg. Ii. 41 ; Greg. 0pp. IV. 58. OR HOL V COMMUmON. 359 form,' v/hich was in 1549, ' The body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life : ' ' The blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul to everlasting life.' In 1552, entirely new sentences were substituted, avoiding every appearance of calling the elements the body and the blood of Christ : ' Take, and eat this, in remembrance that Christ died for thee, and feed on Him in thy heart by faith, with thanks- giving.' ' Drink this, in remembrance that Christ's blood was shed for thee, and be thankful.' When the Prayer Book was revised at the beginning of the reign of Elizabeth (1559), these two sentences were combined : so that our present form contains the most ancient and simple words of delivery ; adding the prayer formed with them in Gregory's time, and continued in the Missals ; and also the favourite words of the stanchest Reformers, implying that each individual is to take, and eat, and drink, with an application of the merits of Christ's death to his own soul.'^ The rubric directing a second Consecration, if required, was added in 1661. It seems to have been connected with the change of practice in omitting to signify before- ^ See the form of words (1548) above, p. 338 ; and the medieval forms, above, p. 333 : cf. Maskell, Anc. Lit. pp. 122 sq. No form is provided with which the Priest is himself to receive ; but the use of the first person seems most in ac- cordance with the origin of the words which he is to use in administering to others. 2 The form in Hermann's Consul- tation (fol. ccxxiv. ) is, 'Take, and eat to thy health the body of the Lord, which was delivered for thy sins. Take, anil drink to thy health the blood of th' Lord, which was shed for thy sins.' The form used by PoUanu, (1551) was, ' Panis quem frangimus, communicatio est corporis Christi; Calix cui benedicimus, communicatio est sanguinis Christi. ' Liturgia Pere- grinorum, fol. xi. In a second edi- tion (Frankfort, 1555) a longer form is given : ' Panis quem frangimus communicatio est corporis Christi ; Accipite, comedite memores corpus Christi pro vobis esse fractum. Ca- lix benedictionis cui benedicimus communicatio est sanguinis Christi, qui pro vobis est fusus in remissio- nem peccatorum.' See the form appointed in the Directory, above, p. 105. The Scottish Prayer Book (1637) restored the form of 1549. A Seconrf. Cotisecra- tion. 36o THE LORD'S SUPPER, The Present Office. Pcst-Cotn- tn union. The Lord's Prayer. hand the names of the intending communicants. The meaning is that the Priest should consecrate at first a little more than he thinks will be actually required. If more should still be wanted, he is directed to repeat so much of the necessary words as to consecrate either more bread, or more wine, as may be needed.^ What remains over is decently covered until the conclusion of the Service, and then he calls upon any communicants to assist in consuming it ; being only a little, this cannot degenerate into an irreverent eating and drinking. At the revision in 1552, the Anthems were omitted which had been sung by the choir during the time of Communion.^ Our post-Communion service consists of the Lord's Prayer, a Thanksgiving, the Great Doxology, and the Blessing. The Lord's Prayer was brought into this position in 1552, instead of being the conclusion of the Canon, which is by many considered its most appro- priate position. However, it cannot be out of place in any part of the Christian Service. Here it commences the action of thanksgiving for the mercy that has now been vouchsafed to us in partaking of the Sacrament of life ; and is a prayer that the spiritual food of the soul may be daily continued to us. ^ This direction is one about wliich tliere has always been a difference of opinion. It certainly favours the notion that the act of consecration is connected not with the prayer, but with the simple recitation of the words of institution, and it does not even require all of them to be ut- tered. In this respect it goes beyond the direction in the Prayer Book for Scotland, from which it is taken : ^Aiid to the end there may be little left, he that officiates is required to consecrate with the least ; and then, if the}-e be want, the words of consecra- tion may be repeated again, over more, either bread or wine; the Presbyter beginning at these words i9i the prayer of consecration. Our Saviour, in the night that He was betrayed, took &c.' (Fifth rubric after the Office, 1637.) The safest course is to avoid the neces- sity for any second consecration. - These were iu the old Service, the ' Communio,' and the 'Postcom- munio.' Instead of these Anthems, which were single verses from the Psalms, the ' Agnus Dei ' was ap- pointed in 1549. It is now felt that quietness better becomes the solem- nity of the Service, and the time after communicating is better occu- pied with a book of suitable devo« tions. OR HOL V COMMUNION. 361 The first of the two forms of Thanksgiving was, in 1 549, the conclusion of the Prayer of Consecration ; and some expressions in it are taken from the corresponding part of the Canon.^ In that position it was a part of wliat was called in the office of 1637, the Memorial, or Prayer of Oblationr The second form was composed in 1549 for this part of the Service; and it may be allowed to accord most with the thanksgivings which the primitive Church used in the same place.^ One expression in it is taken from the Priest's thanksgiving after receiving.'* The Hymm ' Gloria iji excelsis ' is of Eastern origin, but its author is unknown.^ It was appointed in the time of Athanasius ^ to be said with certain Psalms at dawn ; and perhaps Symmachus, bishop of Rome (500), directed it to be sung on every Sunday and Holy day at the beginning of the Roman LiturgyJ At the revision of the Prayer Book in 1552,^ it was placed at the end ^ ' Ut quotquot, ex hac altaris par- ticipatione, sacrosanctum Filii tui corpus et sangninem sumpserimu5, omni benedictione coelesti et gratia repleamur. . . . Non estimator me- rit!, sed venise largitor : ' above, p. 330. 2 See ^Yaterland, Rei'ieza of the Doctrine of the Eucharist ; Works, VU. p. 306. 3 Palmer, Orig. Lit. iv. § 22. * Above, p. 334 : ' Gratias . . . qui me refecisti de sacratissimo cor- pore, etc.' Cf. the Thanksgiving in the Liturgy of Chrysostom, above, p. 317 : in the Liturgy of Basil it is : t.hxo-p^f^'^ ovjxiv troi, Kvpn 6 &ehs ■fifxwv, (Tvl ri] fj.€Ta\ri\l/fi rwu dyiccv, d.')(^pa.vTwv, ddayaTocw Kai iirovpaviuiv aov MuffTvpiwv, d tSwKas i^-uiv sir' evfpyiffia Ka\ dyiaidivf]. See Daniel, Thes. ilyvinolog. II. pp. 267, sq. ; III, p. 4. 7 Palmer, Oi-ig. Lit. IV. § 23. ^ The words, ' Thou that takest away the sins of the world, have The Thatiks- givitig. ' Gloria in excelsis.' 362 TIIE LORD'S SUPPER. of the Service, which appears to be its most suitable position. The whole Service, indeed, is eucharistical. But opening, as it was then made to do, with the Law, and prayers of humble confession, it is most natural to put the hymn of praise in close connexion with the thanksgiving, which has always been placed after Com- munion. The following is the version of this hymn sung in the Greek Church : ^ — Ao^a kv vxpiaroig Gew, kcu stti yfJQ alprjrr], ev avdpcoTroiQ evdoKia. Yixvoii^iv (T€, ivXoyovfxtr ae, 7rpo(TKvt'Ovi.Uv ae, 2oL,oXoyouijh' ge^ ev)(_apia- ration. few words concerning the general structure of the form we now use in the celebration of the Holy Communion. It consists of three general divisions : the Preparation, the Office itself, and the Service of Thanksgiving. The first part of the Preparation incites the whole congrega- tion to the exercise of repentance, by the Lord's Prayer, the Collect for purity, and the Ten Commandments ; of holy desires, by the Collects for the King, and of the day; of obedience, by hearing the Epistle and Gospel ; oi faith, by repeating the Creed ; and of charity, by the Offertory, and the Prayer for the whole Church. If we consider the Commandments as a permanent lection from the Law, this portion of the Office may be compared with the early Christian Service, containing lessons from the Old Testament, the Gospels, and the writings of the Apostles, followed by an instruction or exhortation in the sermon. The ante-Communion then proceeds with a preparation of the communicants,^ in the Exhortation, 1 ' Melius div-iditur Missa in tres partes : scilicet in praeparationem tarn populi, quam materias conse- crandie ; in eucharistice consecratio- nem et oblationem ; in consecratas communionem et mysterii conclusio- nem. Prima pars potest did missa catechumenorum, pro eo quod major pars admittit catechumenos, secunda canon, tertia communio.' Gabriel Biel, 171 Catione, led. 15. Here our custom may be traced of allowing non-communicants to be present at the beginning of the Office, but not throughout the Preparation. The time when those who do not intend to communicate should withdraw, is not marked in our rubrics. The gene- ra] practice has been that such should leave the church after the sermon, and therefore before the offertory. Mr. Maskell, discussing this subject \^Anc. Liiurg., Pref. ch. v., approves of this, rather than another practice which some have attempted to intro- duce, namely, ' not to dismiss the congregation, or any part of it, until the Offertory has been said.' The common practice also agrees with the determination of Romanist Liturgical writers. Romsee (O/p. iv. p. 140), de Offertorio, says, ' Hie olim Missa incipiebat, ca;tera enim quas ante ponebantur, scilicet orationes et in- structiones, habebant rationem prse- parationis ad sacrificium : unde illi- interesse poterant catechumeni, et peccatores poenitentes. Ast ad offers torium missa catechumenorum ter- minabatur, et incipiebat missa fide- lium ; quare turn ejectis catechu- menis et poenitentibus, soli fideles illi adesse poterant.' Mask ell, A71C. Lit. pp. xci. sq. Cf Blunt, Annotated Prayer Book, p. 1 97. OR HOL Y COMMUNION. 3&7 and Invitation, showing the care taken to provide fit recipients of those holy mysteries. Hence, that all may come with clean hands and pure heart, this more imme- diate preparation contains an humble Confession, and an Absolution, in which the promises of God to the penitent are applied with the authority which He has given to His visible Church ; and then some of the most precious declarations of Holy Scripture are read, to confirm the hope and gratitude of the pardoned worshippers, who now proceed to the more sublime Parts of the Office, com- mencing with the ancient Preface, and the Seraphic Hymn of Praise. But even in this part we observe that the jubilant character of the Service is deferred : the attitude of prayer and supplication befits those who shall partake of these mysteries, at each step of their approach to the table of the Lord. Here is, therefore, placed the Prayer of Humble Access, in which we again solemnly acknow- ledge our unworthiness of the mercies which we hope to receive through the unmerited kindness of our God and Saviour, in the cleansing of our sinful bodies and souls by the Body and Blood of Christ. The elements of Bread and Wine are then consecrated by the Word of God and prayer ; the prayer of the faithful being offered by the Priest, and the words in which this Sacrament was instituted being pronounced, according to the practice of the primitive Church, and following as closely as possible the actions of our blessed Lord. The material elements, being thus set apart for a sacred use, are delivered into the hands of the kneeling people, since this posture most befits us when we are to receive a pardon which is needed to deliver us from death eternal. The post-Communion, hke the ante-Communion, com- mences with the Lord's Prayer ; the doxology being here added, because it begins an Office of thanksgiving. TJu Canon The post- Communion. 36S THE LORD 'S SUPPER, Yhe Present Office. For this Service of praise two forms are provided : the first is principally designed to give expression to a feel- ing like St. Paul's/ who 'beseeches us by the mercies of God, to present our bodies a living sacrifice, holy and acceptable to God, as our reasonable service ;' for since Clirist has given Himself for us, and now has given Himself to us, it is just and reasonable that we should offer up ourselves, our body and our soul, as dedicated to His will, — a sacrifice which is indeed the end of all our devotions. This Thanksgiving was originally the conclusion of the Canon ; where, coming after the Con- secration, and before Communion, it was taken to imply an oblation of the consecrated elements, or a material, though commemorative, sacrifice. In King Edward's Second Prayer Book, therefore, it was removed into a position where it can have no such meaning, but implies a strictly spiritual sacrifice of praise, and an oblation of the worshippers to the service of God.^ The second form of Thanksgiving consists more entirely of praise for the mercies which are assured to us in this Sacra- ment ; yet it also includes a very earnest prayer for perseverance and fruitfulness in good works. The OffiCe then concludes with the great doxology, or song of praise for the mercies of redemption, as our 1 Rom. xii. i. 2 On the various shades cf doc- trinal differences involved in the arrangements of the Communion Oflice in 1549 and 1552, see Mas- kell, Anci-mt Liturgy, Pref. ch. vii. viii. ; Skinner's Frelimi)iary Dis- sert, on the Scottish Communion Office ; and, on the whole subject, Waterland's Revinv of the Doctrine of the Eucharist ; and Freeman's Principles of Divine Service, Intro- duction to Part II. In this wovlv Mr. Freeman has traced the causes and the progress of the Euchavistic controversy of the eleventh century ; and, in his im- portant chapters upon the English Offices (Sect. viii. — xi.), shows that our national Church maintained its independence in tliis among other particulars of ritual, that the Roman influence could not introduce the rubric which orders tiie worship of the transubstantiated Element. See the rubrics, above, pp. 3^8 sqq. OR HOLY COMMUNION. 369 Lord sung an hymn with His disciples after the Pass- over ; and finally with the Blessing, in which the ancient giving of tJie Peace is preserved in the words of Stripture, and the example of our Lord is followed, who parted from His disciples in the act of blessing them. The Present omce. E » CHAPTER IV. THE BAPTISMAL OFFICES. Sect. \.—The Ministration of Pitblic Baptism of In/ants, to bt used in the Church. Public Bjipti^m of Infants. The Media- val Office. ' Ordo ad fa- ciendum Catecku- ' Ritushapii- zandi.' The following portion of the Prayer Book corresponds to the Manual and Pontifical of the mediaeval period : — the one containing the Occasional Offices which fell within the duty of the parish Priest ; and the other, those which the Bishop only might perform. Our Service for the Public Baptism of Infants^ cor- responds to three offices in the Sarum Manual : — Ordo ad faciendum Catechiimomm, Benedictio Fontis, and Ritus baptizandi'} The first of these contained many ceremonies at the church-door, such as the placing salt in the mouth, exorcism, and signings of the cross, ending with the recitation of the Lord's Prayer, Hail Mary, and Creed. Then the Priest took the child's right hand, and introduced him into the church as a complete Gate- chinncn. In practice this formed the commencement of the Baptismal Service, which then proceeded, at the font, with the questions addressed to the sponsors,^ the 1 See an account of the baptismal ceremonies of the early Church in Guericke, Manual, § 31, pp. 224 sqq. ; Bingham, Antiq. Bk. xi. For the administration of this sacrament to infants, see Dr. Wall's Hist, of Infant-Baptism ; Hooker, Eat. Pol. V. Iviii.— L\iv. 2 Maskell, Mon. Pit. i. pp. i sqq. ; Fallow, Baptismal Offices Illustrated, pp. 3 sqq. ^ Godparents — (formerly gossips = God-sibs or God-relations) — spon- sores, fide jussores, avaZoxoi-, suscep- tores — are probably coeval with the practice of baptizing not only tlie THE BAPTISMAL OFFICES. 371 anointing with oil, baptism, the anointing with chrism, the putting on the chrisom, and placing a lighted taper in the child's hand. If a Bishop were present, Confirma- tion was then administered. A Gospel from St. Mark was read, as a protection from the falling-sickness ; fol- lowed by another G®spel from St. John.^ The water in the font was changed on the Saturdays before Easter Day and Whitsun Day, and at other times, as often as might be required, but not while it continued pure and clean. The form for consecrating the fresh water con- sisted of the invocations of a Litany, Prayers, and many ceremonies, — breathing upon the water, and putting into it wax, oil, and chrism.^ In preparing a Reformed Service of Baptism, much use was made of the previous labours of Bucer and Melancthon in the ' Consultation ' of Archbishop Her- mann ;^ and some ceremonies, which had the authority of that treatise, were retained in 1549, although after- wards discarded. The first rubric was originally longer, and in the form of an Introduction to the Office: — // appearetli by anciejit writers that the Sacrament of Baptism in the old time was not co7nmo}ily ministered but at two times tn infant children of Christians, but foundlings rejected by their heathen parents. They are mentioned by TertuUian, De Baptismo, c. i8, 0pp. p. 264 ; Guericke, p. 240 ; Bingham, XI. 8. 1 Mark ix. 17—29; Tolm i. i^ 2 See a ]\Iissa ad Foiites benedi- cetidos, in Mr. Forbes's edition of The Ancietit Liturgies of the Gallkan Church (liumtisland, 1858), p. 95 : also ad faciendum Catcchumenian, ib. p. t6i ; and Ordo Baptismi, ib. p. 2C7. 3 Hermann's Baptismal Service, borrowed word for word from Lu- ther's Taifbiichlein (Daniel, Cud. Liturg. Feci. LutJi. p. 185), is printed at length in Mr. Fallow's Baptismal Offices Illustrated, pp. 29 sqq. ; and also a comparative view of the Offices in the Sarum Manual, in Hermann's Consultation, and in the English Prayer Books of 1549 and 1552. Mr. MwWzy {Comrmciiion and Baptismal Offices, pp. 90 sqq. ) gives the Offices of 1549, 1552, and 1662, and also that in the Prayer Book for Scotland (1637). B B 2 Public Baptism of InXant:. ' BenedicHe Fontis.' TheReform ed Office indeiited io Luitier. Solevtn tijucs of BaftujH. 372 THE BAPTISMAL OFFICES. the year, at Easter and Whitsuntide^ at 7uhich times it was openly niiniste}-ed in presence of all the congregation : which custom {now being grown out of tese) althoitgh it catinotfor many considerations be well restored again, yet it is thought good to follow the same as near as conveniently may be : wherefore the people are to be ad- monished, that it is most convenient that Baptisjn shotcld not be ministered bid upon Sundays and other Holydays^ &'c. Since the custom of observing solemn times of Baptism had long been disused, the mention of the custom was omitted in 1661. It was enough to specify the things which were necessary, which are, that the rite be admin- istered at the font on a Sunday or a Holyday, ' w/ten the most mimber of people come together ; ' that the time in the Service be after the Second Lesson at Morning or Evening Prayer ; and that three sponsors be required for each child :^ notice must also be given by the parents at least before the beginning of Morning Prayer.* At 1 At Easter, in remembrance of Christ's resurrection, of whicli Bap- tism is a figure ; and at Wliitsuntide, in remembrance of the three tliou- sand souls baptized by tlie Apostles at tliat time. In the Eastern Church, the feast of Epipliany was also as- signed for tire administration of this sacrament, in memory of our Sa- viour's Baptism. About the eighth or ninth century the Latin Church be- gan to administer Baptism (as at hrst) at all times of the year. Wheatly. 2 ' We wdll that Baptism be min- istered only upon the Sundays and Holydays, when the whole congre- gation is wont to come together, if the weakness of the infants let not the same, so that it is to be feared that they will not live till the next Holyday.' Hermann's Consultation, fol. 164. ^ The rubric in the Sarum Manual was, ' Non plures quam unus vir et una niulier debent accedere ad susci- piendum parvulum de sacro fonte nisi alia fuerit consuetudo approbata : tamen ultra tres amplius ad hoc nul- latenus recipiantur :' Maskell, Man-. Rit. I. p. 31. Our present rule, however, was the ancient custom in this country: Synod, Wigorti. (1240), cap. 5, ' Masculum ad manus duo masculi et una mulier suscipiant ; foeminam duje mulieres et masculus unus :' Mansi, xxili. 527; Wilkins, I. 667. By Canon xxix. (1604) no parent was admitted to ansvrer as godfather for his own child ; nor any person before he had recei%'ed the Holv Communion. The Americaa Rubric allows parents to be spon- sors ; which is also our rule since 1865. * Hermann's Considtatiott, fol. 164 : ' But that all things may be ministered and received religiously and reverently, the parents of the infants shall signify the matter be- times to the pastors, and with the godfathers shall humbly require Bap- tism for their infants. That if the parents, or the godfathers, or both, be subject to manifest crimes, they THE BAPTISMAL OFFICES. 373 the last revision (i66i) it was directed that the font 'should be filled with pure water at every time of Baptism.^ The preliminary inquiry is according to the old rubric,^ and the address is formed from an opening ex- hortation in Hermann's 'Consultation.'^ The first prayer* was taken from the Reformed Service of Cologne, where it follows the examination and exorcism : — Almighty God, which in old time didst destroy the -wicked world with the flood, according to thy terrible judgment, and didst pre- serve only the family of godly Noah, eight souls, of thy unspeakable mercy ; and which also didst drown in the Red Sea obstinate Pharaoh, the King of the Eg>'ptians, with all his army and warlike power, and causedst thy people of Israel to pass over with dry feet; and wouldst shadow in them Holy Baptism, the laver of regeneration : 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 may be con-ected of the pastor if they will admit correction, or if they be incorrigible, that they may be kept from the communion of Bap- tism, lest they be present at so Di- vine a ministration unto damnation, and with danger of offending the Church ' 1 The rubric in the Prayer Book for Scotland (1637) ordered the wa- ter in the font to be chau;jed hince in the month at least ; and the following words were inserted into the first prayer, which were to be said before any child was baptized in the water so changed : ' Sanctify this fountain of Baptism, thou which art the sanc- tifier of all things.' 2 Ordo ad faciend. Catech. : ' in- quirat sacerdos, utnim sit infans masculus an femina : deinde, si infans faerit baptizatus domi.' Maskell, Alon. Hit. I. p. 3. 3 ' 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 con- ceived and bom in sins, that we are guilty of the wrath of God, and damned through the sin of Adam, except we be delivered by the death and merits of the Son of God, Christ Jesu ouronly Saviour.' Hermann, fol. 167. ' Therefore our Lord Christ, disputing with Nicodemus, concludeth thus, Verily, verily, I say unto thee. Except a man be boin again of water and of the Spirit, he cannot enter into the kingdom of God. ' //'. fol. clxx. * Blunt (Annotated Prayer Book, p. 2iS) pronounces this prayer as being probably of great antiquity, and translated by Luther in 1523, appearing again in his revised ' Bap- tismal Book ' of 1524. From thence it was taken into the Nuremberg Office, and into the ConsnltatiQii of Archbishop Hermann in 1545. The latter (above, p. 42) was trans- lated into English in 1547 ; and the prayer as it stands in the Prayer Book of 1549 is almost identical with this translation. PubUc Baptism of Infants. The Inquiry and Ad- dress. Tliefirst opening Prayer. 374 THE BAPTISMAL OFFICES. PubUc Baptism of Infantf. The Second Prayer bffore the Gospel. favourably upon this Infant ; give him true faith, and thy Holy Spirit, that whatsoever 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 thy 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.^ The Second Prayer is taken from the old Office : — HcEc sequetis oratio dicitiir super mnsculiim tantiim. Deus, immortale pra^sidium omnium postulantium, liberatio supplicum, pax rogantium, vita credentium, resurrectio mortuo- rum : te invoco super hunc famulum tuum N. qui Baptism! tui donum petens, seternum consequi gratiam spirituali regeneratione desiderat. Accipe eum, Domine : et quia dignatus es dicere, petite ac accipietis, quserite et invenietis, pulsate et aperietur vobis, petenti premium porrige, et januam pande pulsanti : ut aeternam coelestis lavacri benedictionem consecutus, promissa tui muneris regna percipiat. Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti Deus, per omnia saecula sasculorum.' ^ A clause was inserted in 1549, that the children ' may be received into the ark of Christ's Church, and so saved from perishing.' This, as excluding unbaptized infants from salvation, was omitted in I552> to- gether with the mention of the de- stmction of the old world and of wicked king Pharaoh by water. Cf. Cranmer, Reform. Legum, ' de Bap- tismo :' 'lUorum etiam videri debet scrupulosa superstilio, qui Dei gra- tiam et Spiritum Sanctum tantopere cum sacramentorum elementis colli- garvt, ut plane aflirment, nulhim Christianorum infantem salutem esse consecuturum, qui prius morte fuerit occupatus, quam ad Baptismum ad- duci potuerit : quod longe secus ha- bere judicamus. ' See Laurence, Bampt. Lect. pp. 69 sq. 2 Hermann's C6i;w?i> Kal Tj/xe?? auTol dveyepv-^drj/xfu dvayn/- vwvrai' eV ov6fiaTO'i yoLp roV Tlarpdi tSiv oKwv koX SeanoTov @€oO, Kal tou SoiTrjpoj Tjucof 'Irjcrov Xptarou, Kal TlfeiifxaTOS dyiov, rd iv TijJ i^ari t(St« KovTpdv TTOiOvyriu. 7TIE BAPTISMAL OFFICES. 3S1 sanctam Trinitatem invocando, ita dicens : N. Et ego baptize te in nomine Patris : Et mergat eum semel versa facie ad aqtdloncm, et capite versus orientevi: et Filii : Et iterum mergat semel versa facie ad meridiem : et Spirilus Sancti : Amen. Et mergat tertio recta facie versus aqiiam> This old form, to which the people were accustomed, was retained in the first Prayer Book (1549), with the permission that, ' if the child be weak, it shall stiffice to pour water upon it^ The action was brought to its present simplicity in 1552 :^ — Then the Priest shall take the child in his hands, atid ask the name, and namitig the child, shall dip it in the water, so it be dis- creetly and warily done, saying, &c. And if the child be weak, it shall suffice to pour water tipon it, saying, &c. From this period also the giving of the Christian name at the time of Baptism was more clearly marked. Pre- viously the child had been called by its future name many times during the earlier part of the Service ; but these were now omitted, and the name was pronounced for the first time together with the act of Baptism. The alteration of the rubric in 1661 marks this still more clearly ; arid also shows that Baptism by immersion was no longer the rule : ^ — ' If they shall certify him that the child inay zvell endure it, lie shall dip it in the zvater discreetly, &c.' 1 Manual. Sar. Ritus BaptizattJi: Maskell, p. 23. This Ritual allowed a child in danger of death to be brought to church, and simply bap- tized without any ceremony: 'iVatan- diim est etiam qziod si infans sit in periculo mortis, tunc prima introdu- catur ad fonteni, et postca baptizetiir incipiendo ad hunc locum : Quid petis ? Pt J7 post baptism?! m vixcrit, habcattotum residuum serviiiiun supra dictum.'' Ibid. p. 29. 2 The form in Hermann's Consul- tation i(foL 1 78) was : ' This prayer ended, let the Pastor require the infants to be ffivefi him, let him ask the names that they shall have, and let him bap- tize the'U, saying, I baptize thee N. in tlie name of the Father, the Son, and the Holy Ghost.' ^ The undue stress laid upon im- mersion by the Anabaptists might well make it necessary that the Church's rule should declare with- out any doubt that the validity of the Sacrament was not confined to that one mode of its administration. Public Baptism of Infants. Simplified in 1552. The Chris- tian name gii>e7i at Baptism. 382 THE BAPTISMAL OFFICES. After the action of Baptism, in 1549, two ancient ceremonies were retained, — the putting on the chrisom, and the anointing.^ The ceremony of making the sign of the Cross upon the child had occurred at an earher part of the Service.^ In 1552 this single ceremony was retained ; ^ and its place was naturally altered so as to occupy that of the anointing after Baptism. The words used, which express that the Sacrament has been com- pleted, and the newly-baptized thereby received into the congregation, belong entirely to our English Prayer Book. The Address to the congregation, with the Lord's Prayer, and the Thanksgiving that follows, were placed here in 1552. It is an important addition, expressing so unequivocally the regeneration^ of each baptized ^ ^That the Godfathers and God- mothers shall take and lay their hands upon the child, and the Minister shall put upon him his white vesture, com- monly called the chrisom ; and say. Take this white vesture for a token of the innocency which by God's grace in this holy sacrament of Baptism is given unto thee ; and for a sign whereby thou art admonished, so long as tliou livest, to give thyself to innocency of living, that, after this transitory life, thou mayest be partaker of the life everlasting. Amen. Theii the Priest shall anoint the infant upon the head, saying. Almighty God, the Father of our Lord Jesus Christ, who hath re- generated thee by water and the Holy Ghost, and hath given unto thee remission of all thy sins : He vouchsafe to anoint thee with the unction of His Holy Spirit, and bring thee to the inheritance of ever- lasting life. Amen.' On the antiquity of these ceremonies, see Guericke, pp. 233 sqq. ; Hook's Church Diet. art. Chrisome. ' Hermann's Consultation (fol. 174), like the Sarum Ordo adfaciend. Catechum., and the Prayer Book of 1549 (above, p. 374), uses this cere- mony in connexion with the exorcism: ' After this making the figure of the cross with his thumb upon his fore- head, and upon his breast, let him say : Take the figure of the holy Cross in thy forehead, that thou never be ashamed of God and Christ thy Saviour, or of His Gospel ; take it also on thy breast, that the power of Christ crucified may be ever thy succour and sure protection in all things.' 3 The sign of the Cross was used by the early Christians on every occasion (TertuU. de Corona, c. 3) : whence it is reasonable to conclude, even without direct evidence, that thev used it on the solemn occasion of baptism, as we know that it was used, not as a new ceremony, in the fourth century: August, de Catech. Pud. c. 20 : ' Passionis et crucis signo in fronte hodie signandus es.' See Bingham, XI. 9, §§ 4-6. * Regeneration is the ecclesias- tical term applied to the grace THE BAPTISMAL OFFICES. 383 infant. The Lord's Prayer also begins the action of Thanksgiving, and thus occupies the same position in the Baptismal Service that it was made to occupy in the administration of the Lord's Supper, at the same revision of the Prayer Book in 1552. And this use of the Prayer of the Faithful is peculiarly suitable, as beginning the ecclesiastical life of the infant with the expression of what is to be henceforth his privilege, in calling upon God as Our Father. The Thanksgiving for the benefits of Baptism, which have now been received in regeneration, adoption, and incorporation into Christ's Church, is also a prayer for the grace of perseverance, and growth of the spiritual life.^ The Exhortation to the Godfathers and Godmothers was composed in 1549. Besides making mention of the Lord's Prayer and Creed, which had been enjoined in the old charge to the sponsors," the Ten Commandments received in Baptism. It is taken from Tit. iii. 5, ^iol \ovTpov iruAty- yevecrias. In the language of Christian antiquity, the Latin word 7'egeneratio, and the Greek words dvayevvr)ais, dvaKaiviaix6s, dvaKriais, dfavfoicris, fj.ira^o\r), fuTawoiricris, TraKiVTOKta, TraKiyyiveaia, constantly signify the participation, and the effects, of the sacrament of Baptism. The term used to express a return- ing to God, after a state of sin, is fifravoia, pcenitcntia, conversio. Both the schoolmen, and the most emi- nent divines of the ReTormation, use these words in their ancient sense. Regeneratio and conversio are some- times used as convertible terms by Calvin, as they were afterwards at the Synod of Dort (1618) ; but even at that period the words retained their distinction of meaning in exact writing. In the sermons and books written about the beginning of the Rebellion, Regeneration came into common use for ReJ>entance and Con- version ; and from the Puritans this improper use of the word passed to other writers, so much so that, at the revision in 1661, some found fault with the Prayer Book for re- ta-i.ing the word Regeneratioti in its original sense, which it had kept for sixteen centuries, in opposition to their novel signification. Nicholls. See above, pp. 123 sq. ; Comber's chapter upon ' The Close and Con- sequents after Baptism,' Companion to the Ternple, ill. iii. § i ; Browne, Exp. of the Articles, pp. 615 sqq. ; Blunt, Lect. on the Early Fathers, pp. 532 sqq.; Wall, Ift/ant Baptism, I. p. 2S1. •^ Comp. the expressions used in the Collect for Christmas Day. 2 ' Godfathers and Godmothers of this child, we charge you that ye charge the father and the mother to keep it from fire and water and other perils to the age of vii year : and that ye learn or see it be learned the Paternoster, Ave A/aria, and PnbUc BaptUm of Infants. beginning ■with tile Lord's Prayer. The A(t dress !•> t'l. Spunsor.^ . 384 THE BAPTISMAL OFFICES. are added, and sermons are pointed out as the means of obtaining sound instruction. It also shortly reminds them that the daties of a Christian life ought to be found in daily exercise among all who are baptized. In the Prayer Book of 1549 a rubric followed this Exhortation : — The Minister shall command that the chriso7ns be brought to the church, attd delivered to the Priests after the accustomed manner, at the purification of the mother of every child : and that the childreti be brought to the Bishop to be confirmed of him, so soon as they cati say, in their vulgar tongiie, the Articles of the Faith, the Lord^s Prayer, and the Ten Commandments, and be further instructed in the Catechism, set forth for that purpose, accordijigly as it is there expressed. And so let the congregation depart in the name of the Lord. The mention of the chrisoms was omitted in 1552, and the rubric itself was changed in 1661 for a specific form of words, in which the Minister is to give the direc- tion about Confirmation. It was then necessary to bring this ordinance to the memories of the people; and more than probable that many Ministers ended the Service without noticing the rubric, or making any mention of Confirmation. At the same time the declaration of the undoubted salvation of baptized infants ^ was transposed Credo, after the law of all holy church ; and in all goodly haste to be confirmed of my lord of the dio- cese or of his deputy ; and that the mother bring again the chrisom at her purification : and wash your hand or ye depart the church.' Manual. Sar. Benedktio Foiitis ; Maskell, p. 14. The rubric was more specific : * et quod confirinetur quam cito episcopiis adveiiertt circa partes per septeni milliaria.' Ibid. 1 This assertion carefully avo>ds all mention of children unbaptized. It is borrowed from The Institution of a Christian Alan {1537), p. 93 : ' Item, that the promise of grace and everlasting life (which promise is adjoined unto this sacrament of Baptism) pertaineth not only unto such as have the use of reason, but also to infants, innocents, and young children ; and that they ought there- fore, and must needs be baptized; and that by the sacrament of Bap- tism they do also obtain remission of their sins, the grace and favour of God, and be made thereby the very sons of God, Insomuch as infants and children, dying in their infancy, shall undoubtedly be saved thereby, THE BAPTISMAL OFFICES. 3S = from the Preface to the Confirmation Service to the end of the Baptismal Office; and reference was made to the 30th Canon (1604) for the object with which the sign of the Cross ^ had been retained. Sect. II. — The Ministration of Private Baptism of Children in Houses. The following are the Rubrics of the mediaeval Office, relating to the Private Administration of Baptism by laymen : — Notandum est quod qiiilibet sacerdos parochialis debet parochianis snis for7Ham baptizandi in aqua pura, iiatiirali, et recently et nofi in alio liqiiore, frequenter in diebus doininicis exponere, ut si necessitas emergat sciant parvulos in forma ecclesice baptizare., proferendo formam verborutn baptismi in lingua materna, distincte et apcrte et solum unica voce, nullo jnodo iterando verba ilia rite semel prolata. and else not.' These last words were omitted in The necessary Doc- trine, &^c. (1543), p. 254, ed. Bur- ton ; and in 1549 the assertion was added, tliat it is co-tain by God's IVord ; showing that our Reformers are intending only to speak of that which is revealed — the covenanted mercy of Almighty God. See Lau- rence, Bampt. Lect. pp. 184 sq. 1 The following is Dr. i5urgess's explanation of the use of this sign, accepted by King James I. and affirmed by the Archbishop of Can- terbuiy to be the intention of the Church. ' I know it is not made any part of the sacrament of Bap- tism, which is acknowledged by the canon to be complete without it, and not perfected or bettered by it. I understand it not as any sacramen- tal, or operative, or efficacious sign bringing any virtue to Baptism, or the baptized. Where the Book says: — "And do sign him with the sign of the cross, in token, &c." I inderstand the Book not to mean, that the sign of the cross has any virtue in it to effect or further this duty; but only to intimate and ex- press by that ceremony, by which the ancients did avow their pro- fession of Christ crucified, what the congregation Iiopeth and expecteth hereafter from the infant, namely, that he shall not be ashamed to pro- fess the faith of Christ crucified, into which he was even now baptized. And therefore also, when the 30th canon saith the infant is "by that sign dedicated unto the service of Christ," I understand that dedica- tion to import, not a real consecra- tion of the child, which was done in Baptism itself; but only a ceremo- nial declaration of that dedication.' Bennet, Paraphrase, ib-'c. on the Common Prayer, pp. 206 sq. The American Prayer Book al- lows the sign of the Cross to be omitted, if those who present the in- fant shall desire it, although tlie Church knows no worthy cause of scruple concerning the same. c c Private Bap- tlBm of Infants. and the sign of the Cross. Medic^val Rubrics. 3S6 THE BAPTISMAL OFFICES. Pilfate Bap- tism of Infants. vel si)iiilia super eiindem : sed sine aliqiia additione, subtractione, inierruptione, verb i pro verba posit tone, miitatione, corriipiio7ie, seu\ transpositione, sic dicendo : I cristene the N. in the name of the Fadir, and of the Sone, and of the Holy Gost. Amen. Vel in lingua latina, sic : Ego baptizo te N. in nomine Patris, et Fihi, et' Spiritus Sancti. Amen. Aquani super parvnluni spargendo, vel in aqumn mergendo ier vel saltern seniel. Et si puer fuerit baptizatus secundum illaniformam^ caveat sibi unusquisque ne itcrum eu7idem baptizet: sed si hujusniodi parvuli cojivalescajit, deferantur ad ecclesiam et dicantur super eos exorcismi et cathechismi, cum unctionibus et ojnnibus aliis supradictis prater immersionem et formam baptismi, quce omnino sunt 07nittenda, videlicet, Quid petis : et ab hinc usque ad ilium locum quo sacerdos debeat pai'vulum chrismate linire. Et ideo si laicus baptizaverit puencni, antequam deferatur ad ec- clesiam, interroget sacerdos diligenter quid dixerit, et quid feceriti et si invencrit laicmn discrete et debito modo baptizasse, et forma fi, verborum baptismi ut supra in suo idiomate integre proiulisse, approbet factum, et non rebaptizet cum. Si vera dubitet rationa- biliter sacerdos titrum infans ad baptizandmn sibi oblatus prius in forma debita fuerit baptizatus vel non, debet omnia perficere cum eo sictit cum alio quern constat sibi non baptizatuiHt prczterquam quod verba sacramentalia essentialia proferre debeat sub conditione, hoc modo dicendo : N. Si baptizatus es, ego non rebaptizo te : sed si nondum baptizatus es, ego baptizo te : In nomine Patris, et Fihi, et Spiritus Sancti. Amen. Stib aspersione vel immersione ut sjipra} Non licet laico vel miilieri aliqttem baptizare, nisi in articulo neces- sitatis. Si vero vir et mulier adessent ubi immineret necessitatis articulus baptizandi puerum, etnon esset alius minister ad hoc magis idoneus prcesetis, vir baptizet et non mulier, ttisi forte mulier bene sciret verba sacramentalia et non vir, vel aliud impedimentum subesset'} Owing to the notion of the absolute necessity of Baptism in all cases to salvation, which our earliest 1 Manual. Sar. Ritiis Baptizandi : Maskell, Mon. Kit. i. p. 28. The earliest mention of conditional bap- tism is in the statutes of Archbishop Boniface of Mentz (circ. 745) : Mar- tene, De Antiq. Kit. I. i. xvi. Pre- viously the rule was, that infants, and those unable to answer for themselves, were unhesitatingly to be baptized, unless certain witnesses declared the fact of a previous baptism : Concil. Cart hag. v. can. 6 (Mansi, III. 969), cited in the Canon Law ; Decreti Tertia Pars, De Consxrationt, Dist IV. cap. cxi. 2 Maskell, p. 30. THE BAPTISMAL OFFICES. 387 Reformers had derived from mediaeval principles, the first Prayer Book (1549), as well as the 'Con- sultation ' of Hermann/ retained the substance of these Rubrics : — The Pastors and Curates shall oft admonish the people that they defer not the baptism of itifants any longer than the Sunday or other Holyday next after the child be born, unless upon a great aiid reasonable cause declared to the Curate, and by him approved. And also they shall warn them that, without great cause and necessity, they baptize not children at home in their houses. And when great need shall compel them so to do, that then they minister it on this fashion. First, let them that be presetit call upon God for His grace, and say the Lord^s Prayer, if the time will suffer. And then one of them shall name the child, and dip him in the water, or pour water upon him, saying these words : N. I baptize thee, &c. In these directions for Baptism by Laymen there is no mention of consecration of the water, nor any rite but the simple act of Baptism with water in the name of the Trinity. The only addition is the saying the Lord's Prayer, and calling upon God for His grace. An attempt was made to set aside the permission thus given to laymen to baptize infants in case of necessity, by introducing a Canon of Convocation (1575), as an exposition, which the Bishops considered themselves empowered to give, of a rubric of doubtful meaning.^ '^ ' The people shall be taught and warned in sermons that they presume not lightly to minister privately this most Divine sacrament. . . . But if extreme necessity presses, that they that be present with the child, being in danger, may join themselves to- gether in the Lord, and lifting up their minds religiously unto God, let them call for His mercy, promised and exhibited in Christ Jesus our Lord, upon the infant; and when they have said the Lord's Prayer, let them baptize him in the name of the Father, &c. ... If any godly man be present when the infant is in extremity, let his ministry be used to Baptism.' Hermann's Consulta- tion, fol. I So. ^ ' Where some ambigiuty and doubt hath arisen among divers, by what persons private Baptism is to be ministered, ... it is now by the said Archbishop and Bishops ex- pounded and resolved, that the said private Baptism in case of necessity C C 2 Private Bap- tism of Infants . R ubrics (1549) : Baptism by Laymen. Lay-Bap- tism cen- sured by the Bishops, THE BAPTISMAL OFFICES. Private Bap- tism of Infants. 0tid by King James. Elizabeth, however, would not sanction the alteration ; and the rubrics remained until the revision after the Hampton Court Conference (1604). King James ex- pressed a strong opinion, ' that any but a lawful minister might baptize anywhere, he utterly disliked ; and in this point his highnesse grew somewhat earnest against the baptizing by women and laikes.'^ It appears also that the above-mentioned resolution of the Bishops had been very generally acted upon, and that they had inquired into the practice of Private Baptism in their visitations, and censured its administration by women and lay per- sons.^ The rubrics were therefore now altered, so as to make no mention of Baptism by any other than a lawful Minister. An addition was made to the title of the Service, ' Of them that be baptized in private houses in time of necessity, by the Minister of the Parish, or any other lazvfnl Minister that can be procured; The direction not to defer Baptism was continued. The warning not to use Private Baptism without great cause was expressed, ' that they procure not their children to be baptized at home in their houses. And when great need shall com- pel them so to do, then Baptism sJiall be administered on this fashion. First, let the laivfid Minister, and them that be present, call upon God, &c. . . , And then, the child being named by some one that is present, the said lawful Minister shall dip it in water, or pour, &c.' From this time, therefore, Lay-Baptism was distinctly disallowed by the Church of England ; but still no pre- is only to be ministered by a lawful Minister or Deacon, called to be present for that purpose, and l)y none other : . . . and all other per- sons shall be inhibited to intermeddle with the ministering of Baptism privately, being no part of their vocation.' Canons (1575) ; Card- well, Syiwdalia, I. p. 135, tiote ; Collier, Ecd. Hist. VI. p. 550. 1 Barlow, Sum of the Conference; Card well, Conf. p. 172. ^ Ibid. p. 174. THE BAPTISMAL OFFICES. 3^9 cise Service was marked out which the laivful Minister was to use in such hasty Baptisms : any prayer for God's grace, with the Lord's Prayer, preceding the action of Baptism, would suffice. At the period of the last revision (i66i) every such exercise of the gift was regarded with disfavour ; and the directions to the Minister-in these rubrics were brought into a more exact and reasonable shape. The parents are exhorted not to defer the Baptism of their infants beyond the first or second Sunday after their birth. And if great 7iecessity arises that the infant must receive Baptism at home, the Minister of the parish (or in his absence any other lawful Minister that can be procured) is thus to administer the rite. He is to say the Lord's Prayer, and so many of the Collects from the Office of Public Baptism as the time and present exi- gence will suffer. Immersion is not mentioned, because, under the supposed circumstances, the child is weak and in danger of death. After the Baptism, the Minister is to give thanks for the infant's regeneration and adoption, in the usual form after a Public Baptism. The particular Collects which ought to be used before the act of Bap- tism are not specified. In a very great emergency, it is enough to say the Lord's Prayer ;^ but, if possible, the Prayers in the Public Office which precede the Gospel, and the four short petitions for the child, with the Prayer for the sanctification of the water, should also be used. The remainder of the Office will be used, when the child, if it do afterward live, shall be brought to church to be received into the congregation. At that time, if the child has been baptized by an}' The Lord's Prayer is to be said used as the Christian prayer, which first of all, and not after the Baptism, is to be said, whatever else may ar in the Public Office : it is thus remain unsaid. Private B::p- titm of Infants. The Service to be used in Private Baptisin. Comptetion cf the Ser- vice in the Church. 39° THE BAPTISMAL OFFICES. other lawful Minister, the Minister of the parish must examine by whom, and how it was done, lest anything essential to the Sacrament should have been omitted : and then either certify to the congregation that all was well done, and in due order, and so proceed with the introduction of the Gospel ;^ or if, through the uncer- tainty of the answers, ' it cannot appear that the child was baptized with water, In the Name of the Father, and of the Son, and of the Holy Ghost (which are essential parts of Baptism),' he must then use the Office of Public Baptism,^ and administer the rite with the con- ^ This follows the order appointed in Hermann's Consultation i^o\. i8l), ' Of Baptism ministered to children as soon as they be born for danger of life:' — 'The preachers shall allow the same in the congregation, using a lesson of the Holy Gospel, and prayer after this sort. The Pastor, when they be come which bring such an infant unto the Lord, shall first demand of them : Beloved in Christ, forasmuch as we be all born in sin and the wrath of God, guilty of eter- nal death and damnation, and can by none other means get remission of sins, righteousness, and everlast- ing life, than through faith in Christ ; and forasmuch as this infant is born subject to these evils, — I mean of death, aud the wrath of God, — I ask of you whether he were offered to Christ, and planted in Him through Baptism. If they answer that they so believe, he shall ask them further, by whom it was done, and who were present. And when they have named them, he shall ask him which by their relation baptized the child, if he be present, or other which then were present, whether the name of the Lord were called upon him, and prayer made for him. If they an- swer that they did so, he shall ask, how the child was baptized. If they then answer, In water, and with these words, I baptize thee in the name of the Father, the Son, and the Holy Ghost ; he shall ask them last of all, vi'hether they certainly know that they have rightly used the Word of God ; and if they answer that they know and remember that they did so, let the Pastor say this moreover : Forasmuch as, beloved in Christ, I hear that all things con- cerning the Baptism of this infant have been done in the name of God and according to His institution, I pronounce in the name of Christ that ye have done well. For infants want the grace of God, which our Saviour denieth not unto them, whensoever it is asked for children, according to His Word. . . . And to confirm this faith, and that we may stir up ourselves to thank the Lord for this His so great benefit minis- tered to this infant by Baptism, let us hear out of the Gospel, how the Lord will have children brought unto Him, and how He will boun- teously bless them which be offered unto Him ; Mark x. : And they brought children, &c.' The inquiry, ' Whether they think the child to be lawfully and perfectly baptized ? ' was continued until the last revision. 2 Comp. Hermann, Co?isultation, fol. 183 : 'But if they which offei the infant cannot answer sufficient!} THE BAPTISMAL OFFICES. 391 ditional form of words, 'If thou art not already baptized, N. I baptize thee, &c.' If the Minister of the parish himself baptized the child, he at once commences the Service by certifying the fact to the congregation, and then proceeds with the introduction to the Gospel at the words, ' who being born in original sin, &c.' ^ Since 1604, a lawful Minister is the only substitute for the Minister of the parish in the administration of Private Baptism ; hence there is another case to be con- sidered — viz. What is the Minister to do, if he finds by the answer to the first question that the child has been baptized by a woman, or a layman, and yet finds that the Sacrament has been otherwise administered correctly. He cannot certify that all is well done, and in due order. Two courses may be proposed : either to remit such a case of irregular Baptism,^ until the period when the to the said demands, so that they grant that they do not well know what they thought or did in bap- tizing, being sore troul^led with the present danger, as it often chanceth, then, omitting curious disputations, let the Pastor judge such an infant not to be yet baptized, and let him do all those things which pertain to this ministration : . . . which done, let him baptize the infant without condition. . . .' 1 The form in which the Minister of the parish certifies his own act was added in 1661, according to Bp. Cosin's scheme of amendments, ' I certify you, that according to the due and prescribed order, &c., I baptized this child, who being born in original sin, &c. iit infra;'' refer- ring to the remainder of the old form as a proper transition to the GospeL But this direction was not given in the Prayer Book, apparently because it was thought needless, since two forms of certification were provided as far as certain opening words were concerned, but only one ending, which is of course common to them both, as an introduction to what is to follow. - Such a Baptism is valid by the present law, so far as to require the burial of the child (Curteis, Report, ^ Mastin v. Escott). Baptism by a lay-member of the Church is al- lowed in the Roman communion, as it was in the mediaeval Church (see the rubrics, above, p. 385), and in primitive times (see Bingham, xvi. I, § 4). But Baptism by schismatics was held by some Churchmen to be null and void in all cases, and was so treated by all, if any heresy was joined to the schism (Bingham, xil. 5). An attempt was made by the Bishops in 1712 to pass a resolu- tion of Convocation, alarming the validity of Dissenters' Baptism ; but the Lower House refused to take it into consideration, because ' the Catholic Church, and the Anglic-iu Private Bap- tism of lor ants. if by the Ml- Ulster 0/ the parish ; if by an un authorized person. 1 392 THE BAPTISMAL OFFICES. Private Bap- tism 01 Infants. The Sen ice used in tlic Church, coinpared vith the Of- fice o/ Public Baptism. person may be confirmed, and thus by his own act testify his desire to be received into Christ's Church ; or to secure the Baptism of the child, in all the essentials of this Sacrament, by the use of the hypothetical form.^ The Service is the same that is appointed for Public Baptism, with the necessary change of language to ex- press that it follows, instead of precedes, the act of Baptism. And the comparison of these expressions in the several Offices will show the meaning which is in- tended to be conveyed concerning the benefits of this Sacrament. Thus, in the certification that Baptism has been rightly administered, it is said of the 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.' In the address after the Gospel : — ' Doubt ye not, therefore, but earnestly believe, that He hath likewise favourably received this present infant ; that He hath embraced him with the arms of His mercy; and (as He hath promised in His Holy Word) will give^ Church in particular, had hitherto avoided any synodical determination on the subject ; and that the incon- veniences attending such a determina- tion would outweigh tlie conveniences proposed by it, especially at a time when the authority of the Christian priesthood and the succession in the ministry were openly denied, or un- dervalued.' See Lathbury, Hist, of Convoc. pp. 419 sqq. ; Biilley, Tabu- lar VUiv, pp. 264 sq. 1 ' No doubt recourse should be had in this and all parallel cases to that general direction which is given in the last clause of the Preface con- cerning the Service of the Church ; where it is said, that ' all points of doubt, arising from the want or from the obscurity of rubrics, must be re- ferred to the Bishop ; and if he de- termine them not, to the Archbishop." And as this is the only regular and safe method, so I am inclined to be- lieve it was the real design of oui revisors, that this particular point oJ Lay-Baptism should not receive any public resolution in the Office, much less be left to the private determina- tion of the officiating Minister, but be subjected to the examination, judgment, and final decision of the Ordinary of the diocese.' Sharp, Charges, p. 42. See Blunt, Parish Priest, pp. 346 sqq. ^ Before the last revision (1661) this was expressed, ' that He hath given unto him the blessing of etei- nal life, and made him partaker of His everlasting kingdom.' Nothing more seems to have been originallr ujeant than ' hath nven to him u THE BAPTISMAL OFFICES. 393 unto him the blessing of eternal life, and make him par- taker of His everlasting kingdom,' In the Thanksgiving after the Lord's Prayer: — 'Give thy Holy Spirit to this infant, that he, being born again, and being made an heir of everlasting salvation, through our Lord Jesus Christ, may continue thy servant, and attain thy promise, &c.' And in the Address after the reception into the congre- gation it is said, — ' that this child is by Baptism regene- rate and grafted into the body of Christ's Church.' The change of circumstance will also account for the different position of the Lord's Prayer, which, in the Public Office, is placed before the Thanksgiving for the grace of Baptism which has just been received ; but, in this Office, comes before the Thanksgiving which closes the Exhor- tation upon the w^ords of the Gospel, The child having been baptized, this becomes in fact the Thanksgiving for the grace of Baptism previously received, and which is therefore preceded by the Lord's Prayer '} and the second Thanksgiving, which follows the signing with the cross, is in this Office a thanksgiving for the child's reception into the congregation. The examination of the sponsors is retained in the same terms in which it ordinarily pre- cedes Baptism : for, if the child lives, it is fit that the rule of the Churcb should not be broken by reason of the charitable action of administering the rite when there seemed to be no need of any to undertake for the future behaviour and training of the child. After the con- cluding Exhortation to the Godfathers and Godmothers, Private Bap tism of Infants. title to the blessing of eternal life, and made him partaker in a riglit to the enjoyment of His everlasting kingdom. ' However, the words were understood in their plain meaning, as if referring to actual possession ; which is more than the heirship which is declared in the Catechism to belong to baptized children : * wherein I was made a member of Christ, the child of God, and an in- heritor of the kingdom of heaven.' Laurence, Banipt. Led. p. i8i. ^ In the American Prayer Book the Lord's Prayer is placed as it is in our own, but the Thanksgiving that follows it is omitted. Position e/ the Lord's Prayer. 394 THE BAPTISMAL OFFICES. ending with the words, — ' daily proceeding in all virtue and godliness of living,' followed in the Prayer Books previously to the last revision, — ' &c. As in Public Bap- tisjii' or, ' And so forth, as in Public Baptism' This was omitted in i66i, apparently with the intention of placing here the Address about Confirmation, which was added to the Office of Public Baptism. It was overlooked, however, and the rubric does not supply any direction : but, according to its manifest intention, the Address should be added in this place. ^ Sect. III. — The Ministration of Baptism to snch as are of Riper Years, and able to ansiver for themselves. This Office was added at the last revision of the Prayer Book in i66i ; the composition being attributed to Dr. George Griffith, Bishop of St. Asaph.- The want of such an Office was felt at that time, owing to the growth of Anti-Paedobaptism and the general neglect of the ordinances of the Church during the Rebellion. It is now used on the occasion of the Baptism of converts from Heathenism or Judaism by our missionaries, and of 1 The Address about Confirmation is placed here, as in the Office of Public Baptism, in the American Prayer Boole. The following direc- tion is also given: ^ If Infant Bap- tism, and tlu receiving of infants bap- tized in private, are to be at the same titne, the Minister may make the Questions to the Sponsors, and the succeeding- Pray as, serve for both. And again, after the Immersion, or the pouring of water, and the receivi)ig into the Church, the Minister may use the remainder of the Service for both.'' This is an attempt to solve a diffi- culty which must occur to the Minis- ter of a parish ; whether it is possible with any propriety to unite the two Baptismal Offices for Infants. The common mode of using the Office of Public Baptism, and receiving the privately-baptized child amongst the others into the congregation, is un- satisfactory, since it is hardly possible to avoid the appearance at least of praying for the future regeneration of a regenerate child, or to disentangle die clauses in the part of the Service preceding the Baptism, which can- not be applied to the child who has already been baptized. 2 See Joyce, English Synods, pp. 703 sq. ; Lathbury, Conz^ocation, p. 283. THE BAPTISMAL OFFICES. 395 persons who have not been baptized in infancy through the carelessness or perverse notions of their parents.^ A rite of this nature is therefore seldom administered in a Christian country ; and whenever it is called for, it is an occasion of peculiar solemnity. The rubric directs not only examination of the can- didate, but that timely notice shall be given to the Bishop,^ or ivhoin he shall appoint for that purpose, a week before at the least, to secure a due preparation, and in- struction in the principles of the Christian religion. The Catechumen is also exhorted to prepare himself zvith prayers and fasting for the receiving of this Holy Sacra- ment, according to the rule of the primitive Church.^ The Service is formed upon that for the Baptism of Infants, with many changes, however, which adapt it to the different circumstances of the persons who are to be baptized. The Gospel is taken from our Saviour's dis- course with Nicodemus concerning the necessity of a new birth of water and of the Spirit ; and the Exhortation that follows it treats of repentance in connexion with Baptism. Aloreover, since the Catechumens are able to The prepa- ration of a Catechumen for Bjiptistn. ^ Cases will occur in which it may seem doubtful whether this Office or that for the Baptism of Infants should be used. The nibric at the end of this Office directs the use of the latter for the Baptism of persons before they come to years of discretion to anrtver for themselves. And Confirmation and Communion should immediately follow the Baptism of an adult. Hence the Office for the Baptism of Infants should be used for all persons who are not fitted either by age or intelligence for Confirmation, chang- ing the word infant for child or per- son, as occasion reqiiireth. 2 This rubric is altered in the American Prayer Book to suit the aciual practice in such cases : ^timely notice shall be given to the Minister, that so due care may be taken, &^c. ' •* Justin Mart. Apol. c. 79 : ' O(T0i av -KeLffdaxn Kal iriaTivoicnv dk7]drj ravra tcL vcp' ijfj.cSv SiSair/cJyUf j/a Kal Xeyo/j-efa flfai, Ka\ Piovv ouTOis SvuacrBai vTTia-^vwvTai, tux^ffdai re Kal a'ndv i-qarevovr^s TvapcL rod OeoC roov -npoTiixapTTjuivaiv atpinatio piieforam et aliorum baptizatorum. hi primis dicat episcopus : Adjutorium nostrum.* Dominus vobiscum. Oremus. Oratio. Omnipotens sempiterne Deus, qui regenerare dignatus es hunc famulum tuum, vel hos famulos tuos, ex aqua et Spiritu Sancto, quique dedisti eis remissionem omi ium peccatorum : immitte in eos septiformem Spiritum, Sanctum Para- clitum, de ccelis. Amen. Spiritum sapientise et intellectus. Amen. Spiritum scientice et pietatis.'' Amen. Spiritum consilii et forti- tudinis. <^ Amen. Et adimple eos Spiritu timoris Domini, ^ Amen. Et consigna eos signo sanctse crucis •^ confirma eos chrismate salutis in vitam propitiatus a^ternam. Amen, Tunc inqiiisito noinine ciijiislibet ct poll ice chrismate uncto, po?itifex facial crucem hi singuloriiin fronle^dicens : Signo te N. signo crucis ^ Acts viii. 16, 17. See Blunt, ^ Maskell, Mon. Rit. i. pp. 34 sq. Hist, of the Church in the first three The Use of York (translated) is centuries, p. 40. printed in Blunt, Annotated Prayer ^ GiegovuM. ZiierSacrawe/itorum, Booh, p. 252. Op. III. 73; and Menard's wt'/c-j-, col. 35 5. ^ Mr. Palmer gives also our second ^ 'In regard to Confirmation, the couplet from a Saram Manual (Rou7-eseKt Office. This was omitted at the revision in 1552, and our present benedictional Prayer was inserted, * Defend, O Lord, this child with thy heavenly grace, &c.' The Collect, 'Almighty and everlasting God, who makest us, &c.,' was composed, in 1549, from the Collect which preceded the laying on of hands in Archbishop Hermann's Order of Confirmation.^ The Service was brought into its present form at the last revision in 1661. Being separated from the Cate- chism, its title was : ' The Order of Confirmation, or laying on of hands upon them that are baptized, a)id come to years of discretion^ instead of the words (1604), ' and able to render an account of their faith according to the Catechism following.' What had previously been an explanatory rubric before the Catechism, was turned into a preface to be read at the opening of the Service of Confirmation : and, instead of questions from the Cate- chism,^ the solemn demand of personal acknowledgment ^ ' Almighty and merciful God, heavenly Father, which only workest in us to will and to perform the things that please Thee, and be good indeed ; we beseech Thee for these children . . . Increase in them the gift of thy Spirit, that ever going forward in the knowledge and obedience of thy Gos- pel, in thy congregation they may continue to the end ... So give these children the thing that we pray Thee for, through thy Son Christ, that when we shall now lay our hands up )n them in thy name, and shall certify them by this sign that thy fatlierly hand shall be ever stretched forth upon them, and that they shall never want thy HolySpirit to keep.lead, an:! govern them in the way of health . . .' Hermann's Consultation, fol. 191. 2 Before this revision, a rubric had directed the Curate of every parish, in sending the names of the children to thg Bishop, to specify which of them could, ^ay the Articles of the Faith, the Lord's Prayer, and the Ten Commandments, and also how many of them could anszuer to the other (jnestions contained in this Catechism. In Hemiann's Cotisultatiofi (fol. 186) the parish Priests are directed, cer- tain days before the coming of the visitors, ' to prepare the children whom they purpose to ofier to Con- firmation, to make their confession of faith, and profession of Christian communion and obedience, decently and seemly, which must be done of them after this sort. ' Then follows a long Catechism; and then (fol. 190), — ' After that one of the children hath rehearsed a full confession of his faith, and hath professed the obedi< ence of Christ before the whole con- gregation, it shall be sufficient to propound questions to the other children after this sort : Dost thou also, my son, believe and confess, &c. Here it shall suffice, that every one answer thus for himself : I believe THE OCCASIONAL OFFICES. 405 of tlie baptismal vow is addressed to the candidates, to be answered by each one for himself. The whole Service is to be said by the Bishop, except only the preface. The Lord's Prayer was at the same time in- serted after the action of laying on of hands ; and also the Collect, * O Almighty Lord, &c.,' before the concluding blessing. Confirmation occupies an important position in the economy of the Church, which is pointed out in the last rubric,^ that it is the admission to full communion. Baptism is administered to infants through the faith and charity of others : but knowledge at least of the elements of Christian truth, and an intelligent promise of Christian obedience, is required of those who come to the Lord's Supper. At the age which is now generally fixed upon for this ordinance, more information is required than the mere ability to repeat the Catechism. This is left to the discretion of the Curate, who is to present to the Bishop such persons within his parish as he shall think Jit : the earlier rubric, however, may still be received, so far as to point out the least amount of knowledge which the Curate can accept in a candidate for Confirmation. Other qualities, in the absence of higher knowledge, must be sought in a desire to be admitted to the Holy Communion. Sect. III. — The Form of Solemnization of Matrimony. There is no doubt that Marriage has been solemnized with religious rites from the earliest times of the Christian and confess the same, and yield up myself to Christ and His congregation, trusting in the grace and help of our Lord and Saviour Jesus Christ.' 1 This is taken from the rubric in the Sarum Manual, Ritus Baptiz. Maskell, p. 31 : ' Item nullus debet admitti ad sacramentum corporis et sanginnis Christi Jesu extra mortis articulum, nisi fuerit confirmatus, vel a receptione sacramenti confirma- tionis fuerit rationabiliter impeditus. ' Meaning oj the rite. 4o6 THE OCCASIONAL OFFICES. Matiimony. Marriages forbidden at certain seasons. Publication of Banns. Church,^ Being also an occasion of rejoicing, it was forbidden in the fourth century, together with other fes- tivities, during the solemn fast of Lent ;^ and in the eleventh century, at many other seasons also.^ The only seasons now prohibited, not indeed by law, but by custom and propriety, are Lent, and any occasion of a public fast* The rubrics of the Publication of Banns,^ in the earlier Prayer Books, directed that they should be asked three several Sundays, or Holydays, in the time of Service, the people being present, after the accustomed manner? In l66l, the time of Service was explained to be immediately before the sentences of the Offertory ;'^ and the form was also provided in which it should be done. 1 Tertull. ad Uxor. II. 8, 0pp. p. 191 : ' Unde sufficiamus ad enarran- dam felicitatem ejus matrimonii quod ecclesia conciliat, et confirmat obla- tio, et obsignat benedictio, angeli renuntiant, Pater rato habet?' See Bingham, Antiq. XXII. 4 ; Guericke, p. 271. * Concil. Laodicense, (circa 364) Can. LII. : "Oti ov Set iv naaapa- Mansi, II. 571. Bingham, XXII. 2, § H- 3 Between Advent and the Octave of Epiphany, and between Septuage- sinia and the Octave of Easter ; dur- ing fourteen days before the Feast of St. John Baptist, during the fasts of the Four Seasons, and on all vigils. Concil. Salegtinst. (Selengsted inFran- conia, 1022) Can. in. ; Mansi, XIX. 397. ^ The following clause was pro- posed to the Convocation (1661), but was not inserted in the Prayer Book : — 'By the ecclesiastical laws of this realm there be some times in the year wherein marriages are not usually solemnized, as from Advent Sunday until eight days after the Epiphany ; from Septuagesima Sunday until eight days after Easter ; from Roga- tion Sunday until Trinity Sunday.' See Cardwell, Synodalia, 1. p. 134, n. ^ So called from a barbarous Latin word, sigriifying an edict, or proclamation. ' Banntmi trino sig- nificatu ut plurimum accipitur : ac primo quidem pro edicto publico, rursum pro mulcta judiciaria, tertio denique pro districtu ac jurisdictione.' Du Cange, Gloss. ® ' Non fidabit sacerdos nee con- sentiet ad fidationem inter virum et mulierem ante tertium dictum ban- norum. Debet enim sacerdos banna in facie ecclesise infra missanim so- lemnia 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 con- trahentes diversarum sint parochia- rum, tunc in utraque ecclesia paro- chiarum illarum sunt banna interro- ganda.' Manual. Sar. Ordo ad facien- dum Sponsalia ; Maskell, Men. Hit. I. p. 44. 7 This rubric has been generally supposed to be set aside by the Mar- riage Acts (26 Geo. II. c. 33, and 4 Geo. IV. c. 76), which say : — 'The said banns shall be published upon three Sundays preceding the solemni- zation of Marriage, during the time of Morning Service, or of the Even- ing Service if there be no Morning THE OCCASIONAL OFFICES. 407 The commencement of the Service is taken from the Sarum Manual:^ — • III primis stattiantur vir et mulier ante ostliun ecclesicE coram Deo,sacerdotc, et populo^ vir a dextris viulieris, et imilier a sinistris iiiri? Tunc interroget sacerdos banna dicetts in lingua materna sub hac forma : Ecce convenimus hue, fratres, coram Deo, et angelis, et omnibus Sanctis ejus, in facie ecclesiiis, ad conjungendum duo corpora, sci- licet hujus viri et hujus mulieris, Hie respiciat sacerdos persortas siias, ut a modo sint una caro et duas anim^e in fide et in lege Dei, ad promerendam simul vitam astemam quicquid ante hoc fecerint, Admoneo igitur vos omnes, ut si quis ex vobis qui aliquid dicere sciat quare isti adolescentes legitime contrahere mn possint, modo confiteatur. Eadei.-i c.dmcniiio fiat ad virujn etad tnulierem, ut si quid ab illis occulte actum fucrit, vel si quid devoverint, vel alio modo de se Matrimony. Service in such chiircli or chapel on any of those Sundays, immediately after the Second Lesson.' The rubric does not provide fc.r any publication of banns but during the Communion Office, or that part of it which is di- rected to be said after the Litany : so that banns could not be asked at all in churches where theie was no Morn- ing Service. This i^ remedied by the Act, which allows a publication un- der such circumstances in the after- noon, and specifies the most public time in that service in which it must be done. The intention of the law is satisfied by the usual publication after the Second Lesson in the Morning Service. But if the Morning Prayers were said at an earlier hour, and the Litany and the Conununion Office formed the principal or midday Ser- vice, then surely the banns must be asked in that service, and before the Offertory sentences. Notice of the names and places of abode of the parties may he required to be given to the Minister seven days before the first pulilic.ntion of the banns : Stat. 26 Geo. II. c. 33, s. 2. bee Hook, Ch. Diet. art. Banns OF Marriage. The American rubric is of necessity in different terms : — ' The laws respecting Matri- 77iony, whether by publishing the Banns in c/mrches, or by Licenee, being differ- ent in the several states, eivry Mifnster is left to the direction of those laws, in cz'ety thing that regards the civil con- tract betioeen the parties. Atid when the Banns are published, it shall be in the follo7ving form : — I publish, &c. ' 1 Ordo ad faciendum Sponsalia. Haskell, Mon. Rit. I. pp. 42 sqq. ^ The direction that their friends and neighbours should be present comes from the form of Service in Hermann's Consultation, fol. 241 : ' Wherefore they shall endeavour themselves to bring very many with them unto the holy assembly ... for the prayers of many are godly desired.' The American rubric directs the parties to come into the body of the church, or to be ' ready in some proper house, with their friends and neighbours. ' * This direction about the position of the parties was added to the Eng- lish rubric in 1661. 4o8 THE OCCASIONAL OFFICES. liatriQony. The Es/'OU' Mis. tioverint quare legitime contrahere non possint, tunc conjiteantur}- . ... Si vero aliqtiis impedimentum aliquod proponere voluerit, et ad hoc probandum catitiotiem prcestiterit^^ differantur sponsalia giiousque rei Veritas cognoscatiir. The Addresses, which were placed, in 1549, at the beginning and end of the Service, are in accordance with the practice of the Reformers throughout our Offices, of providing instruction for the people in the meaning of the Services in which they were to join. Hence the above short and final bidding of the banns was length- ened into an Address on the institution and religious use of Matrimony.^ The espousals ^ follow in the ancient order : — Postea dicat sacerdos ad virtim cujictis audicntibus in hngiia materna sic : N. Vis habere hanc mulierem in sponsam, earn dili- ^ The York Manual gives the Eng- lish form : — ' Also I charge you both, and either by yourself, as ye will answer before God at the day of doom, that if there be anything done privily or openly between yourself : or that ye know any lawful letting why that ye may not be wedded together at this time : Say it now, or we do any more to this matter.' Maskell, I. p. 43, note. * The American rubric directs that ' the Minister, if he shall have reason to doubt of the lawfulness of the pro- posed marriage, may demand suffi- cient surety for his indemnification : but if no impediment shall be alleged, or suspected, the Minister shall say...' 3 Comp. Hermann's Consultation, fol. 242 : at the beginning of the ceremony there is an address, reciting from Gen. ii., Matt, xix., and Ephes. v., and then proceeding: — 'Out of these places the despoused persons and rest of the congregation must be warned that they learn and consider, first, how holy a kind of life and how acceptable to God Ma rimony is. For by these places we know that God Himself instituted holy wedlock, and that in paradise, man being yet per- fect and holy, and that he hath greatly blessed this copulation, and joineth Himself all those together which con- tract Matrimony in His name, and giveth the husband to be an head and saviour to the wife, as Christ is the Head and Saviour of the congrega- tion, and furthermore giveth the wife a body and a help to the husband, that here in this world they may lead a godly, honest, and joyous life to- gether:' and again, in the prayer after the ceremonies of the ring and joining of hands: — 'Which also hon- oured Matrimony with His presence, and with the beginning of His miracles, and would have it to be a token and mystery of His exceeding love towards the congregation.' The three ' causes for which Matrimony was ordained ' are also found at con- siderable length in Laski's Book of Service. * Of the espousals, sponsalia, or mutual promise of Marriage, made in the presence of the Priest, and before witnesses, some time before the cele- bration of the Marriage, see Bingham, Antiq. XXII. ch, 3. THE OCCASIONAL OFFICES. 409 gere, honorare, tenere, et custodire sanam et infirmam, slcut spcn- sus debet spoiisam ; et omnes alias propter earn dimittere, et illi soli adhaerere quamdiu vita utriusque vestrum duraverit? Respondeat vir : Vole. Item dicat sacerdos ad jmilieretn hoc modo : N. Vis habere hunc virum in sponsum, et ei obedire et servire ; et eum diligere, honorare, ac custodire sanum et infirmum sicut sponsa debet sponsum ; et omnes alios propter eum dimittere, et illi soli adhaerere quamdiu vita utriusque vestrum duraverit ? Respondeat innlier : Volo. Deinde ^ detiir f equina a patre suo vel ab amicis ejus : qicod si puella sit, discooperiam habeat manicmj si vidua, tectam : quain vir recipiat in Dei fide et sua servandam, sicut vovit coram sacerdote, et teneat eafn per mafnun dextram in mami sua dextra, et sic detfidem mulieri per verba de prcesenti, it a dicens docente sacerdote : I N. take the N. to my wedded vvyf to have and to holde fro this day forwarde for better : for wors : for richere : for poorer : in syke- nesse and in hele : tyl dethe us departe, if holy chyrche it woU ordeyne, and therto I plight the my trouthe. Manum retrahendo, Deinde dicat mulier docente sacerdote: I N. take the N. to my wedded housbonder to have and to holde fro this day forwarde for better : for wors : for richer : for poorer : in sykenesse and in hele : to be bonere and buxum'in bedde and at the borde tyll dethe us departhe, if holy chyrche it wol ordeyne, and thereto I plight the my trouthe. Manum retrahendo. Deinde ponat vir aurutn, argentutn, et annulum ^ super scutum vel lib rum : et queer at sacerdos si annulus antea fuerit benedict us, vel Matrimony 1 'Deinde sacerdos: ^Vho gives me this wife? Deinde detur, &.<:.' York Ma7iiial, Maskell, i. p. 46, note. ' Boner, F. Bonnaire, gentle, faith- ful : Buxum, qu. Boiigh-sotne, pliable, obedient. Richardson. 3 A ring was given together with gifts (arrJiie) at the time of the contract of Marriage [iyyv-nais, sponsalid) by the Romans (juv. Sat. vi. 27, 'digito pignus fortasse dedisti'); and was de- scribed by Pope Nicholas (860) among the customary ceremonies of the espousals : Respons. ad Cottsulta Btd- garo7-um, c. 3 (Mansi, XV. 402), 'post sponsalia, quK futurarum sunt nup- tiarum promissa fcedera, quieque con- &tD3u eorum quae haec contrahunt, et eorum in quorum potestate sunt, celebrantur ; et postquam arrhis spon- sam sibi sponsus per digitum fidei a se annulo insignitum desponderit, dotemque utrique placitam sponsus ei cum scripto pactum hoc continente coram invitatis ab utraque parte tra- diderit; aut mox, aut apto tempore... ambo ad nuptilia foedera perducuntur. ' See Bingham, Antiq. xxii. 3, § 5. The American rubric omits the cere- mony of laying the ring upon the book, but simply directs that 'the man shall give unto the woman a ring. And the Minister taking the ring shall deliver it unto the man, to put it upon the fourth finger, &c.' The Ring, ajid zokenj of sfousage 4IO THE OCCASIONAL OFFICES, non : si dicahtr quod non, tunc benedicat sacerdos annulum hoc modo, cum Dominus vobiscum, et cum Oremus. Oratio} Creator et Conservator humani generis, dator gratiae spiritalis, largitor asternce salutis; tu, Domine, mitte benedictionem tuam super hunc annulum, ut qus ilium gestaverit sit armata virtute coelestis defensionis, et proficiat illi ad aetemam salutem. Per Christum. Oremus. Bene»^dic, Domine, hunc annulum, quem nos in tuo sancto nom.ine benedicimus : ut qucecumque 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. Tunc aspergatiir aqua benedicta super annulujn. Si autem antea f2ierit annulus ille benedictus, tunc siatim post- qtiam vir posuerit annulum stiper librum^ accipiejis sacerdos anmi- lum tradat ipsum viro : quem vir accipiat manu sua dextera cum tribus principalioribus digitis, et manu sua sinistra tencns dexteram sponsce docente sacerdote dicat : With this rynge I the wed, and this gold and silver I the gevc, and with my body I the worshipe,^ and with all my worldely cathel I the endowe. Et tunc inserat sponsus annulum pollici spo?iscE dicens .-In nomine Patris : deinde secjmdo digito dicens : et Filii : deinde tertio digito dicens : et Spiritus Sancti : deinde quarto digito dicens : Amen. ibique dimittat annulum : quia in medico est qucedam vena proce- dens usque ad cor: et in sonoritate argenti designatur interna dilectio, qucB semper inter eos debet esse recens, Deinde inclinatis eortwt capitibus dicat sacerdos benedictionem super eos. Benedicti ►t sitis a Domino, qui fecit mundum ex nihilo. Amen. 1 The Bangor Pontifical here be- gins tlie Order of Matrimony ; Mas- kell, Afon. Kit. I. p. 47. 2 ' JVorship,^ i.e. 'honour:' comp. Wicliffe's New Testament, Matt. xix. 19, ' worschipe thi fadir and modir;' and I Sam. ii. 30, in tlie old transla- tion, ' him that worships me I will worship.' The phrase was objected to by the Puritans in 1604, and again in 1 66 1, conceiving it to mean divine worship or adoration ; and on both occasions it was agreed, as a matter of indifference, that it might be. 'worship and honour,' or 'with my body I thee honour.' The old word was, however, retained, as in Luke xiv. 10, and as it is still in common use in the phrase 'ivorskipfid' for 'honourable.' The meaning of the clause is, that the woman is to be admitted to the honour and dignity of a lawful wife : see Hooker, F ,. Pol. V. 73, § 7. The clause is omif ted in the American Prayer Book ; and the Lord's Prayer is inserted before the Prayer, 'O Eternal God &c.' THE OCCASIONAL OFFICES. 4!( The prayer, ' O Eternal God, Creator, &c.,' which occupies the place of this short blessing, is formed from the two prayers which were said at the blessing of the ring. In 1549 the ancient 'tokens of spousage, as gold and silver,' were still given with the ring, and therefore were mentioned in this prayer : ' that as Isaac and Rebecca (after bracelets and jewels of gold given of the one to the other for tokens of their Matrimony) lived faithfully together, &c.' This was omitted in 1552 ; and thus we use as ceremonies only the two simple and expressive forms, which were also retained in the ritual compiled for Archbishop Hermann of Cologne, viz. the giving of a ring and the joining of hands. The latter ceremony, and the declaration that follows it, are taken from that ritual ;^ and the blessing, which then concludes the actual Marriage-rite, is taken from that of the mediaeval Church : — Bene«J-dicat vos Deus Pater, custodiat vos Jesus Christus, illumi- net vos Spiritus Sanctus. Ostendat Dominus faciem suam in vobis et misereatur vestri. Convertat Dominus vultum suum ad vos : et det vobis pacem : impleatque vos omni benedictione spiritual!, in remissionem omniAim peccatorum vestrorum ut habeatis vitam zeternam, et vivatis in saecula saeculorum. Amen.^ Matrimony. Tlu Prayer, ' O Eternal God, &c.' ^ ' Then, if perchance they have rings, let them put -them one upon another's finger, and so let the Minis- ter join their right hands together, and say : That that God hath joined, let no man dissever. And let the Pastor say moreover with a loud voice that may be heard of all men : Foras- much as then this John N. desireth this Anne to be his wife in the Lord, and this Anne desireth this John to be her husband in the Lord, and one hath made the other a promise of holy and Christian Matrimony, and have now both professed the same openly, and have confirmed it with giving of rings each to other, and joining of hands, I the Minister of Christ and the congregation pronounce that they be joined together with law- ful and Christian Matrimony, and I confirm this their Marriage in the name of the Father, the Son, and the Holy Ghost. Amen.' Hermann's Consultation, fol. 244. 2 Manual. Sar. 07-do ad facUnd. Sponsalia, Maskell, Mon. Rit. I. p. 49. In 1549 this was simply translated ; the sign of the cross was omitted at the revision in 1552, and the blessing slightly altered to its present form. In the American Prayer Book the Service ends at this blessing. 412 THE OCCASIONAL OFFICES. The preceding Service corresponds to the ancient espousals, and includes the ceremony of Marriage, per- formed at the church door, according to the old custom,^ but in the body of the church according to the Eng. lish rubric. The Service then proceeds with appro- priate prayers for the newly-married persons, which, like the preceding ceremonies, are mainly formed from the ancient Office: — Hie intretit ecclesimn tisque ad gradum altaris .•* et sacerdos in eiindo aim suis mitiisti'is dicat hiuic Psahnum scqjtente7>i : Beati omnes.^ Sine nota, cum Kyrie eleison. Tunc prostratis sponso et sponsa ante gradum altaris, roget sacei'dos cimimstantes orare pi'o eis, dicendo : Pater noster. Et ne nos. Sed libera. Salvum fac servum tuum et ancillam tuam. Deus meus sperantes in te. Mitte eis, Domine, auxilium de sancto. Et de Syon tuere eos. Esto eis, Domine, turris fortitudinis. * A facie inimici. Domine exaudi. Et clamor. Dominus vobiscum. Oremus. Benedicat vos Dominus ex Syon, &c. Oremus. Deus Abraham, Deus Isaac, Deus Jacob, bene ^ die adolescentes istos : et semina semen vit^ jeterns in mentibus eorum : ut quicquid pro utilitate sua didicerint, hoc facere cupiant. Per Jesum. Oremus. Respice, Domine, de coelis, et bene •!< die conventlonem istam. Et sicut misisti sanctum angelum tuum Raphaelem ad Tobiam et Saram filiam Raguelis :^ ita digneris, Domine, mittere bene^dictionem tuam super istos adolescentes : ut in tua voluntate permaneant : et in tua securitate persistant : et in amore tuo vivant et senescant : ut digni atquepacifici fiant etmultiplicentur in longi- tudinem dierum. Per Christum Dominum nostrum. Oremus. Respice, Domine, propitius super hunc famulum tuum, 1 ' Then lete hem come and wytnes brynge To stonde by at here weddynge ; So openlyche at the chyrche dore Lete hem eyther wedde othere.' Myrk, Instructions for Parish Priests, p. 7 (ed. Early English Text So- ciety). 2 ' Then shall they go into the qui7-e ;' Ruhr. (1549). 3 Ps. cxxviii. A second Psalm (IxviL) was appointed in 1549, to be used when the language of the ancient Marriage-psalm is clearly unsuitable. * This clause was altered at the revision of the Prayer Book in 1 552. THE OCCASIONAL OFFICES. 413 et super hanc famulam tuam : ut in nomine tuo bene^dictionem ccelestem accipiant : et fi-lios filiorum suorum et filiarum suarum usque in tertiam et quartam progeniem incolumes videant,^ et in tua voluntate perseverent, et in future ad coelestia regna perveniant. Per Christum. Oremus. Omnipotens sempiterne Deus, qui primes parentes nostros Adam et Evam sua virtute creavit, et in sua sanctifica- tione copulavit : Ipse corda et corpora vestra sanctificet et bene 4- dicat, atque in societate et amore vers dilectionis conjungat. Per Christum. Deinde benedicat eos dicens : Oremus. Bene-l § 4- The Bless- The third Prayer, ' O God, who by thy mighty, &c.' 4M THE OCCASIONAL OFFICES. Rebecca : longeeva et fidelis ut Sara . . . et ad beatorum requiem atque ad coelestia regna perveniat. Per Dominum, &c. Per omnia saecula saeculorum. Amen.^ The Reformed Service, like that from which it had been derived, ended with an administration of the Holy Communion, the rubric being expressed in positive terms, ' TJie new married persons, the same day of their Marriage, must receive the Holy Commnnion."^ This was altered in 1661, in compliance with the objection of the Presbyterians,^ or more probably from a conviction that many persons would be married according to the rites of the Church, who were far from being in communion with it.* The Address which now closes the Service is of the nature of a homily, showing the relative duties of married persons. It consists of a series of extracts from the Epistles of St. Paul and St. Peter ; the intention of our Reformers being clearly to keep before the minds of the people the idea that Matrimony was recognised by the 1 Maskell, Mon. Rit. i. p. 57. 2 Although this is no longer the rule, yet the rubric still asserts that it is convenient : and this shows that a Deacon should not officiate at a Marriage, the Office being also, in an ecclesiastical point of view, especially one of benediction. Cf. Blunt, An- notated Prayer Book, p. 264, 3 ' This rubric doth either enforce all such as are uniit for the sacrament to forbear Marriage, contrary to Scripture, which approves the Mar- riage of all men ; or else compels all that marry to come to the Lord's Table, though never so unprepared ; and therefore we desire it may be omitted, the rather because that Mar- riage-festivals are too often accom- panied with such divertisements as are unsuitable to those Christian duties, which ought to be before and follow aft'^r the receiving of that holy Sacrament.' The Bishops reply to this, that it 'enforces none to forbear Marriage, but presumes (as well it may) that all persons marriageable ought to be also fit to receive the holy Sacrament ; and Marriage being so solemn a covenant of God, they that undertake it in the fear of God will not stick to seal it by receiving the Holy Communion, and accordingly prepare themselves for it. It were more Christian to desire that those licen- tious festivities might be suppressed, and the Communion more generally used by those that marry : the happi- ness would be greater than can easily be expressed.' Cardwell, Conferences, PP- 33 1> 360. ■* This was necessarily the case before the Act of 1836 (6 and 7 Gul. IV. c. 85), which allowed a civil con- tract of Marriage to be made in the presence of a registrar. THE OCCASIONAL OFFICES. 415 Apostles as a holy estate, in which Christians were to serve God, and was forbidden to none, inasmuch as married men, of the laity or clergy, were in holy brother- hood with ' St. Peter, the Apostle of Christ, who was himself a married man.' , Sect. IV. — The Order for the Visitation of the Sick. This Office, like that of Private Baptism, is intended to bring the ministration of the Church to the chambers of those members who are unable to join in her public worship. The apostolical precept,^ that the sick man shall * call for the elders of the Church,' was as strongly urged in mediaeval ^ as in our own times ;^ and our pre- sent Order for the Visitation of the Sick is mainly taken from that which was used before the Reformation, as will be seen by the following extracts from the Sarum Manual :— Ordo ad Visitandum Iiifrfnwn.* The seven penitential Psalms we?'e sung^ as the Priest was going to the sick 7nan^s house, concluding with the atitiphon, Ne reminis- caris, Domine. Et cum inti'averit domum dicat : Pax huic domui et omnibus habitantibus in ea : pax ingredientibus et egredientibus. . . . Delude 1 James v. 14, 15. 2 Constitutiones Richardi Poore, Episc. Sar. (circ. 1217), Tit. 72 : "Cum anima longe pretiosior sit cor- pore, sub interjectione anathematis prohibemus, ne quis medicorum pro corporali salute aliquid asgro suadeat, quod in periculum anima convertatur. Varum cum ipsis ad aegrum vocari contigerit, aegrum ante omnia mon- eant et inducant, quod advocent me- dicos animarum ; ut postquam fuerit infirmo de spiritual! salute provisum, ad corporalis medicinse remedium salubrius procedatur.' Mansi, xxn. BI28. * Canon lxvii. (1604), 'Wlien any person is dangerously sick in any parish, the Minister or Curate having knowledge thereof, shall resort unto him or her (if the disease be not kno^vn, or probably suspected, to be infectious), to instruct and comfort them in their distress, according to the order of the Communion Book, if he be no preacher; or if he be a preacher, then as he shall think most needful and convenient.' 4 Maskell, Mon. Rit. I. pp. 66 sqq. ^ In 1549, Ps. cxliii. was said after the ' Peace,' and before the anthem, ' Remember not, &c. ' The answer, '.Spare us, good Lojd,' was added in 1661. Matrimony. Our Servict deri7>edJro»i the Medi- c£val Office ' Remembei not, Lord, &c.' The Peace. \ 4i6 THE OCCASIONAL OFFICES. Visitation of the Sick. The Lord's Prayer and Versicles. The Prayers ' O Lord, look down fiom heaven, &c.' ' Hear us, Almighty and most merciful God, &C.' The Exhor- tation. aspcrgat injinmt7n aqua ben edict a, et stativi sequatiir : Kyrie eleison. Vets. Et ne nos. R. Sed libera. Ve7-s. Salvum fac ser- vum tuum vel ancillam tuam. R, Deus meus sperantem in te. Vets. Mitte ei Domine auxilium de sancto. R. Et de Syon tuere eum. Vers. Nihil proficiat inimicus in eo. R. Et filius iniquitatis non apponat nocere ei. Vers. Esto ei Domine turris fortitudinis. R. A facie inimici. F^?x Domine, exaudi orationemmeam. R. Et clamor. Dominus vobiscum. Orem.ws^ .... Respice, Domine, de coelo, et vidf et visita hunc famulum tuum N. et benedic eum sicut benediceie dignatus es Abraham, Isaac, et Jacob. Respice super eum, Domine, oculis misericordis tuae : et reple eum omni gaudio et Ijetitia et timore tuo. Expelle ab eo omnes inimici insidias : et mitte Angelum pacis qui eum custodial et domum istam in pace perpetua. Per. Exaudi nos omnipotens et misericors 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 sanitatem : ut mereatur in atrio domus tuae dicere, castigans cas- tigavit me Dominus, et morti non tradidit me salvator mundi. Qui ... . Deinde priusqiiam tingatiir injirtnus, aiit conimtinicefur, exhor- teticr eum sacerdos hoc modo :^ Frater carissime : gratias age omnipotenti Deo pro universis beneficiis suis, patienter et benigne suscipiens infirmitatem corporis quam tibi immisit : nam si ipsam humiliter sine murmure tolera- veris, infert animas tuae maximum praemium et salutem. Et, frater carissime, quia viam universas carnis ingressurus es, esto firmus in fide Deinde bonum et valde expediens est ut sacerdos exprirnat infirmo xiiii. articulos fidei : quorum vii. primi ad tnysterium Trinitatis, et viz. alii ad Christi Jiumanitatein pertinent .... Et si injirmus laicus vel simplictter literatus fuerit ; tunc potest sacerdos articulos Jidei in generali ab eo inquirere, S2ib hac forma : Carissime frater : credis Patrem et Filium et Spiritum Sanctum 1 Nine Collects followed, of which 'Peter's wife's mother, and the cap- only two were translated. tain's servant,' the sentence, 'Sanc- 2 This was translated in 1549. tify, we beseech thee, &c.,' was in- The mention of ' Thobie and Sara ' serted. and the angel was omitted in 1552; 3 See English forms of Exhor- and in 166 1, instead of the reference tation, Maskell, Mon. Rit ill. pp. to our Lord's miracles of healing, 350 sqq. THE OCCASIONAL OFFICES, 417 esse tres Personas et unum Deum, et ipsam benedictam atque indivisibilem Trinitatem creasse omnia creata visibilia, et invisi- bilia ? Et solum Filium, de Spiritu Sancto conceptum, incarnatum, &c. ? Dehide respondeat infirnms : Credo firmiter in omnibus, sicut sancta mater credit ecclesia .... Delude dicat sacerdos : Carissime frater : quia sine caritate nihil proderit fides .... Exerce ergo caritatis opera dum vales : et si multum tibi affuerit, abundanter tribue ; si autem exiguum, illud impartiri stude. Et ante omnia si quem injuste Iseseris, satisfacias si valeas : sin autem, expedit ut ab eo veniam humiliter postules. Dimitte debitoribus tuis et aliis qui in te peccaverunt, ut Deus tibi dimittat . . . Si velis ad visionem Dei pervenire, oportet omnino quod sis mundus in mente et purus in conscientia : ait enim Christus in evangelio : Beati mundo corde, quoniam ipsi Deum videbunt. Si ergo vis mundum cor et conscientiam sanam habere, peccata tua universa confitere .... Delude absolvat sacerdos iujirmum ab omuibtis pcccatis suis, hoc niodo dicens : Dominus noster Jesus Christus pro sua magna pietate te ab- solvat : et ego auctoritate ejusdem Dei Domini nostri Jesu Christi, et beatorum apostolorum Eetri et Pauh, et auctoritate mihi tradita absolve te ab omnibus peccatis his de quibus corde contritus et ore mihi confessus es : et ab omnibus ahis peccatis tuis de quibus si tuas occurrerent memoriae libenter confiteri velles : et sacra- mentis ecclesia; te restituo. In nomine Patris, et Filii, et Spiritus Sancti. Amen .... The Confession^ which is retained in the rubric of this Office is not required absolutely, as necessary for the forgiveness of sins ; but if a sick or dying man feel his conscience troubled with any weighty matter, since the remembrance of sin is apt to be stirred at the approach of death, special confession is advised, in order that the con- science may be guided to repentance, or the scruples of a penitent eased, by the spiritual advice of the Minister.2 The Absolution which is appointed to follow this Con- 1 On the Confession practised by Antiq. Bk. XVIII. ch. 3. the ancient Church, and its difference 2 Compare the latter part of the from the auricular confession of the First Exhortation to the Holy Com- Church of Rome, see Bingham, munion. E E Visitation ot the Sick. The A rticles. qftJie Creed. Exhortaticrn to Charity^ Restitutioti, Forgivenesi, and Confes- The Abseiu- tiott. Private and special Con- fession. 4i8 THE OCCASIONAL OFFICES, visitation of tiie Sicli. Drxlarative Absolution. The Collect, 'O most mer- ciful God, fession differs also from the other forms of Absolution in the Morning and Evening Prayer, and in the Communion Office, which are expressed in general and more preca- tory terms. This, however, contains the mediaeval indica- tive clause, dispensing pardon, as well as an earnest prayer that pardon may be granted.^ But it must be observed that the rubric directs it to be used af-^er a special confession for the unburdening of a troubled conscience, and then only if the penitent humbly and heartily desire it.'' The Collect that follows is in fact the original absolution, or reconciliation of a dying penitent, found in the old formularies of the English Church, and in the Sacramentary of Gelasius : ^ — • Deus misericors, Deus clemens, qui secundum multitudinem mis&rationum tuarum peccata pcenitentium deles, et praeteritorum criminum culpas venia remissionis evacuas : respice super hunc famulum luum N. sibi remissionem omnium peccatorum suoruni tota cordis contritione poscentem. Renova in eo, piissime Patei-, quicquid diabolica fraude violatum est : et unitati corporis ecclesi^ tus membrum infirmum, peccatorum percepta remissione, restitue. Miserere, Domine, gemituum ejus : miserere lacrymarum : miserere tribulationum atque dolorum : et non habentein fiduciam nisi in tua misericordia ad sacramentum reconciliationis admitte. Per Christum Dominum nostrum .... De Extrema Unctione. * Priusq7iam tingatur injirmus, incipiat sacerdos ajitiphonani . Salvator mundi. Deinde dicatur Psalmus, In te Domine spe- ^ Anciently Absolution v.'as given by imposition of hands and prayer ; the one as the means of procuring, and the other as the rite of declaring the reconciliation of the penitent to God and to His Church. The decla- rative {orm,Ego teabsolvo^wxi not used before the twelfth or thirteenth cen- tury. See Bingham, Antiq. XIX. 2, §§ 4-6 ; Hooker, Ecci. Pol. vi. 4, § 15. 2 The rubric of 1549 directed this Absolution to be used also ' in all private confessions :' hence this is the form referred to in the Exhortatioji to the Communion, as the 'absolution of the Priest,' 'comfort and absolution as of the ministers of God and of the Church.' The direction was omitted in 1552 ; and this Absolution was not so precisely ordered in any case, by the substitution of the phrase ' after this sort' for ' after this form.' The rubric concerning Confession, and the Absolution, are omitted in the Ameri- can Prayer Book. 3 Pahner, Orig. Lit. ch. viii. * Maskell, Mo}t. Kit. i. pp. 83 sqq. The ceremony of Extreme THE OCCASIONAL OFFICES. 419 ravi.^ Fmtto Psahno cum Gloria Patri, tota dicatur antiph.: Sal- vator mundi salva nos, qui per crucem et sanguinem redemisti nos : auxiliare nobis te deprecamur Deus noster .... Of the two benedictions which conclude the Office,- the first was composed by our Reformers in 1549; and the second, taken from the solemn form of blessing appointed to be used by the Jewish priest, was added at the last revision in 1661, together with the four Occasional Prayers, For a sick CJiild ; For a sick Person, when tJiere appeareth smaU hope of recovery; A connnen- datory Prayer for a sick Person at the point of departure ;^ Unction, as now used by the Church of Rome, cannot be traced to an earlier date than the end of the twelfth cen- tury. Riddle, Christian Antiq. p. 716. 1 In the American Prayer Book, Ps. cxxx., De profitndis,\s appointed. 2 The First Prayer Book (1549) contained also the following form of anointing: — ^ If the sick person desire to be anointed, then shall the Priest attaint him upon the forehead or breast only, making the sign of the cross, saying thus: — As with this visible oil thy body outwardly is anointed: so our heavenly Father, Almighty God, grant of His infinite goodness that thy soul inwardly may be anointed with the Holy Ghost, who is the Spirit of all strength, comfort, 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 how- soever His goodness (by His divine and unsearchable providence) shall dispose of thee : we. His unworthy ministers and servants, humbly be- seech the Eternal Majesty 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, passions, and carnal affections : who also vouchsafe mercifully to gi'ant unto thee ghostly strength by His Holy Spirit to withstand and over- come all temptations and assaults of thine adversary, that in no wise he prevail against thee, but that thou mayest have perfect victory and triumph against the devil, sin, and death, through Christ our Lord : Who by His death hath overcome the prince of death, and with the Father and the Holy Ghost evermore liveth and reigneth God, world with- out end. Amen. Us IViihotct a7iy 7nore repetition. Lord, have mercy upon us.) The Priest. The Lord be with you. Atiswer. And with thy spirit. Let us pray. Almighty everliving God, &c. nominibus mox incipiatur antiph. Subvenite.' Rock, Ch. of our Fa- thers, n. 301. 1 The American Prayer Book con- tains also A Prayer wlikh may be said by the Minister in behalf of all present at the visitation; A Prayer which may be said in case of sudden surprise and immediate danger ; and A Thanksgiving for the beginning of a reco7'ery. 2 In the ancient Church private consecrations of the Eucharist were sometimes used (Palmer, Orig. Lit. II. 232) ; but the ordinary custom ap- pears to have been to send tiie con- secrated elements to the absent, whe- ther sick or in prison, by the hands of the deacon. See Bingham, Antiq XV. 4, §§ 8-13. THE OCCASIONAL OFFICES. The Covt- fituiiion of the Sick (1552)- 77^1? Epistle. Heb. xii. My son, despise not, &c. The Gospel. John v. Verily, verily, &c. The Preface. The Lord be with you. Answer. And with thy spirit. Lift up your hearts, &c. Unto the end of the Canon. If more sick persons were to be visited on the same day, the Curate was ordered to reserve a sufficient portion of the elements from the first consecration, and imme- diately to carry it and minister it unto them. At the revision in 1552, all mention of reservation of the consecrated elements was omitted. The rubric directed that 'having a convenient place in the sick man's house, where the Curate may reverently minister, and a good number to receive the Communion with the sick person, with all things necessary for the same, he shall there minister the Holy Communion.' And the only change in the Service from that of the public Communion was the use of the special Collect, Epistle, and Gospel. At the last revision in 1661, the number 'three, or two at the least,' was mentioned as requisite to form a company of communicants with the sick person;^ and the direction was given to shorten the Service in such private administrations, by commencing with the special Collect, Epistle, and Gospel, and then passing to the Communion Office at the Address to the Communicants, ' Ye that do truly and earnestly repent you, &c.' If the Visitation Service is used at the same time, the Priest ends that Service after the Prayer, ' O most The short- ened Com- iiiuxiott of the Sick (1661). 1 This first appears in the Prayer Book for Scotland (1637), — 'a suffi- cient number, at least two or three.' The rule is the same as for a public Communion, that there must be 'three at the least' to communicate with tlie Priest. The only exception to this rule is that, in a time of con- tagious sickness, 'upon the special request of the diseased, the Minister may only communicate with him:' this rubric was added in 1552, when such private administrations were otherwise forbidden. 422 THE OCCASIONAL OFFICES. Coramnnlon of the SiclL. Spiritt4al Communion merciful God, &c. ;' and, instead of the Psalm, proceeds to the Collect of the Communion of the Sick, and thence to the Address to the Communicants, as before.^ The rubric which points to spiritual communion, as a topic of consolation to one who is unable to partake of the material elements,^ is taken from the ancient Office of extreme unction : — Dcinde communicctur infirtjins nisi priiis commiinicatus fiierit : et nisi de vomitu vel alia irreverenfia probabiliter timeatiir : in quo casu dicat sacerdos infirmo : — Frater, in hoc casu sufficit tibi vera fides, et bona voluntas : tantum crede, et manducastL' This rubric does not imply that the actual partici- pation of this sacrament is a matter of indifference. Like the other sacrament of Baptism, it must be received where it may be had. But a faithful Christian need not fear separation from the love of Christ, if ' either by reason of the extremity of sickness, or for want of warning in due time to the Curate, or for lack of com- pany to receive with him, or by any other just impedi- ment,' he do not receive the sacrament of Christ's Body and Blood in his last extremity. Sect. V. — TJie Order for the Burial of the Dead. The ancient Church treated the bodies of the dead with a care suited to the belief of the resurrection of the body. Hence, instead of consuming them by fire, the ^ The following was the shortened Service ordered in 1549: — ''The An- them: Remember not, Lord, &c. Lord, have mercy upon us, &c. Our Father, &c Let us pray. O Lord, look down from heaven, &c. With the first part of the Exhortation and all otJier tilings unto the Psalm. And if the sick desire to be attointed, then shall the Priest use the appointed Prayer without any Psalm. ' 2 See this subject treated, and suit- able devotions provided, by Bishop Jeremy Taylor ( Wortliy Cofnmuni- cant, ch. vii. § 3, Works, VIII. pp. 238 sq. ) and Bishop Wilson (Instruc- tions on tlie Lords Shipper, Append. 'Concerning Spiritual Communion,' Works, II. pp. 130 sqq.). 3 Maskell, Man. Pit. i. p. 89. THE OCCASIONAL OFFICES. 423 Christians committed them to the grave, as early as the third or second century.^ The funeral was also accom- panied with prayer, and hymns of praise and thanks- giving.2 The mediaeval Services included the Commendation^ between the death and the burial, the Burial^ itself, the Mass for the Dead^ and the Office for the Dead,^ together with Trentals"^ and Anniversary Commemora- tions. The arrangement of the Reformed Service has been 1 Bingham, xxill. 2, §4; Guericke, p. 275. 'Veterem et meliorem con- suetudinem humandi frequentamus : ' Minuc. Octavius, p. 65. By the fourth centuiy we find the KoinaTai, fossarii, fossores, sextons, as a distinct office among the clerici: Guericke, p. 277. Embalming was much used before burial : Bingham, ib. § 5. See also burial customs fully described, ibid. ch. 3. 2 Guericke, p. 276. A form of prayer is given in Const. Apost. VI 11. 41. The custom of the Anglo-Saxon Church is described in the Peniten- tial of Archbishop Theodore (6S8), cap. cxv. : — ' Mos est apud Romanam ecclesiam monachos vel homines reli- giosos defunctos in ecclesiam portare, et cum chrismate ungere pectora, ibique missas pro eis celebrare ; deinde cum cantatione ad sepulturas, et cum positi fuerint in sepulcro, tunc pro eis faciunt orationes, deinde humo vel petra operiuntur corpora.' Mansi, XII. 33- 3 'Sequatur commendaiio anima- rum, tt dicatur in cama-a vel in aula sine notajuxta corpus, et onuiia subse- quenter similiter usque ad processionem ad hominem mortuum suscipienditm. ' Maskell, Man. Fit. I. pp. 104 sqq. The Ordo Covwiendationis Aiiimce in the Roman Ritual is altogether diffe- rent from The Conunendations, or Psalms of Commendation, or The Cotnmaiditions of the Souls, in the English Prymers and Horas. Mon. Fit. II. pp. 156 sqq. ■* Inhumatio Defuncti, ibid. pp. 114 sqq. ^ Missa pro Dtfunctis, called also Fcqidein, from the beginning of the Anthem, or Officiti?/!, ' Requiem aetemam dona eis, Domine, et lux perpetua luceat eis.' Miss. Sar. col. 860*. ^ Officium pro Defundis, or Vigilice Mortiiorwn, or the Dirge, consisted of two parts : the Vespers, or Placebo, so called from the antiphon with which the Service commenced, — 'Placebo Domino in regione vivo- rum ; ' and the Matins, also called Dirige from its first antiphon, — ' Dirige Domine Deus mens in con* spectu tuo viam meam.' These Offices formed a part of the Prymer : see Maskell, Mon. Fit. II. pp. no sqq. ^ Thirty masses said on as many different days. Special Collects were inserted in the Office iti die tricennali, or in trigintalibus ; and also in anni- versario dcpositionis die. ' Though the corpse had been buried, the fu- neral rites were not yet over. All through the month following. Placebo, and Dirige, and masses continued to be said in that church, but with more particular solemnity on the third, the seventh, and the thirtieth day ; at each of which times a dole of food or money was distributed among the Burial of the The MeduT- val Offices. 424 THE OCCASIONAL OFFICES. Burial of the Dead. The SeTziice (2549)- much changed at the several revisions of the Prayer Book, In 1549 it was as follows : — The P?-iesf, jneeting the corpse at the church-stile, shall say : or else tJie priest and clerks shall sing, and so go either into the church, or towards the grave, I am the resurrection, &c. I know that my Redeemer, &c. We brought nothing, &c. When they come at the grave, whiles the corpse is made ready to be laid into the earth, the Priest shall say, or else the priest and clerks shall sing, Man that is born of a woman, &c. In the midst of life .... to fall from thee. Then the Priest, casting earth upon the corpse, shall say, I commend thy soul to God the Father Almighty, and thy body to the ground, earth to earth, &c. Then shall be said or sung, I heard a voice from heaven, &c. Let us pray. We commend into thy hands of mercy, most mer- ciful Father, the soul of this our brother departed, N. And his body we commit to the earth, beseeching thine infinite goodness to give us grace to live in thy fear and love, and to die in thy favour : that when the judgment shall come which Thou hast committed to thy well-beloved Son, both this our brother, and we, may be found acceptable in thy sight, and receive that blessing which thy well- beloved Son shall then pronounce, &c. {as in the last Collect). This Prayer shall also be added. Almighty God, we give Thee hearty thanks for this thy servant, whom Thou hast delivered from the miseries of this wretched world, from the body of death and all temptation ; and, as we trust, hast brought his soul, which he committed into thy holy hands, into sure consolation and rest : Grant, we beseech Thee, that at the day of judgment his soul, and all the souls of thy elect, departed out of this life, may with us, and we with them, fully receive thy promises, and be made perfect altogether, through the glorious resurrection of thy Son Jesus Christ our Lord. These Psabns, with other suffrages following, are to be said in the church either before or after the burial of the corpse. poor.' Rock, Ch. of our Fathers. II. nona et trigesima die pro eis missa 516. Comp. the Penitential of Theo- celebratur, inde post annum, si volu- dore, ubi sup.: 'Prima et tertia et erint, observatur.' THE OCCASIONAL OFFICES. 42s Ps. cxvi., cxxxix., cxlvi. Then shall follow this Lesson, i Cor. xv. [ver. 20 to end] 77/1? Lesson ended, then shall the Priest say, Lord, have mercy upon us, &c. Our Father, &c. Priest. Enter not, O Lord, into judgment with thy servant. Answer. For in thy sight no Uving creature shall be justified. Priest. From the gates of hell. Answer. Deliver their souls, O Lord. Priest. I believe to see the goodness of the Lord. Answer. In the land of the living. Priest. O Lord, graciously hear my prayer. Answer. And let my cry come unto Thee. Let us pray. O 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, that the sins which he committed in this world be not imputed unto him, but that he, escaping the gates of hell, and the pains of eternal darkness, may ever dwell in the region of light, with Abraham, Isaac, and Jacob, in the place where is no weeping, sorrow, nor heaviness ; and when that dreadful day cf 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 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, &c. The Celebration of the Holy Cominn7iio7i when there is a Burial of the Dead.^ Ps. xlii. Collect. O merciful God, the Father of our Lord Jesu Christ, who is the resurrection and the life . . . {in the words of the last Collect) 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. Sec. The Epistle, i Thess. iv. [ver. 13 to end] Th£ Gospel. John vi. [ver. 37 to 40] 1 This was a very ancient, if not saints in Christ extended beyond the a primitive, custom; 'whereby the grave :' Guericke, p. 278. See Bing- friends of the departed testified their ham, Aiitiq. XXIII. 3, § 12. belief that the Communion of the Bnrial of tbe Dead. TJie Service (1549)- The Com- Miinion Office at Buriali (1549)- 426 THE OCCASIONAL OFFICES. The Service of 1552 proceeded as before to the point where the Priest had cast earth upon the corpse, while saying, ' I commend thy soul to God, and thy body to the ground :' — but now, whether this act was considered symboHcal of any consecration, or because the tendency of the time was to take all such actions out of the hands of the Priest, the rubric was altered to its present terras, — ' Then, while the earth shall be cast upon the body by some standing by, the Priest shall say ^ — and the com- mendation was altered to the present declaration, — * Forasmuch as it hath pleased Almighty Gcd of His great mercy to take unto Himself the soul of our dear brother, here departed, we therefore commit his body to the ground, &c.' The Lesson was appointed to follow the Anthem, — ' I heard a voice from heaven, &c.' Then followed, — ' Lord, have mercy upon us, &c.' ; the Lord's Prayer ; the Prayer, ' Almighty God, with whom do live, &c.' ; and the Collect, ' O merciful God, &c.,' as in our present Service. No direction was given which part of the Ser- vice should be said in the church, nor was any Psalm appointed : and in this state it continued until the last revision (1661), when the rubric was added, after the commencing Anthems, appointing the Psalms and Lesson to be read in the church before proceeding to the grave. The first rubric was added in 1661, directing that the Office should not be usedy^r any that die unbaptized,^ or excoimmmicate, or have laid violent hands tipon them- selves. The interpretation which the law puts upon this rubric is certain : that baptism by any hand, how- ever irregular, is yet valid to secure the Church's rites of burial ; excommunication is a punishment which can 1 The American Rubric specifies ' unbaptized adults.' THE OCCASIONAL OFFICES- 427 only be inflicted by the sentence of a competent tri- bunal ; and the question of suicide is determined by the coroner's inquest. The second rubric directs the Priest to meet the corpse at the entrajice of the churchyard ;'^ and then to go iuto the church, or towards the grave : that is, into the church on all ordinary occasions ; and to the grave, if the person has died of any infectious disease.^ Of the Anthems which are said or sung in the proces- sion, the first and second have long been used in some part of the Funeral Offices : — Finito Psalfno, iota dicatur antipho7ia : Ego sum resurrectio et vita, qui credit in me etiam si mortuus fuerit vivet, et omnis qui vivit et credit in me non morietur in aeternum.* Resp. Credo quod Redemptor meus vivit : et in novissimo die de terra urrecturus sum. Et in came mea videbo Deum salva- torem meum. Vers. Quem visurus sum ego ipse et non alius : et oculi mei conspecturi sunt. Et in came mea.^ ^ However painful may be the cir- cumstances under which the Burial Service will at times be used, a cler- gyman may not treat an individual as excommunicated, without any pre- vious legal sentence, or by setting aside the verdict of an authorized, though perhaps mistaken, jury. A notoriously wicked man ought to have been presented to the Ordinary by the Churchwardens, or by the Minister. See Canons (1604) lxv. and LXVIII. Suicides are divided into two classes : (i) those who have com- mitted felony by wilful murder of themselves, and who, by the Act of 182 1, are to be buried in the church- yard without any ceremony, between the hours of 9 and 12 at night : (2) those who have killed themselves while in a state of insanity. See Blunt, Annotated Prayer Book, p. 294. * Comp. the injunctions of Edw, VI. (1547) :•' Forasmuch as priests be public ministers of the Church . . . they shall not be bound ... to fetch any corse before it be brought to the churchyard.' Cardwell, Doc. Ann. n. § 30. 3 Or when the body is offensive, it has been recommended that the Priest should first go to the grave, and after the burial finish the Ser- vice in the church. See the rubric before the Psalms (1549). It appears that from 1552 to 1661 the Lesson was read at the grave ; and that it was then appointed to be read in the church together with the Psalm, owing to the objection of the Pres- byterians to standing in the open air. See above, p. 128; Cardwell, Con- ferences, p. 332. * Man. Sar. Inhiimatio Defuncti ; Maskell, Mon. Kit. \. p. 126 ; Brev. Sar. Vigilitc I\Iortuorum ; In Lau- dibus, Aniiphona. « Brev. Sar. Vigil. Mart.; Ad Ma- tutinas: post Led. primam, Resp07i- sorium. Fasc. I. p. 118, ed. Seager. Bur'al of the Dead. TkfAn- thems : Tliefiiit ; The second 428 THE OCCASIONAL OFFICES. The third Anthem was appointed in 1549: the two Psalms^ were inserted in 1661, and together with the Lesson ordered to be read in the church. Part of the Lesson had been read as the Epistle in the Mass for the Dead : — Hce dues seqicentes epistola legaittiir per totum annum ad missatn qiiotidianam pro defunct is alternis vicibus per hebdornadam. Lectio libri Apoc. c. xiv. . . . i ad Corinthios, c. xv. Fratres : Christus re- surrexit a mortuis, primitiae dormientium. Ouoniam quidem per homincm mors : et per hominem resurrectio mortuorum. Et sicut in Adam omnes moriuntur : ita et in Christo omnes vivificabuntur. Unusquisque autem in suo ordine.^ The Anthems appointed to be said by the Priest, or sung by the priest and clerks, while the corpse is made ready to be laid into the earth, are also taken in great measure from the old Offices. The first (Job xiv. i, 2) was a part of a Lection in the Office for the Dead.^ The second, third, and fourth Anthems are formed from an Antiphon which was sung at Compline during a part of Lent : — Media vita in morte sumus : quern quaerimus adjutorem nisi te Domine ? qui pro peccatis juste irasceris. Sancte Deus : Sancte fortis : Sancte et misericors salvator : amars morti ne tradas nos. Vers. Ne projicias nos in tempore senectutis : cum defecerit virtus nostra, ne derelinquas nos, Domine. Sancte Deus. Vers. Noli claudere aures tuas ad preces nostras. Sancte fortis. Vers. Qui cognoscis occulta cordis parce peccatis nostris. Sancte et mise- ricors.^ 1 The American Service has 'an from the dead, &c., unto this place, Anthem,' or selected verses 'from "What do we, &c. : or, from this place, the 39th and 90th Psalms.' This I say, brethren, that flesh and 2 Miss. Sar. Officuim Mortuorum. blood, &c., mito the end of the chp,p- ' And for the consolation of the faith- ten' Hermann's Comidiation, foi fill in the Lord, and moving the zeal 257. of godliness, it shall be convenient, ^ Brev. Sar. Psalt. Vigil. Mort. when the corpse is brought to the Ad Matutin. Led. v. burying-place, to propound, and de- * Brev. Sar. Psalt. Ordo Co7npIdcrii clare before the people gathered there Dofu. Hi. xl. : Daniel, Thesaur. Hym- together, the Lesson following: I w/. II. 329. Uponthis ancient aiitl.em Cor. XV., But now Christ is risen Luther composed a German hymn. THE OCCASIONAL OFFICES. 429 The practice of casting the earth^ upon the body is a retention of an old ceremony in its most simple form : — Fluitis oratiotiibns exectctor officii terrain super corpus ad modum crucis ponat, et corpus thurificet et aqua benedicta aspergat : et dum sequens Psalmus catiitur, corpus oninino cooperiatur, cantore inci- piente antiphonain .-De terra plasmasti me. Ps. Domine probasti me. Qua dicta dicat sacerdos sine Dominus vobiscum, et sine Oremus : Commendo animam tuam Deo Patri omnipotenti, terram terras, cinerem cineri, pulverem pulveri, in nomine Patris, &c.^ The verse that follows (Rev. xiv. 13) was read as an Epistle in the daily Mass for the Dead : — In diebus illis : Audivi vocem de cceIo: dicentem mihi, Scribe: beati mortui qui in Domino moriuntur. Amodo jam dicit Spiritus : ut requiescant a laboribus suis. Opera enim illorum sequuntur illos.* The Lesser Litany Avith the Lord's Prayer was ap- pointed in the old Office of Burial : — Qua dicta sequatiir hoc inodo : Kyrie eleison. Christe eleison Kyrie eleison. Hie roget sacerdos orare pro anima deficncti, ita which again led to the composition of the latter part of this anthem ; GdstUches Ilaiidbitch/c'in, p. 136 :' O holy Lord God, O holy mighty God. O holy merciful Saviour, thou God eternal, suffer us not to fall from the consolation of true faitli.'' Archbishop Laurence (Batnpt. Led. p. 381) ob- serves that this fixes the meaning of the expression in the anlliem, — ' Suf- fer us not at our last hour for any pains of death to fall from t/iee:' these words therefore will not bear the Calvinistic inteip relation, that they relate to a fall from a fictitious or ideal faitli. Compare also the Bishops^ Book, p. 199 (ed. Burton) : ' Keep us, that the devil by no sug- gestion bring us from iJie rigJit faith, neither cause us to fall into despera- tion, now, nor in the point of death.' 1 This does not mem that the crave is at this time to be filled up; but that some earth is to be cast in, viz. the portion of earth which had been cast by the Priest : see the ru- bric (1549) above, p. 424. - Man. Sar. Inhimiatio Defuncti ; Maskell, Mon. Kit. i. p. 124. This form of commending the soul to God was retained in 1549, with the ad- dition, however, of commending also tlie body to the ground : our present form was substituted for it in 1552 : comp. Hermann's Consultation, fol. 252 ; ' Forasmuch as it hath pleased Almighty God, that according to His mercy He would take this our brother out of this world unto Him- self . . .' i* Miss. Sar. Ofjfic. Mortuorum, col. 863*. The first part of the verse was also the antiphon to Magnificat in Placebo. :Maskell, Mon. Hit. 11. 118. Burial cf tbo Dead. The Burial. The Prayers. 430 THE OCCASIONAL OFFICES dicens : — Pro anima N. et pro animabus omnium fidelium defunc- torum. Paternoster.^ The Prayer and Collect which conclude the Service are compositions belonging to the revision of the Prayer Book in 1552. Only the opening words of the Prayer retain any trace of the old Office : — Deus, apud quem spiritus mortuorum vivunt, et in quo electorum anims, deposito carnis onere, plena felicitate laetantur . . . ? The Collect was formed from the Collect in the Com- m.union Office at Burials,^ together with what had been the latter clause of the preceding Prayer ; which there- fore continued to occupy its original place, closing the Service with our Lord's ' most sweet and comfortable words.' ^ The Benediction was added at the last revision in 1661. In our Burial Service the ancient custom is retained of conducting the corpse to the grave with holy hymns,^ 1 Man. Sar. Iit/minatio Defundi ; INTaskell, Alon. Rit. I. p. 126. After Paternoster followed the suffrages, which also were retained in 1549. 2 Ibid. pp. 123 sq. ^ Above, p. 425. Cf a Collect at the end of the Dirige in Bishop Hil- sey's Prymer, 1539 (Burton's TIn-ee Primers,, p. 420), and in King Henry's Prymer, 1545 [ib. p. 492) : 'O God, whiche by the mouth of St. Paule thyne apostle hast taught us, not to wayle for them that slepe in Christ : Graunt we beseche the that in the comyng of thy sonne our lorde Jesu Christ, bothe we and all other faith- ful people beyng departed may be gratiously brought vnto the ioyes euerlastyng, whiche shalt come to iuge the quicke and dead, and the worlde by fire. Amen.' Maskell, Mon. Rit. w. 153. * Cf. Oratiottem in Alissa de qiiinque znihieribus D. N. J. C: ' Te hu- militer deprecamur, ut in die judicii ad dexteram tuam statuti a te audire mereamur illam vocem dulcissimam, Venite, benedicti, in regnum Patris mei. ' Missal. Sar. col. 751*. 6 See Bingham, Afidij. xxiil. 3, § 8. The custom of ringing a bell on the death of any person was very anciently observed in England. Beda speaks of it as common in his time : I/ist. Eccl. IV. c. 23, ' notum cam- panae sonum, quo ad orationes ex- citari vel convocari solebant, cum quis eonmi de sceculo fuisset evoca- tus.' Canon (1604) Lxvii. : ' When any is passing out of this life, a bell shall be tolled, and the Minister shall not then slack to do his last duty. And after the party's death there shall be nmg no more but one short peal, and one other before the burial, and one other after the burial. ' THE OCCASIONAL OFFICES. 431 fitted to cheer the heart of the mourner. The pro- mises of our resurrection are pronounced, as the Priest receives the corpse at the entrance of the churchyard, and leads it to its resting-place. In the three proces- sional Anthems we are reminded of the three necessary graces to be exercised at a funeral ; namely, faith, patience, and thanksgiving : and these are placed in their proper order; for by faith we gain patience, and when patience hath her perfect work, it will produce thanksgiving. The 39th Psalm, probably composed by David after the death of Absalom, is of use in this place to check all loud and unseemly complaints, and to turn them into prayers and devout meditations. Ps. xc, com- posed by Moses while the children of Israel were dying in the wilderness, shows us what thoughts befit a funeral ; that we should consider our own lot, and apply the instance of mortality before us to the improvement of our own condition. The Lesson is called St. Paul's Gospel ; it includes the fullest account of the resurrection that is to be found in Scripture, and hence is fitted to dUay sorrow for the departed, and to prepare us freely to follow when God calls. The corpse was carried into the church with thanks- giving ; it is carried thence to the grave in silence : the preparation then made for laying it solemnly in its ' bed of rest' must strike those who survive with serious apprehensions of their own mortality. The Church therefore employs this interval with a meditation on the shortness, and misery, and uncertainty of life, together with an acknowledgment of our dependence upon God our Saviour for support under the pains of temporal death, and deliverance from eternal death. The casting of earth upon the body was accounted The An- iliems. Tlu Psalms. The An- thems at tlu Grave. The Burial. 432 THE OCCASIONAL OFFICES. Biiria,! of tlis Dead. an act of piety by the heathen.^ And although it is not done by the Priest himself, as in the Greek Church, and in our own previous to 1552, yet the ceremonj/ is explained by the words which accompany the action, to denote that the body of our brother is committed to the earth, to be mingled with the dust, and so to wait in certain hope of the resurrection.- And the comfort of hope of future blessedness is strengthened by the Anthem (Rev. xiv. 13) from the apostolical revelation, which assures us that the dead in Christ are blessed, for they rest from their labours. The Prayers which conclude the Service are mainly compositions of our Reformers, and differ from those in the mediseval Offices most widely, in having respect only to the living, instead of the dead,^ whose doom is already 1 Cf. Hor. Od. I. 28, 36, ' Injecto ter pulvere. ' ^ The declaration, that 'it hath pleased God to take unto Himself the soul,' was objected to by the Presbyterians in i66l, on the ground that it * cannot in tmth be said of persons living and dying in open and notorious sins ' (Cardwell, Con- fer, p. But it is founded u pon the Scriptural expression, concern- ing the death of every man, that ' dust returns to the earth as it was, and the spirit returns to God who gave it ' (Eccles. xii. 7) ; not neces- sarily to eternal life, but to His righteous judgment. Also the cer- tain hope is oithe resurrection, and of the change of our vile body ; refer- ring not only to the resurrection of true Christians to eternal life, but to the general resurrection of all man- kind: comp. the corresponding form, introduced in 1661, to be used at the Burial of their Dead at Sea ; ' We therefore commit his body to the deep, to be turned into corruption, looking for the resurrection of the body (when the seo 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 . . .' In the American Office our two forms of Burial are united: ' Foras- much as it hath pleased Almighty God, in His wise providence, to take out of this world the soul of our de- ceased brother, we therefore commit his body to the ground ; earth to earth, ashes to ashes, dust to dust ; looking for the general resurrection in the last day, and the life of the world to come, through our Lord Jesus Christ ; at whose second com- ing in glorious majesty to judge the world, the earth and the sea shall give up their dead ; and the cor- ruptible bodies of those who sleep in Him shall be changed, and made like unto His own glorious body; accord- ing to the mighty working whereby He is able to subdue all things unto Himself ^ On the prayers for the dead used by the ancient Church, see Bingham, Antiq. XV. 3, §§ 15, 16. THE OCCASIONAL OFFICES. 433 certain. The former seems to respect the whole com- pany, being a thanksgiving for the deHverance of a Christian from the miseries of this sinful world, and a prayer that the number of the elect of God^ may shortly be accomplished. The latter is peculiarly designed for the comfort of the relations and friends of the deceased, collecting it from chosen sentences of Scripture, express- ing charitable hope^ for our brother, and turning our thoughts from unnecessary grief to the more useful exer- cises of repentance, in order to our joyful meeting in the kincfdom of God,^ Sect. VI. — The Thanksgiving of Women after Child- birth :'^ commonly called, The Churching^ of Women. This Service of Thanksgiving is of very ancient use in the Christian Church, and is derived from the Jewish rite Ennal of tht Dead. ' See Blunt, Led. on Early Fa- thers, p. 619. 2 These expressions of thankful- ness and hope were objected to by the Presbyterians in 166 1 (above, p. 1 28), Imt the Bishops simply re- plied, that 'it is better to be chari- table, and hope the best, than rashly to condemn : ' Cardwell, Coiif. pp. 333> 362. ' We are often said to hope that which we do only wish or desire, but have not particular grounds to believe ; only we are not sure of the contrary, or that the thing is impossible:' Bennet, Pa- raphr. p. 236. These clauses are altered in the American Prayer Book : — 'We give Thee hearty thanks for the good examples of all those thy servants who, having finished their course in faith, do now rest from their labours:' and the words, 'as our hope is this our brother doth,' are omitted. 3 See Hooker, Eccl. Pol v. 75, 54- * The Occasional Offices being arranged in a natural order, it may seem strange that this Thanksgiving should be placed after the Burial Service, which forms the natural close of the series. The reason of this is apparent from the custom of an earlier period, and which is still recognised in the rubric, with regard to Baptism. As in the Roman ritual, that sacrament was administered to infants within a few days of their birth ; and the direction was con- tinued in 1549, that the chrisoms should be brought to church at the purification of the mother of every child. This Ser\-ice, then, followed after that of Baptism ; but it was not placed in that part of the Prayer Book, in order that the series of Offices concerning the child should be uninterrupted. 5 The phrase eTrJ rl^ iKKATjcriacr- Oijvai is used in the rubric of the Greek Office : Goar, Rituale Grceeor. p. 267; Euckologion, p. 122. F 1- 434 THE OCCASIONAL OFFICES. Churching of Women. The Medie- val Office. Review of the present Service, of Purification/ whence it was ca:lled The Order of the Purification of Women (1549) ; but this title was altered in 1552, in order to prevent any misconstruction that might be put upon the word. Our Service is mainly- derived from the medieval Office : — Or do ad piirificaiidum imilierem post pcwtmn ante ostium ecdesice.'^ Prima sacerdos et miiiistri ejus dicant Psalmos sequentes : Ps. Levavi oculos meos. Ps. Beati omnes. Gloria Patri. Sequatur : Kyrie eleison. Pater noster. Domine salvam fac ancillam tuam : Deus meus sperantem in te. Esto ei Domine turris fortitudinis : A facie inimici. Domine exaudi orationem meam : Et clamor meus ad te veniat. Dominus vobiscum. Oremus. Oratio. Deus qui hanc famulam tuam de pariendi periculo liberasti, et earn in servitio tuo devotam esse fecisti, concede ut temporali cursu fideliter peracto, sub alis misericordise tuas vitam perpetuam et quietam consequatur : Per Christum Dominum. Ttinc aspergatur mulier aqua benedicta : deinde ittducat earn sacerdos per mamtm dextram in ecctesiam, dicens : Ingredere in templum Dei ut habeas vitam ceternam et vivas in SKCula saecu- lorum. Amen. The Address was prefixed when the Office was trans- lated into English, according to the custom of our Re- formers, of adding a few words to show the meaning of the Services to those who were to join in them. The Psalms were appointed in 1661.^ Ps. cxvi., composed by David upon his recovery from some dangerous sickness, is applicable to any deliverance from peril : this there- 1 Comp. Levit. xii. , Luke ii. 22. 2 Manual. Sar., Maskell, Mon. Rit. I. pp. 38 sq. * In the earlier Prayer Books, Ps. cxxi. was retained from the old Ser- vice. The Psalm should be said by the Priest, and repeated after him, or with him, by the woman : see the opening Address — ' Yoii shall there- fore give liearty thanks unto God, atid say,' followed by the rubric,— ' Then shall the Priest say.' THE OCCASIONAL OFFICES. 435 fore concerns the woman, as Ps. cxxvii. has more refer- ence to the birth of the child, and is suited to excite the parents to thankfulness. The Service of Praise is followed by a simple form of Prayer, — the Lesser Litany, with the Lord's Prayer,^ and Versicles culled from the Psalms after the ancient model, summed up in a short Collect of prayer and thanksgiving. - The Rubric does not allow any private use of this Service: it must be said in the church. But no direc- tion is given to what part of the public Sendee it is to be added. Probably it was intended to be said before the Communion Offices:^ or, as is the custom in some parishes, before the commencement of Morning or Evening Prayer.* Womca. The Riibrtcs 1 In 1661 the Doxology was added to the Lord's Prayer, since this is a Service of Thanksgiving. ^ Before 1661 the Collect was more simply translated from the old form, — ' O Almighty God, which hast delivered, &c.' 3 It was said immediately before Mass, according to some Visitation Articles of the Bishop of Norwich (1536) : Nicholls, Addit. Azotes, p. 66. The rubric of the earlier Prayer Books implies that this custom was retained : in 1549 the woman was directed to kneel in some convenient place nigh unto the quire door ;' and m 1552, when the Holy Table, pre- pared for Communion, might possi- bly not be in the chancel, the woman was directed to kneel ' iti some con- venient place nigh tinto the place where the table standeth.' But, as it appears the custom of communica- ting had passed away, the Service was read in the reading-pew : and hence the rubric (1661) directs the woman to kneel '?« soine convenient place, as hath been accustomed. ' '* Sharp (C/iar^'^fj, p. 88, note) says, that ' it IS commonly performed on the week-days, just before the Gene- ral Thanksgiving ; on Sundays, just after the Nicene Creed.' See also Robertson, How to Conform, p. 260. The American nibrics assume that this Thanksgiving will be commonly inserted in the Morning or Evening Prayer ; and either the whole Ser- vice may be used, or the Lord's Prayer may be omitted, or the con- cluding prayer only may be said, at the discretion of the Minister. The Psalm, as in other parts of this Prayer Book, is supplied by 'a Plymn,' or selected verses from the 1 1 6th Psalm : the Lesser Litany is omitted, also the Doxology at the end of the Lord's Prayer. The ac- customed offerings are directed to be applied by the Minister and Church- wardens to the relief of distressed women. The Service is not to be used for unmarried women : Grin- dall's Injunctions (1571) in Card- well, Doc. Ann. i. 370 ; Reply of the Bishops (1661) in Cardwell, Co7i- ferences, p. 362. F F 2 436 THE OCCASIONAL OFFICES. .'Ue Comtai- nation. Sect, VII. — A Coimnination, or Denouncing' of God's anger and judgments against sinners, with certain Prayers to be nsed on the first day of Lent, and at other times, as the Ordinary shall appoint} This addition to the ordinary Service on Ash Wednes- day is a memorial of the solemn public penitence, which formed so distinct a feature in the discipline of the early Church.^ It is called a Commination, from the opening Address, or Exhortation to Repentance, in the course of which the curses of God against sin are recited.^ With the exception of this Address, which, like the similar forms in our other Services, is a composition of our Reformers, the special prayers are the same which were used on this occasion in the mediaeval Church, and per- haps in very early times.* 1 This title was added in i66l. In the First Prayer Book it was simply, ' The first day of Lent, com- Diojily called Ash IVedtiesday f and in 1552, ^ A Commination against sin- ners, with certain prayers to be used divers times in the year ;' the altera- tion being made in accordance with a suggestion of Bucer, who wislied this Service to be used at least four times in a year [Censura, c. xxv. ; Script. Angl. p. 491). No special days, however, were appointed ; but, in the reign of Elizabeth, Archbishop Grindal inquired whether it was used at divers times ; and ' for order sake' — not regarding the perversion of the Sunday festival — named ' one of the three Sundays next before Easter, one of the two Sundays next before the feast of Pentecost, and one of the two Sundays next before the feast of the birth of our Lord, over and be- sides the accustomed reading thereof upon the first day of Lent.' Visit. Art. (1576) § 3 ; Cardwell, Doc. Ann. I. p. 398. 2 Bingham, xviii. ch. i., ii. ; Gue- ricke, § xix. pp. 93 sqq. On the penitential system of the Middle Ages, see Robertson, Church Hist. II. 237 ; Hardwick, Jlliddle Age, p. 105 : on the famous Anglo-Saxon Peniten- tials of Theodore, Bceda, and Egbert, see Coiitici/s and Ecclesiastical Docu- ments relating to Great Britain and Ireland, ed. by Haddan and Stubbs (Oxford, 1S69), Pref pp. xiii. sqq. ; Johnson, English Canons, I. pp. 426 sqq. 3 Comp. the Forin of the Greater Excotniniuiication (Saruni Manual) in Maskell, Mon. Kit. Ii. pp. 286 — 305. This was a long declaration of general curses, ordered to be read four times a year ; viz. the first Sun- days in Advent and Lent, the Sun- days after Wliitsun Day, and the Assumption of our Lady. * Palmer, Orig. Lit. ch. xL THE OCCASIONAL OFFICES. 437 Feria iv. in capite jejunii} Post sextain in primisfiat sermo ad popiilum siplacuerit : deinde prosternant se clerici in choro, et dicant septem Psalmos pcenitentiales aim Gloria Patri ; et antiphotia, Ne reminiscaris. Kyrie eleison. Christe eleison. Kyrie eleison. Pater noster. Et licec oitinia sine nota dicuntur tain a sacerdote qtiam a toto choro, pnero interim tenente vexillum cilicinum prope sinistrnm cornu altaris : deinde erigat se sacerdos aim diacono et subdiacono, et solus dicat super popiilum conveisus ad orientein coram dextro cornu altaris hoc modo. Et ne nos inducas in tentationem. Chorus respondeat, Sed libera nos. Salvos fac servos tuos et ancillas tuas : Deus meus sperantes in te. Mitte eis Domine auxilium de sancto : Et de Sion tuere eos. Convertere Domine usque quo : Et deprecabilis esto super servos tuos. Adjuva nos Deus salutaris noster : Et propter gloriam nominis tui, Domine, libera nos, et propitius esto peccatis nosti-is propter nomen tuum. Domine exaudi orationem meam. Et clamor meus ad te veniat. Dominus vobiscum. Et cum spiritu tuo. Oremus. Exaudi, Domine, preces nostras, et confitentium tibi parce peccatis : ut quos conscientise reatus accusat, indulgentia tuas miserationis absolvat. Per Christum. Then several Collects were said : after which followed the ceremony of blessing and distributing ashes : the beginning of the Prayer, ' O most mighty God, &c.' is taken from the Benedictio Cincmm, and the remainder formed from one of the preceding Collects : — Omnipotens sempiterne Deus, qui misereris omnium, et nihil odisti eorum quse fecisti .... Domine Deus noster, qui offensione nostra non vinceris, sed satisfactione placaris : respice, quaesumus, super famulos tuos, qui ^ Miss. Sar. col. 123. The Medie- val Service. Ps. li. The Lesser L it any ; The Lord's Prayer; The Ver- sicies. The Prayer, ' O Lord, we beseech thee, &c.' ' O most mighty God, &c.' 438 THE OCCASIONAL OFFICES. rhe Comml- nation. The Snppli- . -it inns. Turn thou CIS, &c.' '. view of e service. se tibi graviter peccasse confitentur : tuum est enim absolutionem criminum dare, et veniam praestare peccantibus ; qui dixisti poeni- tentiam te malle peccatorum, quam mortem : concede ergo, Uomine, his famulis tuis, ut tibi poenitentise excubias celebrent, et correctis actibus suis conferri sibi a te sempiterna gaudia gratulentur. Per Christum. The general supplication, said by the people after the Minister, occupies the place of the mediaeval Procession : it is formed from portions of the ancient Service : — Convertimini ad me in toto corde vestro: in jejunio et fletu et planctu : et scindite corda vestra, et non vestimenta vestra : et con- vertimini ad Dominum Deum vestrum : quia benignus et misericors est; patiens et multum misericors ; et prasstabilis super malitia^ .... Et interim cantcntur scqiientcs antiphoiicE. Exaudi nos, Domine, quoniam magna est misericordia tua : secundum multitudinem miserationum tuarum respicenos Domine. . . .Alia antiphona. Juxta vestibulum et altare plorabant sacerdotes et Levitte ministri Domini, dicentes: Parce, Domine, parce populo tuo ; et ne dissipes ora clamantium ad te, Domine.^ This Service differs from the other forms of Public Worship appointed in our Prayer Book, in being entirely supplicatory. Instead of singing the Psalms or reading them in a standing posture, the 51st Psalm, the Psalm of confession, is said by the Priest and people kneeling. Then, instead of pronouncing an absolution, the Minister says two prayers, which are petitions for absolution ; upon which the people plead for their own pardon in a series of earnest supplications : and the Service concludes with the blessing of the Jewish Church turned into the form of a precatory benediction.^ ^ A portion of Joel ii. was read for the Epistle in the Mass which followed the ejection of the penitents from the Church, col. 135. 2 These Anthems were sung during the distribution of the ashes: col. 134. ' The American Prayer Rook does not contain this Office : but at the end of the Litany, before the General Thanksgiving, on Ash Wednesday, the two prayers, ' O Lord, we be- seech thee, &c.,' and 'O most mighty God, and merciful Father, &c.,' are appointed to be said ; toge- ther with tlie supplications, ' Turn thou us, O good Lord, &c.' THE OCCASIONAL OFFICES. 439 Sect. VIII. — Forms of Prayer to be used at Sea. The first attempt at having Special Forms of Prayer for use at Sea was made by the Parhament, as a supple- ment to the Directory, when it was found that the pro- scribed Book of Common Prayer was used in all ships in which there was any observance of religion at all.^ At the Restoration, therefore, some proper forms were added to the revised Prayer Book. They are not a complete Office ; nor are they arranged in any particular order : but as additions to the Common Prayer,^ or as particular supplications, or thanksgivings, for deliverance from the perils of the sea or from the enemy, they are well adapted to their several occasions.^ 1 See above, p. 107 ; Lathbury, Hist, of Convoc. pp. 497 sq. ^ Thie following is the first of the Articles of War : — ' Officers are to cause Public Worship, according to the Liturgy of the Church of Eng- land, to be solemnly performed in their sliips, and take care that prayers and preaching by the chaplains be performed diligently, and that the Lord's Day be obsei-ved.' * These forms are retained in the American Prayer Book, with the necessary changes of expression, such as ships of war lox Her Alajestf s Navy, '&c. J'his Prayer Book also contains A Form of Prayer for the Visitation of Prisoners, which was 'treated upon ,by the Archbishops and Bishops, and 'the rest of the Clergy of Ireland, and agreed upon by Her Majesty's Licence ill their Synod, holden at Dublin, in the year 1711' (Appendix to Bishop Mant's Book of Common Prayer, with notes), and A Form of Praytr and Thanksgiving to Almighty God, for the fruits of the earth, and a!' the other blessings of his Providence, to be used yearly on the first Thursaay in November, or on such other day as shall be appointed by the civd autho- rity ; and also Forms of Ahrning and Evening Prayer to be used in Families. Besides these additional Forms of Prayer the American Prayer Book has A Book of Psabns in Aletre, se- lected from the Psalms of David ; •with Hymns, suited to the Feasts a7td Fasts of the Church, and other Occa- sions of Public Worship ; set forth and allowed to be sung before and after Morning and Evening Prayer, and also before and after Sermons, at the discretion of the Alinister. This Hymnal was sanctioned by the Convention, Oct. 29, 1832. Prayers to be used at Sea. 440 FHE OCCASIONAL OFFICES. Sect. IX. — TJie Form and Manner of making, ordaining^ and consecrating of Bishops, Priests, and Deacons, according to the order of the United Church of England and Ireland} From the earliest times of Christianity persons have been solemnly set apart for the ministry of the Church by imposition of hands and prayer.^ Presbyters and Bishops may have been appointed to their office by elec- tion, or by the nomination of a Christian emperor : but the fitness of the person was examined by ecclesiastical regulations ; and it was the Bishop's office, or the Metro- politan, if the party elect were himself a Bishop, to ordain him according to certain rules and ceremonies.^ The only Orders retained in the Reformed Church of England are those which have claim to Apostolical antiquity.^ The reformed .Ordinal was prepared as a companion to the first English Prayer Book in 1550,^ and with a few changes was added to the revised Prayer Book in 1552, The service was again revised by the Convocation in 1661.^ 1 The American Prayer Book re- tains our Ordinal, with some changes of phrase, and the omission of the oaths : it has also a Forvi of Conse- craimiof a Church or Chapel, and an Office of Institution of Ministers into Parishes or Churches. 2 Cf. Acts vi. 6, xiv. 23 ; 2 Tim. i. 6. 3 See Bingham, Antiq. iv. ch. ii. — vi. * These are the three Ordines ma- jorcs. The Ordines niinores were sicbdeacons, inroSiaKovoi, iinrip^Tai, assistants to the deacons : acolyths, dK6\ovdoi, an office peculiar to the Western Church, attendants of the Bishop when officiating, and also as- sistants to the subdeacon: exoirists, inopKiffTai, or i^opKurrai, originally those who enjoyed the gift of the Spirit to pray over the ei/ipyov/xevoi or Satfiovi^ifievoi, but at a later period an office extending to the care of the catechumens : door-keepers, ostiarii, janitores, Bvpoipol, irvXwpoi : readers, /ectores, a.i/ayvwcople, or, ' Si quis.' T/ie Lesser Orders con- ferred. Deacons and Priests. The Litany, with special suffrage in- serted. Ordination of Deacons. his verbis alloqitatiir, ita diccns : Postulat haec sancta ecclesia, reverende pater, hos viros ordinibus aptos consecrari sibi a vestra paternitate. Eesp. episcopi: Vide ut natura, scientia, et moribus tales per te introducantur, immo tales per nos in domo Domini ordinentur personas, per quas diabolus procul pellatur, et clerus Deo nostro multiplicetur. Resp. archidiaconi : Quantum ad huma- num spectat examen, natura, scientia, et moribus digni habentur, ut probi cooperatores effici in his, Deo volente, possint. Qiiibiis explctis dicat cpiscopjts : Auxiliante Domino, et Salvatore nostro Jesu Christo, praesentes fratres nostri in sacrum ordinem electi sunt a nobis, et clericis huic sanctce sedi famulantibus. Alii ad officium presbyterii, diaconii, vel subdiaconii, quidam vero ad cjEteros ecclesiasticos gradus. Proinde admonemus et postulamus, tarn vos clericos quam caeterum populum, ut pro nobis et pro illis, puro 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. Siquis autem habet aliquid contra hos viros, pro Deo et propter Deum, cum fiducia exeat et dicat, verumtamen memor sit communionis su^, Tu7ic dicat archidiaconus : Accedan-t qui ordinandi sunt ostiarii .... lectores .... exorcistse .... acolyti .... subdiaconi .... Recedant qui ordinati sunt subdiaconi ; accedant qui ordinandi sunt diaconi et sacerdotes. Dei7tde accedejites qui ordinandi stint diaconi et sacerdotes cum vestibus suis, et prostrato episcopo attte altare cum sacerdotibiis et levitis ordinandis, postea duo clerici incipiant litatiiatn .... CuJU ventiim fiierit ad, Ut domnum apostolicum, &c. Te ro- gamus, &c.: Erigens se episcopiis et vertens se ad ordinandos dicat. Ut electos istos bene-I-dicere digneris. Te rogamus. Ut electos istos bene^dicere et sancti-J>ficare digneris. Te rogamus. Ut electos istos bene-I-dicere, sancti ^^ ficare, et conse-i-crare digneris. Te rogamus. Hoc peracto., ge7iuflectat episcopus cum cceteris ministris, usque ad finem litanice .... Finita litania, redeant sacerdotes electi ad loca sua, rcmanentibus levitis ad consecratiduvi, et episcopus dicat eis sine nota, sedetido : Diaconum oportet ministrare ad altare, evangelium legere, bap- tizare, et prsdicare. Quibus inclinatitibus, solus episcopus, qui eos benedicit, vianum super capita singulorum ponat, dicens, solus secrete : Accipe Spiri- THE OCCASIONAL OFFICES. 443 turn Sanctum. Quia non ad sacerdotiutn sed ad 'tiinisterhim con- secrantur. Seqiiiticr prcefatio super inclinatos diaconos: Oremus, dilectissimi, Deum Patrem omnipotentem, ut super hos famulos suos, quos ad officium diaconatus assumere dignatus est, bene'f'dictionis suae gratiam clementer effundat, et consecrationis indultae propitius dona conservet, et preces nostras clementer exaudiat : ut quae nostro gerenda sunt ministerio, suo benignus prosequatur auxilio, et quos sacris mysteriis exequendis pro nostra intelligentia credimus offer- endos, sua electione sanctificet .... Finita prcefatione, ttuic episcopus tradat ciiilibet diaconorum stolam, dicens : In nomine Sanctas Trinitatis, accipe stolam immor- talitatis : imple ministerium tuum, potens est enim Deus ut augeat tibi gratiam, qui vivit et regnat. Post hcEC tradat eis libriim Evangeliorum,^ dicens : In nomine Sancts Trinitatis, accipe potestatem legcndi evangelium in eccle- sia Dei, tarn pro vivis quam pro defunctis, in nomine Domini. Ameji .... Benedictio. Domine sancte, Pater fidei, spei,gratiae, et perfectuum munerator, qui in coelestibus et terrenis angelorum ministeriis ubique dispositis per omnia elementa voluntatis tu£ diffundis effec- tum : hos quoque famulos tuos speciali dignare illustrare aspectu, ut tuis obsequiis expediti, Sanctis tuis altaribus ministri puri accres- cant, et indulgentia puriores, eorum gradu, quos Apostoli in sep- tenario numero, beato Stephano duce ac praevio, Sancto Spiritu auctore, elegerunt, digni existant, et virtutibus universis, quibus tibi servire oportet, instructi polleant. Per Dominum .... Post evangeliiirn .... dicat archidiacomis : Accedant qui ordi- nandi sunt sacerdotes.2 Deiiide episcopus dicat : Sacerdotem oportet offerre, benedicere, praeesse, preedicare, conficere, et baptizare. Benedice7ite eos episcopo postea et maiiitm super capita eorum 1 This rite of delivering the Book of the Gospels in the Ordination of Deacons is considered to have ori- ginated in the English Church. It is found in the earliest English Pon- tificals, while others, written before the ninth centurj', have it not. In the Pontifical of Archbishop Egbert of York (732 — 766): '■ Diaconus cum ordinatur, circu7ndetur ejus humerus sinister cum stola, et tradat ei Evange- lium, et dicat : Accipe istud volumen Evangelii, et lege, et intellige, et aliis trade, et tu opere adimple. Deinde solus episcopus, qtd eutu benedicit, ma- ntis suas super capnit illius ponat . . . . ' Martene, De Antiq. Rit. I. cap. viii. art. ix. Cf Maskell, Mon. Rit. III. 200 ; Blunt, Annotated Prayer Book, P- 552. 2 The address, and the questions that follow it, are in some degree peculiar to our Ordinal. They may have been modelled upon the corre- sponding portion of the Office of Consecration of Bishops, and intro- Delivery of the Book of tlie Gospels. Ordination OJ Priests. 444 THE OCCASIONAL OFFICES. teiiente, et nihil eis dicente, et una manu tangente, et otnnes presby' teri, qui prcEsentes sunt, mantis suas super capita eorum levatas teneatit. Scquitiir prcefatio sacerdotiim : Oremus, dilectissimi, Deum Patrem omnipotentem, ut super hos famulos suos, quos ad presbyterii munus elegit, ccelestia dona multiplicet, et quod ejus dignatione suscipiunt, ipsius consequantur auxilio .... Seqicitur consecratio. Deus sanctificationum omnium auctor, cujus vera consecratio, plenaque benedictio est, tu, Domine, super hos famulos tuos, quos presbyterii honore dedicamus, munus tuae benedictionis effunde : ut gravitate actuum et censura vivendi pro- bent 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 imiten- tur; justitiam, constantiam, misericordiam, fortitudinem, caeteras- que virtutes in se ostendant, exemplo probent, admonitione con- firment, ac purum et immaculatum ministerii sui donum custodiant : et per obsequium plebis tuas, panem et vinum in corpus et sanguinem Filii tui sancta et immaculata benedictione transforment, et invio- labili caritate, in virum perfectum, in mensuram setatis plenitudinis Christi, in die justi et Kterni judicii, conscientia pura, fide plena, Spiritu Sancto pleni persolvant. Per eundem. Expleta attteni hac oratione, genufiectendo coram altare incipiat episcopus hymnnm /^ duced to preserve uniformity in the several Offices (Palmer, Orig. Lit. ch. xii. § 7). There is a short form of examination in an Ordinal of about the eleventh century : ' Episc. Estdig- nus? Resp. Dignus est. Episc. Est Justus? Fesp. Justus est. ' Episc. Faciat ilium Deus semper in suo servitio dignum et justum manere. Deinde iiiterrogat episcopus prcsby- terum his vo'bis: Vis presbyterii gradum in nomine Domini accipere? R. Volo. Vis in eodem gradu quan- tum prsevales et intelligis secundum canonum sanctiones jugiter manere? R. Volo. Vis episcopo tuo ad cujus parochiam ordinandus es obediens et consentiens esse secundum justitiam et ministerium tuum. R. Volo. Vo- luntatem tuam bonam et rectam ad perfectionem sibi bene placitam Deus perducere dignetur. Tu7ic eo incli' nato, imponat manum S2ip>er captU ejus, et omnes presbyteri qui adsiint maims suas juxta mamun episcopi super caput illius teneant : et ille dei orationem sjiper eum, ' Martene, Feci. Fit. II. 146. ^ This hymn appears to have been introduced into this part of the Offices of the Western Church late in the eleventh century: Maskell, III. p. 211, note. Its composition has been attributed to St. Ambrose, but it is not claimed by his Benedictine editors. It may be assigned to Rhabanus Maurus, Abbot and Bishop, of the ninth century. Two metrical versions are given in our Ordinal : the first, or shorter \ ?rsion, probably made by Diydea, was added in 166 1. THE OCCASIONAL OFFICES. 44j Veni, Creator Spiritus, Mentes tuorum visita : Imple superna gratia Quse tu creasti pectora. Qui Paraclitus diceris, Donum Dei altissimi : Fons vivus, ignis, caritas, Et spiritalis unctio. Tu septiformis munere, Dextras Dei tu digitus : Tu rite promissum Patris, Sermone ditans guttura. Accende lumen sensibus, Infunde amorem cordibus : Infirma nostri corporis Virtute firmans perpetim. Hostem repellas longius, Pacemque dones prctinus : Ductore sic te prsvio Vitemus omne noxium Per te sciamus da Patrem, Noscamus atque Filium : Te utriusque Spiritum Credamus omni tempore. Sit laus Patri cum Filio, Sancto simul Paraclito : Nobisque mittat Filius Charisma Sancti Spiritus. The Hymn, 'Come, Holy Ghost, &.C' Amen. Deinde dicat episcopus totain niissani .... Antequam dicatur postcomimuiio, ponat episcopus matms siias super capita singitloruin, dicens :^ Accipe Spiritum Sanctum: quorum remiseris peccata, remittuntur eis : et quorum retinueris retenta erunt. 1 Brev. San, In die Peutecoslrs, ad ^ This second imposition of hands, Tertiani. Daniel, Thes. Hymnol. I. with the words, ' Accipite Spiritum aJ3' Sanctum, &c.,' appears not to be 446 THE OCCASIONAL OFFICES. Consecration of Bislwps. The Address^ ' Brother, fora'imuch as, &c.' The RxaDii- nation. The Oath ef Ca7ionical Obedience. Consecratio electi in Episcoputn^ Incipitconsecratio elect tin episcopiim, qticE est agenda die dominica., et nojt in aliafestivitate, antequam missa celebretiir. Ipse vera electus sacerdotalibus vestibiis induatur, prater casidam . . . . et duo com- provinciales episcopi deducant eum per jnanus coram metropolitano exaniinandieni .... T2itic dicat inety-opolitamis : Antiqua sanctorum patrum institutio docet et praecipit, ut is qui ad ordinem episcopatus eligitur, antea diligentissime examinetur cum omni caritate, de fide Sanctis Trinitatis, et interrogetur de diversis causis vel moribus, qua; huic regimini congruunt, et necessaria sunt retineri, secundum Apostoli dictum, manus cito nemini imposueris ; et ut etiam is qui ordinandus est antea erudiatur, qualiter sub hoc regimine constitu- tum oporteat conversari in ecclesia Dei, et ut irreprehensibiles sint etiam, qui ei manus ordinationis imponunt. Eadem itaque aucto- ritate, et prsecepto, iuterrogamus te, dilectissime frater, caritate sincera, si omnem prudentiam tuam, quantum tua capax est natura, divinas Scripturas sensibus accommodare volueris? Resp. Ita volo, ex toto corde, in omnibus obedire et consentire. Vis ea qute ex divinis Scripturis intelligis, plebem cui ordinandus es, et verbis docere et exemplis ? Resp. Volo. Vis traditiones orthodoxorum patrum, ac decretales sanctse apo- stolicas sedis constitutiones, veneranter suscipere, docere, atque servare .'' Resp. Volo. Vis sanctse Cantuariensi ecclesias et mihi, meisque successori^ bus subjectionem, et obedientiam per omnia exhibere, secundum canonicam auctoritatem, et decreta sanctorum pontificum .'' Resp. Volo. Tunc dicat pontifex : Profitere. Hie Icgat professioneni .... In Dei nomine. Amen. Ego N. talis ecclesia; electus, et a te, reverende pater, nomine N. Cantuariensis archiepiscope, totius Angliee primas, consecrandus antistes, tibi et earlier than the twelfth century : see Maskell, in. p. 220, note. Whitgift {Defence of tlie Annver to tiie Admoni- tion, Works, ed. P. S. L p. 489) thus explains the use of the words: 'The bi- shop by speaking these words doth not take upon him to give the Holy Ghost, no more than he doth to remit sins, when he pronounceth the remission of sins ; but by speaking these words of Christ, he doth show the principal duty of a minister, and assureth him of tie assistance of God's Holy Spiiit, if he labour in the same accordingly.' The American Office retains our form of words, ' Receive the Holy Ghost for the office and work of a Priest, &c.' ; but provides also another which may be used in its stead, ' Take thou authority to execute the Office of a Priest in the Church of God, now committed to thee by the imposition of our hands. And be thou a faithful dispenser, &c.' 1 Maskell, Mon. Rit. III. pp. 241 sqq. THE OCCASIONAL OFFICES. 447 sanctas Cantuariensi ecclesiae metropoliticce, tuisque successoribus in dicta ecclesia Cantuar. canonice substituendis, debitam et cano- nicam obedientiam, reverentiam, et subjectionem, me per omnia exhibiturum profiteer et promitto, secundum decreta Romanorum pontificum tuorumque jurium,^ et prsedictae sanctse Cantuar. ecclcsije adjutor ero ad defendendum, retinendum, et conservandum, salvo ordine meo : sic me Deus adjuvet, et sancta Dei evangelia. Et prasdicta omnia subscribendo propria manu confirmo.^ Ijtterrogatio. Vis mores tuos ab omni malo temperare, et quan- tum poteris, Domino adjuvante, ad omne bonum commutare ? Resp. Volo. Vis castitatem et sobrietatem, cum Dei auxilio, custodire et docere ? Resp. Volo. Vis semper esse divinis negotiis mancipatus, et a terrenis negotiis vel lucris turpibus esse alienus, quantum te humana fragilitas con- cesserit posse ? Resp. Volo. Vis humilitatem et patientiam in temetipso custodire, et alios similiter docere ? Resp. Volo. Pauperibus et peregrinis, omnibusque indigentibus, vis esse, propter nomen Domini, attabilis et misericors ? R. Volo. Tunc dicat ei pontifex : Hsec omnia et caetera bona tribuat tibi Dominus, et custodiat te, atque corroboret in omni bonitate. Amen. Interrogatio. Credis ....?' Credis etiam novi et veteris Testamenti, legis, et prpphetarum, et apostolorum, unum esse auctorem Deum ac Dominum omnipo- tentem ? Resp. Credo. Deinde cantor incipiat offichim misses de die .... usque ad tractiiin .... hiterini archicpiscopics .... accipiens vestimenta iiiduet emu {qui ordinandus est) cum saiidaliis, alba, stola, matiipulo, tunica, dalma- tica, et casula .... Et ascendat ad altare .... contains their scheme of revision of the Lectionary. For the Sunday First Lessons the present order is retained, commencing Isaiah in Advent, and Genesis on Septuagesima Sunday : after Trinity Sunday, additional chapters are introduced from the historical Books, including some from the Books of Chronicles; the seven- teenth and following Sundays are supplied with chapters from the Prophets ; Lessons are appointed for a twenty-seventh Sunday after Trinity, which are always to be read on the Sunday next before Advent. Another noticeable feature is the provision of a third series of First Lessons for Sundays, ' to be used either as alternative Lessons at the second Service, or at a third Serviced The Second Lesson for such third Service may be any chapter from the Gospels. The leading feature of the new arrangement is the Table of Second Lessons. The New Testament (except the Revelation) will be read through, once in the Morning and once in the Evening ; the Gospels being read in the Morning during the first half of the year, and at Evening Prayer during the latter half of the year ; while the Acts and the Epistles are read at Evening Prayer from January to June, and in the Morning from July to December. This Course ends at December i6 ; the remaining days are supplied by the Book of the Revelation. NOTE ON THE LECTIO NARY. 457 The number of Lessons taken from the Apocrypha is largely reduced ; four being appointed instead of twenty-six for Holyday^, and forty instead of one hundred and six for ordinary days. Thus, whatever may be the success of the effort, a work has been attempted the want of which has been felt since the beginning of the reign of Queen Elizabeth, and which was, during a portion of the time, supplied irregularly by the permission and encouragement given to individual Ministers to select chapters more suited than tiiose in tiie Calendar for the edification of their Parishioners. 4SS THE ORDER OF MORNING PRAYER. Sarum Portiforium. Revision of the Roman Breviary, by Quignon. Eftglish Revised Office. MATINS. MATINS. Sentences, Exhortation, In nomine. Confession, Absolution ; Pater noster. Pater noster. Our Father, Ave Maria. Ave Maria. Confiteor. Absolutio. Domine labia. Domine labia. Lord, open. Deus in adjutorium. Deus in adjutorium. God, make speed. Gloria Patri. Gloria Patri. Glory be. Alleluia, or Laus tibi. Halleluia, or Laus tibi. Praise ye the Lord, Invitator}', Invitatory, Ps. Venite. Ps. Venite. Ps. Venite. I2,or (S) 18 Psalms, OT?V/i 3 Psalms, with Psalms, iji course, with Antiphons, and Gloria Gloria after each Psalm. Gloryht, after each Psalm. ; after certain Psalms. Pater noster. Benedictions, and Benediction, and j, or 9 Lections, tvith 1st Lection, 0. T. 1st Lesson, 0. T, [ Responsory Anthems, (S) Te Deum. Te Deum, or LAUDS. Benedicite, 5 Psalms, among than (S) Jubilate, a>id Benedicite. Benediction, and Capitulum. 2d Lection, N. T. 2d Lesson, N. T. Hymn, Benediction, and 3d Lection, Homily. Te Deum, orPs. Miserere. LAUDS. 3 Psalms. 1 1 Bened ictus. Benedictus. Benedictus, c»r Jubilate, j Collect of the Day. Collect of the Day. Petitions, and (S) Collect for Peace. PRIME. PRIMR. Pater noster. Ave. Pater noster. Ave. Deus in adjutorium. Deus in adjutorium. Hymn. Hymn, 3 ^r (S) 9 Psalms. 3 Psalms. Symbolum Athanasii. Apost.c7r(S) Athan. Creed Athan. or Apost. Creed. Capitulum. Preces: — Kyrie eleison. Short Litany. Pater noster. Credo. Our Father. Versicular petitions. Versicular petitions. Confiteor. Collect of the Day. Absolutio. — for Peace. Collect for Grace. Collect for Grace. — for Grace. Petition for Peace. Intercessory Prayers. Benedicamus Domino. Thanksgiving. Deo gratias. Benediction. - - . _ 459 THE ORDER OF EVENING PRAYER. Sarum Portiforium. Revision of the Roman Brrjiary, by Qiugno7i. In nomine. Pater noster. Ave Maria, Deus in adjutorium. Gloria Patri. Alleluia, or Laus tibi. 5 Psalms. Capitulum. Hymn. Magnificat. Collect of the Day. Memoria de S. Maria. COMPLINE. Pater noster. Ave Maria. Deus in adjutorium. Hymn. 3 Psalms. Magnificat. English Revised Office. Sentences, Exhortation, Confession, Absolution ; Our Father. O Lord, open. O God, make speed. Glory be. Praise ye the Lord. Psalms, in course. 1st Lesson, O. T. Magnificat, or Ps. xcviii. Pater noster. Ave. Pater noster. Ave. Converte nos. Converte nos. Deus in adjutorium. Deus in adjutorium. Gloria Patri. Hymn. Alleluia, or Laus tibi. 4 Psnlms. 3 Psalms. Capitulum. 2d Lesson, N. T. Hymn. Nunc dimittis. Nunc dimittis. Nunc dimittis, ^rPs. Ixvii. Apost. Creed. Preces: — Kyrie eleison. Short Litany. Pater noster. Our Father. Ave Maria. Credo. Confiteor. Absolutio. Versicular petitions. Versicular petitions. Collect of the Day. Collect for Aid. Collect for Aid and Peace. — for Peace. — for the Peace of — for Aid. the Church. Benedicamus Domino. Deo gratias. Intercessory Prayers. Thanksgiving. Fidelium animae. Fidelium animas. Salve regina. Benedicamus Domino. Divinum auxilium ma- Benediction. Deo gratias. neat semper nobiscum. 46o COMPARATIVE VIEW Missa Ecdesice Sarisburiensis. The Prayer Book (1549). Ordinarium Miss/E : — The Preparatory Prayers, including Veni Creator, Coll. for Purity, Ps. xliii., Kyrie el., Pater nostcr, Confiteor, &c. : Introit {anthem), Officium ; Gloria in excelsis ; Collect of the Day, Epistle, Gradual, or Tractus, Gospel ; Nic. Creed; Offertorium ; Oblation [of the Elements for conse- cration] ; Sursum corda. Preface, with Tersanctus : Canon Miss^ :— The Oblation, and Prayer for the Church, Commemoration of the Living and the Dead. The Words of Institution, The Oblation [of the Consecrated Elements], 2d Commemoration of the Dead, The Lord's Prayer ; The Breaking of the Host, Agnus Dei ; Prayer of Access of the Priest, Pax, Priest's Communion ; Thanksgiving, Post-Communio [anthem), Ite missa est, or Benedicamus Domino. The Lord's Prayer, Collect for Purity, Introit (Fsalin) Lord, have mercy upon us ; Glory be to God on high. Collect of the Day, — for the King ; Epistle, Gospel, Nic. Creed, Sermon ; Exhortation, The Offertory, The Bread and Wine, with water set upon the Altar ; Lift up your hearts. Preface, with Tersanctus ; Prayer for the Church, — for the Living and the Dead, Invocation of the Holy Spirit, The Words of Institution, The Oblation, The Lord's Prayer j The Invitory, Confession, Absolution, The Comfortable Words Prayer of Hum': 'e Access, Communion, Post-Communion [antJum), Thanksgiving, Blessinij. 461 OF COMMUNION OFFICES. The Present English Prayer Book. The Avierica7i Prayer Bock. The Lord's Prayer, The Lord's Prayer, Collect for Purity, Collect for Purity, The Ten Commandments, with The Ten Commandments, Lord, have mercy. The Summary of the Law (Matt. xxii. 37—40); Collect for the King, Collect (the 2d at the end of the English Office), — of the Day ; Collect of the Day, Epistle, Epistle, Gospel, Gospel, Nic. Creed, Apost., or Nic. Creed, Sermon ; Sermon ; The Offertory, The Offertor)', The Bread and Wine placed upon Bread and \Vine placed upon the the Lord's Table ; Lord's Table, Prayer for the Church militant, Prayer for the Church militant, The Exhortation, The Invitory, Confession, Absolution, The Comfortable Words, Lift up your hearts. Preface, with Tersanctus ; Prayer of Humble Access, Prayer of Consecration, with Words of Institution ; Communion, The Lord's Prayer, Thanksgiving, Glory be to God on high, Blessine. the The Exhortation, The Invitory, Confession, Absolution, The Comfortable Words, Lift up your hearts, Prefice, with Tersanctus, Prayer of Humble Access ; Prayer of Consecration, with the Words of Institution, The Oblation, Invocation of the Hcly Spirit, with our first form of Post-Communion Prayer ; A Hymn sung ; Communion, The Lord's Prayer, Thanksgiving, Glory be to God on high, Blessing. TABLE OF DATES OF EVENTS CONNECTED WITH THE HISTORY .OF THE BOOK OF COMMON PRAYER. A.D. 325. The first General Council, at Nicaea : Nice7ie Creed. 381. Second General Council, at Constantinople: E7ilarged Nlcene Creed? 39S. Litanies at Constantinople. 431. Third General Council, at Ephesus : Ritbries of the Ordmal. 440. Leo I. (the Great), bishop of Rome : supposed to have arranged 1 Saeramentary, containing the Eucharistic Office of the Roman Church. The Gallican Liturgy supposed to be introduced into the British Churches. Marriage of the Clergy discountenanced. 451. Fourth General Council, at Chalcedon : recited the Nicene Creed and the enlarged Nieene Creed. 460. Mamertus, bishop of Vienne, appoints Litanies on the three Rogation Days. 492. Gelasius, bishop of Rome, arranges iht Saeramejitary. 526. The Festival of the Purification of the Virgiti Mary probably established, to supply the place of the abolished Liipercalia. 529. Monastic Rule of Benedict of Nursia. 530, 536, and 541. Edicts of Justinian supporting the Celibacy of the Clergy ; also the system of private patronage of ecclesiasticsil benefices. 549. The Tonsure becomes general among the Clergy of the West. 590. Gregory I. (the Great), bishop of Rome, arranges the Sacramen- tary ; appoints the sevenfold Litany. 597. Augustine, the Missionary from Rome, arrives in England. 675. Theodore, archbishop of Canterbury, arranges a Penitential, 721. Saxon translation of the Gospels. 731. 'Y^raivi\2i\xoxi oi V)'E\iP^'S> Ecclesiastical History. TABLE OF DATES. 463 A.D. 747. Council of Cloveshoo receives the Roman Marty rology, Litany days, and the Ember fasts : directs th it priests shall explain to the people the Lord's Prayer, and Creed, and the sacred words at Mass and in Baptism. 787. Second Nicene Council : establishes the adoration of images {■n-pocTKfJvriffis ti^itjtiktj), and determines that the Bread and Wine in the Eucharist are the very Body and Blood of Christ. 794. Age of Charlemagne : payment of Tithes, and Peter's Pence : publication of the Donation of Constantine : advance of thii doctrine of Transubstantiation. 796. Council at Friuli asserts the double procession of the Holy Ghost : " Filioque " added to the Nicene Creed. 800. Prayers to the Virgin Mary and other Saints have become common : the Invocations of Saints a-tlded to the Litany. 829 — 836. The False Decretals published. 831. The doctrine of Transubstantiation defined by Paschasius Radbert; opposed by Rabanus Maurus, and by Ratramn. 880. Saxon version of the Psalms by Alfred. 950. DuNSTAN enforces the Benedictine Rule, and the Celibacy of the Clergy. loSo. The Brmiary mentioned in Micrologits. 1085. Osmund, bishop of Sarum, revises the Service Books : Use oj Sarum. 1 106. Ihe c\i5iom.oi elei'afing the Host had now become prevalent in the West : also of administering to communicants the Bread dipped in Wine, or sometimes the Bread alone. 1 140. The Festival of the Immaatlate Conception of the Virgin Mary vcAxo- duced : The Canon Law introduced into England : the doctrine of Seven Sacraments established by the Schoolmen : the adora- tion of the Host, and multiplication of Altars — the cortjcquence of the doctrine of Transubstantiation. 1 1 52. Synod of Kells, in Ireland, receives the Roman Missal. 1 164. The doctrine of Penance and Indulgences taught by Peter Lombard (Master of the Sentences). The Constitutions of ClareRGon. 121 5. Transubstantiation declared to be an article of faith, by the Fourth Lateran Council. 1226. The practice of administering the Communion in one kind becomes general. 1229. Rise of the Inquisition. 1340. Early English translations of Scripture. Rolle, of Hampole. 1360. John Wyckliffe (died 1384). 1400. The Prymer in English. 1414. The Use of St. Pauts discontinued. 1441. Invention of the art of Printing. 4^4 APPEimiX. A.D. 1483. Liber Festivalis. 1505. Martin Luther enters an Augustinian Monastery at Erfurt. 1516. Erasmus publishes the Greek Testament, with a Latin translation. An amended edition of the Sarum Breviary. 1521. Henry VIII. styled 'Defender of the Faith' by Pope Leo X., for his book against Luther. 1526. Tyndale's English translation of the New Testament. 1530. The Confession of Augsburg, drawn up by MelancthON. 77^1? Mirror of our Lady. Marshall's Primer. 1531. Luther's Nuremberg Form of Service. Revision of the Sarum Breviary. 1533. Cranmer, Archbishop of Canterbury. Revision of the Sarum Missal. 1534. The Papal Supremacy abrogated by Parliament. Luther's translation of the Bible. English Psalters printed. Convocation request an English Bible to be authorized. 1535. IVIarshall's Primer (the first of Dr. Burton's Three Primers). Coverdale's Bible, 1536. The X. Articles about Religion. Revision of the Roman Breviary by Cardinal Quignonius. A Bible ordered to be set up in some convenient place in every church. 1537. 77^1? Institution of a Christian Mati (the Bishop's Book). Matthewe's English Bible, by John Rogers, partly from Tyndale and Coverdale. Culminating point of the Reformation under Henry VIII. «53S. English Epistles and Gospels printed. J539. Act of the Six Articles. Bishop Hilsey's Primer (the second of Dr. Burton's), Cranmer's, or the Great Bible ; also Taverner's Bible published. 1540. The Society of Jesus formally established by Pope Paul HI. 1 541. The Bible * of the largest and greatest volume ' ordered to be placed in every church. 1542. Bishops appointed to examine the translations of the Bible. Revision of the Service Books. The Use of Sarum to be observed throughout the Province of Canterbury. 1543. Committee of Convocation to examine the Service Books. A chapter ordered to be read after Te Deum and Magnificat on every Sunday and holyday. A necessary Doctrine and Erudition for atty Cliristen Man (the King's Book). Archbishop Hermann's Book of Reformation of Doctrine, Cere- monies and Discipline, published in German. 1544. 'June. — The Litany in English. 1545. King Henry's Primer (the third of Dr. Burton's). Archbishop Hermann's Simplex ac pta Deliberatw, in Latin. TABLE OF DATES. 46: A.D. ' 1546. First Session of the Council of Trent. Proclamation against Tyndal's and Coverdale's Bible. The Orariutn. 1547. Jan. 28. — Accession of Edward VI. July. — The whole Bible in English, and the Paraphrase of Erasmi!';, ordered to be set up in churches. First Book of Homilies. Royal Visitation, and Injunctions. October. — Hermann's Constiltation, in English. November. — Peter Martyr, in England. The King's Primer (1545) reprinted. December. — Communion in both kinds approved by Convocation, and sanctioned by Parliament. 1548. March 8. — The Order of the Cominunion. May. — The Augsburg Interim, succeeded in the same year by the T^eipsic Interim. Jucy. — Cranmer's Catechism. Octobet .—LiASKl in England for six months. Calvin's Letter to the Protector Somerset. November. — The First Prayer Book discussed by Convocation : a Committee appointed to compile an Ordinal. An English trans- lation of the Book of Ratramn, or Bertram, on the Lord's Supper. 1549. January. — ^The First Act of Uniformity {Stat. 2 & 3 Edw. VI. c. i.) April. — Bucer and Fagius arrive m England. Ju7ie 9 (Whitsun Day). — The first Prayer Book used. Latin version by Ales. Noveinber. — The old Service Books ordered to be destroyed. 1551. Revision of the Prayer Book : a Commission to prepare Ecclesiastical Laws. Jan. 5. — Bucer's Cefisura. 7. — Martyr's Letter concerning alterations in the Prayer Book. Feb. 23. — The Liturgia Peregi-inorum, or Strasbur^ Service, pub- lished by Pollanus, in Latin and French. 28. — Death of Bucer. October 11. — Decree of the Council of Trent on the Lord's Supper. 16. — The Protector Somerset committed to the Tower. 1552. April. — The Second Act of Uniformity [Stat.^ and 6 Edw. VI. c. i.) The XLII. Articles. September 27. — Order to Grafton not to issue the new Prayer Books. October 27. — Order of Council to add the Declaratioti about kruelmg at Communion. November. — The Second Prayer Book used. The Reformatio Legum Ecclesiasticarufn. 1553. March 6. — A reformed Primer (in Liturgies and Documents of Edvj. VI. ed. Park. Soc). H H 466 APPENDIX. A.D. 1553. March 25. — Poynet's Catechism. July 6. — Accession of Mary. '555- Troubles at Frankfort. 1558. November 17. — Accession of Elizabeth. December. — Two editions of the Litany published. A Committee of Divines at Sir T. Smith's house. 1559. March. — A Conference at Westminster. A Primer, of the form of that of 1545. April 28. — The Third Act of Uniformity {Stat. I Eliz. c. 2). June 24. — The revised Prayer Book to be used. Confession des Eglises Re/ortnees de France, dra\vn up by a Synod at Paris. 1560. The Orariiim. Haddon's Latin Prayer Book. The Irish Act of Uniformity authorizes the Prayer Book m Latin. The Geneva Bible. 1562. Jewel's Apology. 1563. The XXXIX. Articles. Nowell's Catechism, sanctioned by Convocation. The Second Book of Homilies. Close of the Council of Trent. 1564. The Preces Privates. Disputes about Vestments. The English Nonconformists called Puritans. 1565. The 'Advertisements' of Elizabeth, enforcing Uniformity. 1566. The Catechism of the Council of Trent. Private meetings of London Clerg}', ejected for refusing to comply with the Advertisements. 1568. The Bishops' Bible, a corrected edition of the Great Bible. The Roman Breviary, settled by Pope Pius V. 1570. Bull of Pius V. excommunicating Elizabeth. 1571. Proposal to reform some things in the Prayer Book. The XXXIX. Articles settled in their present form, subscribed by Convocation : Subscription of the Clergy required by Act of Parliament. Latin Version of the Prayer Book. 1572. The 'Admonition to the Pa}-lia>nent.' August 24 (night of St. Bartholomew). — Ma-sacre of French Pro- testants. 1574. ' The Troubles begun at Frankfort' published. 1575. The Family of Lorje. 1576. Puritan Calendar. 1577. Suppression of Prophesyings. Archbishop Grindal sequestered, and conhned to his house, for lack of"zeal against Nonconformists. Presbyterianism prevails in Scotland. TABLE OF DATES. 467 A.D. 1577. Bullinger's Decades of Sermons. 157S. Puritan edition of the Prayer Book. 1592. Legal establishment of Presbyterianism in Scotland. 1595. Index Tridentimts (list of Books prohibited). Predestinarian controversy at Cambridge. November 20. — The Lambeth Articles. 1598. The Edict of Nantes. 1603. March 2if. — Accession of James I. The Millenary Petition. 1604. yamiary 14, 16, 18. — The Conference at Hampton Court March 5. — Proclamation for Uniformity. Changes in the Prayer Book ordered as explanations. The (141) Canons receive the Royal Assent : collected by Bancroft out of Articles, Injunctions, and SjTiodical Acts, put forth in the reigns of Edward VI. and Elizabeth, particularly in 157 1 and 1597. 1605. The Gunpowder Plot. 1607. Revision of the English Bible commenced. 1609. The Douay version of the Bible. 161 1. The present authorized English Translation of the Bible printed. i6i8. The Book 0/ Sports, a Proclamation for amusements on the Lord's Day. 1625. March 27. — Accession of Charles I. 1633. The Booh 0/ Sports reissutd. 1637. The Prayer Book for Scotland. 1638. The General Assembly at Glasgow rescinds all that had been esta- blished since 1605, viz. Episcopacy, the Articles of Perth, the Canons, and the Common Prayer. The Covenant signed in Edinburgh. 1640. The Long Parliament meets. 1641. Committee of the Lords on Church Reform. 1643. The Westminster Assembly of Divines nominated by Parliament. 1645. The Book of Common Prayer suppressed by Ordinance of Parliament. The Westminster Assembly issue a Directoiy for Worship, a Confes' sion of Faith, and a Larger and Shorter Catechism. ibbo. May 29. — Restoration of King Charles II. October. — Roj-al Declaration on Ecclesiastical affairs. 1 66 1. April 15 — Ju-ly 24. — The Savoy Conference. May 8. — Meeting of Convocation. June 10. — Commission to Convocation to revise the Prayer Book December 20. — The re^^sed Book subscribed by Convocation. 1662. February 24. — The revised Book approved by the Iving in Council. April le. — The Act of Uniformity {Stat. 14 Carol. IL) passed the House of Lords : May 8. — Passed the Commons : May 19. — Received the Royal Assent. IT II 2 ■4.tt> AFPENDIX. A.D. 1662. August 24. — ^The revised Book of Common Prayer came into legal use : November II. — Was adopted by the Irish Convocation. 1663. January 5. — The Sealed Books: standard copies of the Prayer Book, corrected in MS., and certified under the Great SeaL 1666. June 18. — The Irish Act of Uniformity. 1669. Ineffectual proposals for toleration and comprehension of Noncor- formists. 1685. February 6. — Accession of James II. October 22. — Revocation of the Edict of Nantes by Louis XIV. 1688. Dece?/iber 11. — Abdication of James II. 1689. February 13. — William and Mary, King and Queen. Commission to revise the Prayer Book. The Presbyterian Church in Scotland estabUshed by Law. 1691. The Nonjurors. 1752, Revised Calendar, authorized by StaL 24 Geo. II. c. 23. September 14 immediately followed September 2. 1772. Petition to Parliament to abolish bubscription to the XXXIX- Articles. 1776. The United States of America declared independent. 1785. Dr. Seabury consecrated by five Scotch Bishops for the American Episcopal Church. 1785 — 1789. Revision of the Prayer Book by the American Church. 1859. January 17. — Royal Warrant to discontinue tlie use of the Forms of Prayer for N'ov. 5, Ja?t. 30, and May 29. 1863. The English Prayer Book adopted by the Episcopal Church in Scotland. 1867. Royal Commission on Ritual. 1870. Revised Lectionaiy. INDEX. INDEX. Absolution, the Mediaeval form of, 194; in the Daily Prayer, 208, 210; in the Communion office, 354 ; in the Order for the Visita- tion of the Sick (the declarative form), 156, 417, 418 ; only pro- nounced by a priest, 210. Acolyte, 440, n. Adults, Office of Baptism of (1661), 139. 394- Advent, commencement of the eccle- siastical year, 270 ; Collects for, 271 ; Sunday next before, 299, n. Advertisements (1564), 201. Ageftda, 306, «.; 419, n. Albe, 200, It. Albis, Dominica in, 287. Ales, or Alane (Alexander), his Latin version of the ' Order of Communion' (154S), 67; and of the Prayer Book (1549), 68. All Saints, the festival of, 304. Alms, 350. Altars, removal of, 32; Elizabeth's Injunctions about, 61. Alterations in the Prayer Book (1552), 27; (1559), 59; (1604), 92; proposed (1641), 99; (1661), 137; attempted (1689), 146. Amen, 211. American Prayer Book, 162. Anaphora, 306, n. Andrew (St.), 301. Angelical hymn, 323, 361. Anglo-Saxon version of the Apostles' Creed, 233. Annunciation of the Blessed Virgin Mary, 302. Anointing the Sick, form of (1549), 4i9. ''- Anthems, used in precessions, 01 litanies, 251. Antiphonarium, 9, 10. Apocrypha, the, 219, 454. Apostles' Creed, 233 ; repeated in- audibly in the Service of the Hours, 231 ; see Creed. Apostolical, or Irvingite Prayer Book, 166. Apostolus, the Book of the Epistles, 10. Ascension, the festival of the, 291. Asli-Wednesday, caput jejtmii, 280; the Commination, special Service on, 436 ; the blessing of ashes on, 437- Athanasian Creed, 235 ; sung at Prime, 231 ; proposal to explain the condemning clauses (1689), 147. Augustine (the missionary), his Ritual, 2. B. Banns of Marriage, 406. Baptism, Public, the Medieval Office, 370 ; the Reformed Office, indebted, through Hermann's Consul- tation, to Luther, 371; solemn times of, ib. ; administered after the Second Lesson, 372 ; Sponsors, 123, 372 ; the de- mands addressed to them, 377 : the charge to them, 383; the Font, the place of Baptism, 204, 372; exorcism precedirg, 374, n. ; ^72 INDEX. baptism, Public, consecration of the water, 378 ; manner of Administration, 380; Justin Martyr's account of, 380, n. ; 39S> «• '■> ceremonies following, 382 ; ceremonies opposed by Bucer, 45. 379 ; the sign of the Cross, 382 ; Dr Burgess's explanation of it, 385, n. ; -egeneration in, 1 24, 382, n ; undoubted salvation of baptized infants, 384 ; regarded as sin- ful by Baxter, 141. baptism, hi Private Houses, the Mediaeval Rubrics, 385 ; Hermann's ConstUtation, 3S7 ; allowed in cases of necessity, 45. 3S9; disliked by the Presbyterians, 124 ; by a lawful minister (1604), 388; Service to be used, 389 ; completion of the Service in Church, commonly called Christening, 392 ; inquiry to be made whether the Private Baptism has been rightly administered, and by whom, 390 ; if by an unauthorized person, 391 ; by a layman, irregular, but how far legally valid, 391, n., 426 ; proposals about it (1689), 153. Baptism o{ Adults (1661), 134; the Office for, 394 ; its variations from the Office of Infant Baptism, 395- Basil (St.), Liturgy- of, 307, n. ; nocturnal Service, 216, n. ; prayers at Prime, 191, «• ; Doxology, 214, «. ; Thanksgiving, 361, n. Baxter (Richard), takes a leading part in bringing forward objections to the Prayer Book (1661), I15 ; his ' Reformation of the Liturgy,' 132 : the 'Petition for Peace,' //'. ; his 'Rejoinder' to the Bishops, 133 ; alleges eight particulars from the Prayer Book as sinful, 133, n. Bell, rung at a death and a burial, 430, n. Benediction, upon the Lections at Matins, 183 sqq. ; Episcopal, in the Mas-s, 331, «. ; Mediseval concluding Forms. 362, n. , 363, n. ; at a Marriage, 41 1 sqq. ; in Hermann's Consultation, 363, n. ; the English Form, 362 ; precatoiy (z Cor. xiii. 14), 246; for the Sick, 419. Benedicite, 225. £e7ied ictus, 227. Bible, how read in the Mediaeval Lections, 183, 218 ; a more continuous reading at- tempted by Cardinal Quignon (1536), 28. Bible in English, set up in churches, 19 ; publicly read, 20; price of, 19, n. Bibliotheca, 9. Bidding of the Beads, 1 71 ; the Bid- ding Prayer, ib. Blessing, forms of, 363. Blessing of cramp-rings, 284, n. Blessing of the marriage-ring, 410. ' Bonere and buxom, ' 409, n. ' Book of Common Order, ' Knox's, 82, 94. ' Book of Discipline' (Puritan), 85. ' Book of the Form of Common Prayers ' (Puritan), 85. Book of Common Prayer, the Com- pilers of, 26, n. ; the First of Edward VI. (1549). 25; accused of Lutheranism, 29 ; its differences from the present Prayer Book, 27 ; the Second of Edward VI. (1552), 34; doctrinal alteration concerning the presence of Christ in the Eucharist, 36; the revision under Elizabeth, (1559), 57; the r'»vision after the ITamptoD Court- Conference (1604), 91 the last revision by Convocation after the Savoy Confer- '.^a (1661). 135. Books of Priv>:.te Devotion, 77. // DEX. 473 Boston Prayer Book (Socinian), 164. Bowing at the name of Jesus, 232. Bramhat.L (Archbp.), his form of Letters of Orders, 158. Bread, for the Holy Communion, 364- Breviary, the, 13 ; the Roman, reformed by Cardi- nal Quignon, 28 ; called Poftiforium in England, 13; revision of the Sarum {1542), 19. Bridget (St.), the xv. Oes of, 17. British Church, Liturgyofthe, 1,321. BUCER (Martin), his opinion asked of the First Prayer Book, 33 ; his Censura, 44 ; thought Service in choir antichristian, 198 ; not the author of .the Baptismal Office, 46 ; disliked the consecration of the water in Baptism, 45, 379. BuLLlNGER (Henry), his doctrinal influence upon the Reformation in England under Henry VlH. and Edward VI., 47; his Decades of Sermons translated into English in the reign of Elizabeth, 47, and note. Burial of the Dead, the Mediaeval Offices, 423 ; the Ser^'ice (1549), 424 ; Communion at, 74, 425 ; the Office not to be used in certain cases, 426 ; earth cast upon the corpse, 429, 432; bell to be rung, 430, n. ; 'Fall from thee,' meaning of the phrase, 4-9, n. ; review of the Office, 430. Calendar, commission to amend the, {1561), 65 ; names of saints re- tained, 66, 71. Calvin, endeavours to promote the English Reformation, 48 ; his Director)' for Divine Service, ib. Candles on the Communion Table, 202. Canonical Hours, the, 2. Canonization, 304, «. Catwn Missa, 327. Cantare Missam, 215, n. Canticles, the, 222, 247. Capitidum, the Little Chapter, 188, 192, 193, 226. Caput Jejtoiii, 280 ; see Ash- Wed- nesday. Catechism, the, 397 ; Poynet's, 399; Nowell's, 400 ; numerous Catechisms in the reigns of Edward and Eliza- beth, 400, 71. Catechizing ordered before the Re- formation, 397. Cateckut)ten, 370. Ceremonies, proposed to be abolislned (J641), 99. Ceremonies, rubrical directions, 196. Chancels, 204. Chari.es I. wishes to introduce the Prayer Book into Scotland, 94- Chari.es II., his declaration from Breda, 108 ; conceniing ecclesi- astical affairs, 112; his warrant for the Conference at the Savov, "3- Cheke (Sir John), his Latin Ver- sion of the Prayer Book, 68. Chimere, 200, ;/. Choir, Service in the, 198. Chrism, 371. Chris7nalia, 403, ?i. Chrisom, the, 382, n. Christening, or completion of the Service of Private Baptism in church, 3S9. Christmas, Mediaeval Offices for, 272 ; two Comm.unions (1549), ib.; Proper Psalms and Lessons, 273; . the Services between Christmas and Epiphany, 277. Chrysostom (Saint), Liturg}' of, 308; Prayer of, 246. Churching of Women, 433. Church >Iilitant in earth, 351, n. Circumcision, the festival of the. 275. Clarke (Dr. .Samuel), his Refoi ined Prayer Book, 164, CoUecta, 306, n. Collects, the, 270; antiquity of, 27 1 ; +74 INDEX, Collects, the, concluding phrases of, 270, n. ; in the Morning and Evening Prayer, 241 ; for Peace, 241, 248 ; for Grace, 190, 241 ; for Aid against all Perils, 195, 246 ; for the King, in the Communion Office, 349 ; foi Saints' da)'s, 300. Comes, the Book of the Epistles, 10, 269. Commandments, the Ten, 348 ; Medieval versions of, 14; division of, 348, n. ; ordered to be set up in churches, 204. Commemoration of Benefactors, 74- Commemorations, 218, «. Commendation of souls, 423 ; of the body to the ground, 429 ; or to the deep, 432, m. Commination, the Service on Ash- Wednesday, 436 ; ordered by Grindal, four times a year besides Ash-Wednes- day, 436 n. desired by Bucer to be used more frequently, 46 ; proposals (16S9), 157. Commissioners, to compile the Eng- lish Offices, 23, 26 ; to compile the Ordinal, 3 1 ; to revise the Prayer Book, 34, 57, 91 ; for the attempted revision (l 689), 145 ; their report supposed to be lost, 146, n. ; abstract of their proposals, 146. Committee on Church Reform ( 1 641 ), Common Prayer in English, 25 (see Book of Common Prayer) ; in Latin (see Latin Prayer Book). Communicants, three 'he least num- ber of, 364, 421 ; Communio, the anthem, 335. Communion, the Holy, 305 ; administered in both kinds, 22 ; the ' Order of the Communion ' in English, added to the Latm Mass (1548), 23, 336; the Office in Edward's First Prayer Book, 339 ; Communion, the Holy, the present Office, 346 ; sum- mary of, 365 ; arrangement of the prayers, 355, 368; the Ten Commandments in- serted (1552), 348 ; the Collects for the King, 349 ; oblations, 350 ; Prayer for the Church militant, 349; the Preface, 354 ; the Prayer of Consecration, 356 ; the Presence of c!hrist, 357, n. ; position of the priest, 348, 356, n. ; the administration, 358 ; notice to be given, 352 ; the Office to be begun, without proceeding to Communion, 197, 363; objected to by the Puritans, I16 ; at a Marriage, 414 ; of the Sick, 420 ; with reserved Elements (1549), 420 ; at a Burial, 74, 425 ; Spiritual Communion, 422 ; comparative view of Commu- nion Offices, 460 ; (see Eucharist, Liturgy). Communion Table, position of the, 347; lights on the, 202 ; to be decently covered, 204. Compline, the Service at, 193. Comprehension of Dissenters pro- posed (1668), 144. Concessions, proposed (1641), 99 ; of the Bishops at the Savoy Conference (1661), 129. ConferenceatHampton Court (1604), 88; at the Savoy (1661), 1 13. Confession, the Mediaeval form of, 194, 353 ; the reformed, 207, 209 ; in theCommunion Office, formed from Hermann's Consulta- tion, 337, 353 ; private and special, 417. Confirmation, the Order of, 401 ; in the Greek Church, 402, n. ; in the Sarum Pontifical, 402 ; • ceremonies letained (lS49)» 403; INDEX. 475 Confirmatton, examination at the time of, 404, n.; the present Office, 404 ; meaning of the Rite, 405 ; not a sacrament, 401. Consecration of the Elements in the Lord's Supper, 356 ; second, of additional Elements, 151, 359 ; of the water in Baptism, 378 ; of churches, 1 70 ; of a Bishop, 446. Constantinopolitan Creed, 229, -34- Consuetiidmartum, 10. Cope, 200, n. Covenant, the Solemn League and, loi. CovERDALE, translates into Latin and German the ' Order of the Communion' (1548), 67. Cramp-rings, blessing of, 284, n. Credence table, 99, n., 203, n. Creed, symboluni, 228 ; traces of early Creeds, ib., 233, «. ; of Tertullian, 229 ; of Ruffinus of Aquileia, 229 ; the Apostles', 229, 233 ; Anglo-Saxon, 233 ; Nicene, 229, 234 ; Constantinopolitan, ib.; Athanasian, 147, 163, 229, 235; the clause affirming the proces- sion of the Holy Ghost from the Son, ^ Filioqite,' 151, 235. '^-J use of the Creed in the Public Sei-vice, 230 ; the Apostles', said privately in the Service of the Hours, 231; the Nicene, used in the Liturgy by Peter of Antioch, 230 ; and received into the Roman Mass, ib.; the Athanasian, sung at Prime, 231; the present use, ib. ; ceremonies in repeating the Creed ; turning to the east ; bowing at the name of Jesus, 232. Cross, the Sign of the, used by the early Christians, 382, ;/.; in Baptism, 3^2 ; Cross, the Sign of the, Dr. Burgess's explanation of, 385, ''■; , ^„ the Commissioners (1689), 153. Cross on the Communion Table, 203, n. D. Daily Prayer, the, 196 ; the accustomed place of, 198 ; commenced with the Lord's Prayer (1549), 211 ; formed from the Offices in the . Breviaiy, 181. Deacon's Collection of Devotions (Nonjuror), 161. Deacons, Ordination of, 44 1 ; should not officiate at a mar- riage, 414. Dead, prayers for the, in the Canon of the Mass, 330 ; the Office for the, 423, n. ; Bucer's strictures upon, 45, 3fl, «. ; Commemorations of the, 74. Decalogue, in Communion Office, 348. . Declaration of Charles II. from Breda, 108 ; and concerning ec- clesiastical affairs, 112; about kneeling at Communion, 38, 60, 100, 122, 139, 365. Deprecations of the Litany, 258. Description of the Prayer Book, from the Troubles at Frankfort, 80. Detis omnium, 195, n. Directory, the, established by ordi- nance of Farliament, loi ; an abstract of, 104. Dirge, or Dirige, 423, n. Divine Office, the, 13. Domine ne in ira, 195, n. Dominica vacantes, 297, n. Dominiciis, Do?ninica!is, 182, n. Doniinictim, 306, 71. Doxology, added to the Lord's Prayer, 213 : Gloria Patri, 213, «. ; repeated at the end of every Psalm, 217. Gloria in Excel sis, 361. Dryander's Latin translation of the Prayer Book, 68. 476 INDEX. Dunkirk Prayer Book (SociniaiT> 164. DuREL (John), his French and Latin Versions of the Prayer Book, 143. Easter, disputes about the time of celebration of, 286 ; a solemn time of Baptism, 371 ; the proper anthems, 287 ; Psalms and Lessons, 289 ; the Octave of, Dotiiinica in Alius, 287 ; the Eve of, 284. Edward VL, Reformation under, 21 ; Order of Communion (1548), 23, 336 ; First Prayer Book (1549), 25 ; Ordinal (1550), 31 ; Second Prayer Book (1552), 35; Royal Visitation (1549), 29 ; Injunctions (1547), 202 ; (1549), 29, 202 ; Letter to destroy the old Ser- vice Books (1549), 30. Elizabeth (Queen), first steps to recover the Reformation, 54 ; Litany in the Royal Chapel (1558), ''^•; revision of the Prayer Book, 57 ; divines overruled by the Court, 58; alterations made in the Prayer Book, 59 ; the Prayer Book in Ireland, 63 ; Injunctions (1559), 61 ; Advertisements (1564), 201 ; ceremonies retained by, 203. Ember days, the, 264. English expositions of the Creed, &c., 14. 'EWKATjo-iy, 343, 356. Epiphany, the festival of the, 276 ; Collects for Sundays after the, 277; Sixth Sunday after the, 278. Epistles and Gospels, generally re- tained from the Missal, 269. Epistolarium, lO. Espousals, anciently preceded mar- riage, 408, 71. ; the Mediaeval Service, 408 ; Espousals, tokens of spousage, 409 ; see Matrimony. Eucharist {%tQ Liturgy, Communion), the principal Christian service, 305; . ancient names of the, 306, n. ; described by Justin Martyr, 306 ; reservation of, 72, 420 ; reserve in speaking of, 306, «. ; presence of Christ in the, 36, 357- Evangeliarium, or Evangelistarium, TO. Evening Prayer, formed from the Offices of Vespers and Compline, 181, 192, 247, 459. Excommunication, 346. Exhortation, in the Daily Service, 205, 207, 209 ; in the Communion Office, 351 ; in the Visitation of the Sick, 416. Expectation week, 292. Exorcism, before Baptism (1549), 374. «• Exorcist, 440, 11. Extreme Unction, 418. ' Fall from God,' meaning of the phrase in the Burial Service, 429, n. ' Farsed,'interpolatedHymns,323, w. Feria, the ecclesiastical use of the word, 182, n. Festivals, concurrence of, 221. /}7/f^«^, in theNicene Creed, 235, «. Fire of London, Form of Prayer for the, 170. Font, the place of Baptism, 204, «., 372- change of water in the, 373. Foreigners in England, 34 ; their influence, 41. Frankfort, troubles at, 53 ; description of the English Prayei Book, 80. French translation of the Prayer Book, 40, 143 ; Marot's metrical version of '.he Psalms, 175. INDEX. ^11 Gallican Liturgy, i, 320. GELASiUb (i'ope), his Sacramentary, 10. Gloria in Excelsis, 323, 361. Gloria Patri, 213 ; added to the Psalms, 217. Good Friday, 283. ' Gossips,' the meaning of, 370, n. 'Gracious,' appUed to the Sove- reign, 60. Gradale, or Graduale, 9 ; the anthem so called, 324. Greek Church, Liturgy of, 307; Litany of, 256 ; Creed, 234 ; Gloria Patri, 213, n.; Gloria in Excelsis, 223, n., 362. Greek version of the Athanasian Creed, 237 ; of tlie Prayer Book, 143, «. Gregory (the Great, Pope), decides in favour of a national ritual, 3 ; arranged a Sacramentary, 10 ; inserted a clause into the Canon, , 328, n.; joined the Lord's Prayer to the Canon, 331, n. Grindal (Archbp. of York), ordered the Morning Prayer, Litany, and Communion Office to be said continuously, 254. ordered the Commination on three Sundays, 436, n. G"EST, appointed to revise the Liturgy (1559), 57. H. Haddon (Walter), his Latin translation of the Prayer Book (1560), 62, 70 ; used in Irelano, 64; retains the reservation of the elements, 72. Hallelujah, 11^. Hampton Court, Conference at, 88. 'Healing,' Form of Prayer at the ceremony of, 169. Henry VIH., Reformation under, 18.; Henry VIIL, Primer of, 15 ; English Litany (1 544), 20. Hermann (Archbishop of Cologne), his Consultation, 43, w. ; supplied matter to the English Communion Office, 23, 337 sqq.; to the Baptismal Office, 371 ; to the Litany, 258. Hilsey's Primer, 16. Historia, 195, n. Holy Gh»st, procession of the, 235 ; sevenfold gifts of, 402. Holy loaf, the, 341, n. Holy Table ; see Communion Table. Holy Thursday, 291 ; see Ascen- sion. Holy Week, 282. Homiliarius, 9. Hooper (Bishop of Gloucester), caused the Oath of Supremacy to be amended, 31, n. ; his troubles about Vestments, 33- Horn, 13. Hours, the Canonical, 12 ; of the Blessed Virgin, 13. Hymnariuni, II. Hymns, Latin Metrical, 173 ; translated into English, 1 74 ; into German by Luther, ib. Immersion in Baptism, 380. Imposition of hands, in Confirma- tion, 402 ; in Ordination, 450 ; repeated in the Ordination 01 Priests (Mediaeval), 445. Innocents, the. 273. Intercessions of the Litany, 259. Interim, the, 48. Introit, the, 269. Invitatory, the, 182, 214. Invocation of samts in the Litany, 252; of the Holy Ghost upon the elements in the Lord's Sup- per, 357- * Invocavit,' the first Sunday in Lent, 281, «. 470 INDEX. Ireland, the Roman Missal adopted in, 6 ; the Praver Book for(i55i), 38, 63; ' . and in Latin, 39, 64, 75 ; the revised Prayer Book ac- cepted by the Convocation (1662) ; and enjoined by Par- liament (1666), 142. Irish version of the Prayer Book, 93- . Irving-ite Prayer Rook, 166. J- James (St.), the Litnrgy of, 307, n. James I., his revision of the Prayer Book, 88 ; endeavours to intro- duce it into Scotland, 94. John (St. the Evangelist), 274. John (St. the Baptist), 301. Jubilate Deo, 227. ' yiidica, ' the fifth Sunday in Lent, 282, n. Justin Martyr, his account of the Christian Ser- vice, 306; of Baptism, 3S0, «. K. Kneeling at Communion, the De- claration about, 38, 60, 122, 139, 152, 365- Knox (John), ministers to the Eng- lish exiles at Franktort, 53 ; his description of the Book of Common Prayer, So ; his ' Book of Common Order,' 82, 94. Kjyrte eleison, the Litany, 239, 250. L. " Latare,'' the fourth Sunday in Lent, 2S2, n, Laski, or Lasco (John a), his form of Service, 51. Latin Prayer Book, in colleges, 26, «., 70; in Ireland, 39, 64, 75 ; translated by Ales, or Alane, 68 ; by Haddon, after Ales. 70; Latin Prayer Book, a more correct version (1571), 76; by Durel (1670), by Parsell, and by Bright and Medd (1865), 143 11. Laud (Archbishop), wrongly ac- cused of making changes in the Prayer Book, 97 ; assists in preparing the Prayer Book for Scotland (1637), 95. Lauds, the Service at. 187. Laymen, licensed to read the Service (1559), 210, 71.; Baptism by, legal, 392, n., 426 ; but disallowed by the Church of England, 388; Mediceval Rubrics about, 385. Leetionarius, 9, lO. Lections, in the Breviary, 183, 218 improved by Quignon, 28 219, n. Legenda, LegendariuSy 9. Lent, antiquity of the fast, 280 ; its duration, ib. ; the Litany said daily 'during, 253; the Sundays before, 278. Leo (the Great, Pope), inserted a passage in the Canon, 329, «. Lessons, the, 217, 456 ; mentioned by Justin, 218; Lessons, the First, on week days, 219; on Sundays, 220 ; on Holy Days, 220 ; on concurrent Festi- vals, 221 ; Apocryphal, 219 ; Lessons, the Second, 222, 226, 456. Lights upon the Communion Table, 202. Litany, the, 249 ; form of, in the Apostolical Constitutions, 249 , of the Greek Church, 256 ; of the Anglo-Saxon Church, 254; joined with processions, 250 ; frequent repetition of Kyrie eleison, or anthems, 250 ; or psalmody, and collects, 251 ; appointed by Ma- mertus on the rogation days, ib. ; by Gregory the Great on St. Mark's day, 252 ; invocation of Saints, ib. ; said during Lent, 253. Litany, the, in English, in the Prymer, 15 ; for public use (1544), 20; some phrase* taken from Wtx- xaa.i\n's C onsul-.atwn, 258; disliked INDEX. 479 by the Presbyterians, Ii6; said before Hi^h Mass (1547), 253 ; on "Wednesdays and Fridays before the Communion (K49), 197, 253 ; used in the Royal Chapel (1558), 54 ; to follow Morning Prayer (1637), 242 ; between the Morn- ing Prayer and Communion by Grindal, 254. Litany, the Lesser, 239. Litania major, septena, 252. Little Office, the, 13. Liturgy, the Service used in the celebration of the Eucharist, 305 ; not committed to writing in very early times, 307 ; Justin Martyr's account of, 306 ; of St. James, or of the Church of Jerusalem, 307, ;/. ; of St. Basil, when used, 307, n. ; of the Precoiisecrated, ib. ; of St. Chrysostom, 308; the ancient Gallican, i, 320 ; the Roman partially introduced by Augustine, 3 ; the Mediceval, 322. 'Lord's Day,' the term used by Presbyterians, 117, 146. Lord's Prayer, the, 212 ; to be used in Private Baptism, 389; commences the action of Thanks- giving, 360, 3S3, 393. said inaudilily in the Mediaeval Daily Offices, 183, 212. Lord's Supper, 305 ; see Commu- nion, Eucharist, Liturgy. Low Sunday, 287, «. Luther, his Nuremberfj Service, the original of Hermann's Consiil- talioii, 42; portions of the Prayer Book due to this source, 43. M. Mamertus, or Mamercus (Bishop of Vienne), appoints the rogation days, 251, 291. Maimale, the Beck of the Occa- sional Offices, II. Mark (St.), Litany on that day, 252 ; the Collect, 301. Marshall's Primer, ;6. Martyr (Peter), his opinion of the First English Prayer Book, 34, 46. Martyrs, festival in honour of the, 295, 304- Mary (St. Magdalene), 301. Mary (St. the Virgin), festivals in honour of, 302. Mass, 305 ; varieties of, solitary masses, &c., 322, «.; for the dead, 423, n. ; the Ordinary and Canon, 11, 322; changed into Communion, 23. Matin Offices, the, 181. Matrimony, celebrated with reli- gious rites, 405 ; forbidden at certain seasons, 406; preceded by the publication of banns, ih. the Espousals, 408 ; the Mediaeval Service at the church door, 407 ; tokens of spousage, 409 ; the ring, 127, 155, 410 ; the sign of the Cross (1549), 411; meaning of the term ' worship,' 410, ;/. ; religious service after the es- pousals, 412. Communion at, 414. Maundy Thursday, 282 ; Office for the Royal Maundy, 283, n. novel practices of the Roman Church, 283, n. Melancthon, 42. JMemoria, 188, 221. Mereri, ecclesiastical use of the word, 1 88, 11. Metrical Latin Hymns, 173 ; versions of the Psalms, 175. Michael and All Angels, 303. Middleburgh Prayer Book, 86. Midlent Sunday, 281. Millenary Petition, the, 87. 3Iissa, 305, u. Jl/issa Pmsaitctijicatornm, in the Greek Church, 307, «. ; in the Latin Church, 322, n. Missa Sicca, yii,n., 363. MisscE Ordinarijim et Canon secitti' dum usum Sartan, 322. 48o INDEX. Missal, lo ; the Roman not adopted in England, 3 ; but adopted in Ireland, 6. Morning Prayer, the Order of, 205 ; formed from the Offices of Matins, Lauds, and Prime, 181. Mozarabic Liturgy, i. Musical Notation of the Canticles, &c., by Cranmer, 174. MystagQgia, 306, n. N. Nativity of Christ, 272 ; see Christ- mas. New Version of the Psalms, 177. Nicene Creed, 229, 234 ; see Creed. Nocturnal Service, Basil's account of, 216, n. Nocturns, 12, 183. Non-communicants, 337, 352, n. ; when to withdraw, 366, n. Nonconformists, address CharlesIL, no. Nonjurors, the, 1 59; revived the Communion Office, (1549), 160; the Usages, ib. North side of the Communion Table, 347- Notorious evil livers, 346. Nowell's Catechism, 400. Nuremberg Service (Luther's), 42. O. Oath of Supremacy, 31 ; of Sovereignty, 60, 449; of Canonical Obedience (Me- diaeval), 446. Oblations, 350. Obsecrations of the Litany, 258. Occasional Prayers, 264 ; Forms of Prayer (Elizabethan), 64; for the Fire of London, 1 70. Octaves of Festivals, 2S7, n. * Oculi,' the third Sunday in Lent, 282, n. Offering days, 350, n. Offertoriuvi, 325. Offertory, 349. Officium divmum, f^iparvum, ib. ; pro defunctls, 423, n. Officium, the Anthem, or Introit, 322. Orarium, 78, Oratioiies, Collects, 1 90. ' Order of the Communion' (1548), 23, 336. translated into Latin by Cover- dale and Ales, 67. Orders, Holy, retained at the Re- formation, 31, «. , 440; of Reformed Churches, 157 ; Presbyterian, ib. Ordinal, the Mediceval, 441 ; the first refonned, 31; thepresent,440; alteration proposed (1689), 157. Ordinale, lO. Ordinarium Missce, 322. Ordination, the Canonical times of, 441. Ordines majores, minores, 440, n Organs, 175, n. Ornaments of the Church, 202. Sapientia, 195, n. Osmund (Bishop of Salisbury), arranged the Use of Suimm, \, 323. Palm Sunday, 282. Parliament, Prayer for the, 266. Passion Sunday, 281. Passion Week, 282. Passionarius, 9. Paul (St.), Conversion of, 300. Pax, the, 332, ;/. Penitential Psalms, the, 15, «., 281, 415, 437- Pentecost, 293 ; see Whitsun Day. Perambulation of parishes, 291. Peter and Paul (Sts.), the most ancient of the festivals of the Apostles, 300, n. Pica, Pie, 10, 182. Placebo, 423, n. Pi»nitentiale, ri, 436. POLLANUS (Valerandus), 48 ; the Strasburg Liturgy, ib. PoLYCARP, supposed to quote the language of the Liturgy, 308, «• Pontijicale, n. INDEX. Portiforium, the Breviary so called in England, 13. Postcotnmunio, the anthem, 335. Post-Communion, the Service after leception of the Lord's Supper, 360. POYNET, author of the Larger Cate- chism, 399. Prasanctificatio, 283, «. , 307, n. ; Prayers, on Several Occasions, 264 ; for the King's Majesty, 242; for the Royal Family, 244 ; for the Clergy and People, 245 ; for the Parliament, 266 ; for all Conditions of men, ib. ; of St. Chrysostom, 246. Preaching forbidden, 24, 55. Preces privata, 78. Preces, the Prayers, 193, 240. Preface, to the Book of Common Prayer, the original (1549), 28; the present (166 1 ), 137. Preface, in the Communion Office, 354; Presbyterians, the, 102 ; Divines at the Savoy Confer- ence, 114; their ' Exceptions' to the Prayer Book, 115. Presence of Christ, 36, 357. Priests, Ordination of, 443. Prime, the Service at, 1S9. Primer, the, 14 ; reformed, 77. Private Communions substituted for Private Masses, 30, n. Private Devotion, books of, 77. Procession, the Litany so called, 21, «. ; used in the fourth century, 250, Processionale, 11. Proclamations on Ecclesiastical af- fairs, 22, 23, 55. Tsalms, the, 215; Version of, 216; the VII., or the Penitential, 15, n. ; the XV., or the Gradual, ib. ; of Commendation of souls, 15 ; of the Passion, ib. ; said weekly, 215, «.; numbers of, repeated by monks, tb.; Selections of, in the Anierican Church, 217, n. ; Metrical, 62, 175; allowed in Elizabeth's Injunctions, 176; Psalms, Sternhold's Version, 175 the New Veriion, 177. Psalter, arrangement of, for Service, 215; \'ersion of, in the Prayer Book, 216. PsalteriuM, 9. Purification of the Blessed Virgin Mary, 302. Puritan objections to the Prayer Book, 87, 115 ; editions of it, 82 ; substitutes for it, 84 ; the ' Book of Discipline,' 85 ; the ' Book of the Form of Common Prayer,' ib. Q.- Quadragesima, 279. Queen, Prayer for the, 242 ; in the Communion Office, 349 ; Acces- sion of the, 451. QuiGNON (Cardinal), reforms the Roman Breviary, and introduces more reading of Scripture, 5, «., 28, 219, n. Quinquagesima, 279. R. Reading, saying, or singing, 214, «. Reading pew, or desk, 199. Reception of converts, Fonn of Service proposed for the, 171. Reception of th« Reformed Offices, 29, 60. Regeneration, 382, n. ; disliked by the Presbyterians, 117, 127, 130. ' Pcmiiiiscere,' the Second Sunday in Lent, 281, «. Reservation of the consecrated ele- ments for the Communion of the Sick {1549), 420; retanel in Haddon's Latin Prayer Book (1560), 72. Responds, 184, 218. Requiem, 423, n. Restoration of K. Charles IL, 108 ; State Service for, 45 1 . Revision of the Prayer Book, (1552), 34; (1559). 57; (1604), 10; AS2 INDEX. Revision of the Prayer Book, for Scotland (1637), 95 ; (1661), 135 ; Revision of the Prayer Book at- tempted in 1689, 145. Ridley (Bishop), removes altars, 32 ; his debate with Hooper about vestments, 33. Ring in Marriage, 127, 155, 409. Rituale, II. Rochette, 2CO. Rogation days, 251, 291 ; Sunday, 150. RuFFiNUS, his Creed of Aquileia, 229. S. Sacramentary, 10. Sacraments, numerous, in the lan- guage of the ancients, 401 ; the Seven of theRomish Church, 401, n. Saints' days, 300 ; occurring on Sunday, 221 ; new Collects composed for, 300; Lessons for, 300, 4156 ; names retained in the Calendar, 66; and in the Latin Prayer Book (1560), 71 ; Festival of All Saints, 304 ; canonization of, 304, «. Salutation of Minister and People, 239-. Salvation of baptized infants strongly opposed by Baxter, 141, n. Sancroft, takes a leading part in the revision of the Prayer Book, (1661), 136 ; Nonjuror, 160. Savoy, Conference at the, 113. Say, or sing, 214, 71. Scotland, the Prayer Book for (1637), 94. 161 ; the English Prayer Book gene- rally used by Episcopalians in, 96, «., 162. Scottish Communion Office, 161. Sea, Form of Prayer for use at, 107, 141, 439- Sealed Books, the, 137. Second Prayer Book of Edward VI. , 35. 41- Sentences, at the beginning of the Daily Prayer, 206, Septuu^esima, 279. Seguentia, anthem so called, intro- duced or improved by Notker, 10, 324. Semiologies, 9. Service Books, names of Mediaeval, 8 ; early proposal to amend, 18 : destroyed, 30. Seven Collects, 324; deadly Sins, 14, n. ; Gifts of the Holy Ghost, ib. Orders, 440; Penitential Psalms, 15, n. ; Sacraments, 14, 401, it.; Works of Mercy, 14, «. ; Sexagesi?na, 279. Shear Thursday, 283, «. Shrove Tuesday, Sunday, 280, «. Sick, Order for the Visitation of the, 415 ; private and special Confession, 417; declarative Absolution, 156, 418; Communion added to the Of- fice, 421 ; with reserved Elements (1549), 420; Form of anointing (1549), 419, «. Socinian Prayer Book, 164. Solitary Masses, 322, n. Sponsors in Baptism, 370 ; objected to by the Presby- terians, 123 ; number of, 372. demands addressed to, 376; charge to, 383 ; parents may be, 152, 372, n. State Holy Days, Services for, 451 Stephen (St.), 273. Subdeacon, 440, «. Suicide, 426. Surplice, 200 ; proposed partial disuse of the, 109, 147. Symbolum, 228 ; see Creed. Synaxis, 306, n. Synodals, 219, n. Table, the Holy, not an Altar, 32'; its position, 347 ; ornaments, 203. Tt Deum, 222, IXDEX. 4S3 7'df^e, 306, n. Tertullian, the Apostles' Creed given by, 229. Texius, Texteva7tgelium, the Book of the Gospels read at Mass, 10. Thanksgiving, commenced with the Lord's Prayer after Communion, 360 ; and after Baptism, 383 ; — of Women, the Service for, 433- Thanksgivings on several Occasions, 267. Touching for the King's Evil, the Service at, 169. Tractus, anthem so called, 324, 11. Transubstantiation, 357, 365, n. Trentals, 423. Trine immersion in Baptism, 380. Trinity Sunday, 295 ; Sundays after, 297 ; Twenty-fifth Sunday after, 299 ; Twenty-seventh Sunday after, the Lessons on the, 299, «., 456. Troperium, 9. Tunicle, 201, n. U. Unction, Extreme, 418 ; form of anointing the Sick (1549), 419, n. Uniformity, the Act of, Edward VL, 26, 35 ; Elizabeth, 58 ; Irish, 63 ; Charles II., 141, n. Usages, the (Nonjuror), 160. Uses, variety of, in England, 4 ; and in Ireland, 6 ; the Roman gra- dually introduced, 3 ; of St. Paul's, 5, n. ; of Sarum, 5 ; ex- amples of, "5, n. Versions of the Prr.yer Book, into French, 40, 1 43 ; Latin, 39, 63, 67, 76, 143, n. Irish, 93 ; Greek, 76, 143, n. Vespers, Service at, 192, Vestment, the, 200, n. Vestments, 33, 199 ; in King Edward's Second Prayer Book, 201 ; in the Advertisements of Eliza- beth (1564), 201. Vigil, 248, n. VigUia; viortuorum, 423, v. Virgin Mary, the, Seven Festivals of, 302 ; ' Hours' of, 13 ; Annunciation of, 302 ; Purification of, ib. Visitation of the Sick, 415. W. Water mixed with the Wine in the Eucharist, 28, 35, 357, «. Westminster Assembly, the, loi. Whitaker, author of a Prayer Book in Greek and Latin, 76. White Sunday (Dominica in Albis), 287, «., 293, «. Whitgift (Archbishop), queries of matters likely to be debated about the Prayer Book (1603), 88. Whitsun Day (Pentecost), 293 ; origin of the name, 293, «. Whitsuntide, a solemn time of Bap- tism, 372. William III., his Declaration, 145; Commission to revise the Prayer Book, 145 ; proposals of the Commissioners, 146. ' Worship,' meaning of the term in the Marriage Service, 410, «. V. Vent, Creator Spiriltis, 445. Versicles, the, 189, 194, 240. Year, the Ecclesiastical division of t]ie, 270. LONDON : R. CLAY, SONS, AND TAYLOR, PRINTERS, BREAD STREET HILL, UNIVERSITY OF CALIFORNIA LIBRARY Los Angeles This book is DUE on the last date stamped below. 9^ oc^o^ "12 Form L9-Series4939 UC SOUTHERN REGIONAL L'BRJJ|,J,J{|MJ^^^ AA 000 784 587 8 l^iLRiM^^jL^^AU,