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 WITH 
 
 HIS TORICAL ILL USTRA TIONS 
 AND EXPLANATORY NOTES ARRANGED 
 PARALLEL TO THE TEXT 
 
 BY THE 
 
 Rev. W. M. CAMPION, D.D 
 
 FELLOW AND TUTOR OF QUEENS' COLLEGE, CAMBRIDGE 
 RECTOR OF S. BOTOLPH'S AND RURAL DEAN 
 HONORARY CANON OF ELY. 
 
 AND THE 
 
 Rev. W. J. BEAMONT, M.A 
 
 LATE SENIOR FELLOW OF TRINITY COLLEGE, CAMBRIDGE 
 
 WITH A PREFACE BY 
 
 THE LORD BISHOP OF WINCHESTER 
 
 RIVINGTONS 
 
 WATERLOO PLACE, LONDON 
 
 MDCCCLXXXVIII 
 
 [ E leven th Eciitio7i . ] 
 
OF 
 
 COMMON PRAYER, 
 
 AND 
 
 ADMINISTRATION OF THE SACRAMENTS, AND 
 OTHER RITES AND CEREMONIES OF 
 THE CHURCH, 
 
 ACC0KDI3U TO THE USE OF 
 
 Clje (ftljurrlj of (gnglanb: 
 
 TOGETHER WITH 
 
 THE PSALTER, OR PSALMS OF DAVID, 
 
 POINTED AS THEY ARE TO BE SUNG OR SAID IN CHURCHES ; 
 
 AND THE 
 
 FORM AND MANNER OF MAKING, ORDAINING, AND 
 CONSECRATING, OF BISHOPS, PRIESTS, 
 AND DEACONS. 
 
 ©ambuDge : 
 
 PKIMTJCD BY G J. CLAY ft SONS, AT THE UNIVERSITY PRESS , 
 SOLD BY 
 
 RIVINGTONS 
 WATERLOO PLACE, LONDON 
 
 rearlSvo.j [Cum J'rivilegio. 
 
EDITORS' PREFACE. 
 
 Probably at no period, since the Reformation, has the national 
 Church occupied the attention of intelligent men in foreign lands 
 and of all classes in our own land, to so large an extent as she does 
 at the present day. Her internal strength has, of late years, been 
 marvellously recruited ; and, as a consequence, her energies have 
 rapidly expanded. But her growing activity, encouraging as it is to 
 her faithful members, has stimulated the attacks of opponents, who 
 have exaggerated the peculiarities of her ritual into defects or dis- 
 torted them into blemishes. On the one hand she has been assailed 
 as inclining too much to the practices and doctrines of the Church 
 of Rome ; on the other as having too little sympathy with the primitive 
 usages of Christianity. In each of these cases her Prayer-book is 
 made the chief object of attack. Hence we are of opinion that an 
 intimate acquaintance with the history of the formation of the Prayer- 
 book, as well as with the contents of its Offices, is a most desirable, 
 we had almost said an indispensable, element in the education of 
 all churchmen. 
 
 Many volumes, illustrating the different Services of the Prayer- 
 book, are to be found on the shelves of theological libraries. But these 
 stores of knowledge are not, generally, within reach of the ordinary 
 lay members of our Church, and are, sometimes, not easy of access 
 even to the clergyman. Under these circumstances it has appeared 
 to us that a portable edition of the Prayer-book, accompanied by 
 compendious notes, arranged, as far as possible, face to face with the 
 text illustrated, was wanted in our ritualistic literature. We have 
 tried to supply this want by the present work. In the notes we 
 have endeavoured to shew the position which our Service-book holds 
 
EDITORS' PREFACE. 
 
 relatively to the Service-books of other Communions, and also of 
 our own Church at an earlier period of her national life : and, with 
 this end in view, we have given a short account of the origin, deve- 
 lopment, and alterations of the various Services. 
 
 Our commentary does not much affect originality. We have con- 
 sulted the ritual collections of Martene and Mabillon, the York and 
 Sarum Uses, and the present Service-books of the Greek Church; 
 and we have freely used the works of Bingham, Palmer, Keeling, 
 Stephens, Freeman, and Procter. In explaining the rules for find- 
 ing Easter we have borrowed largely from De Morgan. The emblems 
 of saints have been extracted from the work of Husenbeth. 
 
 We are much indebted to the Rev. H. J. Hotham, M.A. Fellow 
 of Trinity College, for many valuable hints, and especially for the 
 tables of Psalms according to the Latin ritual. 
 
 In order to render the commentary generally useful, passages, 
 quoted from Greek or Latin authors, have been translated, except 
 where our object was the comparison of the English form with that 
 from which it is said to have been derived. 
 
 As a popular explanation of many matters ordinarily apprehended 
 with some vagueness, and also as a sort of syllabus to the student 
 of Church ritual, we ask for an indulgent acceptance of the Inter- 
 leaved Prayer-book. 
 
 W. M. CAMPION. 
 W. J. BEAMONT. 
 
 Cambridge, 
 
 Christmas, 1865. 
 
EDITOR'S PREFACE TO THE FOURTH 
 EDITION. 
 
 Before the arrangements for the issue of this fourth edition could 
 be completed, my dear friend and fellow- editor was removed from 
 among us. On the 6th of August, after an illness of but two days' 
 duration, he entered into his rest. Those only who had the oppor- 
 tunity of witnessing his unceasing toil in the furtherance of every good 
 work can justly estimate the loss which our Church has sustained 
 by the cessation of his labours. His favourite maxim was, that life 
 was given us for work. His own manner of life shewed how the 
 Christian may apply that maxim to the promotion of God's glory and 
 man's welfare. 
 
 "Blessed are the dead which die in the Lord from henceforth: 
 Yea, saith the Spirit, that they may rest from their labours ; and their 
 works do follow them." Rev. xiv. 13. 
 
 W. M. CAMPION. 
 
 1st Oeiober, 1868. 
 
EDITOR'S PREFACE TO THE ELEVENTH 
 EDITION. 
 
 Since the first publication of this work considerable additions have 
 been made to it. 
 
 Through the kindness of Dr Schiller- Szinessy I have been able to 
 present to the readers of the Interleaved Prayer-book a much fuller 
 account of the use of the Psalms in Jewish Rituals, existing and extinct, 
 than had been hitherto published, (pp. 255 — 61 and 401 — 3.) 
 
 For the notes on the Acts of Uniformity (pp. xxvii. xxviii), I am 
 indebted to Isambard Brunei, Esq., D.C.L., Chancellor of the Diocese of 
 Ely. 
 
 Amongst other additions will be found an English translation of 
 the definitions respecting the Immaculate Conception and Papal 
 Infallibility published by Pope Pius IX. (p. 364). 
 
 W. M. CAMPION. 
 
 Queens' College, Cambridge. 
 23rd August, 1888. 
 
PREFACE. 
 
 From the time of the Exodus to this day, God's people have always 
 had public services of religion and set forms of worship. The learned 
 Lightfoot {Works, Vol. IX. Ed. Pitman, 1823) gives a full account of 
 the Temple worship and of tire Synagogue worship at the time of our 
 Saviour, the former consisting of set prayers, Psalms, lessons, sacrifices, 
 and incense, the latter of prayers, praises, and Scriptures, without the 
 sacrificial offerings. The disciples of Jesus, used to such services, 
 desired their Lord that He also would teach them how to pray : and 
 He gave His fullest sanction to set forms of devotion by teaching them 
 that prayer, which has ever since borne His name, and which, with 
 the exception of one single petition in it, was taken by Him from the 
 liturgies then used among the Jews. Indeed herein He followed a 
 custom already familiar to His countrymen according to the flesh, the 
 custom, namely, that their chief teachers should compose short sum- 
 maries from the longer liturgies in order to facilitate their retention in 
 the memory (Lightfoot, on Matt. VI. 9, Vol. xi. pp. 141 — 149). 
 
 Our blessed Lord further gave His sanction to such services, first, 
 by His own attendance at the synagogue worship and by taking part 
 in its teaching (Mark i. 39; Luke iv. 15, 16, 44); secondly, by in- 
 stituting the highest ordinance of devotion for His future Church after 
 the exact pattern of the Paschal solemnity (see Buxtorf, de Gma 
 
X 
 
 PREFACE. 
 
 Domini, passim ; Lightfoot, on Matt. xxvi. 26, 27); apparently using 
 on that occasion all the forms, prayers, and hymns which were then 
 in use among the Jews (Lightfoot, on Mark xiv. 26). 
 
 The custom of the Apostolic Church to meet for prayer and the 
 administration of the Holy Communion every Lord's Day (Acts ii. 
 42, 46; XX. 7), St Paul's direction that all this should be done de- 
 corously and according to a regular order (1 Cor. xiv. 40), his direc- 
 tions to Timothy, Bishop of Ephesus, concerning the prayer, thanks- 
 givings and intercessions to be used in that Church (1 Tim. ii. 1 seq.), 
 all seem to point in the same direction, and to shew that the Apostles 
 and the Apostolic Churches had set forms of service for public devotion. 
 It is thought by the most impartial commentators that there are 
 allusions to antiphonal hymns and liturgies, and perhaps quotations 
 from them in the writings of St Paul. See Eph,v. 19 (Bull, Prim. 
 Trad. 1. 12; Scholefield, Hints, p. 103; Conybeare and Howson, 
 Alfordand Ellicott in loc), 1 Tim. iii. 16 (Winer, Gram. Pt. III. §64. 
 3 ; Conybeare and Howson, Ellicott in loc. ). 
 
 The well-known testimony of Pliny, but just after the death of the 
 last Apostle, refers to antiphonal hymns addressed to Christ as God, 
 and probably to the public celebration of the sacraments in the Chris- 
 tian Churches (Plin. Lib. X. Ep. 97) ; and from that time a chain of 
 evidence has been gathered out of the works of Ignatius, Justin 
 Martyr, Irenasus, Tertullian, Hippolytus, Origen, Cyprian, Gregory 
 Thaumaturgus, and others, extending to the time of the Council of 
 Nice, all witnessing to the same early custom of having forms of prayer 
 (see Bingham, Eccl. Ant. Bk. XIII. ch. v.). The objection, that no 
 very early liturgy has come down to us, is explained by the fact, that 
 in the earliest ages every diocese had its own forms of worship, and 
 even that the wording of its Creed was drawn up by its own bishop. 
 The general principle that "Nothing be done without the bishop," 
 extended even to the arranging of all the services of the diocese 
 (Bingham, Bk. XIJI. ch. v. § 1). And, moreover, the care, which 
 Christians took to preserve their more sacred ordinances from pollution 
 
PREFACE. 
 
 XL 
 
 and contempt among the heathen, appears to have induced them to 
 commit their public prayers to memory rather than suffer them to be 
 preserved in books or writings (Dallce. de Citltu Relig. Lib. I. c. 25 ; 
 Bingham, as above, § 3 ; Brett, Dissn. on Liturgies, § 2). By the end of 
 the third century, or beginning of the fourth, the evidence becomes more 
 distinct. In the middle of the fourth century St Cyril's second Mysta- 
 gogical Catechism gives us a clear idea of the ancient baptismal sendee, 
 and the fifth gives an outline of the form of administering the Holy 
 Communion. 
 
 It is scarcely possible to put the date of the A postolical Constitutions 
 later than the end of the third or beginning of the fourth century, 
 and in them we have at great length services for Baptism, Holy Com- 
 munion, and Ordination. Apost. Const. Libb. VII. VIII. But what is 
 of more consequence still is this, that we possess a number of liturgies 1 , 
 which without doubt were early used in all the most widely separated 
 portions of the Christian Church : the Liturgy of St James, or 
 of the church of Jerusalem ; that of St Mark, or of the Church of 
 Alexandria; St Chrysostom's, or the Constantinopolitan; the Liturgy 
 of St Basil, or the Cappadocian ; the Liturgy of Severus, used in the 
 patriarchate of Antioch ; the North African, as described by St Au- 
 gustine, which corresponds with St Cyprian's; the Roman; the Gothic, 
 which prevailed, with some varieties, among the Gothic Churches of 
 Gaul and Spain; the Mozarabic, used in Africa, and afterwards in 
 Spain ; the Nestorian, in use among the followers of Nestorius, who 
 seceded from the Catholic Church in the fifth century. (See Guericke, 
 Antiquities of Christian Church, § XXXI I. 3; Brett, 011 Liturgies, passim.) 
 
 All these bear concurrent testimony to the existence of regular 
 liturgies from the time when these different Churches had communion 
 with each other, or with some common centre, and all resemble one 
 another in their most important features; whilst from the wide 
 separation of these churches, the difficulty of communication between 
 
 1 The word Liturgy, in the language of the ancient Church, was applied to the 
 service for consecrating and administering the Eucharist or Holy Communion. 
 
xii 
 
 PREFACE. 
 
 them, and the absence of any single authority which could influence 
 them all, we are compelled to infer that the general harmony must 
 have resulted from the handing down and spreading abroad to them 
 all of some primitive form of liturgy which had been in use from 
 Apostolic times. (Palmer's Ong. Liturg. Preliminary Disserta- 
 tion.) 
 
 The primitive liturgies thus preserved to us were evidently in 
 languages understood by the people amongst whom they prevailed 
 (Bingham, Book xm. ch. iv.) They contain no invocation of saints, 
 no mention of purgatory, no doctrine of transubstantiation. Even 
 the Roman canon of the Mass has descended to the present day so far 
 free from such admixtures as to be a witness against the corruptions 
 of later days. 
 
 The early British Church appears to have adopted the Gallican 
 Liturgy, a form derived from the East; and after the conversion of 
 the Saxons, Pope Gregory gave permission to Augustine to choose 
 either the Gallican or the Roman services, or selections from various 
 forms, as he might find most suitable for the infant Church of 
 England, (Bede, Hist. Eccl. I. 72). Augustine's bias was in favour of 
 the Roman, whilst the bishops of the British Church still retained their 
 predilection for the Gallican Liturgy ; the result being, that different 
 dioceses had different modifications of the forms of public worship, 
 the various modes of chanting the services in each being distinguished 
 as the special "Uses" of the various dioceses. Of all these the most 
 esteemed was the Use of Sarum, drawn up in the latter part of the 
 nth century by Osmund, Bishop of Salisbury; a form, which was at 
 length in great measure adopted in many other dioceses of Great 
 Britain (Procter, Hist, of Com. Prayer, p. 4). 
 
 The Missals, Breviaries, and other books of devotion in the middle 
 ages were of course in Latin ; but there existed previously to the 
 Reformation what was called a Prymer in English, containing the 
 Pater Noster, Ave, Creed, the Ten Commandments, the Litany, the 
 seven Penitential Psalms and other offices of devotion, intended 
 
PREFACE. 
 
 xiii 
 
 specially for the private use of the people. One of the first efforts of 
 the early reformers was to substitute English services for those in the 
 Latin tongue. In 1530 Marshall's Prymer was put forth. In 1540 
 the English Bible was set up in churches. In 1544 the Litany was 
 translated, with an omission of the names of saints which had accumu- 
 lated in the Latin Litanies. In 1547, the first year of Edward VI., 
 Convocation authorized the administering of the Communion in both 
 kinds, and Parliament issued a commission for the meeting of a body 
 of bishops and other divines to reform the Church services. Their 
 first publication, issued in March 1548, was "The Order of the Com- 
 munion," a Communion Office partly in English, intended to serve 
 until the whole of the projected Service Book should be prepared 
 (see Sparrow's Collection, p. 15, Cardwell's Two Liturgies, p. 425, Two 
 Liturgies, Parker Society, p. 1). 
 
 That book, commonly called the First Service Book of Edward VI.. 
 is thought to have been approved by Convocation, and was certainly 
 established by authority of Parliament in the year 1 549. 
 
 The principle on which the reformers acled in the preparation of 
 their book seems to have been as follows. They made use of the 
 service books already existing in the Church, translating the prayers, 
 psalms, epistles and gospels into English, omitting what appeared to 
 have been derived, not from Scripture or primitive practice, but from 
 the increasing superstitions of the medieval Church. They reduced 
 all the different uses to one, simplifying the whole, and making it 
 intelligible to the people. They endeavoured to conform the ad- 
 ministration of both sacraments as nearly as they could to the primitive 
 model, and they expunged especially the prayers of invocation to the 
 Blessed Virgin and the saints. 
 
 In the same year, or rather in the early part of 1550, according to 
 modern reckoning, the commissioners drew up a new Ordinal, called 
 a "Form for the Ordering of Bishops, Priests, and Deacons" (see 
 Lathbury, Hist, of Convocation, p. 141). 
 
 In 1552 what is called the Second Service Book of Edward VI. wis 
 
xiv 
 
 PREFACE. 
 
 put forth, and the Ordinal, slightly modified, was incorporated with 
 it (lb.). 
 
 The difference between the First and Second Books of the reign of 
 Edward VI. consisted chiefly in the following particulars. The First 
 Book began with the Lord's Prayer. All that now stands before that 
 prayer was first added in the Second Book. In the Communion Ser- 
 vice the Ten Commandments were added, the Gloria in excelsis having 
 in the First Book occupied the place in which the Commandments now 
 stand; the prayer "for the whole state of Christ's Church," which in 
 the First Book contained a commendation of the departed, was changed in 
 the Second Book into "the Prayer for the whole state of Christ's Church 
 militant here in earth," mention of the departed being omitted. In 
 the Prayer of Consecration the crossing and the invocation of the Holy 
 Spirit to sanctify the elements "that they may be unto us the Body 
 and Blood" of Christ, and the marginal rubrics respecting the manual 
 action of the priest were omitted. In the administration of the 
 elements wholly different words were used. In Baptism the First 
 Service Book had exorcism, anointing, chrisom and trine immersion, 
 which were omitted in the Second. In the Burial Service the prayers 
 for the dead were changed into thanksgiving. A rubric was prefixed to 
 the order for Morning and Evening Prayer forbidding alb, vestment, or 
 cope, and enjoining the bishop to wear a rochet, and the priest or 
 deacon a surplice. 
 
 It appears that the reform of the Services had now somewhat ex- 
 ceeded the desires of the people ; for the Act of Parliament which 
 authorized the new book declared that "the doubts which had been 
 raised in the use and exercise" of the First Book "proceeded rather 
 from the curiosity of the minister and mistakers than from any other 
 worthy cause." Convocation was never allowed to pass its judgment 
 upon it ; and indeed the extensive changes introduced in it are thought 
 to have been in great measure due to the zeal for reformation on the 
 part of the young king and his council. Of course, Queen Mary's reign 
 restored the Roman ritual. Soon after the accession of Elizabeth a 
 
PREFACE. 
 
 xv 
 
 committee of divines was appointed, the chief of whom appears to 
 have been Guest, who reported in favour of the Second Service Book 
 of Edward VI. apparently objecting to any modification of it ; but the 
 book, as passed by the Parliament, contained the following changes. 
 A new table of lessons was appointed for Sundays; the words "from 
 the tyranny of the Bishop of Rome and all his detestable enormities" 
 were omitted in the Litany ; the form of the words in delivering the con- 
 secrated elements was made to consist of the words in the First Service 
 Book, together with those in the Second Book. The question of habits 
 and vestments had long been, and still was, in dispute. The bishops 
 were evidently in favour of the rochet and surplice only, as ordered 
 in the Second Book of Edward VI. ; whilst the queen inclined both to 
 higher doctrine and richer ceremonial. At her instance a rubric was 
 prefixed to the Prayer Book authorizing the minister "to use such 
 ornaments in the Church as were in use by authority of Parliament" in 
 the -2nd year of Edward VI. ; but the Act; of Uniformity (i Eliz. c. 2), 
 which contained the same provisions as that rubric, went on with the 
 words "until other order shall be therein taken by the authority of tne 
 
 Queen's Majesty, with the advice of her commissioners or of the 
 
 metropolitan." This appeared to be making the provision temporary; 
 and the bishops themselves inferred that the meaning was, "that they 
 should not be forced to use such ornaments, but that others in the 
 meantime should not convey them away, but that they should remain 
 for the queen. " (Bp. Sandys to Archbishop Parker, Strype, Ann. Vol. 1. 
 P. 1. p. im, Cardwell's Hist. Conferences, p. 36.) 
 
 The main substance of the Book of Common Prayer may be said to 
 have continued from that day to this unchanged. In the reign of 
 James I. the form of service for private baptism was so far altered as 
 to give authority to none but lawful ministers to use it, but does 
 not define what a lawful minister was, and the Catechism was 
 enlarged by the addition of the portion concerning the sacraments. 
 In the reign of Charles the Second, the demands of the Puritans for 
 reform were thought so unreasonable, that the result of the confer- 
 
xvi 
 
 PREFACE. 
 
 ence between them and the bishops was in the opposite direction from 
 that desired by the former. The chief changes were the substitution of 
 the word "church" for "congregation," of "priest" for "minister" in 
 the rubric before the absolution ; of "bishops, priests, and deacons" for 
 "bishops, pastors, and ministers of the Church" in the Litany; the 
 addition of the clause concerning departed saints to the Prayer for the 
 Church militant ; the placing the prayer for the king, and those which 
 follow it, in the Order for Morning and Evening Service ; the addition 
 of the " Collect or Prayer for all conditions of men, " the general thanks- 
 giving, the Prayers for ember weeks, the Prayer for the Parliament, and 
 some others ; the printing of the Epistles and Gospels in the words of 
 the last translation; the omission of the 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 distinct reading; 
 and likewise the Gospel and Epistle;" the alteration of the rubric 
 before the Prayer for the Church Militant, so as to order the presenta- 
 tion of the alms and the placing of the bread and wine upon the Lord's 
 Table ; the addition of the rubric before the Prayer of Consecration, 
 directing the priest to stand before the Table and so order the bread 
 and wine, that he may with more readiness and decency break the 
 bread before the people, and the restoration of the rubrics respecting 
 his manual action. A service also was provided for the baptism of 
 those of riper years, and a form of prayer to be used at sea. 
 
 This last review was the completion of the Prayer Book, which from 
 that time (1662) to this has remained unaltered. Its history is the best 
 witness to its worth. Formed upon the models of ancient liturgies, 
 it was yet adapted to the use of later times. Translated from the ser- 
 vice books long used in the Church, it was yet reduced to the agreement 
 with "the most sincere and pure Christian religion taught by the 
 Scripture, and with the usages in the primitive Church" (Act of 
 Uniformity, 2 and 3 Edw. VI. c. 1). The liberty, which bishops had 
 originally exercised, of putting forth different liturgies and afterwards 
 different ttses in their respective dioceses, was yielded up by them all, 
 
PREFACE. 
 
 xvii 
 
 when they agreed to one uniform order of Common Prayer and adminis- 
 tration of Sacraments. The nation ratified the same by repeated Aclb 
 of Uniformity, whereby both clergy and laity accepted the Prayer Book 
 as the standard of public worship for this Church and realm. It is 
 not too much to say of it, that it has been from the first until this day 
 the loved and valued treasury of pious thought, of public and of 
 private devotion to the most godly men in England, and that, where - 
 ever known, it has been respected and honoured, even by those of 
 other nations and other communions. It may well be believed to have 
 been drawn up "by the aid of the Holy Ghost" (Act, 2 and 3 Edw. 
 VI. c. 1). May the good Providence of God strengthen, perfect, 
 preserve, and bless it to our use and to His glory, through Jesus Christ. 
 A men. 
 
 E. II, ELY. 
 
 Palace, Ely, 
 Jan. 6, 1866. 
 
XIX 
 
 Adi of Uniformity Amendment (1871;). 
 
 XXXV. & XXXVI. VICTORI/E. 
 
 CAP. XXXV. 
 
 An A<51 for the Amendment of the Act of Uniformity. 
 
 [18th July, 1872.] 
 
 WHEREAS by the Act of Uniformity it is enacted that all and 
 singular ministers in any cathedral, collegiate, or parish church 
 of chapel, or other place of public worship in England, shall be 
 bound to say and use the Morning Prayer, Evening Prayer, cele- 
 bration and administration of both the Sacraments, and all other the 
 public and common prayer, in such order and form as is mentioned 
 in the Book of Common Prayer annexed 10 the said Act: 
 
 And whereas in the year one thousand eight hundred and sixty- 
 nine Commissioners were appointed by Her Majesty to inquire and 
 consider, amongst other matters, Jie differences of practice which 
 have arisen from varying interpretations pui upon the rubrics, orders, 
 and directions for regulating the course and conduct of public wor- 
 ship, the administration of the sacraments, arid the other services 
 contained in the Book of Common Prayer, with a view of explaining 
 or amending the said rubrics, orders, and directions so as to secure 
 general uniformity of practice in such matters as may be deemed 
 essential, and to report thereon from time to time, having regard 
 not only to the said rubrics, orders, and directions, but also to any 
 other laws or customs relating to the matters aforesaid, with power 
 to suggest any alterations, improvements, or amendments with re- 
 spect to such matters or any of them : 
 
 And whereas the said Commissioners have by their Report dated 
 the thirty-first day of August one thousand eight hundred and 
 seventy recommended in manner therein mentioned : 
 
 And whereas Her Majesty was pleased to authorise the Convo- 
 cations of Canterbury and York to consider the said Report of the 
 said Commissioners, and to report to Her Majesty thereon, and the 
 said Convocations have accordingly made their first reports to Her 
 Majesty: 
 
 Be it therefore enacted by the Queen's most Excellent Majesty, by 
 and with the advice and consent of the Lords Spiritual and Tempo- 
 ral, and Commons, in this present Parliament assembled, and by the 
 authority of the same, as follows : 
 
 t. In this Act,— 
 
 The term "Act of Uniformity" means the Act of the fourteenth 
 year of the reign of King Charles the Second, chapter four, 
 intituled " An Act for the Uniformity of Public Prayers and Ad- 
 " ministration of Sacraments and other Rites and Ceremonies, 
 "and for establishing the Form of Making, Ordaining, and Con- 
 " secrating Bishops, Priests, and Deacons in the Church of Eng- 
 
XX 
 
 35° & 36° VICTORIA, Cap. 35. 
 
 Use of 
 shortened 
 form of 
 Morning and 
 Evening 
 Prayer. 
 
 Special ser- 
 vice for spi- 
 nal occa- 
 sions. 
 
 Additional 
 service on 
 Sundays an-, 
 holy-days. 
 
 Aft of Uniformity Amendment (1872). 
 
 ''land," and includes the enactments confirmed and applied by 
 that Act to the Book of Common Prayer: 
 
 The term " Book of Common Prayer" means the book annexed to 
 the said Act of the reign of King Charles the Second, and in- 
 tituled "The Book of Common Prayer and Administration of 
 " the Sacraments and other Rites and Ceremonies of the Church 
 "according to the Use of the Church of England, together with 
 "the Psalter or Psalms of David pointed as they are to be sung 
 "or said in Churches, and the Form or Manner of Making, Or- 
 "daining, and Consecrating of Bishops, Priests, and Deacons:" 
 
 The term "cathedral" means a cathedral or collegiate church in 
 which the Book of Common Prayer is required by the Aft of 
 Uniformity to be used: 
 
 The term "church" means any parish church, chapel, or other 
 place of public worship which is not a cathedral as before de- 
 fined, and in which the Book of Common Prayer is required by 
 the Act of Uniformity to be used. 
 
 2. The shortened Order for Morning Prayer or for Evening 
 Prayer, specified in the schedule to this Act, may, on any day except 
 Sunday, Christmas Day, Ash Wednesday, Good Friday, and Ascen- 
 sion Day, be used, if in a cathedral in addition to, and if in a church 
 in lieu of, the Order for Morning Prayer or for Evening Prayer re- 
 spectively prescribed by the Book of Common Prayer. 
 
 3. Upon any special occasion approved by the ordinary, there 
 may be used in any cathedral or church a special form of service 
 approved by the ordinary, so that there be not introduced into such 
 service anything, except anthems or hymns, which does not form 
 part of the Holy Scriptures or Book of Common Prayer. 
 
 4. An additional form of service varying from any form prescribed 
 by the Book of Common Prayer may be used at any hour on any 
 Sunday or holy-day in any cathedral or church in which there are 
 duly read, said, or sung as required by law on such Sunday or holy- 
 day at some other hour or hours the Order for Morning Prayer, the 
 Litany, such part of the Order for the Administration of the Lord's 
 Supper or Holy Communion as is required to be read on Sundays 
 and holy-days if there be no Communion, and the Order for Evening 
 Prayer, so that there be not introduced into such additional service 
 any portion of the Order for the Administration of the Lord's Supper 
 or Holy Communion, or anything, except anthems or hymns, which 
 does not form part of the Holy Scriptures or Book of Common Prayer, 
 and so that such form of service and the mode in which it is used is 
 for the time being approved by the ordinary' : provided that nothing 
 in this section shall affect the use of any portion of the Book of Com- 
 mon Prayer as otherwise authorised by the Act of Uniformity or this 
 A6L 
 
35° & 36° VICTORIA, Cap. 35. 
 
 Acl of Uniformity Amendment (1872). 
 
 5. Whereas doubts have arisen as to whether the following forms Separation of 
 of service, that is to say, the Order for Morning Prayer, the Litany, services - 
 and the Order for the Administration of the Lord's Supper or Holy 
 Communion, may be used as separate services, and it is expedient to 
 
 remove such doubts : Be it therefore enacted and declared that any 
 of such forms of service may be used together or in varying order 
 as separate services, or that the Litany may be said after the third 
 collect, in the Order for Evening Prayer, either in lieu of or in addi- 
 tion to the use of the Litany in the Order for Morning Prayer, with- 
 out prejudice nevertheless to any legal powers vested in the ordinary; 
 and any of the said forms of service may be used with or without the 
 preaching of a sermon or lecture, or the reading of a homily. 
 
 6. Whereas doubts have arisen as to whether a sermon or lecture Preaching a 
 may be preached without the common prayers and services appointed outnrevkms 
 by the Book of Common Prayer for the time of day being previously service, 
 read, and it is expedient to remove such doubts : Be it therefore 
 
 enacted and declared, that a sermon or lecture may be preached 
 without the common prayers or services appointed by the Book of 
 Common Prayer being read before it is preached, so that such sermon 
 or lecture be preceded by any service authorised by this Act, or by 
 the Bidding Prayer, or by a collect taken from the Book of Common 
 Prayer, with or without the Lord's Prayer. 
 
 7. Nothing in this Act shall affect the provision with respect to Saving- of 
 the chapels of colleges in the universities of Oxford, Cambridge, and |5 ^»<ft. 
 Durham, which is contained in section six of the Universities Tests 
 
 Act, 1 87 1. 
 
 8. The schedule to this Act, and the notes thereto and directions E ^ e ^ j f 
 therein, shall be construed and have effect as part of this Act. 
 
 9. This Act may be cited as "The Act of Uniformity Amendment Short title. 
 Act, 1872." 
 
 Section Six of the Universities Tests Act is as fol- 
 lows : — 
 
 "The Morning and Evening Prayer according to the Order of the 
 Book of Common Prayer shall continue to be used daily as heretofore 
 in the chapel of every college subsisting at the time of the passing of 
 this Act in any of the said universities ; but notwithstanding anything 
 contained in the statute thirteenth and fourteenth Charles the Second, 
 chapter four, or in this Act, it shall be lawful for the visitor of any 
 such college, on the request of the governing body thereof, to autho- 
 rise from time to time, in writing, the use on week days only of any 
 abridgment or adaptation of the said Morning and Evening Prayer 
 in the chapel of such college instead of the Order set forth in the 
 Book of Common Prayer. 
 
 c 
 
xxii 
 
 350 & 360 VICTORIA, Cap. 35. 
 
 Ac~l of Uniformity Amendment (1872). 
 
 SCHEDULE. 
 
 Note. — The Minister using the Shortened Order for Morning 
 Prayer or for Evening Prayer in this Schedule, may in his discretion 
 add in its proper place any exhortation, prayer, canticle, hymn, 
 psalm, or lesson contained in the Order for Morning Prayer or for 
 Evening Prayer in the Book of Common Prayer and omitted or 
 authorised to be omitted from such shortened order. 
 
 Each of the twenty-two portions into which the one hundred and 
 nineteenth psalm is divided in the Book of Common Prayer shall be 
 deemed, for the purposes of this schedule, to be a separate psalm. 
 
 SHORTENED FORMS OF SERVICE. 
 
 The Shortened Order for Morning Prayer daily through- 
 out the Year, except on Sunday, Christmas Day, Ash 
 Wednesday, Good Friday, and Ascension Day. 
 
 At the beginning of Morning Prayer the Minister shall read -with 
 a loud voice some one or more of these sentences of the Scrip- 
 tures that follow. 
 
 When the wicked man, &c. 
 A general Confession to be said of the whole Congregation after the 
 Minister, all ktieeling. 
 
 Almighty and most merciful Father, &c. 
 
 The Absolution, or Remission of sins, to be pronounced by the Priest 
 
 alone, standing; the people still kneeling. 
 
 Almighty God, the Father, &c. 
 The people shall answer here, and at the end of all other prayers, 
 
 Amen. 
 
 Then the Minister shall kneel, and say the Lords Prayer with an 
 audible voice; the people also kneeling, and repeating it with 
 him. 
 
 Our Father, which art in heaven, &c. 
 
 Then likewise he shall say, 
 
 O Lord, open thou our lips. 
 &c. &c. &c. 
 
 Here all standing up, the Priest shall say, 
 
 Glory be to the Father, &c. 
 
35° & 36° VICTORIA, Cap. 35. 
 
 xxiii 
 
 Ail of Uniformity Avtendtnent (1872). 
 
 Then shall follow one or more of the Psalms appointed. And at 
 the end of every Psalm throughout the year, and likewise at 
 tJie end 0/Benedicite, Benediclus, Magnificat, and Nunc dimit- 
 tis, shall be repeated, 
 
 Glory be to the Father, &c. 
 
 Then shall be read distinclly, with aft audible voice, either the 
 First Lesson take?i out of the Old Testament as is appointed 
 in tlie Calendar, or tlie Second Lesson taken out of the New 
 Testament, except there be a Proper Lesson assigned for that 
 day, in which case the Proper Lesson shall be read, and if 
 there are two Proper Lessons each shall be read in its proper 
 place ; he that readeth so standing and turning himself as he 
 may best be heard of all such as are present. 
 
 Note that before every Lesson the Minister shall say, Here be- 
 ginneth such a Chapter, or Verse of such a Chapter, of such a 
 Book. And after every Lesson, Here endeth the Lesson, or 
 the First or the Second Lesson. 
 
 And after the Lesson, or between tlie First and Second Lessons, 
 shall be said or sung in English one of tlie following : 
 Eitlier the Hymn called, Te Deum laudamus. 
 We praise thee, 0 God, &c. 
 Or this Canticle, Benedicite omnia cpera. 
 O all ye works of the Lord, &c. 
 
 Or the Hymn follcnuing [except when that shall happen to be read 
 in the Lesson for the day, or for the Gospel on Saint Joiin 
 Baptist's Day ; 
 
 Benedictus. St Luke i. 63. 
 Blessed be the Lord God of Israel, &c. 
 Or this Psalm: 
 Jubilate Deo. 
 
 0 be joyful in the Lord, all ye lands, &c. 
 
 Then shall be sung or said the Apostles' Creed by the Minister and 
 the people standing. 
 
 1 believe in God the Father Almighty, &c. 
 
 And after that, the people all devoutly kneeling, the Minister shall 
 pronounce with a loud voice, 
 
 The Lord be with you. 
 Answer. And with thy spirit. 
 Minister. Let us pray. 
 
 c 2 
 
xxiv 350 & 36° VICTORIA, Cap. 35. 
 
 Aft of Uniformity Amendment (1872). 
 
 Tlie?i the Priest shall say, 
 
 O Lord, shew thy mercy upon us, 
 &c. &c. &c. 
 
 Then shall follow three Collects. The first of the day, which shall 
 be the same that is appointed at the Communion ; the second 
 for Peace ; the third for- grace to live well; and the two last 
 Collects shall never alter, but daily be said at Morning Prayer 
 throughout all the year, as follozueth, all kneelhig. 
 
 The second Collect for Peace. 
 O God, who art the Author of peace, &c. 
 The third Collect for Grace. 
 O Lord, our heavenly Father, &c. 
 
 Here may follow an Anthem or Hymn: 
 Then these two Prayers following : 
 A Prayer of Saint Chrysostome. 
 Almighty God, who hast given us grace, &x. 
 2 Corinthians, xiii. 
 The grace of our Lord Jesus Christ, &c. 
 
 Here ejideth the Shortened Order of Morning Prayer. 
 
 The Shortened Order for Evening Prayer daily through- 
 out the Year, except on Sunday, Christmas Day, Ash 
 Wednesday, Good Friday, and Ascension Day. 
 
 At the beginning of Evening Prayer the Minister shall read with 
 a loud voice some one or more of these sentences of the Scrip- 
 tures that follow: 
 
 When the wicked man, &c. 
 
 A general Confession to be said of the whole Congregation after the 
 Minister, all kneeling. 
 
 Almighty and most merciful Father, &c. 
 
 The Absolution, or Remission of sins, to be pronounced by the Priest 
 alone, standing; the people still kneeling. 
 
 Almighty God, the Father, &c. 
 
35° & 36° VICTORIA, Cap. 35. xxv 
 
 Afl of Uniformity Amendment (1872). 
 
 T/ien the Minister shall kneel, and say the Lord's Prayer; the 
 people also kneeling, and repeating it with him. 
 
 Our Father, which art in heaven, &c. 
 Then likewise he shall say, 
 
 O Lord, open thou our lips. 
 Here all standing up, the Priest shall say, 
 
 Glory be to the Father, &c. 
 
 Then shall be said or sung one or more of the Psalms in order as 
 they be appointed. Then either a Lesson of the Old Testament 
 as is appointed, or a Lesson of the New Testament as it is ap- 
 pointed, except the?-e be a Proper Lesson assigned for tJiat day, 
 in which case the Proper Lesson shall be read, and if there are 
 two Proper Lessons each shall be read in its proper place; and 
 after t)ie Lesson, or between the First and Second Lessons, 
 s/tall be said or sung in English one of the following: 
 
 Either Magnificat, or the Song of the Blessed Virgin Mary, in Eng- 
 lish, as folloivs: 
 
 Magnificat. St Luke i. 
 My soul doth magnify the Lord, &c. 
 
 Or this Psalm {except it be 011 the nineteenth day of the month, 
 when it is read in the ordinary course of the Psalms): 
 Cantate Domino. Psalm xcviii. 
 O sing unto the Lord a new song, &c. 
 Or Nunc dimittis {or the Song of Simeon), as followeth: 
 Nunc dimittis. St Luke ii. 29. 
 Lord, now lettest thou thy servant, &c. 
 Or else this Psalm {except it be on the twelfth day of tJie month): 
 Dens misereatur. Psalm Ixvii. 
 God be merciful unto us, and bless us, &c. 
 
 Then shall be said or sung the Apostles' Creed by the Minister and 
 the people, standing: 
 
 I believe in God the Father Almighty, &c. 
 
 And after that, the people all devoutly kneeling, the Minister shall 
 pronounce with a loud voice, 
 
 The Lord be with you. 
 Answer. And with thy spirit. 
 Minister. Let us pray. 
 
 '1 hen the Priest shall say, 
 
 O Lord, shew thy mercy upon us, 
 &c. &C. &c 
 
35° & 36° VICTORIA, Cap. 35. 
 
 Ac~l of Uniformity Amendment (iSyj;). 
 
 Then shall follow three Collects. The first of the day; the second 
 for Peace; the third for aid against all perils, as hereafter 
 followeth; which two last Collects shall be daily said at Even- 
 ing Prayer without A Iteration. 
 
 The second Collect at Evening Prayer. 
 O God, from whom all holy desires, &c. 
 The third Collect for Aid against all Perils. 
 Lighten our darkness, &c. 
 Here may follow an Anthem or Hymn. 
 A Prayer of Saint Chrysostome. 
 Almighty God, who hast given us grace, &c. 
 2 Corinthians, xiii. 
 The grace of our Lord Jesus Christ, &.c. 
 
 Here endeth the Shortened Order of Evening Prayer. 
 
 [In the Shortened Order for Morning Prayer the Versicle, 
 " O Lord, open Thou our lips," is followed by &cs., which, of 
 course, include the Second Versicle and the two Responses ; but 
 in the Shortened Order for Evening Prayer the &cs. are omitted 
 in this place. The Second Versicle and the Responses may, how- 
 ever, be added, under the authority of the empowering Note at 
 the beginning of the Schedule, as a "prayer." The Lesser Litany 
 may, of course, be added in its proper place under the same 
 authority. It will be noticed, that the Rubric next after the Creed 
 does not accord with the existing Rubric and practice. Ed.] 
 
xxvii 
 
 NOTES ON THE ACTS OF UNIFORMITY (SHEWING THE 
 LATEST REPEALING STATUTES). 
 
 By Isambard Bkunel, D.C.L., CJiancellor of the Diocese of Ely. 
 
 I. 2 and 3 Edw. VI. cap. i. (a.d. 1548.) 
 
 Confirmed as regards penalties by 13 and 14 Car. II. cap. 4, sec. 24. 
 Repealed as regards the First Prayer Book of Edw. VI. by 5 and 6 Edw. VI. 
 cap. 1. 
 
 Wholly repealed by 1 Mary, Sess. 2, cap. 2, which was repealed in part by 1 
 Eliz. cap. 2, and wholly by 1 Jac. I. cap. 25 (see as to the effect of the Statute of 
 James "The Bishops' case" 12 Rep. 8). 
 
 II. 5 and 6 Edw. VI. cap. r. (a.d. 1552.) 
 
 Repealed by 1 Mary, Sess. 2, cap. 2, which was repealed as concerning the 
 Prayer Book by 1 Eliz. cap. 2, and wholly repealed by 1 Jac. I. cap. 25 (see as to 
 the 'effect of the Statute of James "The Bishops' case" 12 Rep. 8). 
 
 Confirmed by 8 Eliz. cap. 1, and as regards penalties by 13 and 14 Car. II. 
 cap. 4, sec. 24. 
 
 Repealed as regards the Second Prayer Book of Edw. VI. by 13 and 14 Car. II. 
 cap. 4. 
 
 Repealed by 7 and 8 Vict. cap. 102, so far as it relates to Roman Catholics, 
 and by 9 and 10 Vict. cap. 59, sec. 1, so far as it relates to Dissenters usually 
 attending some place of worship, and permits the infliction of a pecuniary penalty 
 or imprisonment, and requires the Act to be read in Church. 
 
 III. 1 Eliz. cap. 2. (a.d. 1558.) 
 
 Confirmed by 8 Eliz. cap. 1, and as regards penalties by 13 and 14 Car. II. cap. 
 4, sec. 24. 
 
 Repealed as regards the Prayer Book of Elizabeth by 13 and 14 Car. II. cap. 
 4, sec. 2. 
 
 Sec. 14. Repealed by 9 and 10 Vict. cap. 59, sec. 1. 
 
 Sec. 19. Repealed by the Statute Law Revision Act, 1863. 
 
 IV. 13 and 14 Car. II. cap. 4. (a.d. 1662.) 
 
 Sec. 2. Affected by 34 and 35 Vict. cap. 37 (Table of Lessons Act), and by 
 35 and 36 Vict. cap. 35, sec. 2, 3, 4 and 5 (Act of Uniformity Amendment Act). 
 
 Sec. 3. Spent. 
 
 Sec. 4. Repealed by 28 and 29 Vict. cap. 122, sec. 7 (Clerical Subscription 
 Act). 
 
 Sec. 5. Spent. 
 
 Sec. 6. Repealed by 28 and 29 Vict. cap. 122 (Clerical Subscription Act), sec. 7. 
 
 Sec. 8. Repealed by the same. 
 
 Sec. 9. Repealed by 34 and 35 Vict. cap. 26 (Universities Tests Act). 
 Sec. 10. Repealed by the same. 
 
 Sec. 11. Repealed as regards Schoolmasters by 9 and 10 Vict. cap. 59, and 
 wholly by 28 and 29 Vict. cap. 122 (Clerical Subscription Act). 
 
 Sec. T2. Repealed by 34 and 35 Vict. cap. 26 (Universities Tests Act). 
 
xxvai 
 
 Sec. 13. Repealed by the Statute Law Revision Act, 1863. 
 Sec. 14. Affected by the Toleration Acts. 
 
 Sec. 17. Amended by 34 and 35 Vict. cap. 37 (Table of Lessons Act), by 
 35 and 36 Vict. cap. 35, sec. 2,3,4 5 (Act of Uniformity Amendment Act), and 
 by 28 and 29 Vict. cap. 122, sec. 10 (Clerical Subscription Act). 
 
 Repealed except as regards the Colleges of Westminster, Winchester, and Eton 
 by 34 and 35 Vict. cap. 26 (Universities Tests Act). 
 
 Sec. 19. Repealed from the words "and shall in the presence of the same 
 Archbishop" by 28 and 29 Vict. cap. 122, sec. 15 (Clerical Subscription Act). 
 
 Residue affected by the Toleration Acts. 
 
 Sec. 20. Amended by 28 and 29 Vict. cap. 122, sec. 10 (Clerical Subscription Act). 
 Sec. 21. Affefted by the Toleration Acts. 
 
 Sec. 22. Amended by 35 and 36 Vict. cap. 35, sec. 6 (Act of Uniformity Amend- 
 ment Act). 
 
 Sec. 24. Repealed in part by 7 and 8 Vict. cap. 102, and 9 and 10 Vict. cap. 59; 
 semble affected by the Toleration Acts. 
 
 Sec. 32. Repealed by the Statute Law Revision Act, 1863. 
 
 NOTES ON THE TOLERATION ACTS SO FAR AS THEY RELATE 
 TO PUBLIC WORSHIP. 
 
 1 William and Mary, cap. 18. (a.D. 1688.) 
 
 Repeals 1 Eliz. cap. 2, sec. 14, so far as regards Dissenters taking Oaths, &c. 
 Permits the ministry in a public certified place of worship of ministers of Protestant 
 Dissenters taking Oaths, &c. and signing the XXXIX. Articles except 34th, 35th, 
 36th, and part of 20th, and (if Baptists) part of the 27th. 
 
 19 Geo. III. cap. 44. (a.d. 1779.) 
 Removes obligation to subscribe Articles on making further Declaration. 
 
 52 Geo. III. cap. 155. (a.d. 1812.) 
 
 Exempts Ministers of certified places of worship and persons resorting thereto 
 from obligation to take Oaths and make Declaration, except in certain cases when 
 required by certain persons. 
 
 The benefits of these provisions were extended to persons denying the Doctrine 
 of the Holy Trinity by 53 Geo. III. cap. 160 (a.d. 1813), and to Jews by 9 and 10 
 Vict. cap. 59 (a.d. 1846). 
 
 The public worship of Roman Catholics was permitted under certain conditions 
 by 31 Geo. III. cap. 32 (a.d. 1791), amended by 9 and 10 Vict. cap. 59; and by 
 10 Geo. IV. cap. 7 (a.d. 1829), and 2 and 3 Will. IV. cap. 115 (a.d. 1832), amended 
 by 18 and 19 Vict. cap. 86 (a.d. 1855). All these enactments imposing Oaths were 
 repealed and those imposing Declarations amended by 34 and 35 Vict. cap. 48 
 (a.d. 1871). 
 
 18 and 19 Vicl. cap. 86. (a.d. 1855.) 
 
 Increases facilities for religious worship by enacting that the restrictive statutes 
 shall not apply to any assembly for religious worship 
 
 1. Held by the incumbent or curate in charge or by any person authorized by 
 them. 
 
 2/ The meeting in a private dwelling house or in the premises belonging 
 thereto. 
 
 3. Meeting occasionally in any building not usually appropriated to religious 
 worship. 
 
OF THE TABLE OF CONTENTS. 
 
 x- In 1552 the Act of Uniformity was 
 not enumerated among the Contents; it 
 was however actually printed after the 
 Calendar. In 1559 it was made No. 1. 
 
 2. was the original Preface. When 2 
 was prefixed the title of 3 was changed. 
 
 9 and 10. Morning and Evening Prayer 
 were substituted for Matins and Even- 
 song in 1552. 
 
 14. In 1549 the item corresponding 
 to this was ' The Introits, Collects, Epis- 
 tles and Gospels to be used at the cele- 
 bration of the Lord's Supper and Holy 
 
 Communion, through the year, with 
 Proper Psalms and Lessons for divers 
 feasts and days.' Its present form dates 
 from 1552. 
 
 15. In 1549 this title was 'The Supper 
 of the Lord and Holy Communion, com- 
 monly called the Mass.' This gave place 
 to the present title in 1552. 
 
 17 and 26. These were new in 1662. 
 
 28 and 29 did not form part of the 
 Book sanctioned by Convocation in 166-1 
 and by Parliament in 1662. 
 
 (1) 
 
THE 
 
 CONTEXTS OF THIS BOOK. 
 
 An Act for the Uniformity of Common Prayer. 
 
 L Thb Preface. 
 
 2. Concerning the Service of the Church. 
 
 3. Concerning Ceremonies, why some be abolished, and some retained. 
 
 4. The Order how the Tsalter is appointed to be read. 
 
 5. The Order how the rest of the holy Scripture is appointed to be read. 
 
 6. A Table of Proper Lessons and Psalms. 
 
 7. The Calendar, with the Table of Lessons. 
 
 8. Tables and Rules for the Feasts and Fasts through the whole Year. 
 
 9. The Order for Morning Prayer. 
 
 10. The Order for Evening Prayer. 
 
 11. The Creed of St. Athanasius. 
 
 12. The Litany. 
 
 13. Prayers and Thanksgivings upon several occasions. 
 
 14. The Collects, Epistles, and Gospels, to be used at the Ministration of the Holy 
 
 Communion, throughout the Year. 
 
 15. The Order of the Ministration of the Holy Communion. 
 15. The Order of Baptism both Publick and Private. 
 
 17. The Order of Baptism for those of Riper Years. 
 
 18. The Catecliism. 
 
 19. The Order of Confirmation. 
 
 20. The Form of Solemnization of Matrimony. 
 
 21. The Order for the Visitation of the Sick, and the Communion of the Sick. 
 
 22. The Order for the Burial of the Dead. 
 
 23. The Thanksgiving of Women after Child-birth. 
 
 24. A Commination, or denouncing of God's anger and judgementsagainstSinners. 
 
 25. The Psalter. 
 
 26. Forms of Prayer to be used at Sea. 
 
 27. The Form and Manner of Making, Ordaining, and Consecrating of Bishops, 
 
 Priests, and Deacons. 
 
 28. A Form of Prayer for the Twentieth Day of June. 
 
 29. Articles of Religion. 
 
The Preamble and first seclion of the Ac? of Parliament enforcing 
 Edward's First Prayer-book are as follows: 
 
 2 and 3 Edward VI. Cap. I. 
 
 An Act for the Uniformity of Service 
 and Administration of the Sacraments 
 throughout the Realm. 
 
 WHERE of long Time there hath 
 been had in this Realm of Etigland 
 ' and in Wales divers Forms of Common 
 ' Prayer, commonly called the Service of 
 1 the Church ; that is to say, The Use of 
 ' Sarum, of York, of Bangor, and of Lin- 
 ' coin; and besides the same now of late 
 ' much more divers and sundry Forms and 
 ' Fashions have been used in the Cathedral 
 'and Parish Churches of England and 
 ' Wales, as well concerning the Mattens 
 'or Morning Prayer and the Evensong, 
 'as also concerning the Holy Communion, 
 'commonly called the Mass, with divers 
 'and sundry Rites and Ceremonies con- 
 'cerning the same, and in the Administra- 
 tion of other Sacraments of the Church: 
 'And as the Doers and Executors of the 
 'said Rites and Ceremonies, in other 
 ' Form than of late Years they have been 
 ' used, were pleased therewith : So other 
 ' not using the same Rites and Ceremonies 
 'were thereby greatly offended: And 
 'albeit the King's Majesty, with the 
 'Advice of his most entirely beloved 
 ' Uncle the Lord Protector, and other 
 'of his Highness Council, hath heretofore 
 ' divers Times assayed to stay Innovations 
 'or new Rites concerning the Premisses; 
 'yet the same hath not had such good 
 'Success as his Highness required in 
 'that Behalf; whereupon his Highness, 
 4 by the most prudent Advice aforesaid, 
 'being pleased to bear with the Frailty 
 'and Weakness of his Subjects in that 
 ' Behalf, of his great Clemency hath not 
 ' been only content to abstain from Punish- 
 'ment of those that have offended in 
 'that Behalf, for that his Highness taketh 
 ' that they did it of a good Zeal ; but also 
 ' to the Intent a uniform, quiet, and godly 
 ' Order should be had concerning the 
 ' Premisses, hath appointed the Arch- 
 ' bishop of Canterbury, and certain of 
 ' the most learned and discreet Bishops, 
 'and other learned Men of this Realm, 
 ' to consider and ponder the Premisses ; 
 ' and thereupon having as well Eye and 
 ' Respect to the most sincere and pure 
 ' Christian Religion taught by the Scrip- 
 'ture, as to the Usages in the Primitive 
 ' Church, should draw and make one con- 
 'venient and meet Order, Rite and Fa- 
 1 shion of common and open Prayer and 
 'Administration of the Sacraments, to 
 ' be had and used in his Majesty's Realm 
 'of England and in Wales; the which 
 
 'at this Time, by the aid of the Holy 
 ' Ghost, with one uniform Agreement is 
 ' of them concluded, set forth and deliver- 
 ' ed to his Highness, to his great Comfort 
 'and Quietness of Mind, in a Book in- 
 1 tituled The Book of tfie Common Prayer 
 ' and Administration of the Sacraments, 
 ' and otlier Rites and Ceremonies of the 
 ' Church, after the Use of the Church of 
 'England. Wherefore the Lords Spi- 
 ritual and Temporal, and the Commons, 
 'in this present Parliament assembled, 
 ' considering as well the most godly 
 'Travel of the King's Highness, of the 
 ' Lord Protector, and of othc- his High- 
 1 ness Council, in gathering and collecting 
 ' the said Archbishop, Bishops and learn- 
 ' ed Men together, as the godly Prayers, 
 ' Orders, Rites and Ceremonies in the 
 ' said Book mentioned, and the Considera- 
 'tions of altering those Things which 
 ' be altered, and retaining those Things 
 ' which be retained in the said Book, 
 ' but also the Honour of God and great 
 ' Quietness, which by the Grace of God 
 'shall ensue upon the one and uniform 
 ' Rite and Order in such Common Prayer 
 'and Rites and external Ceremonies to 
 'be used throughout England and in 
 ' Wales, at Calice and the Marches of 
 ' the same, do give to his Highness most 
 ' hearty and ^owly thanks for the same : ' 
 And humbly prayen, that it may be ordain- 
 ed and enacted by his Majesty, with the 
 Assent of the Lords and Commons in 
 this present Parliament assembled, and 
 by the Authority of the same, That all 
 and singular Person and Persons that 
 have offended concerning the Premisses, 
 other than such Person and Persons as 
 now be and remain in Ward in the Tower 
 of London, or in the Fleet, may be par- 
 doned thereof; and that all and singular 
 Ministers in any Cathedral or Parish 
 Church or other Place within this Realm 
 of England, Wales, Calice, and the 
 Marches of the same, or other the King's 
 Dominions, shall from and after the 
 Feast of Pentecost next coming, be 
 bounden to say and use the Mattens, 
 Evensong, Celebration of the Lord's 
 Supper, commonly called the Mass, and 
 Administration of each of the Sacraments, 
 and all their common and open Prayer, 
 in such Order and Form as is mentioned 
 in the same Book, and none other or 
 otherwise. And albeit that the same be 
 so godly and good, that they give Occasion 
 to every honest and conformable Man 
 most willingly to embrace them, yet lest 
 any obstinate Person who willingly would 
 disturb so godly Order and Quiet in this 
 
An Act for the Uniformity of Common Prayer, and Service in the \ 
 Church, and Administration of the Sacraments. 
 
 PRIMO ELIZABETHS. 
 
 "\"VTHERE at the death of our late Sovereign 
 VY Lord King Edward the Sixth, there re- 
 mained one uniform order of Common Service, 
 and Prayer, and of the Administration of Sacra- 
 ments, Rites and Ceremonies in the Church of 
 England, which was set forth in one Book, In- 
 tituled, The Book of Common Prayer, and Ad- 
 ministration of Sacraments, and other Rites 
 and Ceremonies in the Church 0/ England, au- 
 thorized bv Act of Parliament holden in the 
 fifth and sixth years of our said late Sovereign 
 Lord King Edward the Sixth, Intituled, An 
 Act forthe Uniformity of Common Prayer, and 
 Administration of the Sacraments ; The which 
 was repealed, and taken away by Act of Parlia- 
 ment, in the first year of the Reign of our late 
 Sovereign Lady Queen Mary, to the great decay 
 of the due honour of God, and discomfort to the 
 professors of the truth of Christ's Religion : 
 
 Be it therefore Enacted by the Authority of 
 this present Parliament, That the said Statute 
 
 tioned, and set forth in the said Book, or shall 
 wilfully, or obstinately standing in the same, 
 use any other Rite, Ceremony, Order, Form, or 
 manner of celebrating of the Lord's Supper 
 openly, or privily, or Mattins, Evensong, Ad- 
 ministration of the Sacraments, or other open 
 Prayers, than is mentioned, and set forth in the 
 said Book, [Open Prayer in, and throughout 
 this Act, is meant that Prayer, which is for 
 others to come unto, or hear, either in Common 
 Churches, or private Chapels, or Oratories, 
 commonly called the Service of the CJiurch] or 
 shall preach, declare, or speak any thing in the 
 derogation, or depraving of the said Book, or 
 any thing therein contained, or of any part 
 thereof, and shall be thereof lawfully convicted, 
 according to the Laws of this Realm, by verdict 
 of twelve men, or by his own confession, or by 
 the notorious evidence of the fact, shall lose, 
 and forfeit to the Queen's Highness, Her Heirs, 
 and Successors, for his first offence, the profit 
 
 of Repeal, and every thing therein contained, ! of all his Spiritual Benefices, or Promotions, 
 only concerning the said Book, and the Sen-ice, | coming, or arising in one whole year next after 
 Administration of Sacraments, Rites, and Ce- ( his conviction: And also that the person so 
 remonies contained or appointed in, or by the convicted shall for the same offence Buffer im- 
 said Book, shall be void and of none effect, from \ prisonment by the space of six months, without 
 and after the Feast of the Nativity of Saint ( Bail or Mainprise : And if any such person, 
 John Baptist next coming : and That the said once convict 01 any offence concerning the pre- 
 Book, with the order of Service, and of the ■ misses, shall after his first Conviction eftsoona 
 Administration of Sacraments, Rites and Cere- 1 offend, and be thereof in form aforesaid lawfully 
 monies, with the alterations and additions convict ; That then the same person shall for his 
 
 therein added and appointed by this Statut e, ! second offence suffer imprisonment by the space 
 shall stand, and be, from, and after the said ; of one whole year, and also shall therefore be 
 Feast of the Nativity of Saint John Baptist, in j deprived ipso facto of all his Spiritual Promo- 
 full force and effect, according to the tenour tions ; and, That it shall be lawful to all Patrons, 
 and effect of this Statute: Any thing in the ] or Donors of all and singular the same Spiritual 
 foresaid Statute of Repeal to the contrary not- I Promotions, or of any of them, to present, or 
 withstanding. collate to the same, as though the person, or 
 
 And further be it Enacted by the Queen's I persons so offending were dead : and That, if 
 Highness, with the assent of the Lords and ' any such person or persons, after he shall be 
 Commons in this present Parliament assembled, j twice convicted in form aforesaid, shall offend 
 and by the Authority ox' the same, That all, and [ against any of the premisses the third time, and 
 singular Ministers in any Cathedral, or Parish- shall be thereof, in form aforesaid, lawfully 
 Church, or other place within this Realm of convicted ; That then the person so offending, 
 England, Wales, and the Marches of the same, and convicted the third time shall be deprived 
 or other the Queen's Dominions, shall from and ipso facto of all his Spiritual Promotions, and 
 after the Feast of the Nativity of Saint John also shall suffer imprisonment during his life: 
 Baptist, next coming, be bounden to say and And if the person, that shall offend, and be 
 use the Mattins, Evensong, celebration of the convicted in form aforesaid, concerning any of 
 Lord's Supper, and Administration of each of 1 the premisses, shall not be Beneficed, nor have 
 the Sacraments, and all the Common and open any Spiritual Promotion ; That then the same 
 Prayer, in such order and form as is mentioned person so offending, and convict, shall for the 
 in the said Book, so Authorized by Parliament tirst offence suffer imprisonment during one 
 in the said fifth and sixth years of the Reign of whole year next after his said conviction, with- 
 King Edward the Sixth ; with one alteration, out Bail or Mainprise : And if any such person 
 or addition of certain Lessons to be used on not having any Spiritual Promotion, after his 
 every Sunday in the year, and the form of the | first conviction, shall eftsouiis otfend in any 
 Litany altered, and corrected, and two sentences ■ thing concerning the premisses, and shall in 
 only added in the delivery of the Sacrament to form aforesaid be thereof lawfully convicted ; 
 the Communicants, and none other, or other- , That then the same person shall for his second 
 wise : and, That if anymannerof Parson, Vicar, offence suffer imprisonment during his life, 
 or other whatsoever 31inister that ought or ; And it is Ordained, and Enacted by the An- 
 should sing, or say Common Prayer mentioned thority aforesaid, That if any person, or persons 
 in the said Book, or minister the Sacraments, ; whatsoever, after the said Feast of the Nativity 
 from, and after the Feast of the Nativity of of Saint John Baptist next coming, shall in any 
 Saint John Baptist next coming, refuse to use Enterludes, Plays, Sones, Rhimes, or by other 
 the said Common Prayer, or to minister the open words declare, or speak any thing in the 
 Sacraments in such Cathedral or Parish-Church, ■, derogation, depraving, or despising of the same 
 or other places, as he should use to minister the ! Book, or of an v thing therein contained, or any 
 same, in such order and form, as they be men- j part thereof, or shall by open fact, deed, or by 
 
Realm should not go unpunished, that it 
 may also be ordained and enacted by 
 the Authority aforesaid, that if any 
 Manner of Parson, Vicar, or other what- 
 soever Minister, that ought or should 
 sing or say Common Prayer mentioned 
 in the said Book, or minister the Sacra- 
 ments, shall after the said Feast of Pente- 
 cost next coming refuse to use the said 
 Common Prayers, or to minister the 
 Sacraments in such Cathedral or Parish 
 Church, or other Places as he should use 
 or minister the same, in such Order and 
 Form as they be mentioned and set forth 
 in the said Book ; or shall use, wilfully 
 and obstinately standing in the same, any 
 other Rite, Ceremony, Order, Form or 
 Manner of Mass openly or privily, or 
 Mattens, Evensong, Administration of 
 the Sacraments, or other open Prayer 
 than is mentioned and set forth in the 
 said Book : (Open Prayer, in and through- 
 out this Act, is meant that Prayer which 
 is for other to come unto or hear, either 
 in common Churches or private Chapels 
 or Oratories, commonly called the Service 
 of the Church); or shall preach, declare, 
 or speak any Thing in the Derogation or 
 Depraving of the said Book, or any Thing 
 therein contained, or of any Part thereof ; 
 and shall be thereof lawfully convicted 
 according to the Laws of this Realm, by 
 Verdict of Twelve Men, or by his own 
 Confession, or by the notorious Evidence 
 of the Fact, shall lose and forfeit to the 
 King's Highness, his Heirs and Succes- 
 sors, for his first Offence, the Profit of 
 such one of his Spiritual Benefices or 
 Promotions as it shall please the King's 
 Highness to assign or appoint, coming 
 and arising in one whole Year next after 
 his Conviction : And also that the same 
 
 Person so convicted shall for the same 
 Offence suffer Imprisonment by the 
 Space of Six Months, without Bail or 
 Mainprise : And if any such Person once 
 convict of any such Offence concerning 
 the Premisses, shall after his first con- 
 viction eftsoons offend and be thereof in 
 Form aforesaid lawfully convict, that then 
 the same Person shall for his second 
 Offence suffer Imprisonment by the Space 
 of One whole Year, and also shall there- 
 fore be deprived ipso fac~lo of all his Spi- 
 ritual Promotions; and that it shall be 
 lawful to all Patrons, Donors, and Gran- 
 tees of all and singular the same Spiritual 
 Promotions, to present to the same any 
 other able Clerk, in like Manner and 
 Form as though the Party so offending 
 were dead : And that if any such Person 
 or Persons, after he shall be twice con- 
 victed in Form aforesaid, shall offend 
 against any of the Premisses the third 
 Time, and shall be thereof in Form afore- 
 said lawfully convicted, that then the 
 Person so offending and convicted the 
 third Time, shall suffer Imprisonment 
 during his Life : And if the Person that 
 shall offend and be convict in Form afore- 
 said concerning any of the Premisses, 
 shall not be beneficed, nor have any 
 Spiritual Promotion, that then the same 
 Person so offending and convict shall for 
 the first Offence suffer Imprisonment 
 during Six Months, without Bail or 
 Mainprise : And if any such Person not 
 having any Spiritual Promotion, after 
 his first Conviction shall eftsoons offend 
 in any Thing concerning the Premisses, 
 and shall in Form aforesaid be thereof 
 lawfully convicted, that then the same 
 Person shall for his second Offence suffer 
 Imprisonment during his Life. 
 
 The Preamble and fifth seclion of the Ac? of Parliament enforcing 
 Edward's Second Prayer-book are as follows: 
 
 5 & 6 Edward VI. Cap. I. , 
 
 An Act for the Uniformity of Common < 
 
 Prayer and Administration of the < 
 
 Sacraments. < 
 
 '\\ 7HERE there hath been a very ' 
 
 ' VV godly order set forth by the ' 
 
 'Authority of Parliament, for Common ' 
 
 ' Prayer and Administration of the Sacra- ' 
 
 ' ments to be used in the Mother Tongue ' 
 
 ' within the Church of Engla?id, agreeable ' 
 
 ' to the Word of God and the Primitive ' 
 
 'Church, very comfortable to all good ' 
 
 ' People desiring to live in Christian Con- ' 
 
 ' versation, and most profitable to the ' 
 
 ' Estate of this Realm, upon the which ' 
 
 'the Mercy, Favour and Blessing of ' 
 
 (5) 
 
 Almighty God is in no wise so readily 
 and plenteously poured as by Common 
 Prayers, due using of the Sacraments, 
 and often preaching of the Gospel, with 
 the Devotion of the Hearers : And yet 
 this notwithstanding, a great Number 
 of People in divers Parts of this Realm, 
 following their own Sensuality, and 
 living either without Knowledge or due 
 Fear of God, do willingly and damnably 
 before Almighty God abstain and refuse 
 to come to their Parish Churches and 
 other Places where Common Prayer, 
 Administration of the Sacraments, and 
 Preaching of the Word of God, is used 
 upon Sundays and other days ordained 
 to be Holydays.' 
 
AN ACT FOR THE UNIFORMITY OF COMMON PRAYER. 
 
 open threatenings compel, or cause, or other- 
 wise procure, or maintain any Parson, Vicar, 
 or other Minister in any Cathedral, or Parish- 
 Church, or in Chapel, or in any other place, to 
 sing, or say any Common, or open Prayer, or 
 to minister any Sacrament otherwise, or in any 
 other maimer, and form, than is mentioned in 
 the said Book ; or that by any of the said means 
 shall unlawfully interrupt, or let any Parson, 
 Vicar, or other Minister in any Cathedral, or 
 Parish-Church. Chapel, or any other place to 
 sing or say Common and open Prayer, or to 
 minister the Sacraments, or any of them, in 
 such manner, and form, as is mentioned in the 
 said Book. ; That then every such person, being 
 thereof lawfully convicted in form abovesaid, 
 shall forfeit to the Queen our Sovereign Lady, 
 Her Heirs, and Successors, for the first offence 
 an Hundred marks : And if any person, or per- 
 sons, being once convict of any such offence, 
 eftsoons offend against any of the last recited 
 offences, and shall in form aforesaid be thereof 
 lawfully convict ; That then the same person, 
 so offending and convict, shall for the second 
 offence forfeit to the Queen our Sovereign Lady, 
 Her Heirs, and Successors, Four hundred marks: 
 And if any person, after he in form aforesaid 
 shall have been twice convict of any offence 
 concerning any of the last recited offences, shall 
 offend the third time, and be thereof in form 
 abovesaid lawfully convict ; That then every 
 person, so offending and convict, shall for his 
 third offence forfeit to our Sovereign Lady the 
 Queen all his Goods and Chattels, and shall 
 suffer imprisonment during his life : And if any 
 person, or persons, that for his first offence con- 
 cerning the premisses, shall be convict in form 
 aforesaid, do not pay the sum to be paid by 
 virtue of his conviction, in such manner and 
 form, as the same ought to be paid, within six 
 weeks next after his conviction ; That then 
 every person so convict, and 60 not paying the 
 same, shall for the same first offence, instead of 
 the said sum, suffer imprisonment by the space 
 of six months without Bail or Mainprise : And 
 if any person, or persons, that for his second 
 offence concerning the premisses, shall be con- 
 vict in form aforesaid, do not pay the said sum 
 to be paid by virtue of his conviction, and this 
 estatute, in such manner and form as the same 
 ought to be paid, within six weeks next after 
 his said second conviction ; That then every 
 person so convicted, and not paying the same, 
 shall for the same second offence, in the stead 
 of the said sum, suffer imprisonment during 
 twelve months without Bail or Mainprise : and, 
 That from and after the said Feast of the 
 Nativity of Saint John Baptist next coming, 
 all, and every person and persons, inhabiting 
 within this Realm, or any other the Queen's 
 Majesty's Dominions, shall "diligently, and faith- 
 fully, having no lawful, or reasonable excuse to 
 be absent, endeavour themselves to resort to 
 their Parish-Church, or Chapel aceustomed, or 
 upon reasonable let thereof, to some usual place, 
 where Common Prayer, and such Service of 
 God shall be used in such time of let, upon 
 every Sunday, and other dr-.ys ordained and 
 used to be kept as holy days, and then, and 
 there to abide orderly and soberly, during the 
 time of Common Prayer, Preaching, or other 
 Service of God there to be used and ministered, 
 upon pain of punishment by the censures of 
 the Church ; and also upon pain, that every 
 person so offending shall forfeit for every such 
 offence, twelve pence, to be levied by the Church- 
 wardens of the Parish, where such offence shall 
 be done, to the use of the poor of the same 
 Parish, of the goods, lands, and tenements of 
 such offender, by way of distress. 
 
 And for due execution hereof, the Queen's 
 most excellent Majesty, the Lords Temporal, 
 and all the Commons in this present Parliament 
 assembled, do in God's name earnestly require, 
 and charge all the Archbishops, Bishops, and 
 
 other Ordinaries, that they shall endeavour 
 themselves to the uttermost of their knowledges, 
 that the due and true execution hereof may be 
 had throughout their Dioceses and Charges, as 
 they will answer before God for such evils and 
 plagues wherewith Almighty God may justly 
 punish his people for neglecting this good and 
 wholesome law. And for their Authority in this 
 behalf, Be it further Enacted by the Authority 
 aforesaid, That all and singular the said Arch- 
 bishops, Bishops, and all other their officers, 
 exercising Ecclesiastical jurisdiction, as well in 
 place exempt, as not exempt, within their 
 Diocese shall have full power and Authority by 
 this Act to reform, correct and punish by cen- 
 sures of the Church, all, and singular persons, 
 which shall offend within any of their Jurisdic- 
 tions, or Diocese, after the said Feast of the 
 Nativity of Saint John Baptist next coming, 
 against this Act and Statute : Any other Law, 
 Statute, Privilege, Liberty, or Provision here- 
 tofore made, had, or suffered to the contrary 
 notwithstanding. 
 
 And it is Ordained, and Enacted by the Au- 
 thority aforesaid, That all and every Justice of 
 Oyer and Determiner, or Justices of Assize 
 shall have full power and Authority in every 
 of their open and general Sessions to inquire, 
 hear and determine all and all manner of of- 
 fences, that shall be committed, or done con- 
 trary to any Article contained in this present 
 Act, within the limits of the Commission to 
 them directed, and to make process for the 
 execution of the same, as they may do against 
 any person being indicted before them of tres- 
 pass, or lawfully convicted thereof. 
 
 Provided always, and be it Enacted by the 
 Authority aforesaid, That all and every Arch- 
 bishop and Bishop shall or may at all time and 
 times at his liberty and pleasure, join and 
 associate himself by virtue of this Act to the 
 said Justices of Oyer and Determiner, or to the 
 said Justices of Assize, at every of the said open 
 and general Sessions, to be holden in any place 
 within his Diocese for and to the inquiry, hear- 
 ing, and determining of the offences aforesaid. 
 
 Provided also, and be it Enacted by the Au- 
 thority aforesaid, That the Books concerning 
 the said Services shall at the costs and charges 
 of the Parishioners of every Parish, and Cathe- 
 dral Church be attained, and gotten before the 
 said Feast of the Nativity of Saint John Bapttit 
 next following, and that all such Parishes and 
 Cathedral Churches, or other places, where the 
 said Books shall be attained and gotten before 
 the said Feast of the Nativity of Saint John 
 Baptist, shall within three weeks next after the 
 said Books so attained and gotten, use the said 
 Service, and put the same in use according to 
 this Act. 
 
 And be it further Enacted by the Authority 
 aforesaid, That no person or persons shall be at 
 any time hereafter impeached, or otherwise 
 molested of or for any of the offences above 
 mentioned, hereafter to be committed, or done 
 contrary to this Act, unless he or they so offend- 
 ing be thereof indicted at the next general Ses- 
 sions to be holden before any such Justices of 
 Oyer and Determiner, or Justices of Assize, 
 next after any offence committed or done, con- 
 trary to the tenour of this Act. 
 
 Provided always, and be it Ordained, and En- 
 acted, by the Authority aforesaid. That all and 
 singular Lords of the Parliament, for the third 
 offence above mentioned, shall be tried by their 
 Peers. 
 
 Provided also, and be it Ordained, and En- 
 acted by the Authority aforesaid, That the 
 Mayor of London, undull other Mayors, Bailiffs, 
 and other Head-officers of all. and singular 
 Cities, Boroughs, and Towns-corporate within ! 
 this Realm, Wales, and the Marches of the | 
 same, to the which Justices of Assize do not 
 OOmmanly repair, shall have full power and 
 Authority by virtue of this Act, to inquire, 
 
' V. And because there hath arisen in 
 ' the Use and Exercise of the aforesaid 
 ' Common Service in the Church hereto- 
 ' fore set forth, divers Doubts for the 
 ' Fashion and Manner of the Ministration 
 ' of the same, rather by the Curiosity of 
 ' the Minister and Mistakers, than of any 
 'other worthy Cause; therefore as well 
 'for the more plain and manifest Ex- 
 planation hereof, as for the more Per- 
 'fection of the said Order of Common 
 ' Service, in some places where it is 
 'necessary to make the same Prayers 
 ' and Fashion of Service more earnest 
 ' and fit to stir Christian People to the 
 'true honouring of Almighty God;' the 
 King's most excellent Majesty, with the 
 Assent of the Lords and Commons in 
 this present Parliament assembled, and 
 by the Authority of the same, hath caused 
 the aforesaid order of Common Service, 
 entitled The Book of Common Prayer, 
 to be faithfully and godly perused, ex- 
 plained and made fully perfect, and by 
 the aforesaid Authority hath annexed 
 and joined it, so explained and perfected, 
 to this present Statute: Adding also a 
 
 Form and Manner of making and conse- 
 crating of Archbishops, Bishops, Priests 
 and Deacons, to be of like Force, 
 Authority and Value as the same like 
 foresaid Book, intituled The Book of 
 Common Prayer, was before, and to be 
 accepted, received, used and esteemed in 
 like Sort and Manner, and with the same 
 Clauses of Provisions and Exceptions, to 
 all Intents, Constructions and Purposes, 
 as by the Act of Parliament made in the 
 second Year of the King's Majesty's 
 Reign was ordained, limited, expressed 
 and appointed for the Uniformity of Ser- 
 vice and Administration of the Sacra- 
 ments throughout the Realm, upon such 
 several Pains as in the said Act of Parlia- 
 ment is expressed. And the said former 
 Acl; to stand in full Force and Strength, 
 to all Intents and Constructions, and to 
 be applied, practised and put in Use, to 
 and for the establishing of the Book of 
 Common Prayer, now explained and 
 hereunto annexed, and also the said Form 
 of making of Archbishops, Bishops, Priests 
 and Deacons hereunto annexed, as it was 
 for the former Book. 
 
 The following Clerical Subscriplio7i Acl repeals part of the 
 Acl of Uniformity of 14 Car. II. 
 
 XXVIII. & XXIX. VICTORLE. 
 
 CAP. CXXII. 
 
 An Act to amend the Law as to the Subscriptions and 
 Declarations to be made and Oaths to be taken by the 
 Clergy of the Established Church of England and 
 Ireland. [5th July 1865O 
 
 WHEREAS it is expedient that the Subscriptions, Declarations, 
 and Oaths required to be made and taken by the Clergy of 
 the United Church of E?igland and Ireland should be altered and 
 simplified : Be it enacted by the Queen's most Excellent Majesty, by 
 and with the Advice and Consent of the Lords Spiritual and Tem- 
 poral, and Commons, in this present Parliament assembled, and by 
 the Authority of the same, as follows: 
 
 Declaration 1. The following Declaration is herein-after referred to as "the 
 of Assent. Declaratiori 0 f Assent." 
 
 'J A.B. do solemnly make the following Declaration : 
 
 1 I assent to the Thirty-nine Articles of Religion, and to the Book 
 ' of Common Prayer and of the ordering of Bishops, Priests, and 
 ' Deacons. I believe the Doctrine of the United Church of England 
 
 (7) 
 
AN ACT FOR THE UNIFORMITY OF COMMON PRAYER. 
 
 hear, and determine the offences abovesaid, and 
 every of them yearly, within fifteen days after 
 the Feast of Easter, and Saint Michael the 
 Archangel, in like manner and form as Jus- 
 tices of Assize and Oyer, and Determiner may 
 do. 
 
 Provided alwavs, and he it Ordained, and En- 
 acted by the Authority aforesaid. That all and 
 singular Archbishops, and Bishops, and every 
 of their Chancellors, Commissaries, Archdea- 
 cons, and other Ordinaries, having any peculiar 
 Eivle-iastical jurisdiction shall have full power 
 and Authority l>y virtue of this Act, as well to 
 inquire in their Visitation, Synods, and else- 
 where within their jurisdiction, at any other 
 time, an 1 place, to take accusations, and infor- 
 mations of all, and every the things above men- 
 tioned, done, committed, or perpetrated within 
 the limits of their jurisdiction and Authority, 
 and to punish the same by admonition, ex- 
 communication, sequestration, or deprivation, 
 and other censures and process, in like form, as 
 heretofore hath been used iu like cases by the 
 Queen's Ecclesiastical Laws. 
 
 Provided always, and be it Enacted, That 
 ■whatsoever person offending in the premisses 
 shall for the first offence receive punishment of 
 the Ordinary, having a testimonial thereof un- 
 der the said Ordinary's seal, shall not for the 
 same offence eftsoons be convicted before the 
 Justices ; and likewise receiving for the said 
 offence punishment first by the "Justices, shall 
 
 not for the same offence eftsoons receive punish- 
 I ment of the Ordinary : Any thing contained in 
 I this Act to the contrary notwithstanding. 
 
 Provided always, and be it Enacted, That 
 j such ornaments of the Church and of the mini- 
 sters thereof shall be retained, and lie In use, as 
 was in this Church of England by the Authority 
 of Parliament in the second year of the Reign 
 of King Edward the Sixth, until other order 
 shall be therein taken by Authority of the 
 Queen's Majesty, with the advice of her Com- 
 missioners, appointed and Authorized under 
 the great seal of England for causes Ecclesiasti- 
 cal, or of the Metroiwlitan of this Realm : And 
 I also, That if there shall happen any contempt, 
 or irreverence to be used in the Ceremonies, or 
 Rites of the Church, by the misusing of the 
 I Orders appointed in this Rook; the Queen's 
 Majesty may by the like advice of the said 
 ; Commissioners, or Metropolitan, ordain and 
 : publish such further Ceremonies, or Rites, as 
 maybe most for the advancement of God's dory, 
 the edifying of his Church, and the due reverence 
 of Christ's holy Mysteries and Sacraments. 
 
 And be it further Enacted by the Authority 
 aforesaid, That all Laws, Statutes, and Ordi- 
 nances, wherein, or whereby any other service. 
 Administration of Sacraments, or Common 
 Prayer is limited, established, or set forth to be 
 ued within this Realm, or any other the 
 Queen's Dominions, or Countries, shall from 
 henceforth utterly be void and of none effect. 
 
 • An Act. for the Uniformity of Publick Prayers, and Administration 
 of Sacraments, and other Bites and Ceremonies: And for establish- 
 ing the Form of Making, Ordaining, and Consecrating Bishops, 
 Priests, and Deacons in the Church of England. 
 
 XIV. CAROL. II. 
 
 WHEREAS in the first year of the late , 
 Queen Elizabeth, there was one Uniform | 
 Order of Common Service and Prayer, and of I 
 the Administration of Sacraments, Sites and 
 Ceremonies, in the Church of England, (agree- 
 able to the Word of God, and usage of the 
 Primitive Church) compiled by the Reverend 
 Bishops and Clergy, set forth in one Book, Eu- 
 tituled. The Book of Common Prayer and Ad- 
 ministration of Sacraments, and other ICites 
 and Ceremonies in the Church of England, and 
 enjoined to be used by Act of Parliament, holden 
 in the said first year of the said late Queen, En- 
 tiruled, An Act for the Uniformity x'f Common 
 Prayer and Service in the Church, and Admini- 
 stration of the Sacraments, very comfortable to 
 all good people desirous to live in Christian con- 
 versation, and most profitable to the estate of 
 this Realm ; upon the which the Mercy, Favour 
 and Blessing of Almighty God is in no wise so 
 readily and plentifully poured, as by Common 
 Prayers, due using of the Sacraments, and 
 often Preaching of the Gospel, with devotion of 
 the hearers; And yet this notwithstanding, a 
 great number of people in divers parts of this 
 Realm, following their own sensuality, and 
 living without knowledge and due fear of God, 
 do wilfully and SchismaticaUy abstain and re- 
 fuse to come to the Parish-Churches and other 
 Publick places where Common Prayer, Admi- 
 nistration of the Sacraments, and Preaching of 
 the Word of God is used upon the Sundays and 
 other days ordained and appointed to be kept 
 
 and observed as Holy days : And whereas by 
 the great and scandalous neglect of Ministers in 
 using the said Order or Liturgy so set forth and 
 enjoined as aforesaid, great mischiefs and in- 
 conveniences, during the times of the late un- 
 happy troubles, have arisen and grown, and 
 many people have been led into Factious and 
 Schisms, to the gTeat decay and scandal of the 
 Reformed Religion of the "Church of England, 
 and to the hazard of many souls : for prevention 
 whereof in time to come, for settling the Peace 
 of the Church, and for allaying the present dis- 
 tempers which the indisposition of the time I 
 hath contracted, The King's Majesty, (according 
 to His Declaration of the Five and twentieth 
 of October One thousand six hundred and sixty) 
 granted His Commission under the great Seal of 
 England to several Bishops and other Divines, 
 to review the Book of Common Prayer, and to 
 prepare such Alterations and Additions as they 
 thought fit to offer: and afterwards the Con- 
 vocations of both the Provinces of Canterbury 
 and York being by His Majesty called and as- 
 sembled, and now sitting. His Majesty hath 
 been pleased to authorize and require the Pre- 
 sidents of the said Convocations, and other the 
 Bishops and Clergv of the same, to review the 
 said Book of Common Prayer, and the Book of 
 the Form and Manner of the Making and Con- 
 secrating of Eishops, Priests and Deacons : And 
 that after mature consideration they should 
 make such Additions and Alterations in the 
 said Books respectively, as to them should seem 
 
 I 
 
28° & 2 9 ° VICTORIA, Cap. 122. 
 
 Clerical Subscription. 
 
 The Decla- 
 ration 
 against 
 Simony. 
 
 Stipendiary 
 Curate's 
 Declaration. 
 
 Subscrip- 
 tion and 
 Oaths on 
 Ordinatioi 
 
 Form of 
 Oath of 
 Allegiance 
 amended by 
 31 & 32 Vic. 
 c. 72. s. 8.] 
 
 Subscrip- 
 tion and 
 Oaths on 
 Institution 
 to Benefice 
 or Licence 
 to a Per- 
 petual 
 Curacy, &c. 
 
 Declaration 
 on taking 
 Stipendiary 
 Curacy. 
 
 'and Ireland, as therein set forth, to be agreeable to the Word of 
 1 God ; and in Public Prayer and Administration of the Sacraments 
 ' I will use the Form in the said Book prescribed, and none other, 
 'except so far as shall be ordered by lawful Authority*.' 
 
 2. The following Declaration is herein-after referred to as " the 
 Declaration against Simony : " 
 
 ' T A. B. solemnly declare, That I have not made, by myself or by 
 any other Person on my Behalf, any Payment, Contract, or 
 ' Promise of any Kind whatsoever which to the best of my Knowledge 
 'or Belief is simoniacal, touching or concerning the obtaining the 
 ' Preferment of 
 
 'nor will I at any Time hereafter perform or satisfy, in whole or in 
 ' part, any such Kind of Payment, Contract, or Promise made by 
 ' any other without my Knowledge or Consent.' 
 
 3. The following Declaration is herein-after referred to as "the 
 Stipendiary Curate's Declaration : " 
 
 ' T A. B., Incumbent of in the 
 
 County of 
 
 ' bona fide undertake to pay to C. D. of in the 
 
 ' County of the annual Sum 
 
 ' of Pounds as a Stipend for his 
 
 ' Services as Curate, and I C. D. bona fide intend to receive the 
 ' whole of the said Stipend. 
 
 'And each of us the said A. B. and CD. declare that no Abate- 
 'ment is to be made out of the said Stipend in respect of Rent or 
 'Consideration for the Use of the Glebe House; and that 1A.B. 
 ' undertake to pay the same, and I C. D. intend to receive the same, 
 ' without any Deduction or Abatement whatsoever.' 
 
 4. Every Person about to be ordained Priest or Deacon shall, 
 before Ordination, in the Presence of the Archbishop or Bishop 
 by whom he is about to be ordained, at such Time as he may appoint, 
 make and subscribe the Declaration of Assent, and take and subscribe 
 the Oath of Allegiance and Supremacy according to the Form set 
 forth in the Act of the Session of the Twenty-first and Twenty- 
 second Years of the Reign of Her present Majesty, Chapter Forty- 
 eight. 
 
 5. Every Person about to be instituted or collated to any Bene- 
 fice, or to be licensed to any Perpetual Curacy, Lectureship, or 
 Preachership, shall, before Institution or Collation is made or Licence 
 granted, make and subscribe the Declaration of Assent, and the 
 Declaration against Simony, and take the said Oath of Allegiance 
 and Supremacy, in the Presence of the Archbishop or Bishop by 
 whom he is to be instituted, collated, or licensed, or the Commissary 
 of such Archbishop or Bishop. 
 
 6. Every Person about to be licensed to a Stipendiary Curacy 
 
 * For a comment on the words 
 PP- 353-7- 
 
 (9) 
 
 none other,' and 'lawful authority,' see 
 
AN ACT FOR THE UNIFORMITY OF PUBLICK PRAYERS. 
 
 meet and convenient ; And should exhibit and 
 present the same to His Majesty in writing for 
 his further allowance or confirmation : since 
 which time, upon full and mature deliberation, 
 they the said Presidents, Bishops and Clergy of 
 both Provinces, have accordingly reviewed the 
 said Books, and have made some Alterations 
 which they think tit to be inserted, to the same ; 
 and some Additional Prayers to the said Book 
 of Common Prayer, to be used upon proper and 
 emergent occasions; and have exhibited and 
 presented the same unto His Majesty in writing, 
 in one Book, Entituled, The Book of Common 
 Prayer and Administration of the Sacraments, 
 and other Rites and Ceremonies of the Church, 
 according to the use of the Church of England, 
 together with the Psalter or Psalms o/ David, 
 pointed as they are to be sung or said in 
 Churches ; and the Form and Manner of Mak- 
 ing, Ordaining and Cousecratiitg of Mishaps, 
 Priests, and Deacons : All which His Majesty 
 having duly considered hath f idly approved and 
 allowed the same, and recommended to this 
 present Parliament, that the said Books of Com- 
 mon Prayer, and of the Form of Ordination and 
 Consecration of Bishops, Priests and Deacons, 
 with the Alterations and Additions, which have 
 been so made and presented to His Majesty by 
 ,the said Convocations, be the Book which shall 
 be appointed to be used by all that officiate in 
 all Cathedral and Collegiate Churches and Cha- 
 pels, and in all Chapels of Colleges and Halls in 
 both the Universities, and the Colleges of Eaton 
 and Winchester, and in all Parish-Churches and 
 Chapels within the Kingdom of England, Do- 
 minion of Wales, and Town of Berwick upon 
 Tweed, and by all that Make or Consecrate 
 Bishops, Priests or Deacons, in any of the 
 said Places, under such Sanctions and Penalties 
 as the Houses of Parliament shall think fit. 
 Now in regard that nothing couduceth more to 
 the settling of the Peace of this Nation, (which 
 is desired of all good men) nor to the honour of 
 our Religion, and the propagation thereof, than 
 an universal agreement in the Publick Wor- 
 ship of Almighty God; and to the intent that 
 every person within this Realm may certainly 
 know the rule to which he is to conform in 
 Publick Worship, and Administration of Sa- 
 craments, and other Rites and Ceremonies of 
 the Church of England, and the manner how 
 and by whom Bishops, Priests and Deacons are 
 and ought to be Made, Ordained and Conse- 
 crated ; 
 
 Be it Enacted by the King's most Excellent 
 Majesty, by the advice and with the consent of 
 the Lords Spiritual and Temporal, and of the 
 Commons, in this present Parliament assem- 
 bled, and by the Authority of the same, That 
 all and singular Ministers in any Cathedral, 
 Collegiate or Parish-Church or Chapel, or other 
 place of Publick Worship within this Realm of 
 England, Dominion of Wales, and Town of 
 Berwick upon Tweed, shall be bound to say and 
 use the Morning Prayer, Evening Prayer, Cele- 
 bration and Administration of both the Sacra- 
 ments, and ail other the Publick and Common 
 Prayer, in such Order and Form as is mentioned 
 in ;the said Book annexed and joined to this 
 present Act, aud Entituled, The Book of Com- 
 mon Prayer and Administration of the Sacra- 
 ments, and other Rites and Ceremonies of the 
 Church, according to the use of the Church of 
 England ; together with the Psalter or Psalms 
 of David, pointed as they are to be sung or said 
 in Churches; a>id the form or manner of Mak- 
 ing, Ordaining and Consecrating of Bish<i])s, 
 Priests and Deacons: and That the Morning 
 and Evening Prayers therein contained shall 
 upon every Lord's day, and upon all other days 
 and occasions and at the times therein appoint- 
 ed, be openly and solemnly read by all and 
 every Minister or Curate, in every Church, 
 Chapel or other place of Publick Worship, within 
 this Rsalm of England and places aforesaid. 
 
 And to the end that Uniformity in the Pub- 
 lick Worship of God, (which is so much desired) 
 may be speedily effected, Be it further Enacted 
 by the Authority aforesaid, That every Parson, 
 Vicar or other Minister whatsoever, who now 
 hath and enjoyeth any Ecclesiastical Benefice or 
 Promotion within this Realm of England or 
 places aforesaid, shall hi the Church, Chapel or 
 place of Publick Worship belonging to his said 
 Benefice or Promotion, upon some Lord's day 
 beiore the Feast of Saint Bartholomew which 
 shall be in the year of our Lord God One thou- 
 sand six hundred sixty and two, openly, publick- 
 ly aud solemnly read the Morning and Evening 
 Prayer appointed to be read by and according 
 to the said Book of Common Prayer at the 
 times thereby appointed ; aud after such read- 
 ing thereof, shall openly and publickly before 
 the Congregation there" assembled declare his 
 unfeigned assent and content to the use of all 
 things in the said Book contained and pre- 
 scribed, in these words and no other : 
 
 I A. B. Do hereby declare my unfeigned assent 
 and consent to all and every thing coutained 
 and prescribed in and by the Book, Entituled, 
 The Book of Common Prayer and Administra- 
 tion of the Sacraments, and other R>tes and 
 Ceremonies of the Church, according to the use 
 of the Church of England ; together with the 
 Psalter or Psalms of David, pointed as they 
 are to be sung or said in Churches; and the 
 form or manner of Making, Orduhiing and 
 Consecrating of Bishops, Priests and Deacons. 
 
 And That all and tvery such person, who 
 shall (without some lawuil Impediment to be 
 allowed and approved of by the Ordinary of the 
 place) neglect or refuse to do the same within 
 the time aforesaid, (or in case of such Impedi- 
 ment within one Month after such Impediment 
 removed,) shall ipso facto be deprived of all his 
 Spiritual Promotions: And that from thence- 
 forth it shall be lawful to aud for all Patrons 
 and Donors of all and singular the said Spiritual 
 Promotions or of any of them, according to 
 their respective Rights and Titles, to present or 
 collate to the same, as though the person or 
 persons so offending or neglecting were dead. 
 
 And be it further Enacted by the Authority 
 aforesajd, That every person who shall here- 
 after be presented or collated, or put into any 
 Ecclesiastical Benefice or Promotion within this 
 Realm of England aud places aforesaid, shall 
 in the Church, Chapel or place of Publick Wor- 
 ship belonging to his said Benefice or Promotion, 
 within two Months next after that he shall be 
 in the actual possession of the said Ecclesiastical 
 Benefice or Promotion, upon some Lord's day, 
 openly, publickly and solemnly, Read the 
 Morning and Evening Prayers appointed to be 
 Read by and according to the said Book of 
 Common Prayer at the times thereby ap- 
 pointed ; and after such Reading thereof shall 
 openly and publickly, before the Congregation 
 there assembled, declare his unfeigned assent 
 and consent to the use of all things therein 
 contained and prescribed according to the form 
 before appointed ; and That all and every such 
 person, who shall (without some lawful Impedi- 
 ment to be allowed and approved by the Ordi- 
 nary of the place) neglect or refuse to do the 
 same within the time aforesaid, (or in case of 
 such Impediment within one Month after such 
 Impediment removed shall ipso facto be depriv- 
 ed of all his said Ecclesiastical Benefices and 
 Promotions : and That from thenceforth it shall 
 and may be lawful to and for all Patrons and 
 Donors of all and singular the said Ecclesiasti- 
 cal Benefices and Promotions or any of them, 
 according to their respective Rights and Titles, 
 to present or collate to the same, as though the 
 person or persons so offending or neglecting 
 were dead. 
 
 And be it further Enacted by the Authority 
 
 1 — 2 
 
* 
 
 28° & 2 9 ° VICTORIA, Cap. 122. 
 
 Clerical Subscription. 
 
 shall, before obtaining such Licence, present to the Archbishop or 
 Bishop by whom the Licence is to be granted, the Stipendiary- 
 Curate's Declaration, signed by himself and by the Incumbent of 
 the Benefice to which he is about to be licensed. 
 Declaration 7. Every Person instituted or collated to any Benefice with Cure 
 tutfoi^or*" of SouIs > or licensed to a Perpetual Curacy, shall, on the first Lord's 
 Collation. Day on which he officiates in the Church of such Benefice or Per- 
 petual Curacy, or on such other Lord's Day as the Ordinary may 
 appoint and allow, publicly and openly, in the Presence of the Con- 
 gregation there assembled, read the Thirty-nine Articles of Religion, 
 and immediately after reading the same make the said Declaration 
 of Assent, adding, after the Words "Articles of Religion," in the 
 said Declaration, the Words " which I have now read before you." 
 
 If any Person instituted, collated, or licensed as aforesaid wilfully 
 fails to comply with the Provisions of this Section, he shall absolutely 
 forfeit his Benefice or Perpetual Curacy, but no Title to present by 
 Lapse shall accrue by any such Forfeiture until the Ordinary has 
 given Six Months' Notice thereof to the Patron. 
 Declaration 8. Every Person licensed to a Stipendiary Curacy shall, in the 
 Presence of the Archbishop or Bishop by whom he was licensed, or 
 
 after L 
 cence to 
 
 Stipendiary of the Commissary of such Archbishop or Bishop, (unless, having 
 Cuiac>. been ordained on the same Day, he has already made and subscribed 
 the same,) make and subscribe the Declaration of Assent, and on the 
 first Lord's Day on which he officiates in the Church or in One of 
 the Churches in which he is licensed to serve publicly and openly 
 make the Declaration of Assent in the Presence of the Congregation 
 there assembled, and at the Time of Divine Service. 
 
 If any Person licensed to a Stipendiary Curacy wilfully fails to 
 comply with the Provisions of this Section his Licence shall be void. 
 No other 9. Subject as herein-after mentioned, no Person shall, on or as 
 or^Oaths' 011 a Consequence of Ordination, or on or as a Consequence of being 
 than those licensed to any Stipendiary Curacy, or on or as a Consequence of 
 AcY'to C be by ^ em S presented, instituted, collated, elected, or licensed to any 
 enforced. Benefice with Cure of Souls, Perpetual Curacy, Lectureship, or 
 Preachership, be required to make any Subscription or Declaration* 
 or take any Oath, other than such Subscriptions, Declarations, and 
 Oath as are required by this Act. 
 Declaration 10. On all Occasions other than those herein-before provided for, 
 to be'sub* OU wmc ^ an y Declaration or Subscription with respect to the Thirty- 
 stituted in nine Articles or the Book of Common Prayer or the Liturgy is re- 
 Ecclesia.sti- r <l u i re d to ^ e made by any Person in Holy Orders appointed to any 
 cal Appoint- Ecclesiastical Dignity, Benefice, or Office, the making and subscrib- 
 nie . ^ j3 ec i arat j on Q f Assent shall be substituted for the making 
 
 any such Declaration or Subscription as aforesaid ; and on all Occa- 
 sions other than those herein-before provided, on which any Oath 
 against Simony is required to be taken, the making and subscribing 
 the Declaration against Simony shall be substituted for the taking 
 such Oath. 
 
 (ix) 
 
AN ACT FOR THE UNIFORMITY OF PUBLICK PRAYERS. 
 
 aforesaid. That in all places where the proper 
 Incumbent of any Parsonage or Vicarage, or 
 Benefice with Cure, doth reside on hie Living 
 and keep a Curate, the Incumbent himself in 
 person, (not having some lawful Impediment 
 to be allowed by the Ordinary uf the place) shall 
 once (at the least) in every mouth, openly and 
 publicklv Read the Common Prayers aud Ser- 
 vice in and by the said Book prescribed, and (if 
 there be occasion) Administer each of the Sacra- 
 ments and other Rites of the Church, in the 
 Parish-Church «>r Chapel, of or belonging to the 
 same Parsonage, Vicarage or Benefice, in such 
 order, manner aud form, as in aud by the said 
 Book is appoiuted ; upon pain to forfeit the 
 sum of Five pounds to the use of the poor of the 
 Parish for every offence, upon conviction by 
 confessiou or proof of two credible Witnesses 
 upon Oath before two Justices of the Peace of 
 the County, City or Town-Corporate, where 
 the offence shall be committed, (which Oath 
 the said Justices are hereby Impowered to Ad- 
 minister) and in default of payment within ten 
 days, to be levied by distress and sale of the 
 goods and chattels of the Offender, by the War- 
 rant of the said Justices, by the Church- 
 wardens, or Overseers of the Poor of the said 
 Parish, rendering the surplusage to the party. 
 
 And be it further Enacted bv the Authority 
 aforesaid, That every Dean, Canon and Pre- 
 bendary of every Cathedral or Collegiate Church, 
 and all Masters and other Heads, Fellows, 
 Chaplains and Tutors of or in any College, Hall, 
 House of Learning or Hospital, and every Pub- 
 lick Professor and Reader in either of the Uni- 
 versities and in every College elsewhere, and 
 every Parson, Vicar, Curate, Lecturer and 
 e»ery other person in holy Orders, and every 
 School-master keeping any publick or private 
 School, and every person Instructing or Teach- 
 ing any Youth in any House or private Family 
 as a Tutor or School-master, who upon the First 
 day of Slay which shall be in the year of our 
 Lord God One thousand six hundred sixty-two, 
 or at any time thereafter, shall be Incumbent 
 or have possession of any Deanry, Canonry, 
 Prebend, Mastership, Headship, Fellowship, 
 Professor's place or Reader's place, Parsonage, 
 Vicarage or any other Ecclesiastical Dignity or 
 Promotion, or of any Curate's place, Lecture or 
 School, or shall instruct or teach any Youth as 
 Tutor or School-master, shall before the Feast- 
 day of Saint Bartholomew which shall be in the 
 year of our Lord One thousand six hundred 
 sixty-two, or at or before his or their respective 
 admission to be Incumbent or have possession 
 aforesaid, subscribe the Declaration or Acknow- 
 ledgment following, Scilicet: 
 
 T A. B. Do declare, that it is not lawful upon 
 J_ any pretence whatsoever, to take Arms a- 
 gainst the King; and that I do abhor that 
 Traiterous Position of taking Anns by His Au- 
 thority against His Person or against those that 
 are Commissionated by hiui ; and that I will 
 conform to the Liturgy of the Church of Eng- 
 land, as it is now by Law established: And I 
 do declare, that I do hold, there lies no obliga- 
 tion upon me or on any other person, from the 
 Oath commonly called, the Solemn League and 
 Covenant, to endeavour any change or alteration 
 of Government either in Church or State ; and 
 that the same was in itself an unlawful Oath, 
 and imposed upon the subjects of this Realm 
 against the known Laws and Liberties of this 
 Kingdom. 
 
 Which said Declaration and Acknowledgment 
 shall be subscribed by every of the said Master* 
 and other Heads, Fellows, Chaplains and Tu- 
 tors of or in any College, Hall or House of 
 Learning, and by every publick Professor and 
 Header in either of the Universities, before the 
 V ice-chancellor of the respective Universities 
 for the time being or his Deputy; And the said 
 
 Declaration or Acknowledgment shall be sub- 
 scribed before the respective Archbishop, Bishop 
 or Ordinary of the Diocese, by every other per- 
 son hereby enjoined to subscribe the same; 
 upon pain that all and every of the persons 
 aforesaid failing in such subscription, shall lose 
 and forfeit such respective Deanry, Canonry, 
 Prebend, Mastership, Headship, Fellowship, 
 Professor's place, Reader's place, Parsonage, 
 Vicarage, Ecclesiastical Dignity or Promotiou, 
 Curate's place. Lecture and School, and shall 
 be utterly disabled, aud ipso facto deprived of 
 the same : and that every such respective 
 Deanry, Canonry, Prebend, Mastership, Head- 
 ship, Fellowship, Professor's place, Reader's 
 place, Parsonage, Vicarage, Ecclesiastical Dig- 
 nity or Promotion, Curate's plate, Lecture and 
 School , shall be void, as if such person so failing 
 were naturally dead. 
 
 And if any School master, orother person, In- 
 structing or Teaching Youth in any private 
 House or Family as a Tutor or School-master, 
 shall Instruct or Teach any \ outh as a Tutor or 
 School-master, before Licence obtained from his 
 respectiveArehbishop, Bishop, or Ordinary of the 
 Diocese, according to the Laws aud Statutes of 
 this Realm, (for which he shall pay twel vepence 
 only) and before such subscription andacknow- 
 ledgment made as aforesaid ; Then every such 
 School-master and other. Instructing and Teach- 
 ing as aforesaid, shall for the first offence suffer 
 three months' Imprisonment without Bail or 
 Mainprise ; and for every second, and other such 
 offence, shall suffer three mouths' Imprison- 
 ment without Bailor Mainprise, and also forfeit 
 to His Majesty the sum of five pounds : 
 
 And after such subscription made, every such 
 Parson, Vicar, Curate and Lecturer, shall pro- 
 cure a certificate under the Hand and Seal of 
 the respective Archbishop, Bishop or Ordinary 
 of the Diocese, (who are hereby enjoined and 
 required upon demand to make and deliver the 
 same) and shall publickiy and openly Read the 
 same, together with t he Declaration or Acknow- 
 ledgment aforesaid, upon some Lord'sday with- 
 in three months then next following, in his 
 Parish-Church where he is to officiate, in the 
 presence of the Congregation there assembled, 
 in the time of Divine Service ; upon pain that 
 every person failing therein, shall lose such 
 Parsonage, Vicarage or Benefice, Curate's place, 
 or Lecturer's place respectively, and shall be 
 utterly disabled, and ipso facto deprived of the 
 same ; And that the said Parsonage, Vicarage 
 or Benefice, Curate's place, or Lecturer's place, 
 shall be void as if he was naturally dead. 
 
 Provided always, that from and after the 
 Twenty-fifth day of March which shall be in 
 the year of our Lord God One thousand six 
 hundred eighty-two, there shall be omitted in 
 the said Declaration or Acknowledgment so to 
 be Subscribed and Read these words following, 
 Scilicet. 
 
 AND I do declare, that I do hold there lies no 
 ii obligation on me, or on any other person, 
 from the Oath commonly called, the Solemn 
 League and Covenant, to endeavour any change 
 or alteration of Government either in Church 
 or State, and that the same was in itself an 
 unlawful Oath, and imposed upon the Subjects 
 of this Realm against the known Laws and 
 Liberties of this Kingdom. 
 
 So as none of the persons aforesaid shall from 
 thenceforth be at all obliged to Subscribe or 
 Read that part of the said Declaration or Ac- 
 knowledgment. 
 
 Provided always, and be it Enacted, That 
 from and after the feast of Saint Bartholomew, 
 which shall be in the year of our Lord One 
 thousand six hundred sixty and two, no person 
 who is now Incumbent, and in possession of 
 any Parsonage, Vicarase or Benefice, and who 
 is not already in holy Orders by Episcopal Ordi- 
 
s8° & 2 9 ° VICTORIA, Cap. 122. 
 
 Clerical Subscription. 
 
 11. No Oath shall be administered during the Service for the 
 Ordering of Deacons, or during the Service for the Ordering of 
 Priests, or during the Service for the Consecration of Archbishops 
 and Bishops. 
 
 12. Nothing in this Act contained shall extend to or affect the 
 Oath of canonical Obedience to the Bishop, or the Oath of due 
 Obedience to the Archbishop taken by Bishops on Consecration. 
 
 13. That this Act do extend to the Islands of Guernsey, Jersey, 
 Alderney, and Sark, and to the Isle of Man. 
 
 14. This Act may be cited for all Purposes as "The Clerical 
 
 Subscription Act, 1865." 
 
 As to Re- 15. The Enactments described in the Schedule hereto, and all 
 mSchedule 3 Enac ^ ments amending, confirming, or continuing the same, and all 
 other Enactments inconsistent with this Act, are hereby repealed. 
 
 Oaths not 
 to be ad- 
 ministered 
 during Ordi- 
 nation or 
 Consecra- 
 tion Ser- 
 vices. 
 
 Nothing to 
 affect Oath 
 of canonical 
 Obedience 
 to Bishops, 
 &c. 
 
 Extent of 
 A<& 
 
 Short Title. 
 
 SCHEDULE. 
 
 Title of Acft. 
 
 Description of repealed Enactments. 
 
 s3 Hen. 8. c. 15. (Irish). 
 
 1 Eliz. c. 1. 
 
 An Act to restore to the 
 Crown the ancient Juris- 
 diction over the Estate 
 Ecclesiastical and Spiri- 
 tual, and abolishing all 
 foreign Powers repug- 
 nant to the same. 
 
 2 Eliz. c. 1. (Irish). 
 
 An Act restoring to the 
 Crown the ancient Juris- 
 diction over the Estate 
 Ecclesiastical and Spiri- 
 tual, and abolishing all 
 foreign Power repugnant 
 to the same. 
 
 13 Eliz. c. 12. 
 An Act for the Ministers 
 
 of the Church to be of 
 
 sound Religion. 
 
 The whole of Sections Nine and Ten. 
 
 Sections* Nineteen, Twenty, Twenty-one, Twenty- 
 two, and Twenty-three, so far as they relate to any 
 Oath to be taken by a Person who is ordained or 
 licensed to a Stipendiary Curacy, or presented, 
 instituted, collated, elected, or licensed to any Bene- 
 fice, Perpetual Curacy, Lectureship, or Preacher- 
 ship. 
 
 Sections Seven, Eight, and Nine, so far as they 
 relate to any Oath to be taken by a Person who is 
 ordained or licensed to a Stipendiary Curacy, or 
 presented, instituted, collated, elected, or licensed 
 to any Benefice, Perpetual Curacy, Lectureship, 
 or Preachership. 
 
 The whole of Section Three, except the Words fol- 
 lowing; "No Person shall hereafter be admitted 
 " to any Benefice with Cure, except he then be of 
 " the Age of Three-and-twenty Years at the least, 
 "and a Deacon." 
 And so much of Section Five as provides that no one 
 shall be admitted to the Order of Deacon or Minis- 
 try unless he shall first subscribe to the said Articles. 
 
 * The Numbers of the Sections correspond with the Numbers in the ordinary Editions of 
 
 the Statutes. 
 (13) 
 
AN ACT FOR THE UNIFORMITY OF PUELICK PRAYERS. 
 
 nation, or shall not before the said Feast-day of 
 Saint Bartholomew be Ordained Priest or Dea- 
 con, according to the form of Episcopal Ordina- 
 tion, shall have, hold or enjoy the said Parson- 
 age, Vicarage, Benefice with Cure, or other 
 Ecclesiastical Promotion within this Kingdom 
 of England or the Dominion of Wales, or Town 
 of Berwick upon Tweed, bnt shall be utterly 
 disabled, and i/iso facto deprived of the same, 
 and all his Ecclesiastical Promotions shall be 
 void, as if he was naturally dead. 
 
 And be it further Euacted by the Authority 
 aforesaid, That no person whatsoever shall 
 thenceforth be capable to be admitted to any 
 Parsonage, Vicarage, Benefice or other Ecclesi- 
 astical Promotion or Dignity whatsoever, nor 
 shall presume to Consecrate and Administer the 
 holy Sacrament of the Lord's Supper, before 
 such time as he shall be Ordained Priest ac- 
 cording to the form and manner iu and by the 
 said Book prescribed, unless he have formerly 
 been made Priest by Episcopal Ordination ; up- 
 on pain to forfeit for every offence the sum of 
 One hundred pounds; one moiety thereof to the 
 King's Majesty ; the other moiety thereof to be 
 equally divided between the poor of the Parish 
 where the offence shall be committed ; and such 
 person or persons as shall sue for the same by 
 Action of Debt, Bill, Plaint or Information, in 
 any of his Majesty's Courts of Record, wherein 
 no Essoin, Protection or Wager of Law shall be 
 allowed, and to be disabled from taking or 
 being admitted into the Order of Priest, by the 
 space of one whole year then next following. 
 
 Frovided that the Penalties in this Act shall 
 not extend to the Foreigners or Aliens of the 
 Foreign Reformed Churches allowed or to be 
 allowed by the King's Majesty, His Heirs and 
 Successors in England. 
 
 Provided always, That no title to confer or 
 present by lapse, shall accrue by any avoidance 
 or deprivation ipso facto by virtue of this 
 Statute, but after six months after notice of 
 such avoidance or deprivation given by the 
 Ordinary to the Patron, or such sentence of de- 
 privation openly and publickly read in the 
 Parish-Church of the Benefice, Parsonage, or 
 Vicarage becoming void, or whereof the Incum- 
 bent shall be deprived by virtue of this Act. 
 
 And be it further Enacted by the Authority 
 aforesaid, That no Form or Order of Common 
 Prayers, Administration of Sacraments, Rites 
 or Ceremonies, shall be openly used in any 
 Church, Chapel or other Publick place of or in 
 any College or Hall in either of the Universities, 
 the Colleges of Westminster, W inchester or 
 Eaton, or any of them, other than what is pre- 
 scribed and appointed to be used in and by the 
 said Book; and That the present Governour or 
 Head of every College and Hall in the said 
 Universities, and of the said Colleges of West- 
 minster, Winchester and Eaton, within one 
 month after the Feast of Saint Bartholomew, 
 which shall be in the year of our Lord One 
 thousand six hundred sixty and two ; And every 
 Governour or Head of any of the said Colleges 
 or Halls hereafter to be elected or appointed, 
 within one month next after his Election or 
 Collation, and Admission into the same Govern- 
 ment or Headship, shall openly and publickly 
 in the Church, Chapel, or other Publick place 
 of the same College or Hall, and in the presence 
 of the Fellows and Scholars of the same, or the 
 greater part of them then resident, Subscribe 
 unto the Nine and Thirty Articles of Religion, 
 mentioned in the Statute made in the thirteenth 
 year of the Reign of the late Queen Elizabeth, 
 and unto the said Book, and declare his un- 
 feigned assent and consent unto, and approba- 
 tion of, the said Articles, and of the same Book, 
 and to the use of all the Prayers, Rites and 
 Ceremonies, Forms and Orders in the said Book 
 prescribed and contained, according to the form 
 aforesaid ; and that all such Governours or 
 Heads of the said Colleges and Halls, or any of 
 
 them, as are or shall be in holy Orders, shall 
 
 once (at least) in every Quarter of the year (not 
 having a lawful Impediment) openly and pub- 
 lickly Read the Morning Prayer and Service in 
 and by the said Book appointed to be Read in 
 the Church, Chapel, or other Publick nlace of 
 the same College or Hall ; upon pain to lose, 
 and be suspended of and from all the Benefits 
 and Profits belonging to the same Government 
 or Headship, by the space of Six months, by 
 the Visitor or Visitors of the same College or 
 Hall ; And if any Governour or Head of any 
 College or Hall, Suspended for not Subscribing 
 unto the said Articles and Book, or for not 
 Reading of the Morning Prayer and Service as 
 aforesaid, shall not at or before the end of Six 
 mouths next after such suspension, Subscribe 
 unto the said Articles and Book, and declare 
 his consent thereunto as aforesaid, or Read the 
 Morning Prayer and Service as aforesaid, then 
 such Government or Headship shall be ipso 
 facto void. 
 
 Provided always, That it shall and may be 
 lawful to use the Morning and Evening Prayer, 
 and all other Prayers amfService prescribed in 
 and by the said Book, in the Chapels or other 
 Publick places of the respective Colleges and 
 Halls in both the Universities, in the Colleges 
 of Westminster, Winchester and Eaton, and in 
 the Convocations of the Clergies of either Pro- 
 vince in Latin ; Any thing in this Act contained 
 to the contrary notwithstanding. 
 
 And be it further Enacted by the Authority 
 aforesaid, That no person shall be or be received 
 as a Lecturer, or permitted, suffered or allowed 
 to preach as a Lecturer, or to Preach or Read 
 any Sermon or Lecture in any Church, Chapel, 
 or other Place of Publick Worship, within this 
 Realm of England or the Dominion of Wales, 
 and Town of Berwick upon Tiveed, unless he be 
 first approved, and thereunto licensed by the 
 Archbishop of the Province or Bishop of the 
 Diocese, or (in case the See be void) by the 
 Guardian of the Spiritualities, under his Seal, 
 and shall in the presence of the same Arch- 
 bishop or Bishop, or Guardian, read the Nine 
 and Thirty Articles of Religion mentioned in 
 the Statute of the Thirteenth year of the late 
 Queen Elizabeth, with Declaration of his un- 
 feigned assent to the same ; and That every 
 person and persons who now is, or hereafter 
 shall be Licensed, Assigned, Appointed, or 
 Received as a Lecturer, to preach upon any day 
 of the week in any Church, Chapel or Place of 
 Publick Worship within this Realm of England 
 or Places aforesaid, the first time he preaeheth 
 (before his Sermon) shall openly, publickly and 
 solemnly Read the Common Prayers and Service 
 in and by the said Book appointed to be read 
 for that time of the day, and then and there 
 publickly and openly declare his assent unto, 
 and approbation of, the said Book, and to the 
 use of all the Prayers, Rites and Ceremonies, 
 Forms and Orders therein contained and pre- 
 scribed, according to the Form before appointed 
 in this Act; And also shall upon the first Lec- 
 ture-day of every Month afterwards, so long as 
 he continues Lecturer or Preacher there, at the 
 place appointed for his said Lecture or Sermon, 
 before his said Lecture or Sermon, openly, pub- 
 lickly and solemnly read the Common Prayers 
 and Service in and by the said Book appointed 
 to be read for that time of the day at which the 
 said Lecture or Sermon Is to be Preached, and 
 after such Reading thereof shall openly and 
 publickly, before the Congregation there assem- 
 bled, declare his unfeigned assent and consent 
 unto, and approbation of, the said Book, and to 
 the use of all the Prayers, Rites and Ceremonies, 
 Forms and Orders therein contained and pre- 
 scribed, according to the form aforesaid; and 
 That all and every such person and persons 
 who shall nesdeet or refuse to do the same, shall 
 from thenceforth be disabled to Preach the said 
 or any other Lecture or Sermon in the said or 
 
2 8° & 2 9 ° VICTORIA, Cap. 122. 
 
 Clerical Subscription. 
 
 Description of repealed Enactments. 
 
 13 & 14 Chas. 2. c. 4. 
 
 An Act for the Uniformity 
 of Public Prayers and 
 Administration of Sacra- 
 ments and other Rites 
 and Ceremonies, and for 
 establishing the Form of 
 making, ordaining, and 
 consecrating Bishops, 
 Priests, and Deacons in 
 the Church of England. 
 
 17 & 18 Chas. 2. c. 6. 
 (Irish). 
 
 1 Wm. & Mary, c. 8. 
 
 An Act for the abrogating 
 the Oaths of Supremacy 
 and Allegiance and ap- 
 pointing other Oaths. 
 
 3 Will. & Mary, cap. 2. 
 
 An Act for the abrogating 
 the Oath of Supremacy 
 in Ireland and appointing 
 other Oaths. 
 
 1 Geo. 1. st. 2. c. 13. 
 
 An Act for the further Se- 
 curity of His Majesty's 
 Person and Government, 
 and the Succession of the 
 Crown in the Heirs of 
 the late Princess Sophia, 
 being Protestants,and for 
 extinguishing the Hopes 
 of the pretended Prince 
 of Wales and his open 
 and secret Abettors. 
 
 23 G. 2. c. 28. 
 
 1 & 2 Via. c. 106. 
 
 The whole of Sections Six, Eight, and Eleven, and 
 Section Nineteen, except the Words following: 
 " No Person shall be or be received as a Lecturer, 
 "or permitted, suffered, or allowed to preach as 
 " a Lecturer, or to preach or read any Sermon or 
 "Lecture in any Church, Chapel, or other Place 
 "of Public Worship within this Realm of England, 
 "or the Dominion of Wales and Town of Berwick- 
 "upon-Tweed, unless he be first approved and 
 "thereunto licensed by the Archbishop of the 
 "Province or Bishop of the Diocese, or (in case 
 "the See be void) by the Guardian of the Spiri- 
 " tualities under his Seal." 
 
 The whole of Sections Three, Five ; and Six, and 
 Section Eighteen, except the Words following: 
 "That no Person shall be or be received as a 
 "Lecturer, or permitted, suffered, or allowed to 
 "preach as a Lecturer, or to preach or read any 
 "Sermon or Lecture in any Church, Chapel, or 
 "' other Place of Public Worship within this Realm 
 " of Ireland, unless he be first approved and there- 
 "unto licensed by the Archbishop of the Province 
 "or Bishop of the Diocese, or (in case the See be 
 " void; by the Guardian of the Spiritualities under 
 " his Seal." 
 
 The whole Act so far as relates to any Oath to be 
 taken by any Person who is ordained or is licensed 
 to a Stipendiary Curacy, or presented, instituted, 
 collated, elected, or licensed to any Benefice, Per- 
 petual Curacy, Lectureship, or Preachership. 
 
 So much of Section Four as relates to Persons admit- 
 ted to any Ecclesiastical Office or Employment. 
 
 Sections Two and Seven, so far as they relate to any 
 Oath to be taken by any Person who is ordained 
 or is licensed to a Stipendiary Curacy, or pre- 
 sented, instituted, collated, elected, or licensed to 
 any Benefice, Perpetual Curacy, Lectureship, or 
 Preachership. 
 
 The whole Act. 
 
 Part of Section Eighty-one, beginning with the 
 Words "and in every Case in which Application 
 "shall be made" to the End of the Section. 
 
 (IS) 
 
AN ACT FOB THE UNIFORMITY OF PUBLICK PBAYEBS. 
 
 any other Church, Chapel or place of Publick 
 Worship, until such time as he and they shall 
 openly, publick.lv and solemnly read the Com- 
 mon Prayers and Service appoint**! by the said 
 Book, and conform in all points to the things 
 therein appointed and prescribed, according to 
 the purport, true intent and meaning of this 
 Act. 
 
 Provided always. That if the said Sermon or 
 Lecture be to be preached or read in any Cathe- 
 dral or Collegiate Church or Chapel, it shall be 
 sufficient for the said Lecturer, openly at the 
 time aforesaid, to declare hisassentand consent 
 to all things contained in the said Book, accord 
 ing to the Form aforesaid. 
 
 And be it further Enacted by the Authority 
 aforesaid, That if any person who is by this Act 
 disabled to Preach any Lecture or Sermon, shall 
 during the time that he shall continue and 
 remain so disabled, Preach any Sermon or Lec 
 ture ; That then for every such offence, tin 
 person and i>erso:is so offending shall suffer 
 Three mouths' Imprisonment in the Common 
 Gaol without Bail or Mainprise ; and that any 
 two Justices of the Peace at any County of this 
 Kingdom and places aforesaid, and the Mayor 
 or other chief Magistrate of any City or Town 
 Corporate within the same, upon Certificate 
 from the Ordinary of the place made to him or 
 them of the Offence committed, shall and are 
 hereby required to commit the person or persons 
 so offending, to the Gaol of the same County, 
 City or Town-Corporate accordingly. 
 
 Provided alwavs, and be it further Enacted 
 by the Authority aforesaid. That at all and 
 every time and times when any Sermon or Lec- 
 ture is to be Preached, the Common Prayers 
 and Service in and by the said Book appointed 
 to be Read for that time of the day snail be 
 openly, publicklv and solemnly Read by some 
 Priest or Deacon, in the Church, Chapel or 
 place of Publick Worship, where the said 
 Sermon or Lecture is to be Preached, before 
 such Sermon or Lecture be Preached, and that 
 the Lecturer then to Preach shall be present at 
 the Reading thereof. 
 
 Provided nevertheless. That this Act shall not 
 extend to the University-Churches in the Uni- 
 versities of this Realm, or either of them, when 
 or at such times as any Sermon or Lecture is 
 preached or Read in the said Churches, or any 
 of them, for or as the publick Uui versity-Sermon 
 or Lecture; but that the same Sermons and 
 Lectures may be Preached or Read in such sort 
 aud manner as the same have been heretofore 
 Preached or Read; This Act, or any thing 
 herein contained, to the contrary thereof in any 
 wise notwithstanding. 
 
 And be it farther Enacted by the Authority 
 aforesaid, That the several good Laws and Sta- 
 tutes of this Realm, which have been formerly 
 made, and are now in force, for the Uniformity 
 of Prayer and Administration of the Sacra- 
 ments, within this Realm of England and 
 places aforesaid, shall stand in full force and 
 strength, to all intents and purposes whatso- 
 ever, for the establishing and confirming of the 
 said Book, Eutituled, The Book of Common 
 Prayer and Administration of the Sacraments, 
 and other Bites and Ceremonies of the Church, 
 according to the use of the Church of England ; 
 together with the Psalter or Psalms of David, 
 Pointed as they are to be sung or said in 
 Churches, and the form or mmwi of Making. 
 Ordaining and Cotisecrating of Bishops, Priests 
 and Deacons, herein before mentioned to be 
 joined and annexed to this Act ; and shall be 
 applie 1, practised and put in use for the punish- 
 ing of aU offences contrary to the said Laws, 
 with relation to the Book aforesaid, and no other. 
 
 Provided always, and be it further Enacted 
 by the Authority aforesaid, That in all those 
 Prayers, Litanies i>nd Collects, which do any 
 way relate to the King, Queeu or Royal Progeny, 
 the Names be altered and changed from time to 
 
 time, and fitted to the present occasion, accord- 
 ing to the direction of lawful Authority. 
 
 Provided also, and be it Euacted by the Au- 
 thority aforesaid. That a true Printed Copy of 
 the said Book, Intituled, The Book of Common 
 Prayer and Administration of the Sacraments, 
 and other Jiites and Ceremonies of the Church, 
 according to the use of the Church of England J 
 tojcthcr with f/ie Psalter or Psaims of David, 
 Pointed as they arc to be sung or said in 
 Churches, and the form andman'ner of Making, 
 Ordaining and Consecrating of Bishops, Priests; 
 and Deacons, shall at the costs and charges of 
 the Parishioners of every Parish-Church and 
 Chapelry, Cathedral Church, College aud Hall, 
 be attained and gotten before the Feast-day of 
 S.'.iut Bartholomew in the yeai of our Lord One 
 thousand six hundred sixty and two; upon 
 pain of forfeiture of Three pounds by the mouth, 
 for so long time as they shall then after be un- 
 provided thereof, by every Palish or Chai>elry. 
 Cathedral Church, College and Hall, making 
 default therein. 
 
 Provided always, and be it Enacted by the 
 Authority aforesaid, That the Bishops of Here- 
 ford, Saint Ducid's, Asaph , Ban jor and Landaff, 
 and their Successors, shail take such order among 
 themselves, for the souls' health of the Flocks 
 committed to their charge within Wales, That 
 the Book hereunto annexed be truly and exactly 
 Translated into the British or Welsh Tongue; 
 and that the same so Translated, and being by 
 them, or any three of them at the least, viewed, 
 perused and allowed, be Imprinted to such 
 number at least, so that one of the said Books 
 so Translated and Imprinted, may be had for 
 every Cathedral, Collegiate and Parish-Church, 
 and Chapel of Ease, in the said respective Dio- 
 ceses and places in Walts, where the Welsh is 
 commonly spoken or used, before the First day 
 of May One thousand six hundred sixty-five; 
 and That from and after the Imprinting and 
 publishing of the said Book so Translated, the 
 whole Divine Service shall be used and said by 
 the Ministers and Curates throughout all Wales 
 within the said Dioceses where the Welsh Tongue 
 is commonly used, In the British or Welsh 
 Tongue, In such manner and form as is prescribed 
 according to the Book hereunto annexed to be 
 used in the English Tongue, differing nothing 
 in any Order or Form from the said English 
 Book ; for which Book, so Translated and Im- 
 printed, the Church-wardens of every of the 
 said Parishes shall pay out of the Parish-money 
 in their hand; for the use of the respective 
 Churches, aud be allowed the same on their 
 Account ; and That the sa.d Bishops and their 
 Successors, or any Three of them at the least, 
 shall set and appoint the price for which the 
 said Book shall be soid : And one other Book of 
 Common Prayer in the English Tongue shall 
 be bought and had in every Church throughout 
 Wales, in which the Book of Common Prayer 
 in Welsh is to be had by force of this Act, before 
 the First day of May One thousand six hundred 
 sixty and four, and the same Books to remain 
 in such convenient places within the said 
 Churches, that such as understand them may 
 resort at all convenient times to read and peruse 
 the same, and also such as do not understand 
 the said Language, may by conferring both 
 Tongues together, the sooner attain to the know- 
 ledge of the English Tongue ; Any thing in this 
 Act to the contrary notwithstanding : And until 
 Printed Copies of "the said Book so to be Trans- 
 lated may be had and provided, the Form of 
 Common Prayer established by Parliament 
 before the making of this Act. shall be used as 
 formerly in such parts of Wales where the 
 English Tongue is not commonly understood. 
 
 And to the end that the true and perfect 
 Copies of this Act, and the said Book hereunto 
 annexed, may be safely kept aud perpetually 
 preserved, and for the avoiding of all disputes 
 for the time to come ; Be it therefore Enacted 
 
 26 
 
Of Afis of Uniformity. 
 
 In the 2nd year of Edward the Sixth 
 a Prayer Book was established by Stat. 
 2 and 3 Edw. VI. c. i. This act was not 
 printed with the Prayer Book. The 
 second Prayer Book of Edw. VI. was 
 established by Stat. 5 and 6 Edw. VI. 
 c. 1, s. 5, in which the revision of the 
 former book is announced, and ascribed 
 rather to the curiosity of ministers and 
 niistakers than to any other worthy cause ; 
 the Form of Making and Consecrating of 
 Archbishops, Bishops, Priests and Deacons 
 is added, and declared to be of the same 
 force as the Book of Common Prayer. 
 This act was printed with the edition of 
 the Prayer Book in 1552. A Prayer Book 
 was likewise established by Stat. 1 Eliz. 
 c. 2. But the regulations made in the 
 several acts of uniformity for the establish- 
 ing of the several respective Books are 
 enforced by Stat. 13 and 14 Car. II. c. 4, 
 s. 24, by which it was enacted " that the 
 several good laws and statutes of the 
 realm, which have been formerly made 
 and are now in force for the uniform- 
 ity of prayer and administration of 
 the sacraments, shall stand in full force 
 and strength to all intents and purposes 
 whatsoever, for the establishing and con- 
 firming of the said book hereintofore 
 mentioned to be joined and annexed to 
 this act, and shall be applied, practised, 
 and put in use for the punishing of all 
 offences contrary to the said laws with 
 relation to the book aforesaid and no 
 other." By the same statute a true print- 
 ed copy of this Book of Common Prayer 
 is to be procured for every parish church, 
 chapelry, cathedral church, college and 
 hall, at the cost of the parishioners, and a 
 fine of ^3 a month levied for neglect. 
 
 In Kemp v. Wilkes, Sir John Nichol 
 gave this useful summary. The Book of 
 
 Common Prayer, and therefore the rubric 
 contained in the Book of Common Prayer, 
 has been confirmed by parliament. An- 
 ciently and before the Reformation, va- 
 rious liturgies were used in this councry, 
 and it should seem as if each bishop 
 might in his own particular diocese 
 direct the form in which the public ser- 
 vice was to be performed; but after the 
 Reformation, in the reigns of Edward the 
 Sixth and Queen Elizabeth, acts of uni- 
 formity passed, and those acts of uni- 
 formity established a particular liturgy 
 to be used throughout the kingdom. 
 King James the First made some altera- 
 tion in the Liturgy, particularly, as it will 
 be necessary to notice, in this matter of 
 baptism. Immediately upon the Restora- 
 tion, the Book of Common Prayer was 
 revised. An attempt was then made to 
 render it satisfactory both to the Church 
 itself and to those who dissented from 
 the Church, particularly to the Presby- 
 terians ; and for that purpose conferences 
 were held in the Savoy : but the other 
 party requiring an entire new liturgy on 
 an entire new plan, the conference broke 
 up without success. The Liturgy was 
 then revised by the two houses of convo- 
 cation : it was approved by the king ; it 
 was presented to the parliament, and an 
 act was passed confirming it in the 13 
 and 14 Car. II., being the last act which 
 was passed upon the subject; and so it 
 stands confirmed to this day, except so 
 far as any alteration may have been 
 produced by the Toleration Act or by 
 any subsequent statutes. The rubric 
 then or the directions of the Book of 
 Common Prayer form a part of the 
 statute law of the land. Stephens' Lazes 
 relating to tlie Clergy, Vol. 11. 1079 — 80. 
 
 OF THE PREFACE, &c. 
 
 This Preface was prefixed in 1662; its composition is ascribed to Sanderson, 
 Bishop of Lincoln. 
 
 Of the Revision under Elizabeth. 
 
 Elizabeth ascended the throne on the 
 17th Nov. 1558. In the December fol- 
 lowing a committee was privately ap- 
 pointed to review the Edwardine Service 
 Books and to prepare a new Book for 
 the Queen's approval. The committee 
 consisted of Bill, afterwards dn of West- 
 minster, Parker, afterwards archbp of 
 Canterbury, May, afterwards archbp 
 elect of York, Cox, afterwards bp of 
 Ely, Whitehead, who is said by Anthony 
 
 (1 
 
 Wood to have refused the archbishopric 
 of Canterbury when it was offered to him 
 by Queen Elizabeth, Grindal, afterwards 
 bp of London, and Pilkington, afterwards 
 bp of Durham, with Sir Thos. Smith as 
 President. In consequence of the illness 
 of Parker, Guest, afterwards bp of Ro- 
 chester, was called in. From a paper 
 submitted by him to Sir Wm. Cecil, the 
 Queen's Secretary, we gather that the 
 committee not only gave the preference 
 7) 
 
AN ACT FOR THE UNIFORMITY OF PUBLICS PRAYERS. 
 
 by the Authority aforesaid, That the respective 
 Deans and Chapters of every Cathedral or Col- 
 legiate Church within England and Wales shall 
 at their proper costs and charges, before the 
 twenty-filth day of December One thousand six 
 hundred sixty-two, obtain under the Great 
 Seal of England a true and perfect printed 
 Copy of this Act, and of the said Book annexed 
 hereunto, to be by the said Deans and Chapters, 
 and their Successors, kept and preserved in 
 safety for ever, and to be also produced and 
 shewed forth in any Court of Record, as often 
 as they shall be thereunto lawfully required; 
 And also there shall be delivered true ami 
 perfect Copies of this Act and of the same Book, 
 into the respective Courts at Westminster, and 
 into the Tower of London, to be kept and pre- 
 served for ever among the Records of the said 
 Courts, and the Records of the Tower, to be also 
 produced and shewed forth in any Court, as 
 needs shall require; which said Books so to be 
 exemplified under the Great Seal of England, 
 shall be examined by such persons as the King's 
 Majesty shall appoint, under the Great Seal of 
 England, for that purpose, and shall be com- 
 pared with the Original Book hereunto annexed, 
 and shall have power to correct and amend in 
 •writing any Error committed by the Printer 
 in the printing of the same Book, or of any 
 thing therein "contained, and shall certify in 
 writing under their Hands and Seals, or the 
 Hands and Seals of any Three of them, at 
 the end of the same Book, that they have ex- 
 amined and compared the same Book, and find 
 it to be a true and perfect Copy ; -which said 
 Books, and every one of them, so exemplified 
 under the Great Seal of England as aforesaid, 
 shall be deemed, taken, adjudged and expound- 
 ed to be good and available in the Law, to all 
 intents and purposes whatsoever, and shall be 
 accounted as good Records as this Book itself 
 hereunto annexed ; Any Law or Custom to the 
 contrary in any wise notwithstanding. 
 
 Provided also, That this Act or any thing 
 therein contained shall not be prejudicial or 
 hurtful unto the King's I'rofessor of Law within 
 the University of Oxford, for or concerning 
 the Pretend of Shipton within the Cathedral 
 Church of Sarum, united and annexed unto 
 the place of the same King's Professor for the 
 time being by the late King James of blessed 
 memory. 
 
 Provided always, That whereas the Six and 
 thirtieth Article of the Nine and thirty Articles 
 
 | agreed upon by the Archbishops, and Bishops 
 I ot both Provinces, and the whole Clergy in the 
 Convocation holden at London, in the year of 
 our Lord One thousand five hundred sixty-two, 
 for the avoiding of diversities .of Opinions, and 
 for establishing of consent touching true Re- 
 ligion, is in these words following, viz. 
 
 That the Bookof Consecration of Archbishops, 
 and Bishops, and Ordaining of 1'riesU and 
 Deacons, lately get forth in the time of King 
 Edward the tiixth, and confirmed at the same 
 time by A uthority of Parliament, doth contain 
 all things necessary to such Consecration and 
 Ordaining, neither hath it any thing that of 
 itself is superstitious and ungodly: And there- 
 fore whosoever are Consecrated or Ordered ac- 
 cording to the Rites of that Book, since the 
 second year of the aforenamed King Edward 
 unto tins time, or hereafter shall be Consecrated 
 or Ordered according to the tame Kites, We 
 decree all such to be rightly, orderly and law- 
 fully Consecrated and Ordered. 
 
 It be Enacted, and be it therefore Enacted 
 by the Authority aforesaid, That all Subscrip- 
 tions hereafter to be had or made unto the said 
 Articles by any Beacon, Priest or Ecclesiastical 
 person, or other person whatsoever, who by 
 this Act, or any other Law now in force, is re- 
 quired to Subscribe unto the said Articles, shall 
 be construed, and taken to extend, and shall be 
 applied (for and touching the said Six and 
 thirtieth Article) unto the Book containing the 
 form and manner of Making, Ordaining and 
 Consecrating of Bishops, Priests and Deacons, 
 in this Act mentioned, in such sort and manner 
 as the same did heretofore extend unto the 
 Book set forth in the time of King Edward the 
 Sixth, mentioned in the said Six and thirtieth 
 Article ; anything in the said Article, or in any 
 Statute, Act or Canon heretofore had or made, 
 to the contrary thereof in any wise notwith- 
 standing. 
 
 Provided also, That the Book of Common 
 Prayer, and Administration of the Sacraments, 
 and other Rites and Ceremonies of the Church 
 of England, together with the form and manner 
 of Ordaining and Consecrating Bishops, Priests 
 and Deacons, heretofore in use, and respectively 
 established by Act of Parliament in the First 
 and Eighth years of Queen Elizabeth, shall be 
 still used and observed in the Church of Eng- 
 land, until the Feast of Saint Bartholomew, 
 which shall be in the year of our Lord Gcd One 
 thousand six hundred sixty and two. 
 
to Edward's second book, but even ad- 
 vanced still farther in the new path, 
 leaving it optional with the communicants 
 to receive the elements either standing 
 or kneeling. The sympathies of the 
 Queen, however, were with Edward's 
 First Book ; and under her influence, as 
 it is thought, the advance was stayed and 
 even some steps were retraced. These 
 alterations of Edward's Second Book, 
 which will be found noted in their proper 
 places, were probably made before the 
 Book was submitted to Parliament ; for 
 the bill enforcing it passed rapidly through 
 the two houses, having been read a first 
 time in the Commons on the 18th April 
 
 1559, a second time on the 19th, and a 
 third time on the 20th. On the 25th 
 April it was sent to the Lords, where it 
 was read a first time on the 26th, a 
 second time on the 27th. On the 28th it 
 was read a third time and passed, all the 
 bps in the house voting against it. The 
 act enjoined that the revised Book should 
 come into use on the 24th June 1559. 
 The 26th section of the Act authorized 
 the Queen, under certain circumstances, 
 to make additions to the Prayer-book. 
 In the exercise of this power she put 
 forth a new calendar in 1561 and made a 
 few verbal alterations. 
 
 Of the Revision wider jfa7)ies I. 
 
 James succeeded Elizabeth on the 26th 
 March 1603 ; and in the month of April 
 received a petition from the Puritans, 
 praying for further reforms in the Church. 
 This petition, from the number of names 
 attached to it, was called the Millenary 
 petition. The king was willing to con- 
 sider the prayer of the petitioners, and 
 seems indeed to have welcomed such an 
 opportunity for the display of his polemi- 
 cal powers. He published a proclama- 
 tion on the 24th Oct., in which he 
 announced that he had intended to hold 
 a consultation respecting the state of the 
 Church on the 1st of Nov., but was com- 
 pelled by the prevalence of the plague to 
 defer it till after Christmas. Accordingly 
 he summoned representatives of the 
 Church and of the Puritans to meet him 
 at Hampton Court on the 14th Jan. 1604. 
 The Church was represented by the 
 archbp of Canterbury, the bps of Lon- 
 
 don, Durham, Winchester, Worcester, 
 St David's, Chichester, Carlisle, and 
 Peterborough ; the dn of the chapel royal 
 and six other deans, with Drs Field and 
 King. For the Puritans there appeared 
 Drs Reinolds and Sparkes, and Messrs 
 Knewstubs and Chaderton. The chief 
 points objected to were confirmation, the 
 cross in baptism, the surplice, private 
 baptism, kneeling at the communion, 
 reading of the Apocrypha, and subscrip- 
 tion to the Prayer-book and Articles. 
 The king took a very active part in the 
 conference, and ruled, on the whoie, 
 against the Puritans. It was agreed, 
 however, that a few alterations, or rather 
 enlargements and explanations, should be 
 made : and they were authorized by 
 letters patent published the 9th Feb. 1604, 
 as explanations, so bringing them, as it 
 was supposed, within the scope of the 
 1st Eliz. c. 2, s. 26. 
 
 Of the Revision 2 
 
 A few weeks after the restoration of 
 Charles II. certain Presbyterian minis- 
 ters presented an address to him, pray- 
 ing for a new form of Common Prayer, 
 or at least a revision and effectual reform 
 of the old form. The Church party, 
 while contending for the preservation of 
 the Prayer-book in its integrity, were 
 willing to have it reviewed. Accordingly, 
 on March 25th, 1661, a royal warrant 
 was issued, appointing twelve bishops and 
 twelve presbyterian divines, with nine 
 other divines on each side as assistants, 
 a Commission to advise upon and review 
 the Book of Common Prayer. The Com- 
 mission met for the first time on April 
 15th, at the Savoy, whence the title 
 Savoy Conference, when the Presbyte- 
 rians were called on to deliver in their 
 exceptions to the book and to specify the 
 additions which they desired. They did 
 so at some length. They objected to the 
 
 nder Charles II. 
 
 baptismal office, to the use of the surplice, 
 and to kneeling at the receiving of the 
 holy communion. One of their proposals 
 was that the Litany should be changed 
 into one long solemn prayer, another that 
 the minister should be allowed to omit 
 part of the public prayer at his discretion, 
 another that the repetitions and respon- 
 sals of the clerk and people and the alter- 
 nate reading of the psalms and hymns 
 should be laid aside. They further pro- 
 posed that the minister should have full 
 power to admit or repel communicants. 
 The self-sufficiency, not to say arrogance, 
 which these objections and requirements 
 manifest, marked the whole of their con- 
 duct. The consequence was just such as 
 might have been expected. The fierce 
 and captious spirit of the Presbyterians 
 made the Church divines still more un- 
 yielding, so that the conference between 
 them ended July 25th, 1661, "without 
 9) 
 
THE PREFACE. 
 
 IT hath been the wis<lom of the Church of 
 England, ever since Che first compiling of 
 her publick Liturgy, to keep the mean between 
 the two extremes, of too much stiffness in 
 refuging, and of too much easiness in admitting 
 any variation from it. For, as on the one side 
 common experience sheweth, that where a 
 change hath been made of things advisedly 
 established (no evident necessity so requiring) 
 sundry inconveniences have thereupon ensued ; 
 and those many times more and greater than 
 the evils, that were intended to be remedied 
 by such change : So on the other side, the par- 
 ticular forms of Divine worship, and the Rites 
 ' atid Ceremonies appointed to be used therein, 
 ! being thincs in their own nature indifferent, 
 and alterable, ami so acknowledged ; it is but 
 | reasonable, that upon weighty and important 
 Considerations, according to the various exigen- 
 cy of times and occasions, such changes and 
 alterations should be made therein, as to those 
 that are in place of Authority should from 
 time to time seem either necessary or expe- 
 dient. Accordingly we find, that in "the reigns 
 of several Princes of blessed memory since the 
 Reformation, the Church, upon just and weighty 
 considerations her thereunto moving, hath 
 yielded to make such alterations in some par- 
 ticulars, as in their respective times were 
 thought convenient : yet so, as that the main 
 body and essentials of it (as well in the chiefest 
 materials, as in the frame and order thereof) 
 have still continued the same unto this day, 
 and do yet stand firm and unshaken, notwith- 
 standing all the vain attempts and impetuous 
 assaults made against it, by such men as are 
 given to change, and have always discovered a 
 greater regard to their own private fancies and 
 interests, than to that duty they owe to the 
 publick 
 
 By what undue means, and for what mis- 
 chievous purposes the use of the Liturgy (though 
 enjoined by the laws of the land, and those 
 ia«rs never yet repealed) came, during the late 
 unhappy confusions, to be discontinued, is too 
 well known to the world, and we are not willing 
 here t<> remember. But when, upon His Majes- 
 ty's happy restoration, it seemed probable, 
 that, amongst other things, the use of the Lit- 
 urgy would also return of course (the same hav- 
 ing never been legally abolished) unless some 
 timely means were used to prevent it ; those 
 men who under the late usurped powers had 
 made it a great part of their business to render 
 the people disaffected thereunto,saw themselves 
 in point of reputation and interest concerned 
 (unless they would freely acknowledge them- 
 selves to have erred, which such men are very 
 hardly brought to do) with their utmost endea- 
 vours to hinder the restitution thereof. In order 
 wfaereunto divers pamphlets were published 
 against the Book of Common Prayer, the old 
 objections mustered up, with thc addition of 
 some new ones, more than formerly had been 
 made, to make the number swell. In fine, 
 great impcrtunities were used to His Sacred 
 
 Majesty, that the said Book might bo revised, 
 and such alterations therein, and additions 
 thereunto made, as >hould be thought requisite 
 for the ease of tender consciences : whereunto 
 His Majesty, out of his pious inclination to give 
 satisfaction (so far as could be reasonably ex- 
 pected) to all his subjects of what persuasion 
 soever, did graciously condescend. 
 
 In which review we have endeavoured to ob- 
 serve the like moderation, as we find to have 
 been used In the like case in former times. 
 And therefore of the sundry alterations proposed 
 unto us, we have rejected all such as were 
 either of dangerous consequence (as secretly 
 striking at some established doctrine, or laud- 
 able practice of the Church of England, or in- 
 deed of the whole Catholick Church of Christ) 
 or else of no consequence at all, but utterly 
 frivolous and vain. But such alterations as 
 were tendered to us, (by what persons, under 
 what pretences, or to what purpose soever so 
 tendered) as seemed to us in any degree requi- 
 site or expedient, we have willingly , and of our 
 own accord assented unto : not enforced so to 
 do by any strength of argument, convincing us 
 of the necessity of making the said alterations : 
 for we are fully persuaded in our judgements 
 (and we here profess it to the world) that the 
 Book, as it stood before established by law, 
 doth not contain in it any thing contrary to the 
 Word of God, or to sound doctrine, or which a 
 godly man may not with a good conscience use 
 and submit unto, or which is not fairly defen- 
 sible against any that shall oppose the same ; 
 if it shall be allowed such just and favourable 
 construction as in common equity ought to be 
 allowed to all human writings, especially such 
 as are set forth by authority, and even to the 
 very best translations of the holy Scripture 
 itself. 
 
 Our general aim therefore in this undertake 
 ing was, not to gratify this or that party in any 
 their unreasonable demands ; but to do that, 
 which to our best understandings we conceived 
 might most tend to the preservation of peace 
 and unity in the Church ; the procuring of re- 
 verence, and exciting of piety and devotion in 
 the publick worship of God ; and the cutting off 
 occasion from them that seek occasion of cavil 
 or quarrel against the Liturgy of the Church. 
 And as to the several variations from the for- 
 mer Book, whether by alteration, addition, or 
 otherwise, it shall suffice to give this general 
 account, That most of the alterations were 
 made, either first, for the better direction of 
 them that are to officiate in any part of Divine 
 Service ; which is chiefly done in the Calendars 
 and Rubricks: Or secondly, for the more pro- 
 perexpressing of some words or phrases of 
 ancient usage in terms more suitable to the lan- 
 guage of the present times, and the clearer ex- 
 planation of some other words and phrases, that 
 were either of doubtful signification, or other- 
 wise liable to misconstruction: Or thirdly, for 
 a more perfect rendering of such portions of 
 
any accommodation," the commissioners 
 agreeing to report to the King: "That 
 the Church's welfare, that unity and 
 peace, and his majesty's satisfaction, were 
 ends, upon which they were all agreed ; 
 but as to the means they could not come 
 to any harmony." 
 
 Meanwhile the Convocation, which had 
 assembled May 8th, i66t, was not idle. 
 They drew up a form of prayer for the 
 29th of May, and also an office for the 
 baptism of adults. After some adjourn- 
 ments Convocation reassembled on Nov. 
 21st, when, in obedience to the king's 
 letters directing a revision of the Prayer- 
 book, Cosin, bp of Durham, Wren, bp 
 of Ely, Skinner, bp of Oxford, Warner, 
 bp of Rochester, Henchman, bp of Salis- 
 bury, Morley, bp of Worcester, Sander- 
 son, bp of Lincoln, and Nicholson, bp 
 of Gloucester, were appointed a com- 
 mittee for that purpose. The work seems 
 to have been already done; for on Nov. 
 23rd a portion of the corrected Prayer- 
 bo jk was delivered to the prolocutor; 
 
 and the whole business was completed 
 by Dec. 20th, when the revised book was 
 adopted and subscribed. 
 
 On Nov. 22nd the King wrote to the 
 Archbishop of York, authorizing the 
 northern Convocation to review the 
 Prayer-book. His letter was sent the 
 next day by the prelates of the northern 
 province, who were then in London, to 
 the prolocutor of York, with a request 
 that proxies should be forthwith appoint- 
 ed to represent the lower house of the 
 northern Convocation in the Convocation 
 of Canterbury. Such proxies were ap- 
 pointed on Nov. 30th. They assented to 
 the revised book. And the book, thus 
 adopted by the bishops and the whole 
 clergy, was presented to the King, who, 
 having confirmed it under the great seal, 
 sent it with a royal message to Parlia- 
 ment, Feb. 25th, 1662. The Acl of Uni- 
 formity, enforcing its use, received the 
 royal assent on the 19th May, 1662. The 
 revised Book came into use on the 24th 
 Aug. 1662. 
 
 CONCERNING THE SERVICE OF THE CHURCH. 
 
 This matter was in 1549 and subsequent when it was abrogated by the Papal Bull 
 editions until 1G62 styled The Preface, prefixed to that Breviary, together with 
 The substance of it is taken from the all other Breviaries which had been corn- 
 Preface to the Breviary of Cardinal Quig- posed within the preceding two hundred 
 
 non, in which the same arguments for 
 revision are used, reading of Scripture 
 is commanded, and frequent interruption 
 by Versicles, Responsories, &c. depre- 
 cated. A weekly arrangement of the 
 Psalter is there given. 
 
 The Breviary of Cardinal Quignon 
 was composed under the encouragement 
 of Pope Clement VII. Lessons from 
 Holy Scripture were introduced at such 
 jth that the greater part of the old 
 
 years. The reform of Cardinal Quignon 
 was not carried so far as to translate the 
 Service into the vernacular language. 
 
 The hours of Prayer received in the 
 English and other western churches be- 
 fore the Reformation were seven in num- 
 ber, viz. matins, the 1st, 3rd, 6th, 9th 
 hours, vespers, and compline. 
 
 Matins were originally divided into 
 two parts, Nocturn and Matin lauds. 
 Nocturnal service arose as a necessity in 
 
 and the whole of the New Testament time of persecution ; it was continued 
 were read in the course of the year, while from choice. The midnight and early 
 the offices of ordinary and of feast days 
 were nearly equalized in length : the 
 
 arrangement of the psalms in the different 
 hours was altered ; the capitula and re- 
 sponsories or verses of Scripture, which 
 had been introduced for the use of choral 
 service, were omitted; and the office in 
 honour of the Virgin was suppressed, 
 together with many false legends of the 
 Saints. This Breviary was published in 
 
 morning service were united and called 
 Matins. 
 
 Prime or the 1st hour service was 
 first appointed as an hour of prayer in 
 the monastery of Bethlehem about the 
 time of Cassian at the beginning of the 
 5th century. 
 
 The 3rd, 6th, and 9th hours are men- 
 tioned as times of prayer in the 2nd and 
 3rd centuries ; but public worship ap- 
 1536 and 1537 with a dedication to pope propriate to them does not seem to have 
 Paul III. whose Bull, permitting its use been customary before the 5th century, 
 instead of the Roman and other Breviaries, Vespers or evening service is of the most 
 on condition of obtaining special faculties primitive antiquity. 
 
 from the Papal See, was prefixed. It Compline or complctorimn was held 
 went through many successive editions, late in the evening. It was first intro- 
 and was extensively used in the Western duced by Benedict in the 6th century. 
 Church till the publication of a new Although special services had been ap- 
 revision of the Roman Breviary, under pointed for certain hours, the observation 
 the auspices of pope Pius V., in 1568, of the separate times of prayer was not 
 
 (21) 
 
CONCERNING THE SERVICE OF THE CHURCH. 
 
 holy Scripture, as are inserted into the Liturgy; 
 which, in the Epistles and Gospels especially, 
 and in sundry other places, are now ordered to 
 be read according to the last Translation : and 
 that it was thought convenieut, that some Pr»y- 
 srs and Thanksgivings, fitted to special occasions, 
 should be added in their due places; particu- 
 larly for those at Sea, together with an office 
 for the Baptism of such as are of Riper Years : 
 which, although not so necessary when the for- 
 mer Book was compiled, yet by the growth of 
 Auabaptism, through the licentiousness of the 
 late times crept in amongst us, is now become 
 necessary, and may be always useful for the 
 baptizing of natives in our plantations, and 
 others converted to the faith. If any man, who 
 shall desire a more particular account of the 
 several alterations in any part cf the Liturgy, 
 shall take the pains to compare the present 
 
 Book with the former; we doubt not but tho 
 reason of the change may easily appear. 
 
 And having thus endeavoured to discharge 
 our duties in this weighty affair, as in the sight 
 Of God, and to approve our sincerity thereiu (so 
 far as lay in us) to the consciences of all men ; 
 although" we know it impossible (in such variety 
 I of apprehensions, humours and interests, as arc 
 in the world) to please all ; nor can expect that 
 men of factious, peevish, and perverse spirits 
 i should be satisfied with any thing that can be 
 done in this kind by any other thau themselves : 
 j yet we have good hope, that what is here pre* 
 I Muted, and hath been by the Convocations of 
 I both Provinces with great diligence examined 
 j and approved, will be also well accepted and 
 approved by all sober, peaceable, and truly cou- 
 ; scieutious sons of the Church of England. 
 
 CONCERNING THE SERVICE OF THE CHURCH. 
 
 rpHERE K-as never any thing by the wit of 
 JL man so well devised, or so sure established, 
 which in continuance of time hath not been 
 corrupted : as, among other things.it may plain- 
 ly appear by the Common Prayers in the Church, 
 commonly called Divine Service. The first 
 original and ground whereof if a man would 
 search out by the ancient Fathers, he shall And, 
 that the same was not ordained but of a good 
 purpose, and for a great advancement of godli- 
 ness. For they so ordered the matter, that all 
 the whole Bible, (or the greatest part thereof) 
 should be read over once every year ; intending 
 thereby, that the Clergy, and especially such as 
 were Ministers in the congregation, should (by 
 often reading, and meditation in God's word) 
 be stirred up to godliness themselves, and be 
 more able to exhort others by wholesome doc- 
 trine, and to con Cute them that were adversaries 
 to the truth ; and further, that the people (by- 
 daily hearing of holy Scripture read in the 
 Church) might continually profit more and 
 more in the knowledge of God, and be the 
 more inflamed with the love of his true religion. 
 
 But these many years passed, this godly and 
 decent order of the ancient Fathers hath been 
 so altered, broken, and neglected, by planting 
 in uncertain stories, and legends, with multi- 
 tude of responds, verses, vain repetitions, com- 
 memorations, and synodals ; that commonly 
 when any book of the Bible was begun, after 
 three or four chapters were read out, all the 
 rest were unread. And in this sort the book of 
 Isaiah was begun in Advent, and the book of 
 Genesis in Septuagesima ; but they were only 
 begun, and never read through : after like sort 
 were other books of holy Scripture used. And 
 moreover, whereas St. Paul would have such 
 language spoken to the people in the Church, 
 as they might understand, and have profit by 
 hearing the same ; the service in this Church of 
 England these many years hath been read in 
 Latin to the people, which they understand not ; 
 so that they have heard with their ears only, 
 and their heart, spirit, and mind .have not been 
 edified thereby. And furthermore, notwith- 
 standing that the ancient Fathers have divided 
 the Psalms into seven portions, whereof every 
 one was called a Nocturn : now of late time a 
 few of them have been daily said, and the rest 
 
 utterly omitted. Moreover, the number and 
 haruness of the rules called the Pie, and the 
 manifold changings of the service, was tho 
 cause, that to turn the book only was so hard 
 and intricate a matter, that many times thero 
 was more business to find out what should bo 
 read, than to read it when it was found out. 
 
 These inconveniences therefore considered, 
 here is set forth such an order, whereby the 
 same shall be redressed. And for a readiness 
 in this matter, here is drawn out a Calendar 
 for that purpose, which is plain and easy to be 
 understood ; wherein (so much as may be) the 
 reading of holy Scripture is so set forth, that all 
 things shall be done in order, without breaking 
 one piece from another. For this cause be cut 
 off Anthems, Responds, Invitatories, and such 
 like things as did break the continual course of 
 the reading of the Scripture. 
 
 Yet, because there is no remedy, but that 
 of necessity there must be some Rules ; there- 
 fore certain Rules are here set forth ; which, 
 as they are few in number, so they are plain 
 and easy to be understood. So that here you 
 have an Order for Prayer, and for the reading 
 of the holy Scripture, much agreeable to the 
 mind and purpose of the old Fathers, and a 
 great deal more profitable aud commodious, 
 than that which of late was used. It is more 
 profitable, because here are left out many 
 things, whereof some are untrue, some uncer- 
 tain, some vain and superstitious; and nothing 
 is ordained to be read, but the very pure Word 
 of God, the holy Scriptures, or that which is 
 agreeable to the same ; and that in such a lan- 
 guage and order as is most easy and plain for 
 the understanding both of the readers and 
 hearers. It is also more commodious, both for 
 the shortness thereof, and for the plainness of , 
 the order, aud for that the rules be few aud I 
 easy. 
 
 And whereas heretofore there hath been 
 great diversity in saying and singing In Churches 
 within this Realm; some following Salisbury 
 use, some Hereford use, and some the use of 
 Bangor, some of York, some of Lincoln : now | 
 from henceforth all the whole Realm shall have 
 bat one use. 
 
general at the time of the Reformation, 
 nor had these ever become a system of 
 joint public worship for ministers and 
 people. 
 
 Synodals were constitutions, made in 
 the diocesan or provincial synods, which 
 were frequently ordered to be rehearsed 
 in parish churches. 
 
 This preface underwent some altera- 
 tions in 1662. The preface of 1549 had 
 after, "It is also more commodious, both 
 for the shortness thereof, and for the 
 plainness of the order, and for that the 
 rules be few and easy," "Furthermore, 
 by this order, the curates shall need 
 none other books for their public service, 
 but this book and the Bible ; by the 
 means whereof the people shall not be at 
 so great charge for books, as in times 
 past they have been." The paragraph 
 too, containing the references to the Uses, 
 concluded with the words: "And if any 
 would judge this way more painful, be- 
 cause that all things must be read upon 
 the book, whereas before by the reason 
 of so often repetition, they could say 
 many things by heart; if those men will 
 weigh their labour with the profit in 
 knowledge, which daily they shall obtain 
 
 by reading upon the book, they will not 
 refuse the pain, in consideration of the 
 great profit that shall ensue thereof." 
 Both these passages were omitted in 1662. 
 The appeal to the Archbishop was added 
 in 1552. 
 
 The injunction to Priests and Deacons 
 to say daily the Morning and Evening 
 Prayer was introduced in 1552. Before 
 the Reformation the clergy were obliged 
 to recite the Canonical Hours either 
 publickly or privately. The exception 
 then and until 1604 was worded, ' except 
 they be letted by preaching, studying of 
 divinity, or by some other urgent cause.' 
 In the Scotch Prayer-book it ran ' .... by 
 some urgent cause. Of which cause, if it 
 be frequently pretended, they are to make 
 the Bishop of the Diocese, or the Arch- 
 bishop of the Province, the judge and 
 allower.' 
 
 In 1549 tne obligation to say daily 
 prayer is expressly confined to those who 
 minister in cathedral, collegiate or parish 
 churches, or in annexed chapels. The 
 direction to say prayer in the church or 
 chapel, where the Curate ministers, was 
 added in 1552. 
 
 OF CEREMONIES, See. 
 
 In 1549 tn i s explanation is placed after the Commination Service, 
 assumed its present position. 
 
 Of Edzvard's First and Second Prayer-books. 
 
 In 1552 it 
 
 Edward's First Prayer-book came into 
 use on Whitsunday (June 9th), 1549. The 
 Act of Parliament enforcing it was passed 
 Jan. 15, 1549. Who its editors were 
 is not known ; but it is supposed that 
 their names are to be found among the 
 following : Cranmer, archbp of Canter- 
 bury, Goodryke, bp of Ely, Holbeach, 
 bp of Lincoln, Ridley, bp of Rochester, 
 May, dn of St Paul's, Taylor, dn (after- 
 wards bp) of Lincoln, Haines, dn of 
 Exeter, Robertson, dn of Durham, Red- 
 man, mr of Trinity College, Cambridge, 
 and Cox, afterwards bp of Ely. 
 
 Whether or not Edward's First Prayer- 
 book received synodical sanction is a dis- 
 puted point. Those who contend for 
 such sanction allege the message of King 
 Edward to the Devonshire rebels (July 8, 
 1549), in which he is made to say, "what- 
 soever is contained in our book, is by 
 our parliament established, by the whole 
 clergy agreed, yea by the bishops of the 
 realm devised" (Fox, A els and Mo?i. 11. 
 1270) ; and the letter of the King to bp 
 Bonner (July 23, 1549), in which the 
 council make him say, "after great and 
 serious debating and long conference of 
 
 the bishops, and other grave and well 
 learned men in the holy Scriptures, one 
 uniform order for common prayers and 
 administration of the sacraments hath 
 been and is most godly set forth, not 
 only by the common agreement and full 
 assent of the nobility and commons of 
 the late session of our late parliament, 
 but also by the like assent of the bishops 
 in the same parliament, and of all others 
 the learned men of this our realm in 
 their synods and convocations provin- 
 cial" (Fox, Acls and /don. II. 1266). 
 On the other hand it is contended, that 
 Fox makes no mention of the book hav- 
 ing been submitted to Convocation, but 
 speaks of it as set forth and delivered to 
 the King by "the Archbishop of Canter- 
 bury with certain of the best learned and 
 discreet bishops and other learned men," 
 and by him forthwith admitted to Par- 
 liament ; that the Act of Parliament en- 
 forcing the book speaks of it in the same 
 way, making no mention of Convocation ; 
 and that Heylin, who wrote before the 
 records of Convocation were destroyed 
 by the fire of London, and who appears 
 to have examined them diligently, notices 
 
 (23) 
 
OF CEREMONIES. 
 
 And forasmuch as nothing can be so plainly 
 set forth, but doubts may arise iu the use and 
 practice of the same ; to appease all such di- 
 versity (if any arise) and for the resolution of 
 all doubts, concerning the manner how to un- 
 derstand, do, and execute, the things contained 
 in this Book ; the parties that so doubt, or 
 diversly take any thing, shall alway resort to 
 the Bishop of the diocese, who by his discretion 
 shall take order for the quieting and appeasing 
 of the same ; so that the same order be not con- 
 trary to any thing contained in this Book. And 
 if the Bishop of the diocese be in doubt, then 
 he may send for the resolution thereof to the 
 Archbishop. 
 
 THOUGH it bo appointed, that all things 
 shall be read audsuug in the Church in the Eng- 
 
 I lish Tongue, to the end that the conercgation 
 may be thereby ediried; yet it is not meant, 
 but that when men say Morning and Evening 
 Prayer privately, they may say the same in any 
 language that they themselves do understand. 
 
 And all Priests and Deacons are to say dally 
 the Morning and Evening Prayer either private- 
 ly or openly, not being let by sickness, or some 
 other urgent cause. 
 
 And the Curate that ministereth in every 
 Parish-church or Chapel, being at home, and 
 not being otherwise reasonably hindered, shall 
 say the same in the Parish-chu'ch or Chapel 
 where he ministereth, and shall cause a bell to 
 be tolled thereunto aconvenient time before he 
 begin, that the people may come to hear Gou's 
 Word, and to pray with him. 
 
 OF CEREMONIES, 
 
 "WHY SOME BE ABOLISHED, AND SOME RETAINED. 
 
 OF such Ceremonies as be used In the Church, 
 and have had their beginning by the insti- 
 tution of man, some at the first were of godly 
 intent and purpose devised, and yet at length 
 turned to vanity and superstition : some enter- 
 ed into the Church by undiscreet devotion, and 
 such a leal as was without knowledge ; and for 
 because they were winked at in the beginning, 
 they grew daily to more and more abuses, which 
 I not only for their unprofitableness, but also 
 because they have much blinded the people, 
 and obscured the glory of God, are worthy to 
 bo cutaway, and clean rejected : other there be, 
 which although they have been devised by man, 
 yet it is thought good to reserve them still, as 
 well for a decent order in the Church, (for the 
 which they were first devised) as because they 
 ] pertain to edification, whereunto all things 
 done in the Church (as the Apostle teacheth) 
 ought to be referred. 
 
 And although the keeping or omitting of a 
 Ceremony, in itself considered, is but a small 
 thing; yet the wilful and contemptuous trans- 
 gression and breaking of a common order and 
 discipline is no small offence before God, "Let 
 all things be done among you," saith Saint 
 Paul," in a seemly and due order :" the appoint- 
 ment of the which order pertaineth not to pri- 
 vate men ; therefore no man ought to take in 
 hand, nor presume to appoint or alter any pub- 
 lick or common order in Christ' s Church, except 
 I he be lawfully called and authorized thereunto. 
 
 And whereas in this our time, the minds of 
 1 men ace so diverse, that some think it a great 
 matter of conscience to depart from a piece of 
 the least of their Ceremonies, they be so addict- 
 ed to their old customs ; and again on the other 
 side, some be so new-fangled, that they would 
 innovate all things, and so despise the old, that 
 nothing can like them, but that is new : it was 
 thought expedient, not so much to have respect 
 how to please and satisfy either of these parties, 
 as how to please God, and profit them both. 
 And yet lest any man should be offended, whom 
 
 ' good reason might satisfy, here be certain causes 
 | rendered, why some of the accustomed Cere- 
 I monies be put away, and some retained and 
 j kept still. 
 
 Some are put away, because the great excess 
 and multitude of them hath so increased in 
 i these latter days, that the burden of them was 
 > intolerable ; whereof St. Augustine in his time 
 ! complained, that they were grown to such a 
 number, that the estate of Christian people 
 was in worse case concerning that matter, than 
 were the Jews. And he counselled that such 
 yoke and burden should be taken away, as time 
 would serve quietly to do it. But what would 
 1 St. Augustine have said, if he had seen the Cere- 
 monies of late day9 used among us ; whereunto 
 the multitude used in his time was not to be 
 compared? This our excessive multitude of 
 Ceremonies was so great, and many of them so 
 dark, that they did more confound and darken, 
 than declare and set forth Christ's benefits unto 
 us. And besides this, Christ's Gospel is not a 
 Ceremonial Law (as much of Moses' Law was), 
 but it is a religion to serve God, not in bondage 
 of the figure or shadow, but in the freedom of 
 the Spirit; being content only with those Cere- 
 monies which do serve to a decent order and 
 godly discipline, and such as be apt to stir up 
 the dull mind of man to the remembrance of 
 his duty to God, by some notable and special 
 signification, whereby he might be edified. 
 Furthermore, the most weighty cause of the 
 abolishment of certain Ceremonies was, that 
 they were so far abused, partly by the supersti- 
 tious blindness of tho rude and unlearned, and 
 partly by the unsatiable avarice of such as 
 sought more their own lucre, than the glory of 
 God, that the abuses could not well be taken 
 away, the thing remaining still. 
 
 But now as concerning those persons, which 
 peradventure will be offended, for that some of 
 the old Ceremonies are retained still: If they 
 consider that without some Ceremonies it is not 
 possible to keep any order, or quiet discipline 
 
the allegation "that neither the under- 
 taking was advised, nor the book itself 
 approved, in a synodical way, by the 
 bishops and clergy," and admits its truth. 
 
 The first Prayer-book did not satisfy 
 that section of English Churchmen, 
 which sympathized with the Swiss Re- 
 formers, and which, even in 1550, seems 
 to have been in the ascendant at court. 
 Their dissatisfaction was loudly express- 
 ed ; and they succeeded in winning over 
 the king, or rather his chief advisers, 
 to their views. Accordingly a revision 
 of the book was determined on, which 
 was entrusted to Cranmer, with some 
 others whose names are not known. The 
 criticisms of the foreigners, Martin Bu- 
 cer and Peter Martyr, Regius Professors 
 of divinity at Cambridge and Oxford, 
 were invited and given freely: and their 
 
 objections were, for the most part, either 
 anticipated or allowed by Cranmer and 
 his assistants; so that many important 
 changes were made. The result of the 
 revision was the second Prayer-book. 
 
 Edward's Second Prayer-book was put 
 forth by authority of Parliament, April 6, 
 1552, and came into use 1st Nov. 1552. 
 It is generally admitted that the second 
 book was not submitted to Convocation. 
 
 On this subject of synodical sanction 
 it is to be noted that, before the Reform- 
 ation, the assent of Convocation does 
 not appear to have been thought neces- 
 sary for the putting forth of forms of 
 prayer. It seems, as has been stated on 
 p. 17, "as if each bishop might in his 
 own particular diocese direct the form 
 in which the public service was to be 
 performed." 
 
 OF THE READING OF THE PSALTER. 
 
 Until 1604 inclusive the succession of 
 Psalms for February was appointed to 
 commence on the last day of January 
 and end on the 1st day of March. In 
 the Scotch Prayer-book our present prac- 
 tice was enjoined. 
 
 Concerning Leap Year it was noted, 
 until the last revision, that on the 25th 
 day of February, which is counted for 
 two days, neither Psalm, nor Lesson 
 should alter. 
 
 The direction to use the Doxology at 
 the end of every Psalm and of each por- 
 tion of the 119th Psalm was introduced 
 here in 1662. For the history of its use 
 see p. 227 
 
 The rubric before the Te Deum has 
 stood as now from 1549. 
 
 For the difference between the division 
 of the Hebrews and the Vulgate division 
 see p. 245. 
 
 OF THE READING OF THE REST OF HOLY SCRIPTURE. 
 
 The lessons in the Unreformed offices Lesson or Gospel, ye shall begin the 
 
 were in general very short. The matins same at {The birth of Jesus Christ was 
 
 lessons, the longest selections, do not ave- on this wise, d^c.). 
 
 rage more than three verses each. "And the third chapter of Saint Luke's 
 
 In the admonition to all ministers ec- Gospel shall be read unto (So that he was 
 
 clesiastical, prefixed to the second Book supposed to be the Son of Joseph, &C.)." 
 
 of Homilies in 1574, the following dis- The second paragraph of "The Order," 
 
 cretion is allowed: "Where it may so which assumed its present form in 1871, 
 
 chance some one or other chapter of the was till then, "The New Testament is 
 
 Old Testament to fall in order to be read appointed for the Second Lessons at 
 
 upon the Sundays or Holy Days which Morning and Evening Prayer, and shall 
 
 were better to be changed with some be read over orderly every year thrice, 
 
 other pf the New Testament of more besides the Epistles and Gospels ; except 
 
 edification, it shall be well done to spend the Apocalypse, out of which there are 
 
 your time to consider well of such chap- only certain Proper Lessons appointed 
 
 ters beforehand." _ upon divers Feasts." The fourth, fifth, 
 
 In 1604 the following directions were seventh, and eighth paragraphs were 
 
 introduced. ". . . So oft as the first chap- added in 1871. 
 ter of Saint Matthew is read either for 
 
 (25) 
 
OF CEREMONIES. 
 
 in tho Church, they shall easily perceive just 
 cause to reform their judgement*. Aud if they 
 think much, that any of the old do remain, 
 and would rather have all devised anew : then 
 such men granting some Ceremonies convenient 
 to be had, surely where the old may be well 
 used, there they cannot reasonably reprove the 
 old only for their age, without bewraying of 
 their own folly. For in such a case they ought 
 rather to have reverence unto them for their 
 antiquity, if they will declare themselves to be 
 more studious of unity and concord, than of in- 
 novations and new-fanglencss, which (as much 
 as may bo with true setting forth of Christ's 
 religion) is always to be eschewed. Further- 
 more, such shall have no just cause with the 
 Ceremonies reserved to be offended. For as 
 those be taken away which were most abused, 
 and did burden men's consciences without any 
 cause; so the other that remain, are retained 
 
 for a discipline and order, which (upon just 
 causes) may be altered and changed, aud there- 
 fore are not to be esteemed equal with God's 
 law. And moreover, they be neither dark nor 
 dumb Ceremonies, but are so set forth, that 
 every man may understand what they do mean, 
 and to what use they do serve. So that It Is not 
 like that they in timo to come should bo abused 
 as other have been. And in these our doings 
 we condemn no other nations, nor prescribe 
 any thing but to our own people only: for wo 
 think it convenient that every country should 
 use such Ceremonies as they shall think hest to 
 the setting forth of God's honour and glory, and 
 to the reducing of the people to a most perfect 
 and godly living, without error or superstition ; 
 and that they should put away other things, 
 which from time to time they perceive to be 
 most abused, as in men's ordinances it often 
 chanceth diversely in divers countries. 
 
 THE ORDER HOW THE PSALTER IS APPOINTED TO BE READ. 
 
 THE Psalter shall be read through once every 
 Month, as it is there appointed, both for 
 Morning and Evening Prayer. But in February 
 it shall be read only to the twenty-eighth, or 
 twenty-ninth day of the month. 
 
 And, whereas January, March, May, July, 
 August, October, and December have one-and- 
 thirty days apiece ; It is ordered, that the same 
 Psalms shall be read the last day of the said 
 months, which were read tho day before : so 
 that the Psalter may begin again the first day 
 of the next month ensuing. 
 
 And, whereas the 119th Psalm is divided into 
 twenty-two portions, and is over-long 10 be i ead 
 at one time ; It is so ordered, that at oue time 
 
 shall not be read above four or five of the said 
 portions. 
 
 And at the end of every Psalm, and of every 
 such part of the 119th Psalm, shall be repeated 
 this Hymn, 
 
 Glory be to the Father, and to the Son : and to 
 the llol y Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 Note, that the Psalter followeth the division 
 of the Hebrews, and the translation of the great 
 English Bible, set forth and used in the time 
 of King Henry tho Eighth, and Edward the 
 Sixth. 
 
 j THE ORDER HOW THE REST OF 
 TO BE 
 
 rpHE Old Testament is appointed for the First 
 J- Lessons at Morning and Evening Prayer, 
 so as the most part thereof will be read every 
 year once, as in the Calendar is appointed. 
 
 The New Testament is appointed for the Se- 
 cond Lessons at Morning and Evening Prayer, 
 and shall be read over orderly every year twice, 
 once in the morning and onco in the evening, 
 besides the Epistles and Gospels, except the 
 Apocalypse, out of which there are only certain 
 Lessons appointed at the end of the year, and 
 certain Proper Lessons appointed up„n d«vers 
 feasts. 
 
 And to know what Lessons shall be read 
 every day, look for the day of the month in the 
 Calendar following, and there ye shall find the 
 chapters and portions of chapters that shall be 
 read for the Lessons, both at Morning and Even- 
 ing Prayer, except only tho moveable feasts, 
 which are not in the Calendar, and the immove- 
 able, where there isablank left in the column of 
 Lessons, the Proper Lessons for all which days 
 are to be found In the Table of Proper Lessons. 
 
 If Evening Prayer is said at two different 
 times in the same place of worship on any Sun- 
 i day (except a t-unday for which alternative Sc- 
 cond Lessons are specially appointed in the 1 
 Table,) the Second Lesson at the second time 
 may, at the discretion of the minister, be any ; 
 
 HOLY SCRIPTURE IS APPOINTED 
 READ. 
 
 chapter from the four Gospels, or any Lesson 
 appointed in the Table of Lessons from the four 
 Gospels. 
 
 Upon occasions, to be approved by the Ordi- 
 nary, other Lessons may. with his consent, be 
 substituted for '.hose which are appointed in 
 the Calendar 
 
 And note, that whensoever Proper Psalms or 
 Lessons are. appointed, then the Psalms and 
 Lessons of ordinary course appointed in the 
 Psalter and Calendar (if they be different) shall 
 be omitted for that time. 
 
 Note also that upon occasions to be appoint- 
 ed by the Ordinary, other Psalms may, with 
 his consent, be substituted for those appointed 
 in the Psalter. 
 
 If any of the Holy-days for which Proper 
 Lessons are appointed in the Table fall upon 
 a Sunday which is the first Sunday in Advent, 
 Easter Day, Whitsunday, or Trinity Sunday, 
 the Lessons appointed for such Sunday shall be 
 read, but if it fall upon any other Sunday, the 
 l essons appointed cither for the Sunday or for 
 the Holy-day may be read at the discretion of 
 the minister. 
 
 Note also, that the Collect, Epistle, and Gos- 
 pel appointed for the Sunday shall serve all the 
 week after, where it is not in this book other- 
 wise ordered. 
 
 2 — 2 
 
OF PROPER LESSONS AND PSALMS. 
 
 There is no table of Proper Lessons 
 and Psalms in Edward's First Prayer- 
 book (1549), but the Proper Lessons and 
 Psalms are attached to the respective 
 Sundays and Holy-days, to which they 
 are appropriated, under the head of " The 
 Introits, Collects, Epistles, and Gospels, 
 &c. — with Proper Psalms and Lessons 
 for divers Feasts and Days." The only 
 Sundays, for which Proper Lessons were 
 appointed, were Easter-day, Whitsunday, 
 and Trinity Sunday. Some of the Holy- 
 days had Proper First Lessons and some 
 Proper Second Lessons assigned to them. 
 The only Proper Lesson from the Apo- 
 crypha was that for All Saints' day. 
 
 In 1559 the first regular table of Sun- 
 day Lessons was put forth. It is almost 
 identical with that put forth in T662. The 
 Apocryphal Proper Lessons for Holy- 
 days were added in 1559. 
 
 The custom of reading Holy Scripture 
 in the service of the Church prevailed 
 from the very first. "Justin Martyr says 
 that the writings of the Prophets and 
 Apostles were read in the Congregation 
 on Sunday. In the 4th century the 
 Psalmody, which formed a large portion 
 of the service, was ordered not to be con- 
 tinuous 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 
 Gospels, 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 and 
 matins : but these were generally very 
 short, some consisting only of a few verses 
 of Scripture, and some being short ex- 
 tracts 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." 
 Procter. 
 
 "Cassian (a.d. 424) says, in Egypt, 
 after the singing of the Psalms, they had 
 two Lessons read, one out of the Old 
 Testament, and the other out of the New. 
 Only on Saturdays and Sundays and the 
 fifty days of Pentecost they were both 
 out of the New Testament, one out of the 
 Arils of the Apostles or the Epistles, and 
 the other out of the Gospels. The author 
 of the Constitutions (before a.d. 325) 
 speaks of four Lessons, two out of Mcses 
 and the Prophets, besides the Psalms, 
 and then two out of the Epistles or Acts 
 nf the Apostles and the Gospels. Again 
 he mentions the reading of the Prophets 
 
 on Sundays. And in another place, the 
 Law and the Prophets, the Psalms and 
 the Gospels. And again, the Law and 
 the Prophets, and the Epistles, and the 
 Acts, and the Gospels. ..In like manner 
 Chrysostom (a.d. 398) reproving some, 
 who were very negligent at Church, says, 
 Tell me what Prophet was read to-day, 
 what Apostle? implying that the one was 
 read as well as the other. Particularly 
 he tells us that the Book of Genesis was 
 always read in Lent.. .St Basil (a.d. 370 , 
 in one of his Homilies upon baptism in 
 Lent, takes notice of the several Lessons 
 that were read that day, besides the 
 Psalms, whereof one was out of the 1st 
 of Isaiah, the second out of Acts ii, and 
 the third out of Matthew xi....Maximus 
 Taurinensis (a.d. 422', in one of his 
 Homilies upon the Epiphany, says the 
 Lessons were out of Isaiah Ix. Matthew ii. 
 
 and Jonn i. for that Festival In 
 
 the French Churches there is still more 
 evidence for the practice: for Caesarius 
 Arelatensis ( a.d. 500 , in one of his Homi- 
 lies cited by Mabillon, uses this argument 
 to the people, why they should stay the 
 whole time of Divine Service, because the 
 Lessons were not so properly called Mis- 
 sa or Divine Service, as was the oblation 
 or consecration of the body and blood of 
 Christ : for they might read at home, or 
 hear others read the Lessons, whether 
 out of the Prophets, or Apostles, or Evan- 
 gelists ; but they could not hear or see 
 the consecration any where else but only 
 in the house of God. . . . And in the old 
 Lcclionarium Gallicanum, published by 
 Mabillon, there is always a Lesson out 
 of the Old Testament before the Epistle 
 and Gospel ; and on the Sabbattun Sanc- 
 tum, or Saturday before Easter, there 
 are no less than twelve Lessons appoint- 
 ed out of Genesis, Exodus, Joshua, 
 Isaiah, Ezekiel, Daniel and Jonah, beside 
 the Epistle and Gospel which follow after. 
 It farther appears from the Canons of the 
 Council of Laodicea (a.d. 361), and the 
 third Council of Carthage (a.d. 397;, 
 that all the books of the Old Testament 
 were then read in the Church, as well as 
 the New." Bingham. 
 
 "The next observation to be made is 
 upon their method of reading the Scrip- 
 tures, which seems always to be done by 
 some rule, though this might vary in dif- 
 ferent churches. St Austin (a.d. 398) 
 tells us there were some Lessons so fixed 
 and appropriated to certain times and 
 seasons, that no others might be read in 
 their stead. . . .All the time between Eas- 
 ter and Pentecost, he says, they read the 
 Acts of the Apostles. This last particu- 
 lar is frequently mentioned by St Chryso- 
 7) 
 
The Old Table of Lessons. 
 PROPER LESSONS 
 
 166? 
 
 TO BE READ AT MORNING AND EVENING PRAYER, ON THE SUNDAYS 
 AND OTHER HOLY-DAYS THROUGHOUT THE YEAR. 
 
 LESSONS PROPER FOR SUNDAYS. 
 
 Sundm/s of 
 Advent. 
 
 The First 
 
 Second 
 
 Third 
 
 Fourth 
 
 Sundays after 
 Christmas. 
 
 The First 
 
 Second 
 
 Sundays after 
 Epiphany. 
 
 The First 
 
 Second 
 
 Third 
 
 Fourth 
 
 Fifth 
 
 Sixth 
 
 Septuagesima... 
 
 Sexagesima 
 
 Quinquagesima 
 
 LENT. 
 
 First Sunday 
 
 Second 
 
 Third 
 
 Fourth 
 
 Fifth 
 
 Sixth 
 
 First Lesson 
 
 Second Lesson... 
 
 Easter Dai/. 
 
 First Lesson 
 
 Second Lesson... 
 
 Sundays after 
 Easter 
 
 The First 
 
 Second 
 
 MATTINS. EVENSONG. 
 
 Isaiah 1 
 
 5 
 
 25 
 
 30 
 
 Isaiah 37 
 41 
 
 Isaiah 44 
 
 51 
 
 55 
 
 57 
 
 5!) 
 
 G5 
 
 Genesis 1 
 
 9 to v. 20 
 
 19 to v. 30 
 
 27 
 
 3!) 
 
 43 
 
 Exodus 3 
 
 9 
 
 Matth. 26 
 
 Exodus 12 
 Romans 6 
 
 Numb. 16 
 23, 24 
 
 Isaiah 
 
 Isaiah 3ft 
 43 
 
 12 
 
 Genesis 22 
 
 34 
 
 42 
 
 45 
 
 Exodus 5 
 
 10 
 
 Heb. 5 to 
 ver. 11 
 
 Exodus 14 
 Acts2u.22 
 
 Numb. 22 
 25 
 
 Sundays after 
 Easter. 
 
 Third 
 
 Fourth 
 
 Fifth 
 
 Sunday after \ 
 Ascension Day. ] 
 
 Whit-Sunday. 
 
 First Lesson 
 
 Second Lesson... 
 
 Trinity Sunday. 
 
 First Lesson 
 
 Second Lesson... 
 
 Sundays after 
 Trinity. 
 
 The First 
 
 Second 
 
 Third 
 
 Fourth 
 
 Fifth 
 
 Sixth 
 
 Seventh 
 
 Eighth 
 
 Ninth 
 
 Tenth 
 
 Eleventh 
 
 Twelfth 
 
 Thirteenth 
 
 Fourteenth 
 
 Fifteenth 
 
 Sixteenth 
 
 Seventeenth 
 
 Eighteenth 
 
 Nineteenth 
 
 Twentieth 
 
 Twenty-first.... 
 Twenty-second 
 Twenty-third.. 
 Twentv-fourth 
 Twenty-fifth... 
 Twenty-sixth.. 
 
 MATTINS. EVENSONG. 
 
 Deuter. 4 
 
 6 
 
 ■ 8 
 
 16 to v. 18 
 Ac.i0v.34 
 
 Genesis 1 
 Matth. 3 
 
 Joshua 10 
 Judges 4 
 1 Sam. 2 
 12 
 15 
 12 
 
 ■ 21 
 
 1 Kings 13 
 
 18 
 
 21 
 
 2 Kings 5 
 
 10 
 
 19 
 
 Jerem. 5 
 
 35 
 
 Ezekiel 2 
 
 14 
 
 20 
 
 Daniel 3 
 Joel 2 
 Habak. 2 
 Proverbs 2 
 11 
 
 13 
 
 — 17 
 
 2 Sam. 
 
 LESSONS PROPER FOR HOLY-DAYS. 
 
 St. Andrew 
 
 St. Thomas 
 
 Nativity of 
 Christ. 
 
 First Lesson 
 
 Second Lesson., 
 
 Prov. 20 
 23 
 
 EVENSONG. 
 
 Prov. 21 
 24 
 
 [to ver. 17 
 Isai.9.rot>.8 lsa\.7ver. ]( 
 Luke 2 to |Titus3i-«\4 
 ver. 15 to ver. D 
 
 St. Stephen. 
 
 First Lesson 
 
 Second Lesson.. 
 
 St. John, Evan. 
 
 First Lesson 
 
 Second Lesson... 
 Innocents' Day. 
 
 Acts 6 v. 8 &! Acts 7 v. 30 
 ch. 7 to v. 30 to ver. 55 
 
 Eccles. 5 
 Revel. 1 
 Jer. 31 to 
 ver. 18 
 
stom (a.d. 398)... Cassian (a.d. 424) says 
 the same order was observed among the 
 Egyptians, and it appears from the ancient 
 LeElioiiarium Gallicamim, that it was 
 so in the French Churches . . . (Chrysostom; 
 preached two whole Lents upon the book 
 Genesis, because it was then read of 
 
 course in the Church It appears farther 
 
 from St Ambrose (a.d. 374), that the books 
 of Job and Jonah were both read in the 
 Passion Week. . . And that this was an 
 ancient rule of the Church appears from 
 Origen's (a.d. 230) comment upon Job... 
 St Chrysostom in one of his Homilies 
 upon the Gospel of St John, which he 
 was then expounding, advises his auditors 
 to read at home, in the week-days before, 
 such portions of the Gospel as they knew 
 were to be read and expounded on the 
 Lord's day following in the Church: 
 which implies some certain rule and 
 order. So that though we have not any 
 complete Leflionariwn, or Calendar of 
 Lessons now remaining, yet we are sure 
 their reading of Scripture was some way 
 methodised and brought under rule, es- 
 pecially for the greater solemnities and fes- 
 tivals of the Church. The first Calendar of 
 this kind is thought by some to be Hippo- 
 lytus' Canon Paschalid' (a.d. 220). (The 
 Paschal Canon of Hippolytus is now ad- 
 mitted to have been an Easter cycle 1 . 
 "There goes also under the name of St 
 Jerome a book called his Comes or Lec- 
 tiouarium; but critics of the best rank 
 reckon this a counterfeit, and the work 
 of a much later writer because itmentions 
 Lessons out of the Prophets and Old 
 Testament, whereas in St Jerome's time, 
 as we have noted before, there were no 
 Lessons read besides Epistles and Gos- 
 pels in the Church of Rome. However, 
 some time after there were several books 
 of this kind composed for the use of the 
 French ciiurches. Sidonius Apollinaris 
 says, Claudianus Mamercus made one 
 for the Church of Vienne a.d. 450. And 
 Gennadius says, Musaeus made another 
 for the Church of Marseilles about the 
 year 458. But both these are now lost, and 
 the oldest of this kind is the Lcfliona- 
 rium Gallica7iiim, which Mabillon lately 
 (a.d. 1685) published from a manuscript, 
 which he judges by the hand to be 
 
 above a thousand years old But 
 
 though we have no more ancient calendar 
 now remaining, yet the authorities alleg- 
 ed before do indisputably evince the 
 thing itself, that the Lessons of Scripture 
 were generally appropriated to times and 
 seasons, according as the festival re- 
 quired." Bingham. 
 
 In the Lec~lio)iarium Gallicanitm 
 there are Lessons appointed for Matins 
 as well as for Mass. 
 
 "The first Lessons appointed for Sun- 
 days form a distinct yearly course of 
 
 selected chapters from the Old Testa- 
 ment. 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. . . . The selections then 
 proceed through the historical and pro- 
 phetical books, the Book of Proverbs 
 being reserved for the concluding Sun- 
 days after Trinity. Another course is 
 provided for Holy-days : 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 to the history of it : 
 the Lessons appointed for Saints' days 
 are mostly taken from the Books of 
 Proverbs and Ecclesiastes, or from the 
 apocryphal Books of Ecclesiasticus and 
 Wisdom." Pkocter. 
 
 H A new Table of Lessons was put 
 forth in 1871 ; but the use of the old 
 Table of 1662 was permitted till the 1st 
 of January, 1879. 
 
 ■H The Calendar with the new Table 
 of Lessons is placed in this book imme- 
 diately after the Calendar with the Table 
 of Lessons of 1662. 
 
 *H The remarks on the appointment 
 of the Proper Lessons for Holy-Days, 
 in the following notes on the Calendar, 
 refer to the Table of Lessons of 1662. 
 
 ^[ The Proper Psalms for Ash Wednes- 
 day and Good Friday were added in 16C12. 
 The rest come down from 1549, except 
 that then the morning psalms for Whit- 
 sunday were Pss. 48, 67, 145. 
 
 "The Church had not only proper 
 Lessons, but proper Psalms read upon 
 greater festivals, suited to the occasion. 
 .. .For St Austin (a.d. 398) plainly in- 
 forms us, that the 22nd Psalm was always 
 read upon the day of our Saviour's Pas- 
 sion in the African Church." Bingham. 
 
1662 
 
 LESSONS PROPER FOR HOLY-DAYS. 
 
 i652 
 
 MATTIXS. EVEXSOXG. 
 
 Circumcision. 1 [.ver. 12 
 
 First Lesson ! Genesis 17 Deuter. HI 
 
 Second Lesson... ' Romans 2 C'olos. 2 
 
 Epiphany. 
 
 First Lesson Isaiah 60 Isa-ah 49 
 
 Second Lesson... Luke 3 ro John 2 to 
 ver. 23 cer. 12 
 
 Conversion of 
 
 St. Paid. I 
 
 First Lesson Wisdom r> W :sdom 6 
 
 Second Lesson... Acts 22 to Acts 26 
 ver. 22 
 
 Purification of \ 
 the Virgin \ Wisdom 9 Wisd. 12 
 Mary. .„..„..) 
 
 St. Matthias..... Wisd. 19 Ecclus. 1 
 Annunciation j M 2 3 
 
 Wednesday be- [ 
 
 fore Easter. 
 First Lesson.;.... Hosea 13 Hosea 14 
 Second Lesson... John 11 
 ver. 45 
 
 Thursday he- ; 
 fore Easter. 
 
 First Lesson Daniel 9 Jerem. 31 
 
 Second Lesson... John 13 
 
 Good Friday. r vr. 20 
 
 First Lesson Gen. 22 to Isaiah 53 
 
 Second Lesson... John 18 1 Peter 2 
 
 Easter Even, i 
 
 First Lesson Zechar. 9 Exodus 13 
 
 Second Lesson... Luke 23 Hebr. 4 
 ver. 50 
 
 Monday in 
 Easter Week. 
 
 First Lesson Exodus 1(5 Exodus 17 
 
 Second Lesson... Match. 28 Acts 3 
 
 Tuesday in 
 Easter Week. 
 
 Firsc Lesson Exodus 20 Exodus 32 
 
 Second Lesson... Luke 24 ro 1 Cor. 15 
 ver. 13 
 
 EVEXSOXG. 
 
 St. Mark 
 
 Ecclus. 4 
 
 Ecclus. 5 
 
 St. Philip and 
 
 
 
 St. James. 
 
 
 
 
 Ecclus. 7 
 
 Ecclus. 9 
 
 Second Lesson... 
 
 John L v. 43 
 
 
 Ascension Dap. 
 
 
 2 Kings 2 
 
 First Lesson 
 
 Deut 10 
 
 Second Lesson... 
 
 Luke 24 
 
 Ephes.4 to 
 
 
 ver. 44 
 
 ver. 17 
 
 Monday in 
 
 
 pfiror.30 
 
 Whitsun Week. 
 
 [.ver. 10 
 
 First Lesson 
 
 Gen. 11 ro 
 
 Num. 11 v. 
 
 Second Lesson... 
 
 ICor. 12 
 
 lLor. l4fo 
 
 
 
 ver. 2b' 
 
 Tuesday in 
 
 
 
 Whitsun Week 
 
 [w.18 
 
 
 First Lesson 
 
 1 Sam. 19 
 
 Deuter. 3* » 
 
 Second Lesson... 
 
 l'lhess. 5 
 
 1 John4fo 
 
 
 bl 12 for. 24 
 
 ver. 14 
 
 Sr. BarnabaA. 
 
 
 
 
 Ecclus. 10 
 
 Ecclus. 12 
 
 Second Lesson... 
 
 Aces 14 
 
 Acts 15 to 
 
 
 
 
 St. John Baptist 
 
 
 
 
 Ma^achi 3 
 
 
 Second Lessen... 
 
 Matth. 3 
 
 Matth. 14 
 
 
 
 to ver. 13 
 
 St. Peter. 
 
 
 
 First Lesson 
 
 Ecclus. 15 
 
 Ecclus. 19 
 
 Second Lesson... 
 
 Acts 3 
 
 Acts 4 
 
 
 Ecclus. 21 
 
 Ecclus. 22 
 
 Sr. Barth'Homew 
 
 24 
 
 
 
 35 
 
 33 
 
 St. Michael. 
 
 First Lesson 
 
 Second Lesson... 
 
 S?. Luke . 
 
 St. Sinwn andl 
 St.Jude j 
 
 AH Saints. 
 First Lesson.... 
 Second Lesson. 
 
 Genesis 32 
 Acts 12 to 
 ver. 20 
 
 Ecclus. 51 
 Job 24, 25 
 
 \yer. o 
 Daniel 1«» 
 Jude ver. fi 
 to ver. 10' 
 
 Job 1 
 Job 
 
 42 
 
 ; [ver. 10 \vet. 17 
 
 Wisd. 3 to Wisd. 5 to 
 
 Heb.llr.33 Rev. V.) tu 
 
 &ch.l 2 to r-7 ver. 17 
 
 PROPER PSALMS OX CERTAIN DAYS. 
 
 
 MATTIXS. 
 
 Christmas Day. 
 
 Psalm 19 
 
 45 
 
 85 ' 
 
 Psalm 6 
 
 32 
 
 38 ' 
 
 Psalm 22 
 
 = s| 
 
 
 Ash-Wednesday 
 
 :::::::::::::::::::::::: 
 
 Good Friday.... 
 
 
 
 MATTIXS, EVEXSOXG. 
 
 lM 
 
 132 
 
 130 
 143 
 
 Easter Day Psalm 2 Psalm 113 
 
 57 114 
 
 Ill 118 
 
 Psalm H Psalm 24 
 
 15 47 
 
 21 
 
 Psalm 48 
 68 
 
 1O0 
 
 Psaim It 14 
 145 
 
Lessons for the Feast of the Ciraimcisio7i are appointed in a Gallican Lection- 
 ary, to which Mabillon assigns a date not later than a.d. 685. See note on the 
 Collect for the day. The present Proper Lessons were appointed in 1549. 
 
 The Feast of the Epiphany is mentioned by Augustine. See note on Collect. 
 The present Proper Lessons were appointed in 1549. 
 
 Liicia.71, Priest and Martyr, is said to have been a noble Roman, who was sent 
 by Fabian, Bishop of Rome, as a missionary to Gaul a.d. 250. He fixed his abide 
 at Beauvais. He was martyred a.d. 290. In the Parisian Breviary he is called 
 the " Apostle of Beauvais." 
 
 Hilary, Bishop and Confessor, born at Poitiers in Gaul, of heathen parents, was 
 consecrated Bishop of Poitiers about a.d. 350. He stoutly upheld the Catholic 
 faith against the Arians, through whose influence he was banished to Phrygia 
 a.d. 356. After a.d. 360 he was permitted to, return to his diocese, where he died 
 A. d. 368. The TeDetim is by some attributed to him. See notes on Te Deum, p. 63. 
 
 Prisca, Virgin and Martyr, is said to have been a Roman lady who suffered 
 under the Emperor Claudius. The general opinion is that this Claudius was the 
 second of the name, and that the date of the martyrdom was about a.d. 270. 
 
 Fabian, Bishop and Martyr, was Bishop of Rome from a.d. 236 to A.D. 250. 
 He suffered under the Emperor Decius. , 
 
 Agnes, Virgin and Martyr, was a young Roman lady of noble family. She 
 suffered under Diocletian about a.d. 305. Augustine mentions her festival. She 
 is commemorated by name in the Canon of the Roman Mass. 
 
 Vincent, Deacon and Martyr, a Spanish Deacon, was born in Arragon. He 
 suffered in the Diocletian persecution a.d. 304. His Acts, which are considered 
 authentic, were publicly read in the Church of Hippo in the time of Augustine. 
 
 The observance of a Festival in honour of the Conversion of St Paul is not of 
 great antiquity. See note upon the Collect. The second Lessons were appointed in 
 1549, the first in 1559. 
 
 King Charles, Martyr, was beheaded in 1649. Six churches in England are named 
 in his honour. These are, one at Falmouth, two at Plymouth, one at Tonbridge 
 Wells, the Church of Peak Forest, Derbyshire, and of Newtown in Wem, Salop. 
 
 The names of Lucian, Hilary, Prisca, Fabian, Agnes, Vincent were first placed 
 in the reformed Calendar at the revision of 1561. The designations of the persons 
 commemorated were added in 1662. 
 
 The observance of the Feast of the Ptcrification dates, according to some, from 
 the time of the Emperor Justin ; according to others, from the time of his successor 
 Justinian, a.d. 542. See note on the Collect. The Proper Lessons were appointed 
 in 1559- 
 
 Blasius, Bishop and Martyr, was Bishop of Sebaste, a city of Cappadocia. He 
 suffered, according to some, in the Diocletian persecution, at the beginning of the 
 fourth century ; according to others, under Licinius, a.d. 316. 
 
 Agatha, Virgin and Martyr, was a young Sicilian lady of noble family. She 
 suffered at Catania, in the Decian persecution, a.d. 251. Her name occurs in the 
 Canon of the Roman Mass. 
 
 Valentine, Bishop and Martyr, was a priest of the Roman Church. He was 
 put in chains by Claudius II., and after a year's imprisonment at Rome, suffered 
 a.d. 270. His festival was observed before the time of Gregory the Great. 
 
 The Festival of St Matthias, Apostle, occurs in a Martyrology of the German 
 Church, supposed to be nearly coeval with Gregory the Great. See note on the 
 Collect. Before the Reformation St Matthias' day was kept in Leap-year, on Feb. 
 25th. In the Prayer-book of 1549 we read: "This is also to be noted, concerning 
 the Leap-years, that the 25 th day of February, which in Leap-years is counted for two 
 days, shall in those two days alter neither Psalm nor Lesson ; but the same Psalms 
 and Lessons which be said the first day, shall also serve for the second day." 
 Whcatly thinks that this alteration was made in order that the Holy-day might 
 always be kept on the 24th. In the Calendar put forth in 1561 the old practice was 
 resumed, and the following rule, which was inserted in the Prayer-book of 1604, 
 was promulgated: "When the year of our Lord may be divided into four even 
 parts, which is every fourth year, then the Sunday letter leapeth, and that year the 
 Psalms and Lessons which serve for the 23rd day of February shall be read again 
 the day following, except it be Sunday, which hath Proper Lessons of the Old 
 Testament, appointed in the Table serving to that purpose." In 1662 the inter- 
 calary day was made the 29th of February, so that St Matthias now must always be 
 kept on the 24th. The present Proper Lessons were appointed in 1559. 
 
 The names of Blasius, Agatha, and Valentine were first placed in the reformed 
 Calendar at the revision of 1561. The designations of the persons commemorated 
 were added in 1662. 
 
 (3i) 
 
662 THE CALENDAR, WITH THE TABLE OF LESSONS. 1662 
 
 
 JANUARY 
 
 MORNING 
 
 PRAYER. 
 
 EVENING PRAYER. 
 
 HATH XXXI DAYS. 
 
 I. Lesson. 
 
 II. Lesson. 
 
 I. Lesson. 
 
 II. Lesson. 
 
 1 
 
 2 
 
 A 
 b 
 
 Circumcision. 
 
 
 
 
 
 Gen. 
 
 1 
 
 Matth. 1 
 
 | Gen. 
 
 2 
 
 Rom. 
 
 1 
 
 3 
 
 c 
 
 
 
 
 3 
 
 
 
 2 
 
 
 
 4 
 
 
 
 2 
 
 4 
 
 d 
 
 
 
 
 5 
 
 
 
 3 
 
 
 
 6 
 
 
 
 3 
 
 
 e 
 
 
 
 
 7 
 
 
 4 
 
 
 
 8 
 
 
 
 4 
 
 6 
 7 
 
 f 
 
 g 
 
 Epiphany. 
 
 
 
 
 
 
 
 
 
 
 9 
 
 — 
 
 5 
 
 
 12 
 
 
 5 
 
 8 
 9 
 
 A 
 b 
 
 Lucian, Priest & M. 
 
 — 
 
 13 
 15 
 
 
 6 
 7 
 
 
 14 
 
 16 
 
 
 6 
 7 
 
 10 
 
 c 
 
 
 
 
 
 
 8 
 
 
 18 
 
 
 8 
 
 11 
 
 d 
 
 
 
 
 !.? 
 
 
 
 9 
 
 
 
 20 
 
 
 
 9 
 
 12 
 
 e 
 
 
 
 
 21 
 
 
 
 11) 
 
 
 
 22 
 
 
 
 10 
 
 13 
 14 
 
 f 
 
 g 
 
 Hilary, Bp.&Conf... 
 
 
 
 
 
 23 
 25 
 
 
 
 
 
 11 
 
 12 
 
 
 
 
 
 24 
 26 
 
 
 
 
 
 11 
 12 
 
 15 
 
 A 
 
 
 
 
 27 
 
 , 
 
 13 
 
 
 
 28 
 
 
 
 13 
 
 16 
 
 b 
 
 
 
 
 29 
 
 1 ■ 
 
 14 
 
 
 
 30 
 
 
 
 14 
 
 17 
 18 
 19 
 
 c 
 
 
 
 31 
 
 
 15 
 
 
 
 32 
 
 
 
 15 
 
 d 
 
 e 
 
 Prisca, Virgin & M. 
 
 
 
 33 
 35 
 
 
 16 
 17 
 
 
 34 
 37 
 39 
 41 
 43 
 45 
 
 ICor. 
 
 16 
 1 
 
 20 
 21 
 
 22 
 23 
 
 f 
 g 
 A 
 b 
 
 Fabian, Bp. & Mart. 
 Agnes, Virgin & M.. 
 Vincent, D. & Marc. 
 
 
 38 
 40 
 42 
 44 
 46 
 
 
 18 
 19 
 20 
 21 
 
 
 
 2 
 3 
 4 
 5 
 
 24 
 
 c 
 
 
 
 
 22 
 
 
 47 
 
 
 6 
 
 2.5 
 26 
 
 d 
 
 Conv. of St. Paul ... 
 
 
 
 
 
 
 e 
 
 
 48 
 
 
 23 
 
 
 49 
 1 
 
 
 7 
 
 27 
 28 
 
 f 
 
 
 
 50 
 
 
 24 
 
 Exod. 
 
 
 8 
 
 g 
 
 
 Exod. 
 
 2 
 
 
 25 
 
 
 3 
 
 
 9 
 
 29 
 
 A 
 
 
 
 4 
 
 
 26 
 
 
 5 
 
 
 10 
 11 
 1? 
 
 3D 
 31 
 
 b 
 
 c 
 
 King Charles, Mart. 
 
 6 to v. 
 
 14 
 
 8 
 
 
 27 
 
 28 
 
 
 7 
 9 
 
 
 FEBRUARY 
 HATH XXVIII DAYS. 
 
 1 
 
 d 
 
 2 
 
 e 
 
 3 
 
 f 
 
 4 
 
 g 
 
 5 
 
 A 
 
 6 
 
 b 
 
 
 c 
 
 I 
 
 d 
 
 9 
 
 e 
 
 10 
 
 f 
 
 11 
 
 g 
 
 12 
 
 A 
 
 13 
 
 b 
 
 14 
 
 c 
 
 15 
 
 d 
 
 16 
 
 e 
 
 17 
 
 f 
 
 18 
 
 g 
 
 19 
 
 A 
 
 20 
 
 b 
 
 21 
 
 c 
 
 22 
 
 d 
 
 23 
 
 e 
 
 24 
 
 f 
 
 25 
 
 g 
 
 26 
 
 A 
 
 27 
 
 b 
 
 28 
 
 c 
 
 29 
 
 
 Fast. 
 
 Purifi. of V. Mary... 
 Blasius, Bp. & Mart. 
 
 Agatha, V. & Mart 
 
 Valentine, Bp. & M. 
 
 Fast. 
 
 St. Matthias, A post. 
 
 MORNING PRAYER. 
 
 I. Lesson. II. Lesson, 
 
 Exod. 10 
 
 '—""12 
 
 14 
 
 16 
 
 18 
 
 20 
 
 22 
 
 24 
 
 33 
 
 Levit. 18 
 
 20 
 
 Num. 1 1 
 
 13 
 
 16 
 
 20 
 
 22 
 
 24 
 
 27 
 
 31 
 
 35 
 1 
 3 
 ...„ 
 
 7 
 9 
 11 
 13 
 
 Deut. 
 
 Mark 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 
 
 8 
 
 9 
 
 10 
 
 11 
 
 12 
 
 ■ 13 
 
 14 
 
 15 
 
 16 
 
 Lu.Uo3D 
 
 —1 v. 39 
 
 2 
 
 3 
 
 4 
 
 6 
 
 8 
 
 9 
 
 10 
 
 11 
 
 Matth. 7 
 
 EVENING PRAYER. 
 
 I. Lesson. II. Lesson. 
 
 Exod. 11 
 
 '— "i'3 
 
 15 
 
 17 
 
 19 
 
 21 
 
 23 
 
 32 
 
 34 
 
 Levit. 19 
 
 26 
 
 Num. 12 
 
 14 
 
 ■ 17 
 
 21 
 
 23 
 
 25 
 
 . 30 
 
 32 
 
 36 
 
 Deut. 2 
 
 ICor. 13 
 
 14 
 
 15 
 16 
 1 
 2 
 3 
 
 2 Cor. 
 
 Gal. 
 
 5 
 6 
 
 7 
 8 
 9 
 10 
 11 
 ]•_> 
 13 
 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 Ephes. 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 Rom. 12 
 
David, or Dewi, Archbishop, was grandson of the King of Ceretica, now Car- 
 diganshire. In a.d. 519 he was elected Archbishop of Caerleon. David removed 
 the episcopal chair from Caerleon to Menevia, since called St David's. He is said 
 to have died a.d. 544. 
 
 Chad, or Ceadda, Bishop, was a native of Britain, and educated at Lindisfarne. 
 under St Aidan. In a.d. 666 he was consecrated to the see of York, in the absence 
 of Wilfrid, who had gone to Paris for consecration to that see. On Wilfrid's return 
 Chad resigned York, and was promoted to Lichfield a.d. 670. He died a.d. 673. 
 
 Perpetua, Martyr, a married lady of Carthage, suffered about a.d. 203. Her 
 festival was observed at Carthage in the time of Augustine. She has been com- 
 memorated in the Canon of the Roman Mass since the time of Gregory the Great. 
 
 Gregory the Great {Magnus), Bishop, was born at Rome about a.d. 540. In 
 a.d. 577, seeing some young English slaves exposed for sale at Rome, and learning 
 that England was heathen, he entreated Benedict I., Bishop of Rome, to send mis- 
 sionaries thither, and, when no one would undertake the duty, offered to go himself. 
 He with difficulty obtained permission, but, on his leaving Rome, his loss was so 
 severely felt, that he was almost immediately recalled. In a.d. 590 he succeeded 
 to the see of Rome, and in a.d. 596 sent Augustine, with 40 companions, to 
 evangelize England. He died a.d. 604. Among his most important works were 
 the reform of the Divine offices and the improvement of the music of the Church. 
 
 Edward, King 0/ West Saxons, son of Edgar, King of England, and Ethelfleda 
 the Fair, was born a.d. 962. In a.d. 975 he succeeded his father on the throne. 
 While visiting his step-mother, Elfrida, at Corfe Castle, a.d. 978, he was murdered 
 by her order. His favour to the monks caused his murder to be esteemed martyrdom. 
 
 Benedict, Abbot, was born at Norcia, a city of Italy, about a.d. 480. At the age 
 of 16 he left Rome, where he had been sent to study, and shut himself up in a her- 
 mitage. Deeming this not lonely enough, he shortly after fled to a cave at Subiaco, 
 a wild part of the country about 40 miles from Rome. About a.d. 529 he left Su- 
 biaco and founded the celebrated monastery of Monte Cassino, whence was pro- 
 mulgated the famous rule of St Benedict. He died a.d. 543. 
 
 The Festival of the Annunciation is at least as old as the Council in Trullo, 
 A.D. 680. See note on the Collect. The Proper Lessons were appointed in 1559. 
 
 The names of David, Chad, Perpetua, Gregory, Edward, and Benedict, were first 
 placed in the reformed Calendar in 1561. Their designations were added in 1662. 
 
 Richard, Bishop, surnamed De Wyche, from a place so called in Worcestershire, 
 where he was born, was brought up at the Universities of Oxford and Paris. In a.d. 
 1245 he was appointed Bishop of Chichester. Henry III. opposed Richard and 
 confiscated his revenues. Richard died a.d. 1253. 
 
 St A mbrose, Bishop, was born about A. d. 340, probably at Treves. He studied 
 law and practised as an advocate. About a.d. 373 he was made governor of Northern 
 Italy. Upon the death of Auxentius, Bishop of Milan, who had been a leader of the 
 Arian party, fierce struggles took place at Milan about the election of a new bishop. 
 Ambrose, as governor of the province, interfered, and entered the church where 
 the contest was going on. While he was speaking to the people, in the hope of 
 allaying the excitement, a child, it is said, cried out thrice, "Ambrose is Bishop." 
 The whole multitude took up the cry, and he was unanimously elected. In spite of 
 his remonstrances (he was then only a catechumen), he was forced to yield to the 
 importunity of the people, and, having been baptized, was consecrated a.d. 374. 
 His works are very numerous. He is said to have first introduced the practice of 
 singing hymns in the Divine offices. He died a.d. 397. 
 
 Alphege, Archbishop, was born of a noble family in Britain about a.d. 954. He 
 was elevated a.d. 984 to the see of Winchester. In a.d. 1006 he was translated to 
 Canterbury. In a.d. ioii the Danes sacked Canterbury and took the Archbishop 
 prisoner ; who, refusing to give them the treasures of the Church for ransom, was, 
 after seven months' captivity, stoned to death by them at Greenwich a.d. 1012. 
 
 St George, Martyr, (history uncertain), is said to have been of Cappadocia, to 
 have risen high in the army, and to have suffered at Nicomedia about a.d. 303. 
 Gibbon would identify him with the Arian rival of Athanasius massacred by the 
 Alexandrian mob, a.d. 361. Milman thinks that his worship has been traced "up 
 to a period which makes it improbable that so notorious an Arian could be palmed 
 upon the Catholic church as a saint and martyr." St George was first acknow- 
 ledged as the Patron Saint of England at the Synod of Oxford a.d. 1222. 
 
 The festival of St Mark, Evangelist, is as old as a.d. 730. See note on the 
 Collect. The Proper Lessons were appointed in 1559. 
 
 The names of Richard, Ambrose, and Alphege, were first added to the reformed 
 Calendar in 1561. Their designations were added in 1662. St George's name was 
 inserted in black letter in 1552, in red letter in 1559, and again in black letter in 
 1604. His designation was added in 1662. 
 
 (33) 
 
t662 THE CALENDAR, WITH THE TABLE OF LESSONS. 1 662 
 
 MARCH 
 HATH XXXI DAYS. 
 
 
 1 
 
 d 
 
 
 2 
 
 e 
 
 
 3 
 
 f 
 
 
 4 
 
 g 
 
 
 5 
 
 A 
 
 
 
 b 
 
 
 7 
 
 c 
 
 
 8 
 
 d 
 
 
 9 
 
 e 
 
 
 10 
 
 f 
 
 
 11 
 
 g 
 
 
 12 
 
 A 
 
 
 13 
 
 b 
 
 
 14 
 
 c 
 
 
 1.1 
 
 d 
 
 
 16 
 
 e 
 
 
 17 
 
 f 
 
 
 18 
 
 s 
 
 
 1!) 
 
 A 
 
 
 20 
 
 b 
 
 14 
 
 21 
 
 c 
 
 3 
 
 22 
 
 d 
 
 
 23 
 
 e 
 
 11 
 
 24 
 
 f 
 
 
 25 
 
 g 
 
 1!) 
 
 26 
 
 A 
 
 y 
 
 27 
 
 b 
 
 
 28 
 
 c 
 
 16 
 
 29 
 
 d 
 
 5 
 
 30 
 
 e 
 
 
 31 
 
 f 
 
 David, Archbishop 
 Chad, Bishop 
 
 Perpetua, Martyr. 
 
 Gregory, M.B 
 
 Edward, King of 
 [West Sax. 
 
 Benedict, Abbot... 
 
 Fast. 
 
 Annunciation of 
 [l irgin Mar;/ 
 
 MORNING PRAYER. 
 
 . Lesson. II. Lesson. 
 
 Deut. 15 
 
 17 
 
 l!> 
 
 21 
 
 ■ 24 
 
 26 
 
 2« 
 
 30 
 
 32 
 
 34 
 
 Joshua 2 
 
 4 
 
 6 
 
 8 
 
 10 
 
 24 
 
 Judges 2 
 
 4 
 
 6 
 
 8 
 
 K) 
 
 12 
 
 14 
 
 16 
 
 '— "Ta 
 — 20 
 
 Ruth 1 
 
 3 
 
 1 Sam. 1 
 3 
 
 Luke 12 
 
 13 
 
 14 
 
 15 
 
 16 
 
 17 
 
 l<i 
 
 J!) 
 
 20 
 
 21 
 
 22 
 
 23 
 
 24 
 
 John 1 
 
 2 
 
 3 
 
 ■ 4 
 
 5 
 
 " £ 
 
 8 
 
 9 
 
 10 
 
 11 
 
 12 
 
 13 
 
 . 14 
 
 15 
 
 ■ 16 
 
 17 
 
 18 
 
 EVENING PRAYER. 
 
 I. Lesson. II. Lesson. 
 
 Deut. 16 
 
 18 
 
 20 
 
 22 
 
 25 
 
 ■ 27 
 
 29 
 
 31 
 
 33 
 
 Joshua 1 
 
 3 
 
 5 
 
 () 
 
 23 
 
 Judges 1 
 3 
 
 — 7 
 
 — 11 
 
 13 
 
 15 
 
 17 
 
 —""pi" 
 
 ■ 21 
 
 Ruth 2 
 
 4 
 
 1 Sam. 2 
 
 Ephes. 
 Philip. 
 
 3 
 
 4 
 
 Colos. 1 
 
 2 
 
 3 
 
 4 
 
 1 Thes. 1 
 
 2 
 
 3 
 
 2 Thes. 1 
 
 2 
 
 3 
 
 ITim. 1 
 
 2,3 
 
 4 
 
 6 
 
 2 Tim. 1 
 
 2 
 
 3 
 
 Titus 1 
 
 2,3 
 
 Philemon. 
 Hebr. 1 
 2 
 
 APRIL 
 HATH XXX DAYS. 
 
 13 
 
 1 
 
 g 
 
 2 
 
 2 
 
 A 
 
 
 3 
 
 b 
 
 10 
 
 4 
 
 c 
 
 
 5 
 
 d 
 
 18 
 
 6 
 
 e 
 
 7 
 
 7 
 
 f 
 
 
 8 
 
 g 
 
 15 
 
 9 
 
 A 
 
 4 
 
 10 
 
 b 
 
 
 11 
 
 c 
 
 12 
 
 12 
 
 d 
 
 1 
 
 13 
 
 e 
 
 
 14 
 
 f 
 
 9 
 
 15 
 
 g 
 
 
 16 
 
 A 
 
 17 
 
 6 
 
 17 
 
 b 
 
 18 
 
 c 
 
 
 1!) 
 
 d 
 
 
 20 
 
 e 
 
 
 21 
 
 f 
 
 
 22 
 
 6 
 
 
 23 
 
 A 
 
 
 24 
 
 b 
 
 
 25 
 
 c 
 
 
 26 
 
 d 
 
 
 27 
 
 e 
 
 
 28 
 
 f 
 
 
 2!) 
 
 g 
 
 
 30 
 
 A 
 
 
 
 
 MORNING PRAYER 
 
 EVENING PRAYER. 
 
 I. Lesson. I. Lesson. I I. Lesson. II. Lesson 
 
 Richard, Bisbon. 
 St. Ambrose, Bp. 
 
 Alphege, Archbp. 
 
 St.George,Martyr, 
 St. Mark, Evang. 
 
 1 Sam. 5 
 
 7 
 
 9 
 
 11 
 
 13 
 
 15 
 
 17 
 
 19 
 
 . 21 
 
 23 
 
 25 
 
 27 
 
 ■ 21) 
 
 31 
 
 2 Sam. 2 
 
 4 
 
 6 
 
 8 
 
 10 
 
 12 
 
 14 
 
 16 
 
 18 
 
 20 
 
 '—""'22' 
 
 24 
 
 1 Kings 2 
 
 4 
 
 6 
 
 John 19 
 
 20 
 
 ■ 21 
 
 Acts 1 
 2 
 
 27 
 
 1 Sam. 6 
 
 8 
 
 10 
 
 12 
 
 - — - 14 
 
 16 
 
 Ifi 
 
 20 
 
 22 
 
 24 
 
 26 
 
 28 
 
 30 
 
 2 Sam. 1 
 
 3 
 
 ■ 5 
 
 !) 
 
 11 
 
 13 
 
 15 
 
 17 
 
 1!) 
 
 21 
 
 "— "23 
 1 Kings 1 
 3 
 
 — 7 
 
 1 Peter 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 2 Peter 1 
 
 2 
 
 3 
 
 Uohn 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 2,3 John 
 
The festival of Si Philip and St James was observed A.D. 730. See note 
 on the Collect. The Second Lesson appointed in 1549 was Acts 8 to v. 13. This 
 was omitted in 1552, and no Second Lesson was appointed till 1662. The First 
 Lesson was appointed in 1559. 
 
 Invention of the Cross. Helena, mother of Constantine the Great, was con- 
 verted to the Christian faith a.d. 311 Fifteen years afterwards she visited the 
 scenes of our Lord's life ; and anxious to recover the cross on which He had suf- 
 fered, she caused excavations to be made on the site of the sepulchre. Three 
 crosses with the Title were dug up. Our Lord's cross is said to have singled itself 
 out from the other two by its wonder-working power. Helena sent a part of the 
 cross to Constantinople, left a part at Jerusalem, and carried the rest with her to 
 Rome, where she deposited it in her Church of the Holy Cross of Jerusalem. 
 
 St John the Evangelist is said to have been apprehended at Ephesus and sent 
 prisoner to Rome a.d. 95. Being accused before the Emperor Domitian, he was 
 sentenced to be thrown into a caldron of boiling oil, which sentence was executed 
 before the city gate, called Porta Latina. The Apostle came out unhurt; and 
 the Emperor, attributing his escape to magic, banished him to the Isle of Patmos. 
 
 Dimstan, Archbishop, born a.d. 924, was devoted by his parents to the Church 
 while still a child. He subsequently embraced the monastic life, and soon became 
 Abbot of Glastonbury. He was thence elevated by king Edgar to the sees of 
 Worcester, London, and Canterbury, in succession. Dimstan was a warm advocate 
 of the monastic clergy. He was well skilled in the liberal arts, and, among othor 
 accomplishments, was a skilful worker in metals. He died a.d. 988. 
 
 Nothing is known of the life of Augustine, Archbishop, before he became Abbot 
 of the monastery of St Andrew in Rome. In a.d. 596 he left Rome, with forty 
 companions, to preach the Gospel in England. He landed in the Isle of Thanet 
 a.d. 597, and soon converted Ethelbert, king of Kent, and many of his subjects. 
 Augustine went after this to France for Episcopal consecration, and, on his return 
 to England, fixed his see at Canterbury, where he built a Cathedral. He died a.d. 604. 
 
 Bede, Presbyter, for his piety and learning surnamed the VeJierable, was born, 
 a.d. 673, at Jarrow in Northumberland. He was ordained Deacon a.d. 691, and 
 Priest a.d. 703. He is the author of a most valuable Ecclesiastical history of Eng- 
 land and of several other learned works. He is said to have died a.d. 735, while 
 dictating the concluding words of a translation of St John's Gospel. 
 
 The days of the Invention of the Cross, St John Port. Lat., Dunstan and Au- 
 gustine, were noted in the reformed Calendar in 1561. Bede's name was added in 
 1662, when the designations were affixed to the others. 
 
 Nicomede, Priest and Martyr, was a Priest in Rome about a.d. 90. He is said 
 to have been a disciple of St Peter. In the reign of Domitian he was beaten to death. 
 He is commemorated in the Sacramentary of Gregory the Great. 
 
 Boniface, Bishop and Martyr, the Apostle of Germany, as he is called, was 
 born in Devonshire about A.D. 680. His English name was Winfrid. He embraced 
 the monastic life. From his youth he was actuated by a desire to preach the 
 Gospel to the heathen ; and, having with difficulty obtained the permission of his 
 abbot, he went to Friesland, a.d. 716, but was obliged to return. He afterwards 
 went again, with authority from Pope Gregory II., preached with great success, 
 and founded several bishoprics. Having thus established the Church in Germany, 
 he set out to preach to the savage inhabitants of East Friesland, where, after 
 having made many converts, he was massacred near Utrecht by a band of enraged 
 pagans, a.d. 755. " His dying finished what his life began." 
 
 The festival of St Barnabas is noted by Bede and in calendars of the 8th century. 
 See note on Collect. The Second Lesson was appointed in 1549, tne First in 1559. 
 
 St Alban, Martyr, the Proto-martyr of Britain, was a native of the city of Veru- 
 lamium, the ruins of which still exist near the town of St Albans. He was con- 
 verted to Christianity by one Amphibalus, a priest of Caerleon, whom he sheltered 
 during the Dioclesian persecution. The date of his martyrdom is variously given 
 from a.d. 286 to a.d. 305. 
 
 Edward, King of West Saxons, whose death is commemorated on March 18th, 
 was first buried at Wareham. After three years, a.d. 982, his body was translated 
 to Shaftesbury and there interred with great pomp. This translation is here com- 
 memorated. 
 
 The institution of the festival of St John Baptist is as old as the 4th or 5th cen- 
 tury. See note on the Collect. The proper Lessons were appointed in 1549. 
 
 The festival of St Peter, Apostle and Martyr, dates from the 4th century. See 
 note on Collect. The Second Lesson was appointed in 1549, the First in 1559. 
 
 The names of Nicomede, Boniface, and Edward, were placed in the reformed 
 calendar in 1561. St Alban's name, and all the designations, were added in 1662. 
 
 (35) 
 
1662 THE CALENDAR, WITH THE TABLE OF LESSONS. 1662 
 
 
 
 M A V 
 
 MORNING PRATER. 
 
 EVENING PRAYER. 
 
 HATH XXXI DATS. 
 
 L Les 
 
 .SON. 
 
 II. Lesson. 
 
 I. Lesson. 
 
 .... 
 
 11. l^ESSON. 
 
 
 
 M P/. i'/ih n-i,A 
 
 
 
 
 Jude. 
 
 
 
 Ol» i lllilp (Irlrl Ot. 
 
 1 Kings 8 
 
 Acts 
 
 28 
 
 1 Kings 9 
 
 Rom. 1 
 
 3 
 
 □ 
 
 Invent, of tae Cross 
 
 
 10 
 
 Matth. 1 
 
 
 
 11 
 
 
 4 
 
 
 
 
 12 
 
 
 
 •1 
 
 
 
 13 
 
 3 
 
 5 
 
 f 
 
 
 
 14 
 
 
 
 3 
 
 
 
 l."> 
 
 4 
 
 (i 
 
 K 
 
 i>t. John, Port. I.at. 
 
 
 16 
 
 
 
 4 
 
 
 
 17 
 
 
 •7 
 
 A 
 
 
 
 18 
 
 
 
 5 
 
 
 
 19 
 
 (; 
 
 j{ 
 
 1) 
 
 
 
 20 
 
 
 
 0 
 
 
 
 21 
 
 7 
 
 g 
 
 
 
 
 22 
 
 
 
 7 
 
 2 Kin 
 
 5« 1 
 
 
 In 
 1 1 
 
 d 
 
 
 2 Kings 2 
 
 
 
 8 
 
 9 
 
 
 
 3 
 
 ;J 
 
 1 10 
 
 1 1 
 
 12 
 
 * 
 
 
 
 0 
 
 1 
 
 
 
 10 
 
 
 7 
 
 ] 1 
 
 13 
 
 <? 
 
 
 
 8 
 
 
 
 11 
 
 
 9 
 
 \> 
 
 14 
 
 A 
 
 
 
 10 
 
 
 
 12 
 
 
 11 
 
 13 
 
 15 
 
 
 
 
 12 
 
 
 
 13 
 
 
 13 
 
 ]4 
 
 10 
 
 ? 
 
 
 
 14 
 
 
 
 14 
 
 
 15 
 
 
 1/ 
 
 
 
 
 10 
 
 
 15 
 
 
 17 
 
 - — - 16 
 
 |j| 
 
 
 
 
 
 18 
 
 
 10 
 
 
 19 
 
 1 Cor. 1 
 
 19 
 
 r 
 
 Dunstan, Archbp... 
 
 
 20 
 
 
 17 
 
 
 21 
 
 
 20 
 
 K 
 
 
 22 
 
 
 lit 
 
 
 23 
 
 
 21 
 
 A 
 
 
 
 24 
 
 
 19 
 
 
 25 
 
 4 
 
 22 
 
 b 
 
 
 1 
 
 
 2n 
 
 Ezra 
 
 3 
 
 
 23 
 
 c 
 
 
 
 4 
 
 
 21 
 
 
 5 
 
 (j 
 
 24 
 
 d 
 
 
 
 0 
 
 
 22 
 
 
 7 
 
 
 25 
 
 e 
 
 
 
 9 
 
 
 23 
 
 Nthem. 1 
 
 H 
 
 2G 
 
 f 
 
 Augustine, Archbp. 
 
 Nthem. 2 
 
 
 24 
 
 
 4 
 
 
 27 
 
 8 
 
 Ven. L'ede, Presbyter 
 
 
 5 
 
 
 25 
 
 
 6 
 
 — lit 
 
 2.4 
 
 A 
 
 
 8 
 
 
 20 
 
 
 
 11 
 
 2!) 
 
 b 
 
 King Ciut rles II. R. 
 
 
 10 
 
 
 27 
 
 
 13 
 
 12 
 
 30 
 
 e 
 
 Esther 1 
 
 
 
 Esther 2 
 
 13 
 
 31 
 
 d 
 
 
 
 3 
 
 Mark 
 
 2 f 
 
 
 4 
 
 14 
 
 
 
 JUNE 
 
 MORNING PRAYER. 
 
 ' EVENING PRAYER. 
 
 ri Ai fl aaa UA1S. 
 
 I. Lesson. 
 
 II. Lesson. 
 
 I. Lesson. 
 
 II. Lesson. 
 
 
 e 
 
 Nicomede, Pr. & M. 
 
 Esther 5 
 
 Mark 
 
 2 
 
 Esther 0 
 
 ICar. 15 
 
 2 
 
 1 
 
 
 7 
 
 
 3 
 
 
 8 
 
 10 
 
 3 
 
 8 
 
 
 
 9 
 
 
 4 
 
 Job 
 
 1 
 
 2 Cor. 1 
 
 4 
 
 A 
 
 
 Job 
 
 5 
 
 
 
 
 3 
 
 
 5 
 
 b 
 
 Donifaee, Up. ^ Mar. 
 
 
 G 
 
 
 ij 
 
 
 
 3 
 
 6 
 7 
 
 c 
 d 
 
 
 
 8 
 
 
 8 
 
 
 9 
 
 4 
 
 8 
 
 e 
 
 
 
 10 
 
 
 !> 
 
 
 11 
 
 
 9 
 
 f 
 
 
 
 12 
 
 
 10 
 
 
 13 
 
 
 ]<» 
 
 8 
 
 
 
 14 
 
 
 11 
 
 
 15 
 
 8 
 
 11 
 
 A 
 
 St. Barnaba*, A. ... 
 
 
 
 
 
 
 
 
 12 
 
 b 
 
 
 10 
 
 
 12 
 
 -17, 
 
 I 
 
 
 
 !> 
 
 13 
 
 c 
 
 
 
 1!) 
 
 
 13 
 
 
 lit 
 
 14 
 
 d 
 
 
 
 21 
 
 
 14 
 
 
 22 
 
 11 
 
 15 
 
 e 
 
 
 
 23 
 
 
 I". 
 
 — 24, 
 
 
 12 
 
 Hi 
 
 f 
 
 
 — 96 
 
 27 
 
 
 io 
 
 
 28 
 
 13 
 
 17 
 
 
 bt. Alban, Martyr... 
 
 
 2:1 
 
 Luke 
 
 l 
 
 
 30 
 
 Galat. 1 
 
 IH 
 
 
 
 31 
 
 
 2 
 
 
 32 
 
 2 
 
 V.) 
 
 * 
 
 
 
 33 
 
 
 3 
 
 
 34 
 
 3 
 
 •Jo 
 
 
 Tr. of Edw. Kins of 
 
 
 35 
 
 
 4 
 
 
 30 
 
 4 
 
 21 
 
 d 
 
 [West. Sax. 
 
 
 37 
 
 
 
 
 3'S 
 
 5 
 
 22 
 
 e 
 
 
 3.) 
 
 
 0 
 
 
 40 
 
 - — - 0 
 
 23 
 
 f 
 
 Fast. ' 
 
 
 41 
 
 
 7 1 
 
 
 42 
 
 Ephes. 1 
 
 24 
 
 
 St J ,hn Diptist. 
 
 
 
 
 
 
 
 25 
 
 A 
 
 Prov. 
 
 1 
 
 
 !i 
 
 Prov. 
 
 
 2 
 
 26 
 
 b 
 
 
 
 3 
 
 
 9 
 
 
 | 
 
 3 
 
 27 
 
 c 
 
 
 
 5 
 
 
 10 
 
 
 6 
 8 
 
 4 
 
 28 
 
 d 
 
 
 
 7 
 
 
 11 
 
 
 5 
 
 29 
 
 e 
 
 St. Peter, Apo. ic M. ' 
 
 1 
 
 
 
 
 
 
 
 
 30 
 
 I 
 
 
 y 
 
 
 12 
 
 
 10 
 
 6 
 
The feast of the Visitation of the Blessed Virgin Mary was first instituted by 
 Pope Urban VI. a.d. 1389 in commemoration of the visit of the Blessed Virgin to 
 her cousin Elizabeth. The institution was confirmed by decree of the Council of 
 Basie, in their 43rd Session, upon July 1, 1441. 
 
 Martin, Bishop of Tours (see Nov. 11), died a.d. 397 at Cande, and was there 
 buried. On July 4th, a.d. 473, his remains were translated to a Basilica dedicated 
 in his honour. It is this translation which is commemorated. 
 
 Swithun, Bishop, was born early in the ninth century. He was devoted when 
 very young to the monastery at Winchester. He became Bishop of the diocese 
 a.d. 838. He died July 2, a.d. 862, and was buried, in compliance with his own 
 request, outside the church. In a.d. 971 his relics were translated into the cathe- 
 dral. It is this translation which is commemorated. 
 
 Margaret, Virgin and Martyr, is said to have suffered at Antioch in Pisidia, at 
 the close of the 3rd century. Nothing is really known of her. Her festival has 
 been observed universally and from the earliest times. The Greeks commemorate 
 her under the name of Marina, on July 17th. 
 
 An office for St Mary Magdalene 's Day was appointed in 1549. In 1552 this 
 office was withdrawn and her name left out of the Calendar. In 1561 her name was 
 restored. She is commonly believed to have accompanied St John and the Blessed 
 Virgin to Ephesus, and there to have died. Her remains were translated from 
 Ephesus to Constantinople by the Emperor Leo the Philosopher at the close of the 
 ninth century. 
 
 The earliest mention of the feast of St James the Apostle is a.d. 1229. See note 
 on Collect. The Proper Lessons were first appointed in 1559. 
 
 St Anne was mother of the Blessed Virgin Mary, and wife of Joachim her father. 
 
 The appointment of days for the Visitation of B. V. Mary, Martin, Swithun, 
 Margaret and Anne, was made in the reformed Calendar in 1561. The more ex- 
 panded titles of the commemorations were added in 1662. 
 
 Lammas-Day. In the Roman Church this day is known as the feast of St Peter 
 ad vincula, being the commemoration of his imprisonment at Jerusalem and mira- 
 culous deliverance as related in the Acts of the Apostles. In the fifth century a 
 church of St Peter ad vincula was dedicated at Rome on this day, which has since 
 been kept as a festival. 
 
 The festival of our Lord's Transfiguration in the mount is very ancient. It was 
 observed at Rome in the fifth century, though not ordered to be placed in the 
 calendar before 1455. 
 
 Name of Jesus. How the festival originated is not known. The general order 
 for celebrating the feast was not promulgated in the Church of Rome before 1721, 
 and then the day fixed on was the second Sunday after Epiphany. 
 
 St Laurence, Martyr, is said to""have Deen by birth a Spaniard. About a.d. 258, 
 he was Archdeacon to Pope Sixtus, whom ae attended to his martyrdom. He him- 
 self suffered shortly after. He is mentioned in the oldest Roman Calendar, a.d. 
 354, and in all the Martyrologies. He has been commemorated in the Canon of the 
 Roman Mass since the time of Gregory the Great, a.d. 590. 
 
 St Bartholomews festival is mentioned in a calendar of the eighth century. See 
 note on Collect. The Proper Lessons for the day were first appointed in 1559, the 
 morning Lesson being Ecclus. 25. This was altered in 1662 to Ecclus. 24. 
 
 St Augustine, Bishop, was born at Tagaste, an episcopal city of Numidia, A.D. 
 354. His father,' Patncius, was a pagan, but his mother, Monica, was a Christian. 
 He was educated for the profession of rhetoric; and through the interest of some 
 friends, who, like himse'f, had embraced the Manichean heresy, was appointed 
 professor of rhetoric at Milan, where he arrived a.d. 384. Here he was converted, 
 under the preaching of St Ambrose, who baptized him a.d. 387. He returned to 
 his native place, a.d. 389, and was ordained a.d. 391 by Valerius, Bishop of Hippo. 
 At the request of Valerius, he was made coadjutor Bishop ot Hippo, a.d. 395, and 
 succeeded to the sole charge of the see, on the death of Valerius, in the following 
 year. He died at Hippo, a.d. 430. St Augustine was the most profound thinker 
 and the most prolific writer of the fathers of the Western Church. In his "Re- 
 tractations" he enumerates 93 separate treatises, which he had composed. His 
 festival was observed at Carthage in the sixth century. 
 
 A festival in commemoration of the Beheading of St John Baptist was observed 
 in the Western Church before the time of Gregory the Great, a.d. 590. It is 
 marked in Bede's catalogue, and in several ancient Roman Calendars. 
 
 The appointment of days for Lammas and Laurence was made in the reformed 
 Calendar in 1552; for the Transfiguration, the Name of Jesus, Augustine, and the 
 Beheading of St John Baptist, in 1561. The more expanded titles of the commemo- 
 rations were added in 1662. 
 
 (37) 
 
l66s THE CALENDAR, WITH THE TABLE OF LESSONS. 1662 
 
 JULY 
 HATH XXXI DAYS. 
 
 
 g 
 
 2 
 
 A 
 
 3 
 
 b 
 
 4 
 
 c 
 
 5 
 
 d 
 
 6 
 
 e 
 
 7 
 
 f 
 
 
 tr 
 
 
 A 
 
 hi 
 
 b 
 
 11 
 
 c 
 
 12 
 
 d 
 
 13 
 
 e 
 
 14 
 
 f 
 
 15 
 
 g 
 
 16 
 
 A 
 
 17 
 
 b 
 
 18 
 
 c 
 
 19 
 
 d 
 
 20 
 
 e 
 
 21 
 
 f 
 
 22 
 
 P 
 
 23 
 
 A 
 
 24 
 
 b 
 
 25 
 
 c 
 
 2(5 
 
 d 
 
 V 
 
 e 
 
 28 
 
 f 
 
 2!) 
 
 S 
 
 30 
 
 A 
 
 31 
 
 b 
 
 Visit, of V. V. Mary. 
 Tran. of Martin, Up. 
 
 Suithun, 13p.Tr ! 9 ' 
 
 Margaret, V. & Mar. 
 St. Mary Magdalene 
 
 Fast. 
 
 St. James, Apostle . 
 St. Anne 
 
 MORNING 
 
 PRAYER. 
 
 E\ ENING PRAYER. 
 
 I. Lksson. 
 
 II. Lesson. 
 
 I. Lesson. 
 
 II. Lesson 
 
 Prov. 
 
 11 
 
 Luke 
 
 13 
 
 Prov. 
 
 12 
 
 Pmlip. 1 
 
 
 13 
 
 
 
 14 
 
 
 14 
 
 2 
 
 
 15 
 
 
 15 
 
 
 16 
 
 3 
 
 
 17 
 
 
 
 16 
 
 
 18 
 
 4 
 
 
 1.0 
 
 
 
 17 
 
 
 20 
 
 Colos. 1 
 
 
 21 
 
 
 
 Id 
 
 
 22 
 
 2 
 
 
 23 
 
 
 
 1!) 
 
 
 24 
 
 3 
 
 
 25 
 
 
 
 20 
 
 
 86 
 
 4 
 
 
 27 
 
 
 
 21 
 
 
 28 
 
 1 Thes. 1 
 
 
 29 
 
 
 22 
 
 
 31 
 
 2 
 
 Eccles. 1 
 
 
 23 
 
 Eccles. 2 
 
 3 
 
 
 3 
 
 
 24 
 
 
 4 
 
 4 
 
 
 5 
 
 John 
 
 1 
 
 
 6 
 
 5 
 
 
 7 
 
 
 
 2 
 
 
 8 
 
 2 Thes. 1 
 
 
 9 
 
 
 
 3 
 
 
 10 
 
 2 
 
 
 11 
 
 
 
 4 
 
 
 12 
 
 • 3 
 
 Jerem. 1 
 
 
 
 5 
 
 Jerem. 2 
 
 ITim. 1 
 
 
 3 
 
 
 
 6 
 
 
 4 
 
 2 'a 
 
 
 5 
 
 
 
 7 
 
 
 C 
 
 4 
 
 
 
 
 3 
 
 
 8 
 
 . 5 
 
 
 I 
 
 
 9 
 
 
 111 
 
 6 
 
 
 11 
 
 
 10 
 
 
 12 
 
 2 Tim. 1 
 
 
 13 
 
 
 11 
 
 
 14 
 
 ' 2 
 
 
 15 
 
 
 12 
 13 
 
 
 16 
 
 3 
 
 4 
 
 
 17 
 
 
 14 
 
 
 18 
 
 Titus 1 
 
 
 1!) 
 
 
 15 
 
 
 20 
 
 2,3 
 
 
 21 
 
 
 16 
 
 
 22 
 
 Philemon. 
 
 
 23 
 
 
 17 
 
 
 24 
 
 Hebr. 1 
 
 
 25 
 
 
 It) 
 
 
 26 
 
 2 
 
 
 27 
 
 
 1!) 
 
 
 28 
 
 3 
 
 AUGUST 
 HATH XXXI DAYS. I 
 
 1 
 
 c 
 
 2 
 
 d 
 
 3 
 
 e 
 
 4 
 
 f 
 
 5 
 
 g 
 
 6 
 
 A 
 
 7 
 
 b 
 
 8 
 
 c 
 
 i) 
 
 d 
 
 10 
 
 e 
 
 11 
 
 f 
 
 12 
 
 g 
 
 13 
 
 A 
 
 14 
 
 b 
 
 15 
 
 c 
 
 16 
 
 d 
 
 17 
 
 e 
 
 18 
 
 f 
 
 1!) 
 
 e 
 
 20 
 
 A 
 
 21 
 
 b 
 
 22 
 
 c 
 
 23 
 
 d 
 
 24 
 
 e 
 
 25 
 
 f 
 
 26 
 
 g 
 
 27 
 
 A 
 
 28 
 
 b 
 
 29 
 
 c 
 
 30 
 
 d 
 
 31 
 
 e 
 
 Lammas-Day 
 
 Transfiguration 
 
 Name of Jesus 
 
 St. Laurence, Mart.. 
 
 Fast 
 
 St. Bartholomew 
 
 St. Augustine, Bp.... 
 St. John 11. beheaded 
 
 MORNING PRAYER. 
 
 L Lesson. 
 
 II. Lesson. 
 
 Jerem. 2.0 
 
 John 
 
 20 
 
 31 
 
 
 21 
 
 33 
 
 Acts 
 
 1 
 
 35 
 
 
 2 
 
 37 
 
 
 3 
 
 39 
 
 
 4 
 
 41 
 
 
 5 
 
 43 
 
 
 6 
 
 — 45, 46 
 
 
 7 
 
 - — - 48 
 
 
 8 
 
 50 
 
 
 9 
 
 52 
 
 
 10 
 
 Lamen. 2 
 
 
 11 
 
 4 
 
 
 12 
 
 E/.ekiel 2 
 
 
 13 
 
 6 
 
 
 14 
 
 13 
 
 
 15 
 
 18 
 
 
 16 
 
 34 
 
 
 17 
 
 Daniel 2 
 
 
 18 
 
 4 
 
 
 19 
 
 6 
 
 
 20 
 
 8 
 
 
 21 
 
 
 
 22 
 
 10 
 
 
 23 
 
 12 
 
 
 24 
 
 Hos. 2, 3 
 5,6 
 
 
 25 
 
 
 26 
 
 8 
 
 
 27 
 
 10 
 
 
 28 
 
 12 
 
 Matth. 1 
 
 EVENING PRAYER. 
 
 I. Lesson. II. Lesson. 
 
 Jerem. 30 I Hebr. 
 32 I 
 
 36 I 
 
 411 
 
 42 
 
 44 
 
 47 
 
 49 
 
 51 
 
 Lamen. 1 
 
 3 
 
 5 
 
 Ezekiel 3 
 
 14 
 
 33 
 
 Daniel 1 
 3 
 
 8 
 
 9 
 
 10 
 
 11 
 
 12 
 
 13 
 
 James 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 11 
 
 Hosea 1 
 
 = J I 
 
 2 Peter 1 
 
 2 
 
 3 
 
 Uohn 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 2, 3 John 
 
 Jude. 
 Rom. 1 
 
Giles, or AZgidius, Abbot and Confessor, was born at Athens. He retired to a 
 hermitage in Provence about a.d. 666. Flavius Wamba, king of the Goths, w ho 
 found him in his cell, while hunting, endowed an abbey for him at Nismes, where 
 he died about a.d. 724. 
 
 Enurchus, or Ez>7c?'ti?is, Bishop, was a Sub-deacon of the Roman Church. He 
 came into Gaul early in the 4th century, became Bp of Orleans, and died about 
 a.d. 340. 
 
 The festival of the Nativity of B. V. Mary is mentioned in the 7th century. 
 Innocent IV. added an Octave to it, and Gregory XI. prefixed a Vigil, a.d. 1370. 
 
 Holy-Cross Day has been kept from a. d. 629, when the Emperor Heraclius 
 restored to Jerusalem the relic of the Cross which Helena had left there, and which 
 Chosroes, king of Persia, had carried away a.d. 614. 
 
 Lambert, or Landebert, Bishop and Martyr, became Bp of Maestricht A.D. 668. 
 He evangelized the pagans of Brabant. In a.d. 709 he was murdered at Leodium, 
 now Liege. 
 
 Mention of the festival of St Matthew, Apostle, is found a.d. 703. See note on 
 Collect. The Proper Lessons were appointed in 1559. 
 
 St Cyprian, Archbishop, was born at Carthage, where he taught rhetoric for 
 many years. When past middle life he was converted by a priest, Csecilius, whose 
 name he prefixed to his own at his baptism. In a.d. 248 he became Bishop of Car- 
 thage, and in a.d. 250, in the Decian persecution, was proscribed. He escaped by 
 withdrawing. After the death of Decius he returned to Carthage, and governed 
 the Church with prudence till his martyrdom a.d. 258. Cyprian's works are in 
 high repute. His name has been commemorated in the Canon of the Roman Mass 
 from the time of Gregory the Great. His day in the Eastern, Roman and Sarum 
 Calendars is Sept. 16th. The Cyprian, commemorated in them on Sept. 26th, was 
 a converted magician of Antioch. 
 
 The festival of St Michael and All Angels has been observed from the 5th 
 century. See note on Collect. Proper Lessons, Ecclus. 39 and 44, were appointed 
 in 1559. 1' ne present Lessons were appointed in 1662. 
 
 St Jerome, Confessor, Doclor, was born about a.d. 342. He studied at Rome, 
 and, for some time, pleaded as an advocate ; but abandoned the profession for sacred 
 studies. With this view he went to the East a.d. 373, settled in the desert of Chal- 
 cida, between Syria and Arabia, and studied Hebrew. In a.d. 378 he was ordained 
 priest at Antioch. About a.d. 380 he went to Constantinople to study the Scrip- 
 tures under Gregory Nazianzen, and in a.d. 382 returned to Rome. He went to 
 Bethlehem a.d. 385, where he continued his study of Hebrew. He died a.d. 420. 
 St Jerome revised the Latin version of the New Testament and made a fresh one 
 of the Old. The Latin Vulgate, with the exception of some Apocryphal books, is 
 the result of his labours. 
 
 Giles, Nativity of Blessed Virgin Mary, Holy Cross, Lambert, Cyprian and 
 Jerome, were first noted in the Reformed Calendar ui 1561. Enurchus was added in 
 1604. Their designations were added in 1662. 
 
 Reinigiiis, Bishop, became bishop of Rheims in his 22nd year, about a.d. 472. 
 On Christmas-Day, a.d. 496, he baptized Clovis, king of the Franks, and many 
 Frank nobles. The Ampulla out of which he then anointed Clovis is preserved in 
 his church at Rheims. Kings of France have been usually anointed out of it at 
 their coronation. Remigius died a.d. 533. 
 
 Faith, Virgin and Martyr, was born of Christian parents at A gen, a city of 
 Aquitaine, in Gaul. She suffered martyrdom about a.d. 290. 
 
 St Denysy Bishop and Martyr, was sent from Rome to Gaul, about A.D. 245. 
 He fixed his See at Paris, where he remained till his martyrdom, about a.d. 273. 
 He is the patron of France. He has been confounded with Dionysius the Areopagite. 
 
 Edward, the Confessor, the last of the Anglo-Saxon kings, ascended the throne 
 of England a.d. 1041. He died a.d. 1066, and was buried in Westminster Abbey. 
 On Oct. 13th, a.d. 1 163, his body was translated to its present shrine. 
 
 Etheldrcda, Virgin, was daughter of Anna, king of the East Angles. She 
 founded a nunnery at Ely, where she died and was buried a.d. 679. On Oct. 17, 
 a.d. 695, her body was translated into the church by her sister Sexburga. 
 
 The festival of St Luke, Evangelist, is mentioned a.d. 484. See note on Collect. 
 The Proper Lessons were appointed in 1559. 
 
 Crispin, Martyr, a native of Rome and companion of St Denys (Oct. 9th), preach- 
 ed at Soissons, where he worked as a shoemaker. He was martyred a.d. 288. 
 
 The festival of St Simon and St Jnde has been observed from the nth century. 
 See note on Collect. The Proper Lessons were appointed in 1559. 
 
 Remigius, Faith, St Denys, Trans, of King Edward, Etheldreda and Crispin, were 
 first noted in the reformed Calendar in 7561. The designations were added in 1662. 
 
 (39) 
 
1 662 THE CALENDAE, WITH THE TABLE OF LESSONS. 1662 
 
 SEPTEMBER 
 HATH XXX DAYS. 
 
 1 
 
 f 
 
 2 
 
 g 
 
 3 
 
 A 
 
 4 
 
 b 
 
 5 
 
 c 
 
 6 
 
 d 
 
 7 
 
 e 
 
 8 
 
 f 
 
 9 
 
 g 
 
 10 
 
 A 
 
 11 
 
 b 
 
 12 
 
 c 
 
 13 
 
 d 
 
 14 
 
 e 
 
 15 
 
 f 
 
 16 
 
 g 
 
 17 
 
 A 
 
 13 
 
 b 
 
 19 
 
 c 
 
 20 
 
 d 
 
 21 
 
 e 
 
 22 
 
 t 
 
 23 
 
 g 
 
 24 
 
 A 
 
 25 
 
 b 
 
 26 
 
 c 
 
 3 
 
 d 
 
 e 
 
 29 
 
 f 
 
 30 
 
 g 
 
 Giles, Abbot&Conf. 
 
 Evurtius, Bp 
 
 Nativity of V. Mary. 
 
 Holy Cross Day 
 
 Lambert, 11 p. & Mart. 
 
 Fast. 
 
 St. Matthew, A post. 
 
 St. Cyprian, Archbp. 
 
 SLMidiaei 
 
 St. Jerom, C. D 
 
 MORNING PRAYER. EVENING PRAYER 
 
 I. Lesson, j II. Lesson. 
 
 Hosea 14 
 Joel 2 
 Amos 1 
 
 5 
 
 7 
 
 9 
 
 Jonah 1 
 
 4 
 
 Micah 2 
 
 4 
 
 — 6 
 Nahum 1 
 
 3 
 
 Habak. 2 
 Zeph. 1 
 
 3 
 
 Haggai 2 
 Zech. 2, 3 
 6 
 
 '— 8 
 10 
 
 12 
 
 14 
 
 Malac. 2 
 
 4 
 
 Tobit 2 
 
 I. Lesson. II. Lesson. 
 
 Joel 1 
 
 3 
 
 Amos 2 
 
 4 
 
 0 
 
 8 
 
 Obadiah. 
 Jonah 2, 3 
 Micah 1 
 
 5 
 
 Nahum 2 
 Habak. 1 
 
 3 
 
 Zeph. 2 
 Haggai 1 
 Zech. 1 
 
 4,5 
 
 7 
 
 9 
 
 11 
 
 13 
 
 Malac. 1 
 
 3 
 
 Tobit 1 
 3 
 
 Rom. 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 
 
 8 
 
 — 10 
 11 
 
 ~ 13 
 
 14 
 
 15 
 
 16 
 
 ICor. 1 
 
 2 
 
 3 
 
 4 
 
 . 5 
 
 6 
 
 7 
 
 !i 
 
 9 
 
 ID 
 
 11 
 
 12 
 
 13 
 
 14 
 
 15 
 
 OCTOBER 
 HATH XXXI DAYS. 
 
 Remigius, Bishop.... 
 
 Faith, Virgin & M. 
 St! Denysi Bp!"&M" 
 
 Translation of K.Ed. 
 
 [Confessor. 
 
 Etheldrcda, Virgin.. 
 St. Luke, Evang. ... 
 
 Crispin, Martyr 
 
 "!"""";""!"!"Fast! 
 St. Simon and St. 
 Jude. 
 
 !!!!!!!!"""!"!!"!'Fast! 
 
 MORNING PRAYER. 
 
 I. Lesson. 
 
 II. Lesson. 
 
 Tobit 7 
 
 Mark 4 
 
 9 
 
 ■ 5 
 
 11 
 
 6 
 
 13 
 
 
 Judith 1 
 
 8 
 
 3 
 
 5 
 
 9 
 
 10 
 
 
 11 
 
 
 12 
 
 11 
 
 13 
 
 13 
 
 14 
 
 15 
 
 15 
 
 Wisd. 1 
 
 16 
 
 3 
 
 Lu. lro.'i:) 
 
 5 
 
 1 vat: 39 
 
 7 
 
 2 
 
 9 
 
 • 3 
 
 11 
 
 4 
 
 5 
 
 13 
 
 6 
 
 15 
 
 7 
 
 17 
 
 8 
 
 19 
 
 9 
 
 Ecclus. 2 
 
 10 
 
 ■ 4 
 
 11 
 
 6 
 
 12 
 
 8 
 
 13 
 
 
 . 14 
 
 10 
 
 15 
 
 12 
 
 ■ 16 
 
 14 
 
 17 
 
 EVENING PRAYER. 
 
 I. Lesson. II. Lesson. 
 
 Tobit 8 
 
 10 
 
 12 
 
 14 
 
 Judith 2 
 
 4 
 
 6 
 
 8 
 
 10 
 
 12 
 
 14 
 
 16 
 
 Wisd. 2 
 
 ■ 4 
 
 6 
 
 8 
 
 10 
 
 '—""12" 
 
 14 
 
 16 
 
 18 
 
 Ecclus. 1 
 
 3 
 
 . 5 
 
 1 Cor. l(j 
 
 2 Cor. 1 
 
 8 
 
 l!) 
 
 11 
 
 12 
 
 — 13 
 
 Galat- 1 
 
 , 2 
 
 3 
 
 4 
 
 6 
 
 Ephcs. 1 
 
 - — - 2 
 
 3 
 
 4 
 
 6 
 
 Philip. 1 
 
 3 
 
 4 
 
 Col os. ! 
 
All Saints' Day was observed in the 8th century. See note on Collect. The 
 Proper Lessons were appointed in 1549. 
 
 The Special Service for Nov. 5 is no longer used. 
 
 Leonard, Confessor, born at Le Mans, in France, was converted by Remigius. 
 He died, a.d. 559, at a monastery near Limoges, which had grown up under his rule. 
 
 St Martin, Bishop, was born about a.d. 316. His youth was spent at Pavia, in 
 Lombardy, where he served in the imperial army, and where he was converted. 
 About a.d. 360 he founded a monastery near Poitiers, said to have been the first 
 established in Gaul and soon after became Bishop of Tours. He died a.d. 397. 
 
 Britius, Bishop, was a native of Tours, the pupil of St Martin, and his successor 
 in the see of Tours. He was driven from Tours on a charge of incontinence. After 
 a lapse of seven years, being cleared, he returned and resumed his bishopric, which 
 he held for seven years in peace. He died a.d. 444. His festival was first ob- 
 served about a.d. 474. 
 
 Machutns, or Maclovius, Bishop, was born in Wales. He became bishop of 
 Aleth in Brittany about a.d. 541. He died about a.d. 564. The see of Aleth was 
 afterwards transferred to St Malo, a town named after him. 
 
 Hngh, Bishop, was born in Burgundy, a.d. 1140. About a.d. 1182 he came to 
 England, at the request of Henry II., to take charge of the Carthusian monastery 
 founded by the King at VVitham, Somersetshire. In a.d. 1186 he became Bishop 
 of Lincoln. He died a.d. 1^00. 
 
 Edmund, King and Martyr, was born a.d. 841. At the age of 14 he ascended 
 the throne of East Anglia. In a.d. 870 he was massacred by the Danes. His body 
 was translated, a.d. 903, to Bedericsworthe, now Bury St Edmund's. 
 
 Cecilia, Virgin and Martyr, is believed to have been a Roman lady, who suf- 
 fered a.d. 230. She is named in all the old martyrologies, and is commemorated 
 in the Canon of the Roman Mass. She is regarded as the patroness of music. 
 
 Clement, Bishop and Martyr, the companion and fellow-labourer of St Paul, be- 
 came Bishop of Rome about A. d. 93. He is supposed to have suffered under Tra- 
 jan, a.d. 100. In a.d. 96 he addressed an epistle to the Church of Corinth, which 
 is still extant. The only MS. of this Epistle known to exist is appended to the 
 Codex Alexandrians in the British Museum. 
 
 Catherine, Virgin and Martyr, suffered at Alexandria about A.D. 307. The 
 Emperor Basil, in his Menology, says she was of royal descent and famed for her 
 teaching. 
 
 The festival of St Andrezv, Apostle, is probably as old as the middle of the 4th 
 century. See note on Collect. The Proper Lessons were appointed in 1559. 
 
 The name of Clement was first placed in the reformed Calendar in 1552. Leonard, 
 St Martin, Britius, Machutus, Hugh, Edmund, Cecilia and Catherine, were added 
 in 156T. Their designations were added in 1662. 
 
 Nicolas was Bishop of Myra, the capital of Lycia. He died a.d. 342. He is the 
 patron of children, especially of school-boys. In dedications his name is often 
 joined with St Mary's. 
 
 The feast of the Conception of the Blessed Virgin Mary is said to have been of 
 ancient date in the Eastern Church. It did not, however, become of universal 
 observance in the Western till the 15th century. The Council of Oxford, a.d. 1222, 
 left its observance optional. 
 
 Litcy, Virgin and Martyr, was of Syracuse. She suffered about a.d. 304. 
 
 O Sapientia. The name is derived from the Greater Antiphons to the Magnificat, 
 commonly called the O's, anciently sung at Vespers in the English Church from tV>is 
 day till Christmas Eve. 
 
 The festival of St Thomas, Apostle, is mentioned in the 5th century. See note 
 on Collect. The Proper Lessons were appointed in 1559. 
 
 The observance of Christmas-Day in the Western Church is most ancient. Se3 
 note on Collect. The Lessons, appointed in 1549, were Is. ix. Is. vii. v. 10 to end, 
 Mat. i. and Tit. iii. v. 4—9. Luke ii. to v. 15 was appointed in 1552. The First 
 Lessons were shortened in 1662. 
 
 The festival of St Stephen, Martyr, has been celebrated from the 4th century. 
 See note on Collect. The First Lessons were appointed in 1559, the Second in 1549. 
 
 The festival of St John, Evangelist, has been celebrated from the 6th century. 
 See note on Collect. The First Lessons were appointed in 1559, the Second in 1549. 
 
 Innocents' Day has been observed from the 5th century. See note on Collect. 
 The Morning First Lesson was appointed in 1^49, the Evening in 1559. 
 
 Sylvester, Bishop, was a native of Rome. He became Bishop of Rome a.d. 314. 
 He died a.d. 335. A church was dedicated in his name about the end of the fifth 
 century. 
 
 Nicolas, Conception of B.V.M., Lucy, O Sapientia, and Sylvester, were first noted 
 in the reformed Calendar in 1561. The designations were added in 1662. 
 
 (4i) 
 
1 662 THE CALENDAR, WITH THE TABLE OF LESSONS. 16^2 
 
 NOVEMBE R 
 
 HATH XXX DAYS. 
 
 MORNING PRAYER. 
 
 All Stints' Day. 
 
 P'i pists' Cofisp iracjj 
 Leonard, Confessor.. 
 
 St. .Martin, liishop... 
 
 llritius. liishop 
 
 Machutus, Liishop... 
 H ugh. 12 p.of Lincoln. 
 
 Edmund, King& M. 
 
 Cecilia, V. it Mart. 
 Clement, L'p. k M.... 
 
 Catherine, V. & M. . 
 
 Kast. 
 
 St. Andre to, Apostle 
 
 EVENING PRAYER. 
 
 L Lesson. 
 
 II. Lesson. 
 
 I. Lesson. 
 
 II. Lesson. 
 
 
 
 
 
 Ecclus. 16 
 
 Luke 
 
 18 
 
 Ecclus. 17 
 
 Colos. 2 
 
 
 
 la 
 
 
 
 lit 
 
 1.0 
 
 . 3 
 
 
 
 go 
 
 
 20 
 
 21 
 
 4 
 
 
 oo 
 
 
 
 21 
 
 23 
 
 1 Thes. 1 
 
 
 24 
 
 i 
 
 22 
 
 25 to v 13 
 
 • 2 
 
 
 
 
 
 23 
 
 2S 
 
 3 
 
 
 2-i 
 
 
 
 24 
 
 30 to v. IS 
 
 4 
 
 
 31 
 
 John 
 
 I 
 
 32 
 
 5 
 
 
 33 
 
 ■■ - 
 
 2 
 
 34 
 
 2 Thes. 1 
 
 
 35 
 
 
 
 3 
 
 ■ 36 
 
 — — 2 
 
 
 37 
 
 
 
 4 
 
 33 
 
 - — 3 
 
 
 3) 
 
 
 5 
 
 40 
 
 1 Tim. 1 
 
 
 41 
 
 — i — 
 
 6 
 
 1 42 
 
 ■ 2, 3 
 
 
 43 
 
 
 
 7 
 
 A\ 
 
 4 
 
 
 45 
 
 
 3 
 
 46 t > t\ 20 
 
 5 
 
 
 
 zz 
 
 9 
 
 4.1 
 
 6 
 
 
 s 
 
 
 10 
 
 5o 
 
 2 Tim. 1 
 
 
 51 
 
 
 11 
 
 Laruch 1 
 
 
 Laruch 2 
 
 
 12 
 
 3 
 
 3 
 
 
 4 
 
 
 13 
 
 5 
 
 4 
 
 
 6 
 
 
 14 
 
 Hist. Sus. 
 
 Titus 1 
 
 Del ft Drag. 
 
 
 15 
 
 Isaiah 1 
 
 2, 3 
 
 Isaiah 
 
 2 
 
 
 16 
 
 
 Philemon. 
 
 
 4 
 
 
 17 
 
 
 Hebr. 1 
 
 
 6 
 
 
 18 
 
 
 2 
 
 
 8 
 
 
 1!) 
 
 
 3 
 
 
 10 
 
 
 20 
 
 11 
 
 4 
 
 
 12 
 
 Acts 
 
 21 
 1 
 
 18 
 
 
 
 5 
 
 6 
 
 DECEMBER 
 HATH XXXI DAYS. 
 
 MORNING PRAYER. 
 
 I. Lesson. II. Lesson. 
 
 EVENING PRAYER. 
 
 I. Lesson. II. Lesson, 
 
 1 
 
 f 
 
 2 
 
 fir 
 
 3 
 
 A 
 
 4 
 
 b 
 
 5 
 
 c 
 
 6 
 
 d 
 
 7 
 
 e 
 
 8 
 
 f 
 
 9 
 
 e: 
 
 10 
 
 A 
 
 11 
 
 b 
 
 12 
 
 e 
 
 13 
 
 d 
 
 14 
 
 e 
 
 15 
 
 f 
 
 16 
 
 e 
 
 17 
 
 A 
 
 18 
 
 b 
 
 19 
 
 c 
 
 20 
 
 d 
 
 21 
 
 e 
 
 22 
 
 f 
 
 23 
 
 8 
 
 24 
 
 A 
 
 25 
 
 b 
 
 26 
 
 c 
 
 27 
 
 d 
 
 28 
 
 e 
 
 2!) 
 
 f 
 
 30 
 
 g 
 
 31 
 
 A 
 
 Nicolas, Bishop. 
 
 Conception of V. M. 
 
 Lucy, Virgin & M. 
 
 O Sapientia. 
 
 Fast. 
 
 St. Ti.omas, Apostle 
 
 Isaiah 14 
 
 18 
 
 18 
 
 — 20, 21 
 
 23 
 
 25 
 
 ■ 27 
 
 2.) 
 
 31 
 
 33 
 
 35 
 
 37 
 
 3J 
 
 — 41 
 
 43 
 
 45 
 
 47 
 
 — 4!) 
 
 51 
 
 53 
 
 Fast. 
 
 Christmas Day 
 
 St. Stephen, Martyr 
 St. John, Evangelist 
 Innocents' Dai/ 
 
 7 to v. 30 
 7 per. 30 
 
 8 
 
 y 
 
 — 10 
 
 11 
 
 13 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 ■ 1!) 
 
 20 
 
 — 21 
 
 — 22 
 
 — 23 
 24 
 
 A Silvester. Hp.of Romp 
 
 Isaiah 15 
 
 17 
 
 19 
 
 22 
 
 ■ 24 
 
 26 
 
 28 
 
 3'» 
 
 — - 32 
 
 34 
 
 — 36 
 
 ■ 38 
 
 40 
 
 42 
 
 -■ 44 
 
 46 
 
 48 
 
 50 
 
 . 52 
 
 ■ 54 
 
 58 
 
 Hebr. 7 
 
 8 I 
 
 = u 
 — 11 
 
 12 
 
 13 
 
 James 1 
 2 
 
 1 Peter 1 
 
 2 Peter 1 
 2 
 
 1 John 1 
 
 2 J(.lin 
 
 3 John 
 Jude 
 
 3 2 
 
1871 
 
 The New Table of Lessons. 
 
 I87I 
 
 
 PROPER 
 
 LESSONS 
 
 
 TO BE READ AT 
 
 3IORNING AND EVENING PRATER, ON THE SUNDATS, 
 
 AND OTHER HOLT-DAYS THROUGHOUT THE 
 
 TEAR. 
 
 LESSOXS PROPER FOR SUNDAYS. 
 
 
 MATTIXS. 
 
 EYEXSOXG. 
 
 Sundays of Advent. 
 
 
 
 
 
 
 
 
 
 
 11, tO P. 11 „ 
 
 24 
 
 
 0- 
 
 — ~jj ■ 
 
 
 28, ti. 5 to r. 10 
 
 
 
 
 33, r. 2 to c 28 ' 
 
 Swtdajfl afier Christina*. 
 
 
 
 
 
 2a 
 
 
 
 
 
 43 „ 
 
 44 
 
 Sundays after tne 
 
 
 
 
 Epiphany. 
 
 
 
 
 
 51 
 
 o2, ft. 13 4 o3 „ 
 
 54 
 
 
 
 
 61 
 
 
 
 
 
 66 
 
 
 Job 27 
 
 Job -8 „ 
 
 Job 29 
 
 
 Prov. 1 
 
 
 
 
 
 
 
 
 Gen. 1 & 2. to p. 4 
 
 7 0 A " 
 
 TT~ •» 
 
 
 Rev. 21, to p. 9 
 
 Ker 21, ft, 9 to 22, v. 6 
 
 
 
 ^* en ' 04 on 
 
 Gen. 6 ., 
 
 Gen. 8 
 
 
 
 V 
 
 13 
 
 Sundays in Lent. 
 
 
 
 
 
 19, v 12 to v 30 
 
 --' to ft 20 „ 
 
 ' ^ 
 
 
 2., to v 41 
 
 
 
 
 
 " 
 
 40 
 
 
 
 
 
 
 
 
 Exod. 6, to ft. 14 
 
 
 ~~ — 9 
 
 in ' 
 
 7~T « no " 
 
 11 
 
 Second Lesson 
 
 
 Luke 19, v 28 „ 
 
 Luke 20, p. 9 to ft. 21 
 
 
 Exod. 12, to p. 29 
 
 Exod. 12, w. 23 ,, 
 
 Exod. 11 
 
 Second Lesson 
 
 Kev. 1, v. 10 to p. 19 
 
 John 20, p 11 to i' 19 
 
 
 S'i'tdays af.er Easter 
 
 
 
 ] 
 
 
 Xumb. 16, to v. 36 
 
 >umb. 16, ft. 36 „ 
 
 Xumb 17, to ft. 12 
 
 
 1 Cor. 15, to 1'. 29 
 
 John 20, p. 2-1 to v. 30 
 
 
 Xumb. 2'>, to f. 11 
 
 Xumb. 9ft, v 14 to 21, p. 10 
 
 21, » 10 
 
 
 
 ~ ' " >■ 
 
 24 
 
 
 r — , " 
 l)eut 4, to v. 23 
 
 Dent. 4, p. 23 to r. 41 ,, 
 
 
 
 
 9 „ 
 
 Id 
 
 Sunday after Ascenmfin 
 
 
 
 
 
 30 
 
 
 T 
 
 
 16, to p. 18 
 
 Isaiah 11 „ 
 
 Ezek. 3-3, v. 25 
 
 
 Rom. 8, to p. 18 
 
 Gal. 5, ft. 16 
 
 Acts IS, p. 21 to 19, r. 21 
 
 
 Isaiah 6, to v. 11 
 
 
 Gen. 1 Ji 2, to ft. 4 
 
 
 Rev. 1, to i). 9 
 
 Eph. 4, to ft. 17 „ 
 
 Matt. 3 
 
 Sundays after Trinity. 
 
 
 
 
 
 Josh. 3, v. 1 to 4, v. Id 
 
 Josh, .i, v 13 to 6, ft. 21 „ 
 
 Joshua 24 
 
 
 Judges 4 
 
 Judges 5 „ 
 
 Judge j 6, ft. 11 
 
 
 1 Sam. 2, to ft. 27 
 
 
 1 Sam. 4, to p. 19 
 
 
 
 — 13 
 
 Ruth 1 
 
 
 15, to v 24 
 
 16 
 
 1 Sam. 17 
 
 
 2 Sam. 1 
 
 2 Sam. 12, to ft 24 
 
 2 Sam. 13 
 
 
 1 Curun. 21 
 
 1 G'nron. 22 „ 
 
 1 Chron. 23, to p. 21 
 
 Eighth 
 
 29, p 9 to p. 29 
 
 
 1 Kings 3 
 
 Ninth 
 
 1 Kings 10, to ». 2o 
 
 1 Kings 11, to i'. 15 „ 
 
 11, ft. 26 
 
 
 
 13 
 
 
 Eleventh : 
 
 — 18 
 
 19 
 
 21 
 
 Twelfth 
 
 22, to v. 41 
 
 2 Kings 2. to p. 1 „ 
 
 2 Kings 4, P. 8 to p. 33 
 
 
 2 Kings 5 
 
 
 
 
 9 
 
 10, 'to' " 
 
 13 
 
 Fifteenth 
 
 IS 
 
 ■ 19 
 
 23, to ft. 31 
 
 Hxteeath 
 
 2 Chron. 36 
 
 Xebem. 1 k 2, to p. 9 „ 
 
 Xehem. 8 
 
 Seventeenth 
 
 Jerem. 0 
 
 Jerera. 22 „ 
 
 Jerem. 35 
 
 
 36 
 
 Ezak. 2 
 
 Ezek. 13, to ft. 17 
 
 
 Ezek. 14 
 
 ■ ■ 13 
 
 24, p. lo 
 
 Twentieth 
 
 34 
 
 37 
 
 Daniel 1 
 
 Twenty-first 
 
 Daniel 3 
 
 Daniel 4 „ 
 
 
 
 6 
 
 ■ t, v. 9 
 
 12 
 
 Twenty-third 
 
 Hosea 14 
 
 Joel 2, ». 21 
 
 Joel 3, v 9 
 
 
 
 Amos 5 „ 
 
 Amos 9 
 
 | Twenty-fifth 
 
 Micah 4 4 5, to ft. S 
 
 Micah 6 „ 
 
 .Micah 7 
 
 Twenty-sixth 
 
 Ilabak. 2 
 
 Ilabak. 3 
 
 Zephaniah 3 
 
 
 Ecclcs. 11 k 12 
 
 Haggai 2, to p. 10 
 
 Malachi 3 4 4 
 
 Xote.— That the Lessons 
 
1 1871 LESSOXS PROPER FOR HOLY-DAYS. 187 1 
 
 
 MATTIXS. 
 
 EVENSONG. 
 
 
 MATTIN3. 
 
 EVENSONG. 
 
 S*. Andrew. 
 
 
 
 Easter Emu. 
 
 Zech. 9 
 
 
 
 Isaiah 54 
 
 Isai. 65, to p. 17 
 John 12, if 20 to 
 
 
 Hos.5.p.StoC.P.4 
 
 
 John 1, p. 35 to 
 
 2nd Lesson ... 
 
 Luke 23, ». 50 
 
 Koui. 6, to p. 14 
 
 St. Thomas. 
 
 
 v. 43 
 
 Monday in Easter 
 
 
 
 
 
 
 
 
 
 Job 42, to v. 7 
 
 Isaiah 35 
 
 1st* Lesson 
 
 Exod. 15, to p. 22 
 
 Cant. 2, p. 10 
 
 2nl Lesson 
 
 Jo!iu 20. v. 19 to 
 tr 24 
 
 John 14, to v 3 
 
 2nd Lesson ... 
 
 Luke 24, to p. 13 
 
 Mat;. 'Jn io p. 10 
 
 Xatirityo/ch itt 
 
 
 Tuesday in Easter 
 
 
 
 
 Isaiah 9, to v 8 
 Luke 2, to 15 
 
 Isai.7, P.10top.l7 
 Tit 3, p. 4 to t' 9 
 
 I rv lugs r. 1-i 
 
 to i: 22 
 
 ±.zek. ot , to p. 15 
 
 St. Stephen. 
 
 Gca 4. to p. 11 
 
 ] chron. 24, p. 15 
 
 to p 23 
 
 2nd Lesson ... 
 
 John 21, to p. 15 
 
 John 21, v. 15 
 
 
 St Mark. 
 
 
 
 2nd Lesson... .. 
 
 Acts 6 
 
 Acts S, to ft 9 
 
 1st Lesson 
 
 Isaiah 62, v 6 
 
 Ezek. 1, to p. 15 
 
 Sr. John EiaiL 
 
 
 Sr. Philip and 
 
 
 
 
 Exod. 33, r 9 
 
 Isaiah 6 
 
 St. James. 
 
 
 
 
 Joiin 13 i' 23 to 
 
 Rev 1 
 
 
 Isaiah 61 
 
 Zech. 4 
 
 
 p. 36 ' 
 
 
 2nd Lesson ... 
 
 John 1, p. 43 
 
 
 I nitwits' Day. 
 
 .Ter 31, to i- IS 
 
 Banich 4, p 21 to 
 
 
 Dan 7 v. 0 to c.lc 
 
 
 Circumcisi -it. 
 
 
 f. 31 
 
 
 Luke 24, v 44 
 
 ii V- "« "4 
 
 
 Gen. 17»9 
 
 Pent. 10. >•. 12 
 
 Monday in ll'hit- 
 
 
 
 Epiphany. 
 
 Koui 2, p 17 
 
 Co1.2,p S to p. IS 
 
 IM ll'eek 
 1st Lesson 
 
 Gen. 11, to p. 10 
 
 Num. 11. p. 16 to 
 
 1st Lesson 
 
 Isaiah BO 
 
 Isa.49.i-.13 to p. 24 
 
 2nd Lesson ... 
 Tuesday in WWL 
 
 1 Cor. 12, to p. 14 
 
 p. 31 
 
 
 Luke 3, c 15 to 
 „.23 
 
 Joha 2, to p. 12 
 
 ICor 12,p 27 i 13 
 
 Conrersion of 
 
 
 
 sun Week, 
 
 
 
 St. Paid. 
 
 
 
 
 Joel 2, p 21 
 
 Micah 4. to p. S 
 
 1st Lesson 
 
 Isai. 49. to p. 13 
 
 Jcrem. 1. to p. 11 
 
 2nd Lesson ... 
 
 1 Thcss. 5, p 12 
 to, 24 
 
 1 John 4, to p. 14 
 
 2nd Lesson ... 
 
 Gal. 1, p. 11 
 
 Acts 26, to ■ 21 
 
 
 Purificmtisn of the 
 
 
 St. Barnabas. 
 
 
 
 (''irgin .Vary 
 
 
 
 1st Lesson , . 
 
 Rut. 33, to p. 12 
 
 Nahum 1 
 
 Exod. 13, to r. 17 
 
 Ilagjai 2, to p. 10 
 
 2nd Lesson . . 
 
 Acts 4, p. 31 
 
 Acts 14, p. 8 
 
 St. Vatthtas. 
 
 1 Sam. 2, i' 27 to 
 
 Isaiah 22, tr 15 
 
 S£ Jo'in fiaptist. 
 1st Lesson 
 
 Mai. a to v 7 
 
 Malachi 4 
 
 1 Annunciation of 
 our Lady. 
 
 Ash-JI'ednesday 
 
 t-. So 
 
 
 2nd Lesion ... 
 
 Mutt. 3 
 
 Mala 14, to a 13 
 
 Gen. 3, to r. 16 
 
 Isa. 52, ft 7 tor 13 
 
 ■ !>f - ' r ' f r 
 
 Ezek 3 /• 4 to p 15 
 
 Zech. 3 
 
 Acts 4, p. S to p 23 
 
 Isa-ah 5S. to ft 13 
 
 Jonah 3 
 
 St James. 
 
 2 Kin. 1, to p 16 
 
 
 2nd Lesson ... 
 
 Mark 2, p. 13 to 
 
 Heb. 12, r. 3 to 
 
 
 Jer.26, v S to p.16 
 
 tf. 23 
 
 p. IS 
 
 2nd Lesson .. 
 
 Luk.9,p 51 to p.57 
 
 Monday before 
 
 
 
 S*. Bartholomew 
 
 
 
 
 
 
 
 Gen. 28, v. 10 to 
 
 Deut, IS, p. 15 
 
 
 Lam. 1. to k. 15 
 
 Lam. 2. r. 13 
 
 
 r. IS 
 
 2nd Lesson ... 
 
 John 14, to r. 15 
 
 John 14, p. 15 
 
 St. Matthew. 
 
 
 
 Tuesday before 
 
 
 
 
 1 Kin<-s 19 ■ 15 
 1 Knags 19, 
 
 1 Chron 29 to p. 20 
 
 Easter. 
 
 2nd Lesson ... 
 Wednesday be/ore 
 
 Lam. S. to ft 34 
 John 15, to p. 14 
 
 Lam. 3, p. 34 
 John 15, v 14 
 
 ... . 
 St. Michael. 
 
 \.cts IStf i* 5 to 
 
 He? 14! 1 14 
 
 Easter. 
 
 2nd Lesson ... 
 
 Lam. 4. to p. 21 
 John 16, to p. 1C 
 
 Pan. 9. p. 20 
 John 16, v. 16 
 
 St. Luke. 
 
 Isaiah 55 
 
 EccIuiSS, to p.15 
 
 Thursday before 
 Easter. 
 
 St. Simon and 
 St. Jude. 
 
 
 
 
 ITos 13, to v. 15 
 
 Rosea 14 
 
 
 Isai2S,p.9top 17 
 
 Jer. 3,p.l2top.l9 
 
 2nd Lesson ... 
 
 John 17 
 
 John 13, to p. 36 
 
 All Saints. 
 
 
 
 I Good Friday. 
 
 
 1st Lesson 
 
 Wisd. 3, to p. in 
 
 VVUd. 5, to p. 17 
 
 
 Gen. 22. to r. 20 
 
 Isa. 52. p. 13 A 53 
 
 2nd Lesson ... 
 
 Heb. 11, p. 33 & 
 
 Itev. 19, to ». 17 
 
 2nd Lesson ... 
 
 John IS 
 
 1 Peter 2 
 
 
 12, to p. 7 
 
 PROPER PSALMS OX CERTAIX DAYS. 
 
 MATT INS. I EVENSONG. 
 
 Tsalm 89 
 
 Easter l>ay 
 
 Ascension Day ...{ 
 Whit Sunday 
 
 MATTINS. 
 
 EVENSONG. 
 
 Psalm 2 
 
 Psalm 113 
 
 57 
 
 114 
 
 Ill 
 
 118 
 
 Psalm S 
 
 Psalm 24 
 
 
 47 
 
 21 
 
 10S 
 
 Psalni4S 
 
 Psalm 104 
 
 6S 
 
 145 
 
1871THE CALENDAR, with the TABLE OF LESSONS.1871 
 
 JANUARY 
 
 HATH XXXI DAYS. 
 
 A Cirenmchum. 
 
 Epiphany. 
 
 Lucian, Priest is Mart. 
 
 Hilary, Bishop & Coaf. 
 
 Fabian, Bishop & Mart. 
 Allies, Virg *i Mart.... 
 (Vincent, Deac. & Mart 
 
 Conversion of St. Paul. 
 
 MORNING PRAYER. 
 
 I. LESSON. I II. LESSON. 
 
 i, to v. 20 
 v. 4 
 
 4). 20 to 4, I 
 
 Matt. 1, v 18 
 
 , to v, 21 
 , v. 36 
 , v. 22 
 , to v. 21 
 
 0. 17 to 0. 53 
 
 , 0 25 
 , ft 25 to 
 
 0. 14 
 
 to 0. 25 
 
 i 23 to 
 18 
 
 '. 13 tot'. 33 
 
 .. 33 
 o 11. 19 
 10 to 7, 0.7 
 
 ;o ». 18 
 
 - 10, to 11. 24 
 
 - 10, v. 24 
 
 - 11 
 
 - 12, to ,^22 
 
 - 18, to "21 
 
 - 13, IJ.24 to ik 53 
 
 - 13, If. 53 to 
 14, v. 13 
 
 - 16, 11. 24 1 
 17, 11. 14 
 
 - 17, 0. 14 
 
 EVENING PRAYER. 
 
 ■ 3, to » 20 
 
 ■ 4, PL 16 
 
 •5, ,..28 to 6,0.9 
 
 ■ 0, to v. 20 
 
 ■ 12 
 14 
 16 
 
 18, to 11 17 
 10, v. 12 to v 30 
 21, to v. 22 
 
 24, v. 29 to v. 52 
 
 ■ 25, 11 5 to v 19 
 - 26, to 0. 18 
 
 ■ 27, to v. 30 
 
 41, to 0. 17 
 
 41, v. 63 to 
 
 42, V. 25 
 
 43, to 1'. 25 
 
 44, 11. 14 
 
 • 7, to 0. 35 
 7, v. 35 to 8, V. 5 
 ■ 8, p. 5 to 0. 26 
 
 13, v 26 
 14 
 
 15, to 0. 3 
 
 16, 11. 16 
 
 - 16, 0. 1 
 
 - 17, to v 
 
 FEBRUARY 
 
 HATH XXVIII DAYS, 
 and in every Leap Year 29 days. 
 
 MORNING PRAYER. 
 
 EVENING PRAYER. 
 
 I. LESSON. 
 
 II. LESSON. 
 
 I. LESSON. 
 
 11. LESSON. 
 
 1 
 
 d 
 
 
 Gen. 46, n. 26 to 
 
 Mate. IS, to v. 21 
 
 Gen. 47, 0. 13 
 
 Acts 19, v. 21 
 
 
 
 47, w. 18 
 
 
 
 
 2 
 
 e 
 
 Purifirat. of V. Mary 
 
 
 — 18, 0.21 to 19, 0.8 
 
 
 — 20, to 0. 17 
 
 3 
 
 f 
 
 Blasius, Bp. Ji Mart.... 
 
 -48 
 
 — 19, v. 3 to a. 27 
 
 
 ■- 20, 0. 17 
 
 4 
 
 g 
 
 
 — 10,,'.27 to 20,,.. 17 
 
 Exod. 1 
 
 - 21, to 0. 17 
 
 5 
 
 A 
 
 Agatha, Virg. & Mart.... 
 
 
 - 20, a 17 
 
 
 -21, v. I7to0. 37 
 
 
 b 
 
 
 — 4, to v. 24 
 
 - 21, to v. 23 
 
 — 4, v. 27 to 5, v. 15 
 
 — 21, 0. 37 to 
 
 
 
 
 
 
 22, ir. 23 
 
 7 
 
 e 
 
 
 — 5, v. 1 5 to 
 
 - 21, 23 
 
 — 6, ir. 28 to 7, 0.14 
 
 — 22, 0. 23 to 
 
 
 
 
 6, 0. 14 
 
 
 
 23, 0. 12 
 
 8 
 
 d 
 
 
 - 7, 0. 14 
 
 — 22, to ;;. 15 
 
 — S, to 0. 20 
 
 
 9 
 
 
 
 -8. ii.20 to 9,w. 13 
 
 — 22, 0. 15 to „. 4) 
 
 - 9, ,i. 13 
 
 — 24* 
 
 10 
 
 
 
 — 10, to 0. 21 
 
 - 22,,..41to23,,>.l;. 
 
 — io, ii. 21 & a 
 
 -25 
 
 11 
 
 g 
 
 
 - 12, to 0 21 
 
 - 23, i.. 13 
 
 — 12, 0. 21 to u. 43 
 
 — 26 
 
 12 
 
 A 
 
 
 - 12. 0. 43 to 
 
 — 24, to „. 29 
 
 — 13, 0. 17 to 
 
 - 27. to 0, 18 
 
 
 
 13, c 17 
 
 
 14, 0. 10 
 
 
 13 
 
 b 
 
 
 - 14. ii. 10 
 
 — 24, »>. 29 
 
 — 15, to 0. 22 
 
 — 27, 0. 18 
 
 14 
 
 c 
 
 Valentine, Bp. !i Mar. . 
 
 — 15, 0. 22 to 
 
 - 25, to ii. 31 
 
 — 16, ,i. 11 
 
 — 28, to 0. 17 
 
 
 
 16. 0. 11 
 
 
 
 
 15 
 
 d 
 
 
 - 17 
 
 - 25, ii. 31 
 
 — 18 
 
 - 28, v. 17 
 
 16 
 
 e 
 
 
 - 19 
 
 — 26, to 31 
 
 — 20, to v. 22 
 
 Horn. 1 
 
 17 
 
 f 
 
 
 - 21, to v. 18 
 
 — 26, v. 31 to 0. 57 
 
 — 22, ». 21 to 
 
 - 2, to 0. If 
 
 
 
 
 
 
 23, 0. 10 
 
 18 
 
 f> 
 
 
 - 23, 0. 14 
 
 — 26, ii. 57 
 
 — 24 
 
 -2.V.17 
 
 19 
 
 A 
 
 
 - 25. to >•. 23 
 
 - 27, to n. 27 
 
 - 23, to 0. 13 
 
 — 3 
 
 20 
 
 b 
 
 
 - 28, 29 to 
 
 — 27, v. S>T to 0 67 
 
 — 29, v. 35 to 
 
 -4 
 
 
 
 
 i'. ii 
 
 
 30, 0. 11 
 
 
 21 
 
 c 
 
 
 - 31 
 
 - 27, v. St 
 
 — 32, to ,i 15 
 
 —a 
 
 22 
 
 d 
 
 
 - 32, v. 15 
 
 
 - 38, to 0. 12 
 
 -6 
 
 23 
 
 e 
 
 Fast 
 
 - 33, a. 12 to 
 
 Mark 1, to v. 21 
 
 — 34, 0. 10 to 0. 27 
 
 -7 
 
 
 
 
 34, ». 10 
 
 
 
 
 21 
 
 f 
 
 St. Matthias, Ap. & M. 
 
 
 — 1, v. 21 
 
 
 - 8, to i». 18 
 
 
 g 
 
 
 - 31. v. 27 
 
 — 2, to !>. 23 
 
 — 35, p. 29 to 36, U.8 
 
 — 8, 0. 18 
 
 26 
 
 A 
 
 
 - 39, !'. 30 
 
 — 2, v. 23 to 3, 0. 13 
 
 — 40, to ii. 17 
 
 - 9, to 0. 19 
 
 27 
 
 b 
 
 
 — 4», v. 17 
 
 — 3, v. 13 
 
 Lcv.9,i'.22tol0,P.12 
 
 - 9, 0. 19 
 
 28 
 
 e 
 
 
 Levit. 14, to v. 23 
 
 — 4, to v. 35 
 
 — 16, to ii. 23 
 
 — 10 
 
 29 
 
 
 
 — 19, to ii. 19 
 
 Matt. 7 
 
 — 19, 0.30 to 20, 0.9 
 
 — 12 
 
 ::: 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
iS;rTHE CALENDAR, with the TABLE OF LESSONS. 18 7 r 
 
 MARCH 
 
 HATH XXXI DAYS. 
 
 Pavid, Archbishop 
 1 Cbad, I isbop 
 
 Per; etua, .Martyr 
 
 Grerory, Up. £ Con. 
 
 Kdw. K. of W. Bft 
 Benedict, Abbot . 
 
 MORNING PRAYER. 
 
 EVENING PRAYER. 
 
 Lev-t. 25. to a IS 
 
 — 11, f. 24 
 
 — 13. 0. 17 
 
 — 14, r. 26 
 
 — 16, p. 23 
 
 — 20, to p. 14 
 
 — 21, to r. 10 
 
 — 22, to P. 22 
 
 — 23 
 
 — 25 
 
 Deut. 1, to p. 19 
 
 — 2, to ». 26 
 
 — 3, r. 13 
 
 — 4. p. 25 to r. 41 
 
 — 5. r. 22 
 
 — 7, to «r 12 
 
 — 8 
 
 — 11, to r. 18 
 
 — 15, to r. 16 
 
 — IS, p. 9 
 
 Mark 4. r. 35 t 
 5, p. 21 
 
 — 5, r. 21 
 
 — 6, to p. 14 
 
 — 6. p. 14 to ». 
 
 — 6. r. 30 
 
 — 7, to p. 24 
 
 — 7. r. 24 to 3, 
 
 — S, r. 10 to 
 9, p. 2 
 
 1-9, ft 2 top. 
 
 — 9, v. 30 
 
 — 10, to p. 32 
 j— 10, p. 32 
 
 — 11, to p. 27 
 I— 11. p. 27 to 
 ! 12, p. 13 
 
 — 12. r. 13 to 
 
 — 23, to p. 15 
 
 -28.P.47 
 
 — 3» 
 
 — 31, p. 14 to I 
 
 — 32, p. 44 
 
 — 34 
 
 — 13 p. 14 
 
 — 14, to p. 27 
 
 — 14, p. 27 to p. 5! 
 
 — 14. p. 53 
 
 — 15, to p. 42 
 
 — 15, p. 42 A 16 
 Luke 1, to p. 26 
 
 — L p. 26 to « 46 
 
 — 1, p. 45 
 
 — 2, to p. 21 
 
 — 2, p. 21 
 
 — 3. to p. 23 
 
 — 4, to p. 16 
 
 L LESSON. 
 
 Levit. 25, p. 18 to 
 p. 44 
 
 — 26. p. 21 
 Xum. 9, p. 15 to 
 
 10. p. 11 
 
 - 11, to p. 24 
 
 — 2, p. 26 to 
 3, p. IS 
 
 — 4, to p. 25 
 
 — 5, to p. 22 
 
 — 6 
 
 — 7, p. 12 
 — 10, p. 3 
 
 — 11, p. IS 
 
 — 17, p. S 
 
 — 24, p. 5 
 
 torn. 11, to r. 25 
 
 - It, ». 2S 
 
 -12 
 
 -13 
 
 - 14, t 15, top. 9 
 
 - 15, p. 3 
 -16 
 
 Cor. 1, to p. 26 
 
 - 1, p. 26 * 2 
 
 7, to p. I 
 7, r. 25 
 
 Ml a ii. p. i 
 
 ■ 11, p. 2 to p. 17 
 
 11, p. 17 
 
 12, to p. 28 
 12, p. 23 4 13 
 14, to p. 
 
 29, p. 9 
 
 31, to p. 14 
 ; — 31, p. 30 to 
 ■ 32, p. 44 
 
 — 16 
 
 2 Cor. 1. to p. 23 
 
 — 1, p. 23 to 2, 1. 14 
 
 APRIL 
 
 HATH XXX DAYS. 
 
 MORNING PRAYER. 
 
 L LES-O.Y | IL LESSON. 
 
 - 9, p. 3 
 
 - 21, r. 43 to 
 22. p. 11 
 
 Alphegc, Archbp... 
 
 St. Geor.-e, .Martyr 
 
 10 
 12 
 
 14, to r. 24 
 
 - 17, to i 
 
 ls'V'r 
 
 -20, toi 
 -21 
 
 Luke 5, p. 17 
 
 — 6. to p. 20 
 
 — 6, p. 20 
 
 — 7. to p. 24 
 
 — 7 » 24 
 
 — 8, tor 26 
 
 — S, r. 26 
 
 — 9, to p. 28 
 
 - 12, to p. 35 
 
 - 12, p. 35 
 
 - 13, to p. 18 
 
 - 13, p. 18 
 
 - 14, to p. 25 
 
 - 14, p. 25 to 
 15, P. 11 
 
 - 15, p. U 
 -16 
 
 - 17, to p. 20 
 
 - 17, p. 20 
 
 - 18, to p. 31 
 
 - IS, p. 31 to 
 19, p. 11 
 
 - 19, p. 11 to l 
 
 - 19, P. 23 
 
 EVENING 
 
 L LESSO.V. 
 
 PRAYER. 
 
 n. LESSO.V. 
 
 2 Cor. 5 
 
 - 6, 4 7, p. X 
 
 — 7, p. 2 
 
 30 
 
 — 10 
 
 — 11, to I 
 
 — 11, p. SB to 
 12. p. 14 
 
 -12 p. 114 13 
 GaL 1 
 
 27 
 
 - 11, p. 29 
 
 
 — 14 
 
 
 -16 
 
 — 4, to p. 21 
 
 Ruth 2 
 
 - 4, p. 21 to 
 
 
 5, p. 13 
 
 — 4 
 
 — 5. p. 13 
 
 1 Jim. 2, to ft 21 
 
 — 6 
 
 — 3 
 
 Eph.1 
 
 — 5 
 
 
 — 7 
 
 — 3 
 
 — 9 
 
 — 4, to v. 25 
 
 -It 
 
 - 4, p. 25 u, 5. p. 22 
 
 — 13 
 
 — 5. p. 22 to 6, p. 10 
 
 — 14. p. 24 to p. 47 
 
 — 6, p. 10 
 
 — 16 
 
 Phil. 1 
 
 
 -2 
 
 — 17, p. 31 to p. 55 
 
 — 3 
 
 — 19 
 
 — 4 
 
 — 20, p. 13 
 
 CoL t, to p. 21 
 
 - 22 
 
 — 1. p. 21 to 
 
 
 
 — 24, A 25, p. 1 
 
 - Vp. 3 
 
1871THE CALENDAR, with the TABLE OF LESSONS.1871 
 
 MAY 
 
 HATH XXXI DAYS. 
 
 St. Philip &■ St. James 
 Invention of the Cross. 
 
 1 
 
 
 1 
 
 
 
 
 4 
 
 e 
 
 5 
 
 f 
 
 6 
 
 § 
 
 
 
 8 
 
 b 
 
 9 
 
 
 10 
 
 
 n 
 
 
 12 
 
 f 
 
 13 
 
 
 14 
 
 A 
 
 15 
 
 
 16 
 
 
 17 
 
 d 
 
 13 
 
 e 
 
 19 
 
 . 4 
 
 20 
 
 R 
 
 21 
 
 A 
 
 
 b 
 
 
 c 
 
 
 d 
 
 
 
 26 
 
 f 
 
 
 
 23 
 
 A 
 
 . 29 
 
 b 
 
 30 
 
 c 
 
 31 
 
 d 
 
 
 
 MORNING PRAYER. 
 
 St. John, Ev. Pc 
 
 Dunstan, Archbishop . 
 
 Augustine, Archbishop. 
 Veu. Bede, Presbyter.., 
 
 |fS Sam, 3, v. 17 
 . v. 18 
 
 — 15, v 1C 
 
 — 10, v. 15 to 
 17, v. 24 
 
 — 18, v. 18 
 
 — 19, v. 24 
 
 — 23, to V. 24 
 1 Kings 1, to v 
 
 1 Chron. 29, v. 3 
 1 Kings 4, v. 20 
 
 — 6, to v. 15 
 
 — 8, v . 22 to v. 
 
 -10 
 
 — 11, v 26 
 
 — 12, V 25 to 
 
 - 22, to v. 41 
 2 Kings 2 
 
 — 5 
 
 8, to v. 16 
 10, to v 18 
 
 Luke 22, to !'. 31 
 i— 22, v. 31 to v. 54 
 
 — 22, v. 54 
 I — 23, to v. 26 
 !— 23, w. 20 to I 
 
 — 2.5, v. 50 to 
 | 24, v. 13 
 
 — 24, p. 13 
 
 ■2 
 
 ■ 8, to v. 22 
 3, v 2 2 
 
 ■ 4, to v. 31 
 
 ■ 4, «. 31 
 
 ■ 5, to v. 24 
 
 ■ 5, v. 24 
 
 • 6, to V 22 
 
 ;- 7, v. 25 
 
 — 8, to !•. 31 
 
 — 8, !>. 31 
 
 — 9, to v. 39 
 
 — 9, v. 39 to 10, v 22 
 
 — 10, v. 22 
 
 — 11, tot) 17 
 
 — 11, v. 17 to v. i'\ 
 
 — 11, v. 47 to 
 12, v. 20 
 
 — 12, fc. 20 
 
 EVENING PRAYER. 
 
 - 7, to v. 18 
 
 -9 
 
 - 12, to v 24 
 - 15, to v 16 
 
 - 16, to v. 15 
 
 - 17, v. 24 to 
 18, v. 18 
 
 - 19, to ». 24 
 
 - 21, to v 15 
 -24 
 
 — 8, to v. 22 
 
 — 8, v. 54 to 
 9, v 10 
 
 — 11, to i'. 26 
 
 — 12, to v 25 
 
 — 13, v 11 
 
 — 15, w 25tol6,».8 
 -17 
 
 — 18, v 17 
 
 — 21 
 2 Kin?s 1 
 
 1 Thess. 1 
 
 — 2 
 
 — 3 
 
 6', to v. 24 
 
 — 5 
 
 — 6 
 
 2 Tim. 1 
 
 — 2 
 
 — 4 
 
 Philemon 
 Heb. 1 
 
 — 2, & 3. to v. 7 
 
 JUNE 
 
 HATH XXX DAYS. 
 
 M e 
 
 f 
 
 Nicomede, -Martyr 
 
 MORNING PRAYER. 
 
 Boniface, Bp. it .Martyr 
 
 St. Bamabai, Ap. & .M. 
 
 St. Alban. Martyr 
 
 Trans, of Edw. Kin? of 
 [W. Sax. 
 
 .S"<. John Uaptiit.. 
 
 ' - 17. v. 21 
 . 2 Chron. 13 
 
 - 15 
 
 - 19 
 
 - 2 1, v. 31 & 21 
 
 -23 
 -25 
 
 - 28 
 
 - 29. v. 3 to v. 21 
 
 2 Kings 18, i>. 13 
 
 — 19, v. 20 
 Isaiah 38, v. 9 to 
 r. 21 
 
 — 2 K ines 22 
 
 — 23, r. 21 to 
 24, v. 8 
 
 - 6 
 Job'l' 
 
 John 13, to v. ! 
 - 13, v. 21 
 
 17 
 
 18, to v. 23 
 
 18, it. 28 
 
 19, to v 25 
 
 Acts 1 
 
 — 2, to v. 22 
 
 - 4. v. 32 to 5, v. 17 
 
 - 5, v. 17 
 
 - 6 
 
 EVENING PRAYER. 
 
 2 k'm.'s 17, to 
 
 v. 24 
 2 Chron. 12 
 
 — 14 
 
 — 16, & 17, to v. 14 
 
 — 20, to v 31 
 
 — 22 
 -24 
 
 — 26, & 27 
 
 2 Kings 18, to )'. 9 
 2 Chrou. 30, & 31, 
 
 2 Kmcs 19, to 
 
 — 3 
 
 v. 20 
 
 
 -20 
 
 — 4 
 
 2 Chron. 33 
 
 — 5 
 
 2 Kings 23. to v. 21 
 
 1 Pet. 1, to v. 22 
 
 - 24, v. 8 tj 
 
 — 1, v. 22 to 2, 
 
 25, p. 8 
 
 v. 11 
 
 Ezra 1, & 3 
 
 - 2, v. 11 to 3, v. 
 
 — 5 
 
 - 3, v. 8 to 4, 
 
 
 w. 7 
 
 — 8, v. 15 
 
 - 4, v. 7 
 
 — 10, to v. 20 
 
 
 Nehera. 2 
 
 ■2 Peter 1 
 
 — 5 
 
 
 — 7, v. 73 4 8 
 
 
 — 13. ii. 15 
 
 I John 1 
 
 Esther 2, H. 15 
 
 — 2, to v. 15 
 
 11, to II. 1 
 11, v. 17 
 12 
 
1S71THE CALENDAR, with the TABLE OF LESSONS. 1871 
 
 JULY 
 
 HATH XXXI DAYS. 
 
 Visit, of BL Vir,'. Mary 
 Trau. Martin, Bishop... 
 
 Swithun, Bishop . 
 
 Margaret. Vir,:. & Mart, 
 
 St. Mary Majdalene .. 
 
 MORNING 
 
 I. LESSON. I 
 
 - 3,\ v. 12 to ft 27 
 
 -32 
 
 - 38, v. 39 A 39 
 
 — 41 
 
 Prov. 1, to ft 20 
 
 — 3, v. 27 to 4, 
 
 Acts 9, !'. 23 
 
 — 10, to ft 24 
 
 — 10, ft 24 
 -11 
 
 — 12 
 
 — 13. to ft 25 
 
 — 13, ft 20 
 
 — 14 
 
 — 15, to ft 30 
 
 — 15, ft 30 to 1G, 
 V. 16 
 
 — 16, v. 16 
 
 — 17, to ft 16 
 
 — 17, ft 16 
 
 — IS, to ft 24 
 
 — IS, ft 21 to 
 19, ft 21 
 
 — IS, ft 21 
 
 — 20, to ft 17 
 
 — 20, ft 17 
 
 — 21, to t>. 17 
 
 — 21, ft 17 to p. 3' 
 
 — 21, ft 37 to 
 
 22, v. 23 
 
 — 22, v. 23 to 
 
 23, ft 12 
 
 — 23, ft 12 
 
 19, ft 13 
 21, to ft 17 
 23, ft 10 
 
 EVENING PRAYER. 
 
 22, ft 12 to V. » 
 
 31, v. 13 
 38, to v. i 
 40 
 42 
 
 Hrov. 1, i>. 20 
 
 - 3, to ft 27 
 
 — 4, w. 20 to 
 
 20, to c . 23 
 22, to 1.. 17 
 24. !'. 21 
 26, to v. 21 
 
 1 John 4, w. 7 
 
 — 5 
 
 2 John 
 
 3 John 
 Jude 
 
 Matt. 1, v. 18 
 
 — 2 
 -3 
 
 - 4, to ft 23 
 
 - 4, 1. 23 to 
 
 5, v. 13 
 
 - 5. !>. 13 to 
 
 v. a 
 
 — 5, ft 33 
 
 6, to v 19 
 G, v. 19 to 7 
 
 7, ft 7 
 
 8, to v. 18 
 
 8, v. 18 
 
 9, to ft 18 
 
 - 12. to r. 22 
 
 - 12, ft 22 
 
 - 13, to t>. 21 
 
 - 13, ft 24 to i 
 
 - 13, 53 to 
 14, v. 13 
 
 - 14, v. 13 
 
 - 15, to r. 21 
 
 - 15, i'. 21 
 
 - 16 to v. 24 
 
 AUGUST 
 
 HATH XXXI DAYS. 
 
 Transfiguration 
 Name of Jesus .. 
 
 St. Lawrence, Martyr 
 
 St. Bartholomew . 
 
 St. Augustiue, Bishop . 
 1 S. John Bapt. beheaded 
 
 MORNING PRAYER. 
 
 II. LESSON. 
 
 Jer. 2, to ft 14 
 
 — 5, ... 19 
 
 — 7, to v. 17 
 
 22, v. 13 
 24 
 
 26 
 
 29. ft 4 to 
 
 v. 20 
 
 31, to v. 15 
 33, to 0. 14 
 
 - 38. ft 14 
 
 — 50, to !■. 21 
 Eiek. 1, to v. 15 
 
 Rom. 2, to ft 17 
 
 — 2, v. 17 
 
 — 3 
 
 — 4 
 
 ■ 8, to ft 18 
 8, ft 18 
 
 ■ 9, to ft 19 
 
 — 10 
 
 — n.toi 
 
 14, £ 15, 
 
 15, v. 8 
 16 
 
 EVENING PRAYER. 
 
 — 18, to v. 21 
 
 — 18,!- 21 to 19.i'.; 
 
 — 19, r. 3 to k 27 
 
 — 19, !'. 27 to 
 
 3, v. 13 
 
 4, to ft 35 
 4, r. 35 to 
 
'8? 
 
 i THE CALENDAR,, with 
 
 the TABLE OP LESSONS. 187 1 
 
 
 SEPTEMBER 
 
 MORNING PRAYER. 
 
 EVENING PRAYER. 
 
 
 HATH XXX DAYS. 
 
 I. LESSON. 
 
 II. LESSON. 
 
 I. LESSON. 
 
 II. LESSON. 
 
 i 
 
 f 
 
 Giles, Abbot & Confes. 
 
 Ezek. 13, v. 17 
 
 ■ 
 
 1 Cor. 11, r. 17 
 
 Ezek. 14, to ft 12 
 
 Mark 5, ft 21 
 
 
 8 
 
 
 
 
 ir>, !>. 44 
 
 
 3 
 
 A 
 
 
 — 13, to ik 19 
 
 — 12, v. 28 & 13 
 
 — 18| ft 19 
 
 — i v. 14 to ft 30 
 
 4 
 
 b 
 
 
 — 20. to ft 18 
 
 — 14, to ft £0 
 
 — 20, v. 18 to ft 33 
 
 — 6, i'. 30 
 
 5 
 
 0 
 
 
 — 20. v. 33 to v. 44 
 
 - 14 !•. 20 
 
 - 22, v. 23 
 
 - 7, to 24 
 
 6 
 
 d 
 
 
 — 24, ft 15 
 
 — 15, to v. 35 
 
 — 26 
 
 — 7, i'. 24 to 
 
 
 
 
 
 
 8, ft 10 
 
 
 e 
 
 
 — 27, to v. 26 
 
 - 15, i'. 35 
 
 — 27, ». 26 
 
 — 8, i'. 10 to 9. t>. 2 
 
 8 
 
 f 
 
 Nativity of Virg Mary. 
 
 — 23, to p. 20 
 
 — 1G 
 
 — 31 
 
 — 9, v. 2 to ft 30 
 
 9 
 
 K 
 
 — 32. to ft 17 
 
 2 Cor. 1, to v. 23 
 
 — 33, to v. 21 
 
 — 9, i'. 30 
 
 10 
 
 A 
 
 
 — 33, e. 21 
 
 — 1, i'. 23 to 
 
 — 34, to ft 17 
 
 — 10, to ft 32 
 
 
 
 
 
 2.x. 14 
 
 
 
 11 
 
 b 
 
 
 — 34, ». 17 
 
 - 2, ». 14 4 3 
 
 — 36, ft 16 to 
 !'. 33 
 
 — 10, ft 32 
 
 12 
 
 c 
 
 
 — 37, to v. 15 
 
 — 4 
 
 - 37, ft 15 
 
 — 11, to i'. 27 
 
 13 
 
 d 
 
 
 — 47, to ft 13 
 
 
 Dan.l 
 
 — 11, v. 27 to 
 
 
 
 
 
 
 
 12. r, 13 
 
 14 
 
 e 
 
 Holy Cross Day 
 
 Dan. 2, to v. 24 
 
 — 6, 4 7, v. 1 
 
 — 2, ft 24 
 
 — 12, v. 13 to ft 35 
 
 15 
 
 f 
 
 — 3 
 
 — 7, ». 2 
 
 — 4, to ft 19 
 
 — 12, 11. 35 to 
 
 
 
 
 
 
 
 13, i>. 14 
 
 in 
 
 g 
 
 
 — 4, v. 19 
 
 g 
 
 5 ton 17 
 
 — 13 i' 14 
 
 17 
 
 A 
 
 Lambert, Bp. 4 Martyr 
 
 — 5, 9. 17 
 
 — 9 
 
 — 6* 
 
 - 14,' to 11. 27 
 
 13 
 
 b 
 
 — 7, to ft 15 
 
 — 10 
 
 — 7, ft 15 
 
 — 14, i'. 27 to ft 53 
 
 19 
 
 
 
 — 9, to ft 20 
 
 — 11, to ft 30 
 
 — 9, ft 20 
 
 — 14, i'. £3 
 
 20 
 
 d 
 
 fait 
 
 — 10, to ft 20 
 
 — 11, ft 30 to 
 
 — 12 
 
 — 15, to v. 42 
 
 
 
 
 
 12, 1>. 14 
 
 
 21 
 
 
 St. Matthew, Apistle... 
 
 
 — 12, ft 14 4 13 
 
 
 - 15. i>. 42 4 16 
 
 
 f 
 
 Ilosea 2. i>. 14 
 
 Gal. 1 
 
 Hoiea 4, to ft 13 
 
 Luke 1, to ft 26 
 
 23 
 
 B 
 
 
 — 5, ft o to G, ft 7 
 
 
 
 — 1, n. 2i> to ft 57 
 
 24 
 
 A 
 
 
 -8 
 
 — 3 
 
 — 9' 
 
 - 1, ft 57 
 
 25 
 
 b 
 
 
 — 10 
 
 — 4, to v. 21 
 
 - 11, 4 12, to ft 7 
 
 — 2, to ft 21 
 
 26 
 
 0 
 
 St. Cyprian, Archbp — 
 
 — 13, to v. 15 
 
 - 4, v. 21 to 
 
 — 14 
 
 — 2, ft 21 
 
 27 
 
 d 
 
 
 Joel 1 
 
 5, ft 13 
 — 5, ft 13 
 
 Joel 2, to ft 15 
 
 — 3, to 11. 23 
 
 28 
 
 
 
 — 2, v. 15 to v. 23 
 
 — 6 
 
 — 2, 11. 28, to 3, ft 9 
 
 - 4, to ft 16 
 
 ■29 
 
 f 
 
 .Sf. Michael 
 
 
 
 
 30 
 
 e 
 
 St. Jerom, C. D 
 
 
 Eph. 1 
 
 Amos 1, 4 2, to 
 ft 4 
 
 — 4, ft 16 
 
 
 ... 
 
 
 
 
 
 OCTOBER 
 
 MORNING PRAYER. 
 
 EVENING PRAYER, 
 
 HATH XXXI DAYS. 
 
 I. LESSON. 
 
 II. LESSON. 
 
 I. LESSON. 
 
 II. LESSON. 
 
 1 
 
 
 
 
 Eph. 2 
 
 Amos 4, i'. 4 
 
 Luke 5, to v 17 
 
 
 
 
 to 3,~ii. 9 
 
 
 
 
 2 
 
 b 
 
 
 — 5, to ft 1& 
 
 — 3 
 
 — 5, ft 18 to 6, ft 9 
 
 — 5, v. 17 
 
 • 3 
 
 c 
 
 
 -7 
 
 — 4, to 11. 25 
 
 — 8 
 
 — fi, to i'. 20 
 
 4 
 
 d 
 
 
 
 — 4, f. 25 to 
 
 Obadiah 
 
 — 6. ft 20 
 
 
 
 
 
 5, ft 22 
 
 
 
 5 
 
 
 
 Jonah 1 
 
 - 5, ft 22 to 
 
 Jonah 2 
 
 - 7, to v. 24 
 
 
 
 
 
 6, d. 10 
 
 
 6' 
 
 j 
 
 Faith, Virg. & Martyr . 
 
 - 3 
 
 — 6. ,.. 10 
 
 -4 
 
 - 7, n. 24 
 
 7 
 
 
 Micah 1, to V. 10 
 
 Phil. 1 
 
 Micah 2 
 
 - 8, to ft 26 
 
 
 A 
 
 
 — 3 
 
 — 2 
 
 — 4 
 
 — 8, i'. 26 
 
 9 
 
 b 
 
 St. Denys, Bp. & Mart. 
 
 
 — 3 
 
 — 6 
 
 — 9, to ft 28 
 
 10 
 
 
 -7 
 
 — 4 
 
 Nahum 1 
 
 — 9, v. 23 to ft 51 
 
 11 
 
 d 
 
 
 Nahum 2 
 
 Col. 1, to v. 21 
 
 — 3 
 
 — 9, !'. 51 to 
 
 
 
 
 
 10, i'. 17 
 
 12 
 
 e 
 
 
 Habak. 1 
 
 — 1, v. 21 to 2, ft 8 
 
 Habak. 2 
 
 — 10, v. 17 
 
 13 
 
 f 
 
 Transl. of K. Edw. Con. 
 
 
 — 2, 11. 8 
 
 Zeph. 1, to ft 14 
 
 - 11, to v. 29 
 
 14 
 
 e 
 
 
 Zcph. 1, v. 14 to 
 
 — 3, to i/. 18 
 
 — 2, ft 4 
 
 - 11, 1,. 29 
 
 
 
 
 2. ft 4 
 
 
 
 
 15 
 
 A 
 
 
 — 3 
 
 — 3, )'. IS 4 4 
 
 Haggai 1 
 
 — 12, to »i. 35 
 
 1G 
 
 b 
 
 
 Hi.' : 2, to t>. 10 
 
 1 Thess. 1 
 
 - 2, n. 10 
 
 — 12, v. 35 
 
 17 
 
 
 Etheldrcda, Virgin 
 
 Zech. 1, to ft 13 
 
 — 2 
 
 Zech. 1, ft 18 4 2 
 
 — 13, to i'. IS 
 
 13 
 19 
 
 d 
 
 St. Luke, Evangelist ... 
 
 
 — 3 
 
 
 — 13, 11. 18 
 
 e 
 
 
 — 4 
 
 — 4 
 
 — 14, to n. 25 
 
 20 
 
 f 
 
 
 — 5 
 
 — 5 
 
 — 6 
 
 — 14 11. 25 to 
 
 
 
 
 
 
 
 15, 11. 11 
 
 21 
 
 8 
 
 
 — 7 
 
 2 Thess. 1 
 
 — 8, to ft 14 
 
 — 15, V. 11 
 
 22 
 
 A 
 
 
 - 8. ft 14 
 
 — 2 
 
 — 9, ». 9 
 
 — 16 
 
 2S 
 
 b 
 
 
 — 10 
 
 — 3 
 
 — U 
 
 - 17, to 11. 20 
 
 24 
 
 e 
 
 
 — 12 
 
 1 Tim. 1, to t'. 18 
 
 — 13 
 
 - 17, ft. 20 
 
 25 
 
 d 
 
 
 — 14 
 
 - 1, ft 18 4 2 
 
 Mai. 1 
 
 — 18, to ft 31 
 
 26 
 
 e 
 
 Mai. 2 
 
 — 3 
 
 — 3, to i'. 13 
 
 - 18, ft 31 to 
 
 
 
 
 
 
 
 19. ti. 11 
 
 27 
 
 f 
 
 
 - 3, ft 13 4 4 
 
 -4 
 
 Wisdom 1 
 
 — 19, 11. 11 to v. 28 
 
 
 g 
 
 St. Simon if St. Jude... 
 
 
 -5 
 
 
 — 19, n. 28 
 
 29 
 
 A 
 
 Wisdom 2 
 
 -6 
 
 — 4, ft 7 
 
 — 20, to w. 27 
 
 30 
 
 b 
 
 
 — G, to v. 22 
 
 2 Tim. 1 
 
 — G, «. 22 to 
 
 — 20, ft 27 to 
 
 
 
 
 
 
 7, v. 15 
 
 21, ... 5 
 
 81 
 
 0 
 
 
 — 7, tr. 15 
 
 -2 
 
 — 8, to ft 19 
 
 — 21, ft 5 
 
1871THE CALENDAR, with the TABLE OF LESSONS. 1871 
 
 
 NOVEMBER 
 
 MORNING PRAYER. 
 
 EVENING PRAYER. 
 
 
 HATH XXX DAYS. 
 
 I. LESSON. 
 
 II. LE.SSON. 
 
 ' I. LESSON. 
 
 II. LESSON. 
 
 — 
 1 
 
 d 
 
 
 
 
 
 
 
 e 
 
 
 Wisdom 9 
 
 2 Tim. 3 
 
 W isdom 11, to v. 15 
 
 Luke 22, to v. 31 
 
 3 
 
 f 
 
 
 — 11, ft 15 to 
 
 — 4 
 
 — 17 
 
 — 23, i>. 31 to 
 
 
 
 
 12, f, 3 
 
 
 
 v. 54 
 
 4 
 
 g 
 
 
 Ecclus. 1, to r. 14 
 
 Titus 1 
 
 Ecclus. 2 
 
 — 22, c. 54 
 
 5 
 
 A 
 
 
 — 3, ft 17 to v. 30 
 
 
 — 4, ft 10 
 
 — 23, to ft 26 
 
 6 
 
 b 
 
 Leonard, Confessor 
 
 — 5 
 
 — 3 
 
 - 7, !'. 27 
 
 — 23, r. 86 to ft 50 
 
 
 
 
 — 10, !'. 18 
 
 l'bilcmon 
 
 — 14, to v . 20 
 
 — 23, v 50 to 
 
 
 
 
 
 
 24, ft 13 
 
 8 
 
 d 
 
 
 — 15, r. 9 
 
 Hch. 1 
 
 — 16, ft 17 
 
 — 24, ft 13 
 
 9 
 
 e 
 
 
 — 18, to ft 15 
 
 — 2. &. 3, to ft 7 
 
 — 18, r. 15 
 
 John 1, to ft 29 
 
 10 
 
 f 
 
 
 — 19, v. 13 
 
 — 8, ft 7 to 
 
 — 22, ft 6 to ft 24 
 
 — 1, ft 29 
 
 
 
 
 
 4, ft 14 
 
 
 11 
 
 g 
 
 St. Martin, Bp. & Conf. 
 
 — 24, to ft 24 
 
 — 4, ft 14 & 5 
 
 — 21, v. 24 
 
 
 
 A. 
 
 — t>. 7 to ft 23 
 
 — 6 
 
 — 34, ft 15 
 
 — 3, to v. 22 
 
 13 
 
 b 
 
 
 
 
 — 37, ». 8 to ft 19 
 
 — 3, ft 22 
 
 14 
 
 0 
 
 
 — 39, to t. 18 
 
 — 8 
 
 — 39, ft 13 
 
 — 4, to ft 31 
 
 15 
 
 d 
 
 Maehutus, liishop 
 
 — 41, to k 14 
 
 — 9 
 
 — 42, ft 15 
 
 — 4, ft 31 
 
 1G 
 
 e 
 
 — 44, to ft 1G 
 
 — 10. to v. 19 
 
 — 50, to ft 25 
 
 — 5, to ft 24 
 
 17 
 
 f 
 
 11 ugh, Bp. of Lincoln... 
 
 — 51, K 10 
 
 — 10, ft 19 
 
 Baruch 4, to 
 ft 21 
 
 — 5, ft 24 
 
 18 
 
 8 
 
 
 P.anich 4, ft 3G & 5 
 
 — 11, to rt 17 
 
 Isaiah 1, to v. 21 
 
 — 6, to ft 22 
 
 19 
 
 A 
 
 
 Isatah 1. ft 21 
 
 — 11, u. 17 
 
 — 2 
 
 - G, ft 22 to ft 41 
 
 
 b 
 
 J&lniuud, Kg. it Martyr 
 
 — 8, to 1' 1 ; 
 
 — 12 
 
 — 4. ft 2 
 
 — 6, !'. 41 
 
 21 
 
 
 
 — 5, to v. 18 
 
 — 13 
 
 — 5, ft IS 
 
 — 7, to i'. 25 
 
 
 d 
 
 Cecilia, Virg. & Martyr 
 
 
 Jamas 1 
 
 — 7, to ft 17 
 
 
 2J 
 
 e 
 
 Clement, Bp. & Martyr 
 
 — 8, ft 5 to ft 18 
 
 
 — 8, v. 18 to 
 
 — 8, to ft 31 
 
 24 
 
 f 
 
 
 — 9, ft S to 10, ft 5 
 
 — 3 
 
 — 10, 'ft 5 to ft 20 
 
 — 8, v. 31 
 
 
 s 
 
 Catherine, Virg. & Mar. 
 
 — in, v. 20 
 
 — 4 
 
 — 11, to ft 10 
 
 — 9, to ft 39 
 
 26 
 
 A 
 
 
 — 11, v. 10 
 
 
 — 12 
 
 — 9, ft 39 to 
 
 
 
 
 
 
 
 10, v. 22 
 
 27 
 
 b 
 
 
 — 13 
 
 1 Pet. 1, to ft 22 
 
 — 14, to ft 24 
 
 — 10, ft 22 
 
 28 
 
 0 
 
 
 - 17 
 
 — 1, ft 22 to 
 
 — 18 
 
 — 11, to v. 17 
 
 
 
 
 
 2, ». 11 
 
 
 
 29 
 
 d 
 
 fast 
 
 — 19, to v. 16 
 
 — 2, ft 11 to 
 
 — 19, ft IS 
 
 — 11, ft 17 to 
 
 
 
 
 
 
 
 ft 47 
 
 30 
 
 e 
 
 St. Andrew, Ap. & Mar. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 i 
 
 
 DECEMBER 
 
 MORNING PRAYER. 
 
 EVENING 
 
 PRAYER. 
 
 
 HATH XXXI DAYS. 
 
 I. LESSON. 
 
 II. LESSON. 
 
 L LESSON. 
 
 II. LESSON. 
 
 
 
 1 
 
 ' 
 
 
 Isaiah 21, to K 13 
 
 1 Pet. 3, v. S to 
 
 ls.;iah 22. to ft 15 
 
 John VL n. 47 to 
 
 
 
 
 
 4, i-. 7 
 
 
 12, ft 20 
 
 2 
 
 E 
 
 
 — 22, ft 15 
 
 — 4. v. 7 
 
 — 23 
 
 - 12, ft 20 
 
 
 A 
 
 
 — 24 
 
 
 
 - 13, to ft 21 
 
 4 
 
 b 
 
 
 — 2G, to ft 20 
 
 2 Pet. 1 
 
 - 2G. i.. 20 
 
 &27 
 
 - 13, ft 21 
 
 fi 
 
 c 
 
 
 — 29, to ft 14 
 
 — 2 
 
 — 88, ft 14 
 
 -14 
 
 6 
 
 d 
 
 Nicolas, Bishop 
 
 — 29, to v. 9 
 
 
 
 — 15 
 
 
 
 — 30, to ft 13 
 
 1 John 1 
 
 — 3(V * is 
 
 — 16, to )•. 16 
 
 8 
 
 f 
 
 Conception of V. Mary. 
 
 — 31 
 
 — 2, to ft 15 
 
 — 32 
 
 - 1G, ft 16 
 
 
 g 
 
 
 — 33 
 
 — 2. ft 15 
 
 — 34 
 
 — 17 
 
 10 
 
 A 
 
 
 — 35 
 
 — 3, to ft 16 
 
 — 40, to ft 12 
 
 — 18, to *. 28 
 
 11 
 
 b 
 
 
 — 40, ft 12 
 
 — 3, ft 1G to 
 
 — 41. to v. 17 
 
 — 18, ft 28 
 
 12 
 
 c 
 
 
 — 41, r. 17 
 
 4, ft 7 
 — 4, n, 7 
 
 — 42, to ft 18 
 
 — 19, to v. 25 
 
 13 
 
 d 
 
 Lucy, Virgin & Martyr. 
 
 — 42, !•. 18 to 
 
 
 — 43, v. 8 
 
 — 19, v. 25 
 
 
 
 43, ft S 
 
 
 
 
 14 
 
 e 
 
 
 — 44, to ft 21 
 
 2 John 
 
 — 44, ft 21 to 
 
 — 20, to ft 19 
 
 
 
 
 
 
 45, ft S 
 
 
 
 f 
 
 
 — 45, ft 8 
 
 3 John 
 
 — 4G 
 
 — 20, v. 19 
 
 -16 
 
 g 
 
 
 — 47 
 
 
 — 4S 
 
 — 21 
 
 17 
 
 A 
 
 — 49, to ft 13 
 
 Rev. 1 
 
 -49, r. 13 
 
 Rev. 2, to ft 18 
 
 18 
 
 b 
 
 
 — 50 
 
 — 2, ft M to 
 
 — 51, to !'. 9 
 
 -3, ft 7 
 
 19 
 
 
 
 — St ft 9 
 
 — 4 
 
 — 52, to ft 13 
 
 
 20 
 
 
 Fast 
 
 - E 2. ft 13 
 
 — 6 
 
 — 51 
 
 -7 
 
 21 
 
 
 St. Thomas, Ap. & Mar. 
 
 ft 68 
 
 
 
 
 
 t 
 
 — 55 
 
 
 — 56 
 
 — 10 
 
 23 
 
 g 
 
 
 — 57 
 
 -11 
 
 — 53 
 
 - 12 
 
 24 
 
 A 
 
 
 — 59 
 
 — 14 
 
 — 60 
 
 — 15 
 
 25 
 
 b 
 
 Chri tmas Day. 
 
 
 
 
 
 26 
 
 e 
 
 S'. St*phe», Martyr ... 
 
 
 
 
 
 27 
 2? 
 
 d 
 
 St. John, Ap. & Evang. 
 
 
 
 
 
 e 
 
 
 
 — 16 
 
 
 - 18 
 
 29 
 
 f 
 
 
 — 61 
 
 - 19, to ft 11 
 
 — 62 
 
 - 19, ft 11 
 
 80 
 
 g 
 
 
 — 63 
 
 — 20 
 
 — G4, & 65, to 
 
 — 21, to ». 15 
 
 81 
 
 A 
 
 Silvester, Bishop 
 
 
 — 21, ft 15 to 
 
 V. 8 
 — 66 
 
 — 22, r. C 
 
 
 
 
 22, ft 6 
 
 
 
OF THE TABLES AND RULES FOR FINDING EASTER-DAY. 
 
 Before the change of style in Eng- 
 land Easter-day was defined to be the 
 first Sunday after the first full moon, 
 which happens next after the one-and- 
 twentieth day of March. In the case of 
 the full moon happening on a Sunday 
 Easter-Day was to be the Sunday after. 
 The present rule is that laid down by 
 the 24 Geo. II. cap. 23, a.d. 1751, when 
 it was enacted that the day following 
 the 2nd Sept. 1752 should be called the 
 14th Sept., and "that the said feast of 
 Easter, or any of the moveable feasts 
 thereon depending, shall, from and after 
 the said second day of September [1752] 
 be no longer kept or observed in that 
 part of Great Britain called England, or 
 in any other the dominions or countries 
 subject or belonging to the crown of Great 
 Britain, according to the said mode of sup- 
 putation now used, or the said Table pre- 
 fixed to the said Book of Common Prayer; 
 and that the said Table and also the 
 column of Golden Numbers, as they are 
 now prefixed to the respective days of 
 the month in the said Calendar, shall be 
 left out of all future editions of the said 
 Book of Common Prayer ; and that the 
 said new Calendar, Tables, and Rules, 
 hereunto annexed, shall be prefixed to all 
 such future editions of the said book, in 
 the room and stead thereof." 
 
 The object of the Act, as stated in the 
 preamble to it, was the fixing the true 
 
 time of the celebration of Easter, so as 
 the same shall agree, as nearly as may 
 be, with the decree of the Nicene Coun- 
 cil and with the practice of foreign coun- 
 tries. This object was effected by the 
 tables annexed to the Act, which were 
 taken from the Gregorian Calendar. But 
 the tables were inconsistent with the Rule 
 which the Parliament added in explana- 
 tion of them, and which now stands in 
 our Prayer-book. The Rule needs the 
 
 Note, That the Moon of this Rule is 
 the Moon of the Ecclesiastical Calen- 
 dar, and is to be taken as Full o?i its 
 Fourteenth Day, the day of the Eccle- 
 siastical New Moon being counted as the 
 First Day of the Moon. 
 
 De Morgan, in a paper "On the Eccle- 
 siastical Calendar" (Companion to Brit. 
 Aim. 1845), shows that, 
 
 "x. The law which regulates Easter 
 in Great Britain declares that whenever 
 the full moon on or next after March 21 
 falls on a Sunday, that Sunday is not 
 Easter Sunday, but the next : it also 
 prescribes rules for determining Easter. 
 
 "2. In defiance of the precept, though 
 in accordance with the rules, the Easter 
 Sunday of 1845 is on the very day of the 
 full moon next following March 21. 
 
 " 3. One part of the reason of this is 
 that the British Legislature misunder- 
 stood the definition of Easter, used in the 
 rules which they adopted, thinking that 
 
 OF THE FEASTS. 
 
 By the statute of 5 & 6 Edward VI. 
 c. 3, all the days in this Table, except 
 the days of the feasts of the Conversion 
 of St Paul and of St Barnabas, which are 
 not mentioned, are commanded to be kept 
 Holy-days. The same statute enacts that 
 none other day shall be kept and com- 
 manded to be kept holy, or to abstain from 
 lawful bodily labour. The different times, 
 at which the observance of the feasts enu- 
 merated in the Table began, are given in 
 the notes on the Calendar and theCollects. 
 
 In the Unreformed Calendars there 
 were many other Holy-days besides those 
 enumerated in the Table. The observ- 
 ance of these was abrogated by the 5 & 6 
 Edward VI. before mentioned. In 1549 
 the only day named in the Calendar in 
 addition to those mentioned in the last 
 paragraph was St Mciry Magdalene 's. In 
 1552 this was omitted and four others 
 were inserted, — St George, Lammas, St 
 Laurence, and St Clement. In 15596"/ 
 Clement occurs alone in some editions. 
 A Latin edition of the Prayer-book was 
 put out in 1560, the Calendar of which 
 gives a much larger number than is con- 
 tained in our present Calendar, but omits 
 Inv. of Cross, 'Trans, of K.Edzv., Trans 
 
 of S. Martin, Euurchus, Holy-Cross 
 Day, S. Denys, Trans, of K. Ediv. 
 Conf, and Lucy. An English Calendar 
 was prefixed to the Prayer-book in 1561. 
 It agrees with the present Calendar, 
 except that it does not include Bede, St 
 Alban, and Euurchus. The last of these 
 three was first inserted in 1604, the other 
 two in 1662. These blackletter days were 
 restored to the Calendar, as Procter re- 
 marks, "partly no doubt that the marks 
 of time employed in courts of law might 
 be understood, 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 hereby of 
 evincing how that Church was still in 
 spirit undissevered from the national 
 Church of earlier years, from the brother- 
 hood of Catholic Christianity." that 
 those who put forth the Prayer-book of 
 1662 were actuated by this higher object 
 is clear from their adding to the Calendar 
 Bede and Alban, and giving to all com- 
 memorated their due designations. 
 A table of Feasts was added in 1561. 
 
 (43) 
 
TABLES AND RULES 
 
 FOR THE MOVEABLE AND IMMOVEABLE FEASTS; 
 
 TOO ET HER WITH THE 
 
 DAYS OF FASTING AND ABSTINENCE, 
 
 THROUGH THE WHOLE YEAR. 
 
 RULES TO KNOW WHEN THE MOVEABLE FEASTS 
 AND HOLY-DAYS BEGIN. 
 
 77 ASTER-DAY (on which the rest depend) is always the First Sunday after the Full 
 Moon which happens upon, or next after the Twenty-first Day of March; and if 
 the Full Moon happens upon a Sunday, E'ister-Day is the Sunday after. 
 
 Advent-Sunday is always the nearest Sunday to the Feast of St. Andrew, whether 
 before or after. 
 
 Septuagesima 
 Semgesima 
 Quinquasresima 
 (Juadragesima 
 Rotation- Sunday 
 Ascension-Day 
 Whit-Sunday 
 Trinity-Sunday . 
 
 Sunday is 
 
 Nine 
 
 Eight 
 
 Seven 
 
 Six 
 , Five Weeks 
 J Forty Days 
 j Seven Weeks 
 I Eight Weeks 
 
 Weeks before Easter. 
 
 after Easter. 
 
 A TABLE OF ALL THE FEASTS 
 
 IB TO BE OBSERVED IN Tli 
 
 The 
 
 Days 
 of the 
 Feasts 
 of 
 
 CHURCH OF ENGLAND THROUGHOUT THE YEAR. 
 
 All Sundays in the Year. 
 
 The Circumcision of our Lord JESUS CHRIST. 
 The Epiphanv. 
 The Conversion of St. Paul. 
 The Purification of the Blessed Virgin. 
 
 Matthias the Apostle. 
 The Annunciation of the Blessed Virgin. 
 St Mark the Evangelist. 
 St. Pliilip and St. James the Apostles. 
 The Ascension of our Lord JESUS CHRIST. 
 St. Barnabas. 
 
 The Nativity of St. John Baptist. 
 St. Peter the Apostle. 
 •SY. James the Apostle. 
 St. Bartholomew the Apostle. 
 St. Matthew the Apostle. 
 St. M'thael and all Angels. 
 St. Luke the Evangelist. 
 St. Simon and St. Jude the Apostles. 
 All Saints. 
 
 St. Andrew the Apostle. 
 St Thomas the Apostle. 
 The NATIVITY of Our LORD. 
 St. Stephen the Martyr. 
 St. John the Evangelist. 
 > The Hoiy Innocents. 
 Monday and Tuesday in Eastr-r-Wt-r-k. 
 Monday and Tuesday in IVhitsun-H eek. 
 
it depended upon the full moon, whereas 
 it depends upon the fotirteenth day of 
 the moon, the day of new moon being 
 counted as the Jirst. Now full moon 
 never happens before the fiftee7ith day 
 of this reckoning. 
 
 "4. The other part of the reason of 
 this discrepancy is that the legislature 
 supposed the moon of the Calendar to be 
 the same as the moon of the heavens, 
 which neither is nor was intended to be 
 the case: the moon of the Calendar being 
 not only made to vary from the moon of 
 the heavens for convenience of calcula- 
 tion, but also to prevent Easter-day from 
 falling on the day of the Jewish Pass- 
 over. 
 
 " 5. These two errors very often com- 
 pensate one another, for though the four- 
 teenth day is very often a day behind the 
 Calendar full moon, yet the Calendar 
 moon is also very often a day before the 
 real moon, so that the fourteenth day of 
 the Calendar moon is frequently the day 
 of the real full moon. But they do not 
 
 always do so ; and it should never be 
 matter of surprise if Easter fall on the 
 Sunday of the full moon, whether real or 
 calendar. 
 
 "6. It is not correct to say that Easter 
 is made to fall wrongly in 1845 : it falls 
 where the legislators, who correctly co- 
 pied the rule of the Roman Church, 
 intended it should fall, though they did 
 not correctly give the explanation of the 
 rule they intended to, use." 
 
 The following remarks are from Pro- 
 fessor De Morgan's paper referred to 
 above. 
 
 "There is not much information as to 
 the manner in which the Christians of 
 the first three centuries kept Easter, ex- 
 cept that the proper mode was much 
 disputed; that there was one division as 
 to whether it should be kept on the day 
 of the old Passover or on the first day of 
 the following week, another as to what 
 mode of constructing the lunar calendar 
 should be adopted. Leaving out the 
 Montanists, who are said to have kept 
 
 OF THE VIGILS, FASTS, AND DAYS OF ABSTINENCE. 
 
 Vigils are the Evens before Feasts, or six weeks, deducting the Sundays; 
 
 Festivals "were commonly ushered in by and in the 8th century, in the pontificate 
 
 the attendance of preceding pernoctations of Gregory II., Ash- Wednesday and the 
 
 or vigils, which, as harbingers, went be- other three days were added to Lent, 
 
 fore to make preparations for the solem- and the Quadragesimal fast was ob- 
 
 nities of the following days. These vigils served during forty days." — Procter. 
 
 were much of the same nature as the The word Lent is derived from the 
 
 common nocturnal, or daily morning Anslo-Saxon Lenclen, spring, 
 
 prayer, which was early before it was II. These particular days of the fasts 
 
 light: and they only differed from the of the four seasons were fixed by the 
 
 usual antelucan service in this, that Council of Placentia, a.d. 1095. Pope 
 
 whereas the usual morning service never Leo I. a.d. 440, has a homily on the je- 
 
 began till after midnight towards cock- junta quahtor temporum. He ascribes 
 
 crowing in the morning, these vigils were their origin to Apostolic tradition. For 
 
 a longer service, that kept the congrega- the derivation of Ember, see p. 81. 
 
 tion at church the greatest part of the III, The observance of the Rogation- 
 
 night. These the Greeks called ■navvv- days has been traced to Mamercus, Bishop 
 
 X&es, and the Latins pernoclationes et of Vienne in Gaul, a.d. 460, who insti- 
 
 pervigilia, watchings all the night."— tuted litanies or rogations on those days 
 
 Bingham. The observance of the Easter 
 vigil is mentioned by Tertullian, a.d. 192. 
 Every vigil is a fast. 
 
 Fasting is a total abstaining from food 
 
 on account of some calamities in his dio- 
 cese. 
 
 IV. The Friday fast was instituted in 
 memory of our Lord's Passion. Its ob- 
 
 for a certain time ; abstinence a partial servance is as ancient as the time of 
 
 abstaining from food, either by a diminu- Clemens Alexandrinus and Tertullian. 
 
 tion of quantity or by an abstaining from The Table of Vigils, Fasts, and Days 
 
 certain kinds of food. The observance of Abstinence was first added in 1662. 
 
 of days of fasting and abstinence is very Fasts on Vigils were marked in the Ca- 
 
 ancient. lendar of 1561. 
 
 I. The fast of Lent is of primitive ob- 
 servance. "The original duration of the The observance of the Anniversary of 
 fast appears to have been forty hours, in the Sovereign's A rcession rests on Royal 
 commemoration of the time that elapsed Proclamation. Tne special service for 
 irom the noon of Friday, when our Sa- this day was not sent with the Prayer- 
 
 viour began to yield to the power of 
 death, until his resurrection. But in the 
 time of Irenaeus and Tertullian other 
 days were added to these, varying in dif- 
 
 book to Parliament in 1662, and is not 
 noticed in the Act of Uniformity. Hence 
 some have maintained that its use is con- 
 trary to law, the power of the Crown to 
 
 ferent Churches ; until in the 5th century dispense with an Act of Parliament being 
 the usual fast was kept for thirty-six days, now entirely taken away. See p. 355. 
 
 (45) 
 
A TABLE 
 
 or THE 
 
 VIGILS, FASTS, AND DAYS OF ABSTINENCE, 
 
 TO BE OBSERVED IN THE YEAR. 
 
 The 
 
 Evens 
 
 Vigils 
 before 
 
 The Nativity of our Lord. 
 The Purification or the Blessed Virgin Mary. 
 The Annunciation of the Blessed Virgin. 
 Easter-Day. 
 Ascension-Day. 
 Pentecost. 
 St. Matt! lias. 
 St. John Baptist. 
 St. Peter. 
 St. James. 
 St. Bartholomew. 
 St. Matthew. 
 St. Simon and St. Jude. 
 St. Andrew. 
 St. Thomas. 
 All Saints. 
 
 Note, That if any of these Feast-Days fall upon a Monday, then the Vigil or 
 Fast-Day shall be kept upon the Saturday, and not upon the Sunday next before it. 
 
 DAYS OF FASTING, OR ABSTINENCE. 
 L The Forty Days of Lent. 
 
 f 1. The First Sunday in Lent. 
 II. The Fmber-Days at the Four Seasons, being I 2. The Feast of Pentecost. 
 
 the Wednesday, Friday, and Saturduy after . 3 September 14. 
 
 I 4. December 13. 
 
 III. The Three Rogation-Days, being the Monday, Tuesday, and Wednesday, 
 
 before Holy-Thursday, or the Ascension of our LORD. 
 
 IV. All the Fridays in the Year, except Christmas-Day. 
 
 A CERTAIN SOLEMN DAY, 
 
 FOE WHICH A PARTICULAR SERVICE IS APPOINTED. 
 
 The Twentieth Day of June, being the Pay on which Her Majesty betran 
 
 her happy Reign. 
 
Easter on a fixed day, the dispute seems 
 to resolve itself entirely into the schism 
 of the Eastern and Western Christians : 
 and Eusebius says that the parties were 
 nearly equally balanced. No doubt there 
 were some sub-divisions of opinion ; but 
 the great mass of the Eastern Christians 
 celebrated Easter on the 14th day of the 
 moon, and of the Western on the Sunday 
 following: the two sides pleading two 
 different apostolic traditions. There is 
 also some probability that the Easterns 
 used the lunar cycle of 84 years, which 
 the Jews are known to have used, and 
 are supposed to have learned during the 
 captivity : while there is every reason to 
 suppose that the Westerns calculated their 
 new moons by the aid of the cycle of 
 nineteen years, introduced by Meton. 
 That the Western Churches used the 
 Sunday after the 14th day of the moon 
 is certain, from the letters of Popes Pius 
 and Victor on the subject in the second 
 century. The schism has an historical 
 existence from the middle of that cen- 
 tury, and probably there never had been 
 any agreement on the subject. Uniform- 
 ity of practice was introduced by the 
 Nicene Council, in a manner which will 
 require some description." 
 
 "The Council of Nice (a. d. 325) 
 issued the following announcement in 
 their epistle to the Church of Alexandria, 
 preserved by Socrates and Theodoret : — 
 'We also send you the good news con- 
 cerning the unanimous consent of all in 
 reference to the celebration of the most 
 solemn feast of Easter, for this difference 
 also has been made up by the assistance 
 of your prayers : so that all the brethren 
 in the East, who formerly celebrated this 
 festival at the same time as the Jews, 
 will in future conform to the Romans 
 and to us, and to all who have of old 
 observed our manner of celebrating 
 Easter.' Here, it will be observed, no 
 rule is fixed, nor pretended to be fixed : 
 all that is told is that the Eastern Christ- 
 ians shall or will in future conform to the 
 practice of the Western ones. There is 
 not a word about the moon, nor about 
 any rule for determining Easter." 
 
 " Writers, both Catholic and Protestant, 
 have endeavoured to infer that the 
 Council laid down the strict use of the cycle 
 of nineteen years, and all that constituted 
 the rule afterwards established." Clavius 
 asserts that the cycle of nineteen years 
 was arranged for the purpose by Eusebius 
 of Csesarea (the historian and one of the 
 bishops of the Council] and some Alex- 
 andrian astronomers. Mr De Morgan 
 shews that the reasons alleged in support 
 of this assertion are insufficient, and con- 
 tinues, 
 
 " Had the Nicene fathers really called 
 
 the astronomers of Alexandria together, 
 and desired them to form the Metonic 
 cycle into the sort of Calendar which was 
 in use for a thousand years before the 
 time of Pope Gregory, it is difficult to 
 imagine that the simple cycle arising out 
 of this rule, should have borne the name 
 of a priest of the sixth century. The 
 first question which an ancient astronomer 
 would ask, in arranging a chronological 
 reckoning, would be, What is its cycle ? 
 After what period does it begin to recom- 
 mence ? Supposing the Metonic reckon- 
 ing to be accurate, nothing is more easy 
 than to see that, with leap year every 
 four years, a period of 19X28, or 532 
 years, will bring round the Easters in an 
 order which will be repeated in the next 
 532 years, and so on. But this cycle 
 bears the name of the Scythian Dionysius, 
 surnamed Exiguus, an abbot of Rome 
 about a.d. 530. 
 
 " Granting that the Council fully esta- 
 blished a unanimous observance of the 
 Sunday after the 14th of the moon, we 
 shall see that not only did they not 
 succeed in framing a lunar cycle, but 
 that the Church itself never had an 
 undisturbed rule till the sixth century. 
 First comes Theophilus of Alexandria, 
 a.d. 380, with a cycle of 437 years; after 
 him Cyril of Alexandria, a.d. 412, with 
 one of 95 years, which attained great 
 celebrity. Next Victorinus of Aquitaine, 
 the real author of the Dionysian cycle 
 °f 53 2 years, was actually employed by 
 Pope Hilarius to correct the Calendar in 
 the year 463. The authority for this ac- 
 count of Victorinus is his contemporary 
 Gennadius, who mentions as his pre- 
 decessors in the art of cycle-making, 
 Hippolytus (Antenicene), Eusebius, Theo- 
 philus, and Prosper. Dionysius Exiguus 
 seems to have done no more than ac- 
 commodate the cycle of Victorinus (or 
 Victorius, as he is often called) to his 
 new mode of reckoning; he being the 
 person who first abandoned the era of 
 Diocletian, and reckoned from the sup- 
 posed year of the birth of Christ." 
 
 "The Dionysian cycle entailed a 
 gradually increasing error, both as to the 
 time of the year at which the feast should 
 be kept, and its coincidence with the 
 moon. This error began to be fully 
 recognised about the beginning of the 
 sixteenth century, and after various 
 attempts had been made to excite atten- 
 tion to the subject, it was taken up in 
 earnest by Pope Gregory XIII. in the 
 year 1577-" 
 
 On March 1st, 1582, a papal Bull was 
 published, abolishing the old Calendar, 
 giving a description of the new one, and 
 referring for the grounds on which the 
 new Calendar was adopted to a work 
 
 (47) 
 
A TABLE TO FIND EASTER- DAY, 
 
 FROM THE PRESENT TIME TILL THE YEAR 1S99 INCLUSIVE, 
 ACCORDING TO THE FOREGOING CALENDAR. 
 
 GOLDEN 
 N V M B K R* 
 
 DAY OF 
 THK MONTH. 
 
 ■OH DAT 
 LETTER. 
 
 XIV 
 
 March 
 
 21 
 
 c 
 
 in 
 
 
 22 
 
 D 
 
 
 
 E 
 
 XI 
 
 
 24 
 
 F 
 
 
 25 
 
 G 
 
 XIX 
 
 
 26 
 
 A 
 
 vui 
 
 
 -V7 
 *l 
 
 B 
 
 
 
 28 
 
 C 
 
 XVI 
 
 
 09 
 
 D 
 
 V 
 
 
 30 
 
 H 
 
 
 
 31 
 
 F 
 
 XIII 
 
 Apnl 
 
 
 G 
 
 II 
 
 
 2 
 
 A 
 
 
 
 3 
 
 B 
 
 X 
 
 
 4 
 
 C 
 
 
 
 5 
 
 D 
 
 xvin 
 
 
 g 
 
 E 
 
 VII 
 
 
 7 
 
 w 
 
 
 
 8 
 
 G 
 
 XV 
 
 
 Jt 
 
 A 
 
 IV 
 
 
 10 
 
 B 
 
 
 
 1 1 
 
 C 
 
 XII 
 
 
 12 
 
 D 
 
 I 
 
 
 13 
 
 E 
 
 
 
 14 
 
 F 
 
 IX 
 
 
 15 
 
 G 
 
 
 
 16 
 
 A 
 
 XVII 
 
 
 17 
 
 B 
 
 VI 
 
 
 18 
 
 C 
 
 
 
 19 
 
 D 
 
 
 
 2<> 
 
 E 
 
 
 
 21 
 
 F 
 
 
 
 22 
 
 G 
 
 
 
 23 
 
 A 
 
 
 
 24 
 
 B 
 
 
 
 25 
 
 C 
 
 T" HIS Table contains so much of the Calen- 
 dar as is necessary for the determining of 
 Easter; to find which, look for the Golden 
 Number of the year in the first column of 
 the Table, against which stands the day of 
 the Paschal Full Moon; then look in the 
 third column for the Sunday Letter, next after 
 the day of the Full Moon, and the day of the 
 Month standing against that Sunday Letter 
 is Easter-Day. If the Full Moon happens 
 upon a Sunday, then (according to the first 
 rule) the next Sunday after is E-tster-Day. 
 
 To find the Golden Number, or Prime, add 
 one to the year of our Lord, and then divide 
 by 19; the remainder, if any, is the Golden 
 X'umber; but if nothing remaineth, then 19 
 is the Golden Number. 
 
 To find the Dominical or Sunday Letter, 
 according to the Calendar, until the r— — 
 year 1799 inclusive, add to the year 1 . 
 of our Lord its fourth part, omitting . i 
 fractions; and also the number 1: I 5 
 Divide the sum by 7 ; and if there is | f 
 no remainder, then A is the Sunday j % 
 Letter: But if any number remain- 5 
 eth, then the Letter standing against i_5L 
 that number in the small annexed Table is 
 the Sunday Letter. 
 
 For the next Century, that is, from the 
 year 1800, till the year 1899 inclusive, add to 
 the current year only its fourth part, and then 
 divide by 7> and proceed as in the last Rule. 
 
 Note, That in all Bissextile or Leap Years, 
 the Letter found as above will be the Sunday 
 Letter, from the intercalated day exclusive 
 to the end of the year. 
 
 A 
 G 
 
 I 
 
 D ' 
 
 C 
 
 B 
 
 ANOTHER TABLE TO FIND EASTER 
 
 TILL THE YEAR 1899 INCLUSIVE. 
 SUNDAY LETTERS. 
 
 GOLDKS 
 NUMB. 
 
 1! 
 
 I 
 
 II 
 III 
 IV 
 
 v 
 
 VI 
 
 VII 
 VIII 
 
 IX 
 X 
 
 XI 
 XII 
 XIII 
 
 XIV 
 
 XV 
 XVI 
 XVII 
 XVIII 
 
 XIX 
 
 April lb" 17 
 
 ! April 9 3 
 
 Mar. 26 27 
 
 'April 16 17 
 
 April 2 3 
 
 April 23 24 
 
 April 9! 10 
 
 April 2| - 
 
 April 16 1. 
 
 April 9—10 
 
 Mar. 26 27 
 
 April 16, 17 
 
 April 2! 3 
 
 Mar. 26 27 
 
 April 16, lo 
 
 April 2 3 
 
 April 23 24 
 
 lApril 9 10 
 
 20\ 14 15 
 
 fi 7 8 
 
 23 24 25 
 
 13 14 IS 
 
 6 Mar31 Apr. 1 
 
 20 21 22 
 
 13, 14! 8, 
 
 April 2, 3 Mar28 29 30 31 Apr. 1 
 
 911 21 22 
 
 6 7 8 
 
 30 31 25 
 
 13 14 15 
 
 6 7 « 
 
 23 24! 25 
 
 13 14' 15 
 
 5 Mar3o 31 Apr. 1 
 
 1<, 20 21 22! 
 
 12. 13 7 8 
 
 ADril 2L\Iar27 28 29 3o ! 31 1 Apr. 1 
 
 •TO make use of the pre- 
 A ceding Table, find the 
 Sunday Letter for the Year 
 in the uppermost Line, and 
 the Golden Number, or 
 Prime, in the Column of 
 Golden Numbers, and a- 
 gainst the Prime, in the 
 same Line under the Sun- 
 day Letter, you have the 
 Day of the Month on which 
 Easter falleth that year. 
 But Note, that the Name 
 of the Month is set on the 
 Left Hand, or just with 
 the figure, and followeth 
 not, as in other Tables, by 
 Descent, but Collateral 
 
 4 
 
about to be published by the Jesuit Cla- 
 vjus, the well-known commentator on 
 Euclid. The following account of the 
 Calendar is derived, for the most part, 
 from Professor De Morgan's paper. 
 
 The time between two successive en- 
 tries of the sun into the vernal equinox 
 is 365*2422 mean solar days. The Julian 
 Calendar takes this as 365 J days, and 
 accordingly allows a 366th day every 4th 
 year. Thus a period of 400 Julian ypars 
 was made too long by about 3 days. The 
 error thus committed was corrected in 
 the Gregorian Calendar by reducing 3 
 leap-years in that period to common 
 years, the years selected being those 
 which ended in 00, unless the preceding 
 figures are divisible by 4. Thus 1600 is 
 leap-year, but 1700, 1800, 1900 are not 
 leap-years. This correction leaves the 
 year still too long by about 1 day in 3600 
 years; and in the French Revolutionary 
 Calendar the years 3600, 7200, 10800 were 
 not to be leap-years. The Gregorian 
 Calendar did not think it necessary to 
 legislate for such a remote future. The 
 Julian year, being too long, made the 
 equinox gradually recede, so that in the 
 year 1582 the Caleiidar-eqtmwx was on 
 the nth of March. At the time of the 
 Nicene Council the equinox had been on 
 the 21st of March ; and, as it was thought 
 desirable to bring forward the Calendar- 
 equinox to that date, the 5th to the 14th 
 of October, 1582, were dropped, so that 
 what should have been the 5th of October, 
 1582, was ordered to be called the 15th. 
 
 "A slight mistake was committed in 
 making this change of style. The equi- 
 nox vibrates between one day and the 
 next, and is brought back again by the 
 leap-year. Now it was intended that the 
 equinox should have vibrated between 
 the 20th and 21st of March, but an error 
 of a day in the Alfonsine tables, which 
 were consulted, made the equinox vibrate 
 between the 21st and 22nd, as it now 
 does. So that even if the moon of the 
 Calendar were the moon of the heavens, 
 here is a source of occasional error; for 
 if a 14th of the moon were to fall on the 
 21st, at a time when the equinox is on 
 the 22nd, that 14th would be held to be 
 the paschal 14th, and Easter-day would 
 .be the next Sunday, according to the 
 Calendar, though the 14th really fell be- 
 fore the equinox. This would make a 
 whole month of 'error' at once. The 
 Calctidar-eqiiijiox, nevertheless, is to be 
 held to fall on the 21st of March." 
 
 The next step in determining Easter 
 in any year is to find what days of the 
 month will be Sundays in that year. This 
 is done by what is called the Domi7iical 
 or Sunday letter. 
 
 Referring back to the monthly Calen- 
 
 dar, it will be seen that the seven letters 
 A, b, c, d, e, f, g are placed against the 
 days of the months, the letter A being 
 placed against Jan. 1st, b against Jan. 
 2nd, and so on. If Jan. 1st be a Sunday, 
 as in 1865, its letter being A, all the days 
 of a common year, which have the letter 
 A, will be Sundays. If, as in 1863, the 
 Sunday letter be D, the days of the 
 month against the letter D in the Calen- 
 dar, as Jan. 4th, nth, &c. will be Sun- 
 days. In leap-years there are two Sun- 
 day letters, the first for Jan. and Feb., 
 the second for the rest of the year. Thus 
 in 1864 the Sunday letters were C, B. 
 
 Hence it will be seen that if A be the 
 Sunday letter in any common year, G 
 will be the Sunday letter in the next 
 year, and so on. If then the dominical 
 letters A, B, C, D, E, F, G be numbered 
 6, 5, 4, 3, 2, 1, o respectively, the number 
 of the letter will increase by 1 in every 
 common year, and by 2 in every leap- 
 year, so far as Easter is concerned. Now 
 "the dominical letter of 1583 was F in 
 the old style and B in the new. But if 
 the old Calendar had continued from 
 a.d. 1, the cycle of dominical letters 
 would have been repeated every 28 years, 
 just as in the preceding 28 ; consequently, 
 if B had been the letter for 1583, it would 
 also have been that of a.d. 15, whence, 
 reckoning backwards, E would have been 
 the letter of a.d. i, and 2 its number in 
 our list. . . .If then we begin with a.d. i 
 and Sunday number 2, every addition of 
 1 to the a.d. would add 1 to the Sunday 
 number, and every complete series of 4 
 would add 1 more for leap-year." 
 
 Hence we have the following rule for 
 finding the Sunday letter of any given 
 year, remembering that the Sunday num- 
 ber of a.d. 1 is 2: Add to the year its 
 fourth part, omitting fractions, and also 
 the number 1. And observing that, since 
 1600, the years ending in 00 are not leap- 
 years, except when the number of cen- 
 turies is divisible by 4, add to the sum 
 thus obtained the fourth part, omitting 
 fractions, of the number of centuries 
 above 16 ; and from the total subtract the 
 said number of centuries above 16. Di- 
 vide the sum thus left by 7, and the 
 remainder will give the Sunday number ; 
 whence, looking at the cycle given in the 
 preceding paragraph, the Sunday letter 
 is obtained. 
 
 From the foregoing explanation will be 
 seen the reason of trie rule given in the 
 Prayer-book for finding the Golden Num- 
 ber, or number of the year in the cycle 
 of 19 years, and of the rules for finding 
 the Sunday letter in the 18th and 19th 
 centuries. 
 
 The next step in finding Easter-day 
 for any given year is the determination 
 
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of the Calendar new moons for that year, 
 the time of the Calendar new moon not 
 being necessarily coincident with the 
 time of the new moon of the heavens. 
 "There are some paragraphs of Clavius," 
 remarks Professor De Morgan, "which 
 are worth translating ; it being remember- 
 ed that our Easter is by statute the Eas- 
 ter of Clavius, with a wrong explanation 
 added by our legislators. ' Who, except 
 a few who think they are very sharp- 
 sighted in this matter, is so blind as not 
 to see that the 14th of the moon and the 
 full moon are not the same thing in the 
 Church of God? . . .Although the Church, 
 in finding the new moon, and from it the 
 14th day, uses neither the true nor the 
 mean motion of Hie moon, but measures 
 only according to the order of a cycle ; 
 it is nevertheless undeniable that the 
 mean full moons found from astronomical 
 tables are of the greatest use in deter- 
 mining the cycle which is to be preferred, 
 . . . the new moons of which cycle, in 
 order to the due celebration of Easter, 
 should be so arranged that the 14th days 
 of those moons, reckoning from the day 
 of new moon inclusive, should not fall 
 two or more days before the mean full 
 moon, but only one day, or else on the 
 very day itself, or not long after. And 
 even thus far the Church need not take 
 very great pains, . . . for it is sufficient that 
 all should reckon by the 14th day of the 
 moon in the cycle, even though some- 
 times it should be more than one day 
 before or after the mean full moon. . . . 
 We have taken pains that in our cycle 
 the new moons should follow the real 
 new moons, so that the 14th of the moon 
 should fall either the day before the 
 mean full moon, or on that day, or not 
 long after; and this was done on pur- 
 pose, for if the new moon of the cycle 
 fell on the same day as the mean vuam 
 moon of the astronomers, it might chance 
 that we should celebrate Easter on the 
 same day as the Jews or the Quarta- 
 deciman heretics, which would be absurd, 
 or else before them, which would be still 
 more absurd.'" 
 
 The mean length of a lunation is 
 2C/530588 days ; and the first step of the 
 Gregorian lunar calendar is to make the 
 months consist of 30 and 29 days alter- 
 nately, or on the average 29$ days each. 
 But this makes the average month too 
 short by a period of "030588 days, or 
 about 1 day in 33 lunations. " Part of this 
 loss is made up as follows : — The 29th of 
 February is actually passed over in the 
 Calendar lunation and not counted, while 
 it is counted in the mean lunation: so 
 that in fact, one lunation in 4 years is a 
 day longer than it ought to be. and the 
 Calendar new moon is thrown forward a 
 
 (S: 
 
 day. Eut this is not enough, for a day 
 in 32 lunations is about 7 days in 19 
 years. The rest is nearly made up by 
 allowing all but one of the additional or 
 embolismic lunations, as they were called, 
 and to which we shall immediately come, 
 to have 30 days, and not alternately 30 
 and 29. 
 
 "Twelve lunations of 30 and 29 days 
 alternately make 354 days. If then Ja- 
 nuary 1 be a Calendar new moon, it fol- 
 lows that December 21 will be the same; 
 or if January 1 be marked 1, December 
 21 will be marked 1, and the next Janu- 
 ary 1 will be the 12th day of the moon, 
 or xii. The epacl of a year means the 
 day of the Calendar moon on which the 
 1st of January falls; accordingly eleven 
 must be added to the epacl of one year to 
 get the epact of the next, upon the suppo- 
 sition of twelve lunations in a year. Now 
 suppose a year, which we will call year i, 
 begins with the last day of the Calendar 
 moon ; then year 2 begins with xi, year 
 3 with xxii, and year 4 with xxxm, 
 or the third year requires another luna- 
 tion. Let this ei7ibolismic lunation (so 
 called) be inserted, and let it be 30 days, 
 then year 4 begins with in of the Calen- 
 dar moon. Again, year 5 begins with 
 xiv, year 6 with xxv, year 7 would 
 begin with xxxvi. but for another em- 
 bolismic lunation of 30 days, which makes 
 it begin with vi. Proceed in this way 
 and we shall find that, if the first epacl 
 be xxx, as supposed, the epacts of the 
 successive years will be as follows, em- 
 bolismic years being marked with ao 
 asterisk : — 
 
 Year. 
 
 Epacl. 
 
 Year. 
 
 Epacl. 
 
 
 1 
 
 xxx 
 
 12 
 
 I 
 
 
 2 
 
 XI 
 
 13 
 
 XII 
 
 
 3 
 
 XXII 
 
 14* 
 
 XXIII 
 
 
 4 
 
 III 
 
 15 
 
 IV 
 
 
 5 
 
 XIV 
 
 16 
 
 XV 
 
 
 6* 
 
 xxv 
 
 17* 
 
 xxvi 
 
 
 7 
 
 VI 
 
 18 
 
 VII 
 
 
 8 
 
 XVII 
 
 19 
 
 xvmlj 
 
 19* 
 
 9* 
 
 XXVIII 
 
 
 XVIII 
 
 10 
 
 IX 
 
 
 
 20 
 
 11* 
 
 XX 
 
 20 
 
 xxix ;( 
 
 xxx 
 
 "Now let 19 be an embolismic year 
 with a month of 29 days, and the year 20 
 will then begin with the last day of the 
 moon, and its epacl should be xxx as 
 at first." 
 
 (In the Prayer-book tables the epacl 
 xxx is written o). 
 
 We have thus in the cycle of 19 years 
 235 cycle lunations : 12 X 19 of 30 and 29 
 days alternately, making 6726 days, 6 
 embolismic lunations of 30 days and 1 of 
 29 days, and 4 or 5 29ths of February 
 thrown in ; making in all 6939 or 6940 
 days, i.e. on an averr.ge 6939J days, or 
 
 0 
 
19X3655 days. And as 235 mean luna- 
 tions are 6g39d. i6h. 31m., we see that 
 the cycle of 19 years is too long by ih. 
 29m. This would amount very nearly to 
 1 day in 16 cycles or 304 years. Clavius 
 takes it to amount to 8 days in 2500 
 years, and on this supposition the new 
 Calendar was framed. 
 
 All the leap-years are required to keep 
 the cycle of 19 true as above. Hence, 
 as the Gregorian solar year treats three 
 centurial leap-years as common years in 
 400 years, we must, every time this takes 
 place, lessen by one the epact of the 
 Calendar moons. 
 
 We have also to add a correction to the 
 epacts at the rate of 8 days in 2500 years. 
 This is done by adding one to the epact. 
 each 300 years, seven times successively, 
 and then 1 in 400. Clavius chose a.d. 
 1800 as the first year of this correction. 
 Consequently the years at which these 
 additions begin to be made are 1800, 2100, 
 2400, 2703, 3000, 3300, 3600, 3900, 4300. 
 
 "The year a.d. i was always consi- 
 dered as year 2 of the cycle of 19 years, 
 whence the remainder of one more than 
 the year divided by 19 will give the year 
 of the cycle, 19 being the year when the 
 remainder is nothing. It only remains to 
 ask what epact is to be taken as that of 
 year 1 of the cycle in the seventeenth 
 century, or for all years of the Reformed 
 Calendar preceding 1700, in which for 
 the first time a 29th of February is not 
 allowed. Clavius chose the epact 1 for 
 the first year of the cycle, meaning there- 
 by to put his Calendar full moon a day 
 in advance of the mean full moon, for 
 reasons already explained. Consequently 
 his next epact for year 2 is 1 and eleven ; 
 for year 3, 1 and twice eleven, and so on; 
 rejecting 30 as fast as it arises. Thence 
 the starting rule for the epact is, find the 
 remainder of the year of the cycle, in- 
 creased by ten times the next less num- 
 ber, divided by 30. 
 
 "This is because 1 increased by it, 
 taken one time less than the year of the 
 cycle, is the same thing as the year of 
 the cycle increased by ten times the next 
 less number. 
 
 i + n (x — i)=x + io (4?— 1)." 
 
 We have now to give effect to the 
 corrections. For each centurial leap- 
 year treated as a common year we must 
 subtract 1 from the approximate epact 
 obtained above. Thus for epacts between 
 1700 and 1800 we must subtract i; for 
 those between 1800 and 1900, 2 ; for those 
 between 1900 and 2000, 3 ; for those be- 
 tween 2000 and 2100, still 3. Also for 
 the 8 days in 2500 years' correction, for 
 epacts between 1800 and 2100 we must 
 add 1 ; for those between 2100 and 2400, 
 
 153) 
 
 2 ; and so on as described above. For 
 example, to find the epact for a.d. 1880. 
 Dividing 188 1 by 19 we find the remain- 
 der o, hence the Golden Number, or year 
 of the cycle, is 19. Adding to 19 ten 
 times 18 and dividing the sum by 30, we 
 have a remainder 19, the first approxi- 
 mate epact. Subtracting 2 for the non- 
 leap-years 1700, 1800, and adding 1, be- 
 cause the given year is between 1800 and 
 2100, we have for the epact xviii. 
 
 Having the epact of the year and the 
 Sunday letter we can readily find Easter- 
 day. Here two cases present them- 
 selves, according as the Paschal luna- 
 tion ends in March or April. If the epact 
 be xxiii, the 1st Calendar new moon 
 of the year is on Jan. 8th, the 3rd Calen- 
 dar new moon on March 8th, and, there- 
 fore, its 14th day on March 21st, the 
 equinox. This is the earliest possible 
 14th day of the Paschal moon ; and 
 March 22nd is the earliest day on which 
 Easter-day can fall. If the epact be 
 
 xxii, the Paschal new moon will be on 
 March 9th, and so on. And, generally, 
 if the epact be 23 or less, the day of 
 March, on which the Paschal new moon 
 falls, will be found by subtracting the 
 epact from 31, and the day of March, on 
 which the Calendar 14th day of the moon 
 falls will be found by subtracting the 
 epact from 44. When the epact exceeds 
 
 xxiii, the Paschal new moon is 30 
 days later, and the day in April on which 
 its 14th day falls will be found by sub- 
 tracting the epact from 74, considering 
 April 1 as Mar. 32, April 2 as Mar. 33, 
 and so on. In a.d. 1880 the epact is 
 xviii, hence Mar. 26th is the 14th day 
 of the Paschal moon. Now the Sunday 
 letter of March, 1880, found according to 
 the preceding rule, is C. And, there- 
 fore, referring to the March Calendar, 
 and finding that the first C, which fol- 
 lows Mar. 26th, is placed against Mar. 
 28th, we discover that Mar. 28th, 1880, 
 will be Easter-day. In a.d. 1870, the 
 Golden Number is 9; hence the first ap- 
 proximate epact is xxix. Therefore, 
 subtracting 2 and adding 1, we have for 
 the epact of that year xxvin. Since 
 the epact exceeds xxiii, subtracting it 
 from 74 we have the 46th of March or 
 15th of April as the 14th day of the Pas- 
 chal moon. And the Sunday letter of 
 the year is B. Therefore, referring to 
 the April Calendar, and finding that the 
 first B, which follows April 15th, is placed 
 against April 17th, we discover that April 
 17th, 1870, will be Easter-day. 
 
 Let it be required to find Easter-day 
 A.D. 2096. Adding to the year 1 and its 
 4th part : subtracting 3 for the non-leap- 
 years 1700, 1800, 1900; and dividing by 
 7, we have no remainder. Hence A is 
 
GENERAL TABLES 
 
 FOR FINDING THE DOMINICAL OR SUNDAY LETTER, 
 AND THE PLACES OF THE GOLDEN NUMBERS IN THE CALENDAR- 
 
 TABLE I. 
 
 6 
 
 a 
 
 
 3 2 
 
 i : o 
 
 B 
 
 c 
 
 D 
 
 K F 
 
 
 A 
 
 
 
 
 I 1 
 1600 1700 
 
 1800 
 
 loon' '9300^ 
 
 90CK> 2100 2200 2m 2500 2600 
 
 I I 
 
 2900 3000 HIS 3300 3400 3600 
 
 3800 4M^o 4100 4200 S 4500 
 
 'I I I I 
 
 2700 
 2800 
 
 3700 
 
 4900 5000 5-j[J[ 530(V5400 
 I I I I I 
 
 .->;.( mi 
 5600 
 
 ! I I I 
 
 5700 5800 S!) 61 00 6200 gJJ 6500 
 
 1 r 
 
 iii' 1 
 
 6600 S 6900 7000 7300 7400 
 
 U_ 
 
 BSo 7700 7800 K 8100 8200 S 
 
 8500 kc. 
 
 To find the Dominical or Sunday 
 Letter for any given Year of our 
 Lord, add to' the year its fourth 
 part, omitting fractions, and also 
 the number, which in Table L 
 standeth at the top of the column, 
 wherein the number of hundreds 
 contained in that given year is 
 found : Divide the sum by 7> and if 
 there is no remainder, then A is the 
 Sunday Letter ; but if any nvimber 
 remaineth, then the Letter, which 
 standeth under that number at the 
 top of the Table, is the Sunday 
 Letter. 
 
 TABLE II. 
 
 L 11. III. 
 
 L II. III. 
 
 
 
 
 
 > 
 
 
 Years of 
 
 
 Years of 
 
 
 
 our Lord. 
 
 
 our Lord. 
 
 
 
 1600 
 
 0 1 
 
 H 
 
 5200 
 
 15 
 
 
 17110 
 
 1 
 
 
 5300 
 
 16 
 
 
 18H0 
 
 
 
 5400 
 
 17 
 
 
 1900 
 
 2 
 
 
 5500 
 
 17 
 
 
 
 2 
 
 B 
 
 5600 
 
 17 
 
 
 2 1 1 '0 
 
 2 
 
 
 570( t 
 
 18 
 
 
 2'oo 
 
 3 
 
 
 5800 
 
 18 
 
 
 231 K) 
 
 4 
 
 
 5900 
 
 19 
 
 
 2400 
 
 3 
 
 B 
 
 6000 
 
 19 
 
 
 25(H) 
 
 4 
 
 
 6100 
 
 19 
 
 
 2600 
 
 5 
 
 
 6200 
 
 20 
 
 
 2700 
 
 5 
 
 
 fi30() 
 
 21 
 
 jj 
 
 28(H) 
 2900 
 
 5 
 6 
 
 B 
 
 64 (M) 
 
 6500 
 
 20 
 21 
 
 
 3( 100 
 
 g 
 
 
 6600 
 
 22 
 
 
 3100 
 
 7 
 
 
 6700 
 
 23 
 
 Q 
 
 
 7 
 
 B 
 
 6800 
 
 22 
 
 
 33- Ml 
 
 7 
 
 
 6900 
 
 23 
 
 
 3400 
 
 a 
 
 
 7000 
 
 24 
 
 
 3500 
 
 9 
 
 
 7100 
 
 24 
 
 I) 
 
 3600 
 
 g 
 
 B 
 
 7200 
 
 24 
 
 
 3700 
 
 9 
 
 
 7300 
 
 25 
 
 
 3800 
 
 10 
 
 
 7400 
 
 25 
 
 
 3900 
 
 10 
 
 
 7500 
 7600 
 77«'0 
 
 26 
 
 B 
 
 4000 
 
 10 
 
 B 
 
 26 
 
 
 4100 
 
 11 
 
 
 26 
 
 
 4200 
 
 12 
 
 
 7800 
 
 27 
 
 
 4300 
 
 12 
 
 
 7900 
 
 28 
 
 B 
 
 4400 
 
 12 
 
 B 
 
 8000 
 
 27 
 
 
 4500 
 
 13 
 
 
 81(H) 
 
 28 
 
 
 4600 
 
 13 
 
 
 8200 
 
 29 
 
 
 4700 
 
 14 
 
 
 8300 
 
 29 
 
 B 
 
 4800 
 
 14 
 
 B 
 
 8400 
 
 29 
 
 
 4900 
 
 14 
 
 
 8500 
 
 30 
 
 
 5000 
 
 15 
 
 
 &c. 
 
 
 
 5100 
 
 16 
 
 
 
 
 To find the Month and Days of the Month 
 to which the Golden Numbers ought to be 
 prefixed in the Calendar, in any given year of 
 our Lord, consisting of entire hundred years, 
 and in all the intermediate years betwixt 
 that and the next hundredth year following, 
 look in the second column of Table II. for 
 the given year, consisting of entire hundreds, 
 and note the number or cypher which stands 
 against it in the third column j then, in 
 Table III. look for the same number in the 
 column under any given Golden Number, 
 which when you have found, guide your eye 
 side-ways to the left hand, and in the first 
 column you will find the Month and Day to 
 which that Golden Number ought to be pre- 
 fixed in the Calendar, during that period of 
 one hundred years. 
 
 The letter B prefixed to certain hundredth 
 years in Table II. denotes those years which 
 are still to be accounted Bissextile or Leap 
 Years in the New Calendar; whereas all the 
 other hundredth years are to be accounted 
 only common years. 
 
the Sunday letter for Jan. and Feb., and 
 G for the rest of the year. The Golden 
 Number is 7. Hence the approximate 
 epadl, or remainder after division of 
 7 + 10 X 6 by 30, is VII. Which, dimi- 
 nished by 3 for the non-leap-years 1700, 
 j 800, 1900, and increased by 1, because 
 the year falls between 1800 and 2100, 
 becomes v, the true epadl. Subtracting 
 this from 44 we have Mar. 39th or April 
 8th as the 14th day of the Paschal moon. 
 And referring to the Calendar for April, 
 and finding that April 8th has G for its 
 letter and is therefore Sunday, we dis- 
 cover that April 15th, 2096, is Easter- 
 day. 
 
 " If the epadls were written backwards, 
 and if they went up to xxix and xxx 
 (or *) alternately, then, assuming the 
 month in which the year begins to have 
 30 days, the next one 29, and so on, the 
 epadl of the year would always be found 
 opposite to the day of Calendar new 
 moon. But Clavius prefers to carry the 
 days of every month up to 30, and in the 
 holloiv months (or months of 29 days) he 
 contrives to reduce this number virtually 
 to 29, by writing two of the numbers, 
 xxv and xxiv, in the same line. Certain 
 days, therefore, have two epadl-numbers, 
 xxv. xxiv, written after them. 
 
 "In the same cycle there may arise 
 two out of the nineteen years which have 
 xxv and xxiv for their epadls. Both of 
 these will have, for anything yet ex- 
 plained to the contrary, some of their 
 Calendar new moons on the same days, 
 on account of the coalescence of xxv and 
 xxiv in the alternate months. Now it 
 will never happen as to mean lunations, 
 and rarely as to real ones, that in the 
 same cycle there should be the lunation 
 of a given month beginning on the same 
 day in two different years of the cycle; 
 and such a thing never happened in the 
 unreformed Calendar. Clavius thought 
 it desirable to imitate this in the new 
 Calendar ; and he observed, that by tak- 
 ing the preceding day whenever the epadl 
 was xxv, and the year of the cycle after 
 the nth, he could avoid the reiteration, 
 and thus make the desired resemblance. 
 Take the previous table of epadls, and 
 write those of the first eleven and last 
 eight years of the cycle in two lines, as 
 they are when year 1 has xxx or *. 
 
 xxx xi xxn in xiv xxv vi 
 
 I XII XXIII IV XV XXVI VII 
 XVII XXVIII IX XX 
 XVIII 
 
 "If the first epadl be 1, we have but 
 to add 1 to every one of these ; if it be 
 vii, we have but to add 7, always strik- 
 
 ing off 30 when it can be done, and we 
 shall thus get all the successions of epadls 
 that can possibly arise in any cycle of 19 
 years. Now it is clear that in the first 
 line there are no two contiguous num- 
 bers, nor in the second : while all the 
 numbers of the second line are, as far as 
 they go, contiguous to those of the first. 
 The same thing will happen when all are 
 increased by the same number, and it 
 follows that when xxiv and xxv come 
 together in the same cycle, xxiv must be 
 in the first line and xxv in the second ; 
 and xxvi will not then be in the second. 
 If then for xxv, when xxiv is in the first 
 line, we use xxvi, or the day opposite 
 xxvi for the day of the Calendar new 
 moon, it will prevent a repetition of those 
 which are used when xxiv is the epadl: 
 which amounts to the following rule ; — 
 Whenever the epadl should be xxv, the 
 year of the cycle being upwards of 11, 
 say that the epadl is 26. This is not an 
 astronomical correction, but a mere con- 
 ventional mode of reconciling the choice 
 which Clavius made of the mode of writ- 
 ing the epadls with an essential peculiarity 
 of the old cycle of 19 years which that 
 mode of writing would have otherwise 
 destroyed." 
 
 By means of the epadl-al manack Easter- 
 day, for any year, may be very readily 
 found. Thus for a.d. 1818, we find by 
 the ordinary rules that the Sunday letter 
 was D and the epadl xxm. Hence, re- 
 ferring to the epacl-al manack, we find 
 that Mar. 8th was the day of the Paschal 
 new moon, and, therefore, Mar. 21st its 
 14th day, which has C for its letter. 
 Hence Mar. 22nd, 1818, was Easter-day, 
 which then fell on the earliest possible 
 day. In a.d. 1886, the epadl is xxv and 
 the Sunday letter C. Hence, referring 
 to the epacl-almanack, we find that April 
 18th will be the 14th day of the Paschal 
 moon and will be Sunday. Hence April 
 25th, 1886, will be Easter-day, which will 
 then fall as late as possible. In a.d. 1954 
 the Golden Number is 17, the Sunday 
 letter C, and the epadl, found according 
 to the ordinary rule, xxv. Call it there- 
 fore xxvi. Thence April 17th will be 
 the 14th day of the Paschal moon and 
 April 18th Easter-day. If the epadl xxv 
 were used, April 25th would be Easter- 
 day. 
 
 A very full account of the Ecclesias- 
 tical Calendar, together with arithmetical 
 rules for finding Easter independently of 
 tables, is given in Professor De Morgan's 
 paper, so often quoted in the preceding 
 sketch. See also the Book of Almanacs 
 by the same author. 
 
 (55) 
 
EPACT-ALMANACK. 
 
 January. 
 
 February. 
 
 March. 
 
 April. 
 
 i 
 
 
 A 
 
 z 
 
 xxix 
 
 D 
 
 1 
 
 
 D 
 
 1 
 
 xxix 
 
 G 
 
 2 
 
 xxix 
 
 B 
 
 2 
 
 xxviii 
 
 E 
 
 2 
 
 xxix 
 
 E 
 
 2 
 
 xxviii 
 
 A 
 
 3 
 
 xxviii 
 
 C 
 
 3 
 
 xxvii 
 
 F 
 
 3 
 
 xxviii 
 
 F 
 
 3 
 
 xxvii 
 
 B 
 
 4 
 5 
 
 xxvii 
 xxvi 
 
 D 
 E 
 
 4 
 
 \ 25 • 1 
 f xxvi 5 
 
 G 
 
 4 
 
 5 
 
 xxvii 
 xxvi 
 
 G 
 A 
 
 4 
 
 5 25 • ' 
 
 { xxvi 
 
 ► C 
 
 6 
 
 XXV 
 
 F 
 
 
 { XXV > 
 
 
 6 
 
 XXV 
 
 B 
 
 
 S xxy 
 
 : d 
 
 7 
 
 xxiv 
 
 G 
 
 5 
 
 < xxiv J 
 
 A 
 
 7 
 
 xxiv 
 
 C 
 
 5 
 
 { XXIV 
 
 
 8 
 
 xxiii 
 
 A 
 
 6 
 
 xxiii 
 
 B 
 
 8 
 
 xxiii 
 
 _U 
 
 6 
 
 xxiii 
 
 E 
 
 9 
 
 xxii 
 
 T> 
 
 r> 
 
 7 
 
 xxii 
 
 C 
 
 9 
 
 xxii 
 
 E 
 
 7 
 
 xxii 
 
 F 
 
 IO 
 
 xxi 
 
 c 
 
 8 
 
 xxi 
 
 1 > 
 
 10 
 
 xxi 
 
 F 
 
 8 
 
 xxi 
 
 G 
 
 ii 
 
 XX 
 
 D 
 
 9 
 
 XX 
 
 E 
 
 1 1 
 
 XX 
 
 G 
 
 9 
 
 XX 
 
 A 
 
 12 
 
 xix 
 
 f 
 
 f 
 
 10 
 
 xix 
 
 F 
 
 12 
 
 xix 
 
 A 
 
 10 
 
 xix 
 
 B 
 
 J 3 
 
 xviu 
 
 r 
 
 11 
 
 xviii 
 
 G 
 
 l 3 
 
 xviii 
 
 T) 
 tj 
 
 11 
 
 xviii 
 
 
 
 xvii 
 
 G 
 
 12 
 
 xvii 
 
 A 
 
 14 
 
 xvii 
 
 c 
 
 12 
 
 xvii 
 
 D 
 
 *5 
 
 xvi 
 
 A 
 
 13 
 
 xvi 
 
 B 
 
 15 
 
 xvi 
 
 D 
 
 *3 
 
 xvi 
 
 E 
 
 16 
 
 XV 
 
 TJ 
 
 a 
 
 14 
 
 XV 
 
 C 
 
 " 16 
 
 XV 
 
 E 
 
 14 
 
 XV 
 
 F 
 
 J 7 
 
 XIV 
 
 c 
 
 J 5 
 
 xiv 
 
 I 1 
 
 17 
 
 18 
 
 xiv 
 
 TP 
 
 r 
 
 15 
 
 xiv 
 
 G 
 
 18 
 
 X11L 
 
 u 
 
 16 
 
 xiii 
 
 E 
 
 xiii 
 
 G 
 
 16 
 
 xiii 
 
 A 
 
 *9 
 
 xii 
 
 I 
 
 17 
 
 xii 
 
 F 
 
 19 
 
 xii 
 
 A 
 
 J 7 
 
 xii 
 
 B 
 
 20 
 
 xi 
 
 
 18 
 
 xi 
 
 G 
 
 20 
 
 xi 
 
 B 
 
 1 i 
 
 xi 
 
 C 
 
 21 
 
 X 
 
 ? 
 
 19 
 
 X 
 
 A 
 
 21 
 
 X 
 
 C 
 
 J 9 
 
 x 
 
 D 
 
 22 
 
 ix 
 
 
 20 
 
 ix 
 
 B 
 
 22 
 
 ix 
 
 D 
 
 20 
 
 ix 
 
 E 
 
 23 
 
 viii 
 
 8 
 
 21 
 
 viii 
 
 C 
 
 23 
 
 viii 
 
 E 
 
 21 
 
 viii 
 
 F 
 
 24 
 
 vii 
 
 
 22 
 
 vii 
 
 D 
 
 24 
 
 vii 
 
 F 
 
 22 
 
 vii 
 
 G 
 
 25 
 
 vi 
 
 D 
 
 23 
 
 vi 
 
 E 
 
 25 
 
 vi 
 
 G 
 
 23 
 
 vi 
 
 A 
 
 26 
 
 V 
 
 E 
 
 24 
 
 V 
 
 F 
 
 26 
 
 v 
 
 A 
 
 2 4 
 
 V 
 
 B 
 
 27 
 
 iv 
 
 F 
 
 25 
 
 iv 
 
 G 
 
 27 
 
 iv 
 
 B 
 
 25 
 
 iv 
 
 C 
 
 28 
 
 iii 
 
 G 
 
 26 
 
 iii 
 
 A 
 
 28 
 
 iii 
 
 C 
 
 26 
 
 iii 
 
 D 
 
 29 
 
 ii 
 
 A 
 
 27 
 
 ii 
 
 B 
 
 29 
 
 ii 
 
 D 
 
 27 
 
 ii 
 
 E 
 
 30 
 
 
 B 
 
 28 
 
 i 
 
 C 
 
 30 
 
 
 E 
 
 28 
 
 i 
 
 F 
 
 31 
 
 
 C 
 
 
 
 
 3i 
 
 
 F 
 
 29 
 
 30 
 
 • 
 
 xxix 
 
 G 
 A 
 
 OF THE ORDER FOR MORNING AND EVENING PRAYER, &c. 
 
 In 1552 "the order where Morning and Evening Prayer shall be used and said" 
 was first added as a rubric. This heading was altered in 1662. The order of 1552 
 was: "The Morning and Evening Prayer shall be used in such place of the church, 
 chapel, or chancel, and the Minister shall so turn him, as the people may best hear. 
 And if there be any controversy therein, the matter shall be referred to the Ordi- 
 nary, and he or his deputy shall appoint the place ; and the chancels," &c. This 
 was altered to the present form in 1559. 
 
 The second part of the rubric of 1552 was, "And here is to be noted that the 
 Minister at the time of the Communion, and at all other times in his ministration, 
 shall use neither alb, vestment, nor cope ; but being Archbishop or Bishop, he shall 
 have and wear a rochet : and being a priest or deacon, he shall have and wear a 
 surplice only." This was altered in 1559 to "And here is to be noted. . .minis- 
 tration, shall use such ornaments in the Church, as were in use by authority of 
 Parliament in the second year of the reign of King Edward the Sixth, according to 
 the Act of Parliament set in the beginning of this book." (The Act was 1 Eliz. c. 2. ) 
 The rubric was altered to its present form, which was taken from the said Act, in 
 1662. The Privy Council ruled in Liddell v. Westerton that the word "ornaments" 
 in this rubric applies and is confined to those articles, the use of which, in the 
 services and ministrations of the Church, is prescribed by the Prayer-book of 1549. 
 
 In 1549 under the head of certain Notes for the more plain Explication and decent 
 
 (56J 
 
Ministration of things contained in this Book we have at the end of the Commi- 
 nation Service these Rubrics. 
 
 ' In the saying or singing of Matins and Evensong, Baptizing and Burying, the 
 minister, in parish churches and chapels annexed to the same, shall use a Surplice. 
 And in all cathedral churches and colleges the Archdeacons, Deans, Provosts, Mas- 
 ters, Prebendaries and Fellows, being Graduates, may use in the quire, beside their 
 Surplices, such hoods as pertaineth to their several degrees, which they have taken 
 in any University within this realm. But in all other places every minister shall be 
 at liberty to use any Surplice or no. It is also seemly that Graduates, when they 
 do preach, should use such hoods as pertaineth to their several degrees.' 
 
 'And whensoever the Bishop shall celebrate the holy communion in the church or 
 execute any other public ministration, he shall have upon him, beside his rochette, 
 a surplice or albe, and a cope or vestment, and also his pastoral staff in his hand or 
 else borne or holden by his chaplain.' 
 
 Another rubric before the Communion Service directed the Priest to wear a 
 white albe plain, with a vestment or cope; the assistant Priest and Deacons to 
 wear albes with tunicles. 
 
 The alb ; alba, a sleeved tunic, reaching to the ankles and confined about the 
 waist by a girdle ; generally of white linen, but sometimes of other material, and 
 coloured; often adorned at the collar, cuffs, and bottom of the skirt, front and back, 
 with pieces of embroidery, called apparels, parurce. Hence a white alb plain was a 
 linen alb without apparels. It is the oldest church habit which has come clown to 
 us, and was probably derived from the Jews. It was worn by all classes of clerics, 
 from the bishop to the chorister-boy. 
 
 The vestment or chasuble ; casula, dimin. of casa, planeta, phenoleum {§ai.v6\r\<;, 
 2 Tim. ii. 13), amphibalum (dix4>ijB\r)na) ; a garment formed by sewing up the 
 straight sides of a semicircular piece of cloth, leaving a hole for the head to pass 
 through ; so that, when put on, it reached nearly to the ankles, before and behind, 
 and fell over the hands. It was made of all materials and of all colours, and 
 was at first a secular garment with a hood. Isidore of Seville, a.d. 596, writing 
 'De palliis virorum,' says ' Casula est vestis cuculata, dicta per diminutionem a 
 casa, quod totum hominem tegat, quasi minor casa.' {Origiiiiuti, 1. xix. c. 24.) 
 Its use as an ecclesiastical habit may be traced back to the 6th century. Like the 
 alb it was, for many centuries, worn by all classes of clerics down to acolytes. 
 Amalarius, a.d. 820, says 'casula pertinet generaliter ad omnes clericos.' {De 
 Eccles. Offic. 1. ii. c. 19 ) The old form of the chasuble is still preserved in the 
 Greek church. The cross on the back of the Roman chasuble is comparatively 
 modern; the slicing away of the sides positively so. Both alb and chasuble may 
 be seen in the mosaics, c. A. d. 547, of Maximianus and Ecclesius, archbishops 
 of Ravenna, in the church of St Vitalis, Ravenna. 
 
 The cope, capa or cappa ; a cloak nearly semicircular in form ; made of all 
 materials and of all colours. It was worn at litanies and in the choir service. 
 Though its use was not so universal as the use of the chasuble, yet it was never con- 
 fined to persons in holy orders. 
 
 Thetunicle; tunicella; subtile; Ang.-Sax. Roc; a short, short-sleeved alb. It 
 was often made of rich materials. It was originally worn by sub-deacons. 
 
 The surplice ; superpelliceum, a loose-sleeved white linen alb without a girdle. 
 It was introduced in the nth century, probably in England. Lyndwood, who died 
 a.d. 1446, says that he never remembers to have read of it in the whole body of 
 canon or civil law. Its shape has not varied much in England, except that it was 
 formerly sewed up the front. It has been worn as now by all classes of clerics from 
 the first. 
 
 Rochet; rochcttum, a white linen sleeve-less alb. Originally it was worn by all 
 clerics down to choristers. In Lyndwood's time it was worn by the clerk who served 
 mass. For many years its use has been confined to the episcopal order. 
 
 It is probable that originally ecclesiastical habits were white. St Jerome, writing 
 against Pelagius, says, ' Unde adjungis gloriam vestium et ornamentorum Deo esse 
 contrariam? Quae sunt ergo inimicitiae contra Deum si tunicam habuero mundiorem: 
 si episcopus, presbyter, et diaconus, et reliquus ordo ecclesiasticus in administratione 
 sacrificiorum Candida veste processerint.' Lib. 1. Cap. 9. 
 
 The pastoral staff, baculus, was the symbol of episcopal power. Isidore of Seville 
 says that it was delivered to the bishop at his consecration as a token that he was 
 to rule and correct the people committed to his charge and to support the infirmities 
 of the weak. From the life of Caesarius, bishop of Aries, a.d. 502, we learn that it 
 was his custom, when he went to church on public occasions, to have his pastoral 
 staff borne by one of his clerks. 
 
 157) 
 
TABLE III. 
 
 Paschal 
 Full 
 Moon. 
 
 Sun- 
 day 
 I etter. 
 
 THE GOLDEN NUMBERS. 
 
 1 | 2| 3| 4 | 5 j (5 7 j 8 1 9 |l()!ll 12il3|14 15 16 17 IB 19 
 
 March 21 
 March 22 
 March 23 
 March 24 
 March 25 
 
 C 
 D 
 E 
 F 
 G 
 
 8 19 0 11 22 3 14 25 6 17 28 9 20 1 12 23 4 15 26 
 
 9 20 1 12 23i 4 15 2(5 7 18 29 10 21 2 13 24 5 16 27 
 
 10 2l] 2 13 24| 5 16 27 8 19| 0 11 22 3 14 25 6 17 28 
 
 11 22 3 14 25 6 17 28 9 20 112 23 4 15 26 7 18 29 
 
 12 23 4 15 26 7 18 29 10 21 1 2 13 24 5 16 27 8 19 0 
 
 March 26 
 March 27 
 March 2H 
 March 29 
 March 30 
 
 A 
 B 
 C 
 D 
 E 
 
 13 24 5 16 27, 8191 0 1122 3 14 25 6 17 28 9 20 1 
 
 14 25 6 17 28 1 9 20) 1 }o 2?, 4 15 26 7 18 29 10 21 2 
 
 15 26 7 18 2!) KI21 2 13 24 5 16 27 8 19 0 11 22 3 
 
 16 27 8 19 0 11 22 3 14 25 6 17 28 9 20, 1 12 23 4 
 17,28 9 20 1 1223 4 15 26 7 18 29 10 ,21 2 13 24 5 
 
 March 31 
 April 1 
 April 2 
 April 3 
 April 4 
 
 F 
 G 
 A 
 15 
 C 
 
 18 29 10 21 2 13 24 5 16 27 8 19 0 11 22 3 14 25 6 
 
 19 0 11 22 3 14 25 6 17 28 !» 20 1 12 23 4 15 26 7 
 
 20 112 23 4 15 26 7 18 29 10 21 2 13 24 5 16 27 8 
 
 21 2 13 24 5 16 27 8 19 0 11 22 3 14 25 6 1728 9 
 
 22 3 14 25 6 17 28 9 20 1 12 23 4 15 -6 7 1829 10 
 
 April 5 
 April 6 
 April 7 
 April 8 
 April 9 
 
 D 
 E 
 F 
 G 
 A 
 
 23 4 15 26 7 18 29 10 21 2)3 24 5 16 27 8 19 Oil 
 
 24 5 16 27 8 19 0 11 22 ^ 3 14 25 6 17 28 9 20 1 121 
 
 25 6 17 28 9 20 1 12 23 4 15 26 7 18 29 10 21 2 13 
 
 26 7 18 29 10 21 2 13 24 5 16 271 8 19 0 11 22 3 14 
 27 ; 8 19, 0 11 22 3 14 25 6 17 -'!; 920 1 12 23 ( 4 15 
 
 April 10 
 April 11 
 April 12 
 April 13 
 April 14 
 
 B 
 C 
 D 
 E 
 F 
 
 28 9 20 1 12 23 4 15 26 7 18 29 10 21 2 13 24 5 16 
 
 29 10 21 2 13 24 5 16 27 8 19 0 11 22 3 14 25 6 17i 
 
 0 11 22 3 14 25 6 17 28 9 20 1 12 23 4 15 26 7 18 
 
 1 12 23 4 15 26 7 18 29 10 21 2 13 24 5 16 27 819 
 
 2 13 24 5 16 27 8 19 0 11 22 3 14 25 6 17 28 9 20 
 
 April 15 
 
 April 16 
 
 April 17 
 
 April 17 
 
 April 18 
 
 April 18 
 
 3 14 25 6 17 28 9 20 
 
 4 15 26 7 18 29 10 21 
 O il 22 
 
 16j27 819 
 17 28 9 20 
 
 1 12 23 
 
 1 12 23 
 
 2 13 24 
 
 3 14 25 
 
 4'l5 26 
 
 4 15 26i 7H8 29 10 21 
 
 5 16 27 8 19 0 11 22i 
 
 6 17 28 9 20 1 12 23 
 
 7 18 29 10 21 2 13 24 
 
 7 18 29 10 21 2 13 24' 5 16l27l8 Il9| 0 11 22 3 14 25. 
 
 THE ORDER FOR 
 
 MORNING AND EVENING PRAYER, 
 
 DAILY TO BE SAID AND USED THROUGHOUT THE YEAR. 
 
 rilHE Morning and Evening Prayer shall he used in the accustomed place of 
 the Church, Chapel, or Chancel; except it shall be otherwise determined by the 
 Ordinary of the Place. And the Chancels shall remain as they have done in times 
 past. And here is to be noted, that such Ornaments of the Church, and of the 
 Ministers thereof, at all times of their Ministration, shall be retained, and be in 
 use, as were in this Church of England, by the Authority of Parliament, in the 
 Second Year of the Reign of King Edward the Sixth. 
 
OF THE ORDER FOR MORNING PRAYER. 
 
 The Introduction, consisting of the 
 Sentences, Exhortation, Confession, and 
 Absolution, was prefixed in 1552. 
 
 To commence with Scripture was in 
 accordance with the mind of the Re- 
 formers, who were wont to base the whole 
 of their worship and doctrine on Holy- 
 Writ. It had been customary in Com- 
 pline and, according to the Sarum Use, 
 also in week-day Lauds, to begin with a 
 versicle and response. At Compline this 
 verse was ' Converte nos Deus salutaris 
 noster.' Res. ' Et averte iram tuam a 
 nobis.' In Lauds, ' Fiat misericordia tua 
 Domine super nos.' Res. ' Quemad- 
 modum speravimus in te.' 
 
 The verses from the Old Testament 
 here selected are taken from the old 
 Lenten Capitula and from the peniten- 
 tial Psalms daily read during Lent. The 
 verse from Daniel is an exception. This 
 and the New Testament verses were 
 additional selections made by the Re- 
 formers. The first sentence originally 
 ran, 'At what time soever a sinner doth 
 repent him of his sin from the bottom 
 of his heart, I will put all his wicked- 
 ness out of my remembrance, saith the 
 Lord.' " Ver. 27 was substituted for this 
 in 1662. 
 
 IT The principle of thus exhorting wor- 
 shippers is recognized in the address 
 prescribed by the Liturgies of Gaul and 
 Spain to Communicants after the dismis- 
 sal of Catechumens. In the Spanish or 
 Mosarabic office for Matin Lauds an ad- 
 dress from the priest to the people, ex- 
 horting them to seek from God those 
 things which are necessary to salvation, 
 is prescribed. 
 
 The Service Book of the French Re- 
 formed congregation was translated into 
 Latin by its superintendent Pollanus and 
 published in Feb. 1552. It contained 
 at the beginning a short exhortation, a 
 form of confession, and a direction that 
 the Pastor should recite some sentence 
 declaratory of forgiveness. The choir 
 sang the 1st table of the decalogue 
 before, the 2nd table after this com- 
 mencement. There is in foreign Service 
 Books nothing which can fairly be regard- 
 ed as the model of our Confession. 
 
 The Confession and Absolution in the 
 old service-books differed much from our 
 form. The priest confessed to God, the 
 Virgin, the Saints, and the people; and 
 asked the prayers of the Virgin, the 
 Saints, and the people. The people an- 
 swered, 'Misereatur;' then made a simi- 
 lar confession to the priest. He replied, 
 ' Misereatur vestri omnipotens Deus : et 
 
 dimittat vobis omnia peccata vestra : 
 liberet vos ab omni malo ; conservet et 
 confirmet in bono: et ad vitam perducat 
 aeternam. Amen. Absolutionem et re- 
 missionem omnium peccatorum vestro- 
 rum, spatium verse pcenitentise, emenda- 
 tionem vitae, gratiam et consolationem 
 Sancti Spiritus tribuat vobis omnipotens 
 et misericors Dominus. Amen.' 
 
 Before the concluding Litany of the 
 Greek Nocturns occurs the following 
 prayer by the priest ; ' Release, remit, 
 forgive, 0 God, our offences, voluntary 
 and involuntary, in deed or word, of 
 wilfulness or ignorance, by night or Ly 
 day, sins of thought and purpose ; for- 
 give them all of thy goodness and loving- 
 kindness.' 
 
 In the Services of a monastery, before 
 the concluding Litany at the late even- 
 ing service, the priest speaks to the choir 
 on his right and on his left, ' O, holy 
 Fathers, forgive me, a sinner.' They 
 reply, 'May God forgive thee, O holy 
 Father.' Then an interchange of ask- 
 ing and receiving pardon takes place 
 among the choristers. At the end of the 
 Litany the priest pronounces pardon to 
 the monks ; and the service concludes 
 with a continuation of the Litany, said 
 privately. 
 
 In 1552 the Confession is directed to 
 be said of the whole congregation, after 
 the minister, kneeling. The Absolution 
 is to be pronounced by the minister alone. 
 In 1604 the phrase 'Remission of Sins,' 
 explanatory of absolution, was intro- 
 duced. 
 
 In the Scotch Prayer-book, 1637, this 
 General Confession is to be ' said by all 
 that are present after or with the deacon 
 or presbyter, all humbly kneeling.' The 
 Absolution, or Remission of Sins, is to 'be 
 pronounced by the presbyter alone, he 
 standing up and turning himself to the 
 people, but they still remaining humbly 
 upon their knees.' 
 
 Hence our present Rubric appears to 
 have a twofold object: 1st, to make a 
 distinction between the Confession and 
 the Absolution ; 2ndly, to withhold the 
 pronunciation of the Absolution from 
 deacons. 
 
 Basil thus describes the commence- 
 ment of worship in his day, a.d. 370: 
 ' Very early in the morning, even while 
 it is still night, our people resort to the 
 house of prayer, where they confess unto 
 God their sins with groans and sorrow 
 and tears of anguish ; and, lastly, rise 
 from their prayers and betake themselves 
 to psalmody. ' 
 
 (59; 
 
THE ORDER FOR 
 
 MORNING PRAYER, 
 
 DAILY THROUGHOUT THE YEAR. 
 
 I At the beginning of Morning Prayer the Minister shall read with a loud voire tome one or more 
 of these sentences of the Scriptures that follow. A nd then he sliall say that which is written after 
 the said Sentences. 
 
 WHEN the wicked man turneth away 
 from his wickedness that he hath 
 committed, and doeth that which is law- 
 ful and right, he shall save his soul alive. 
 Ezek. xviii. 27. 
 
 I acknowledge my transgressions, and 
 my sin is ever before me. Psalm li. 3. 
 
 Hide thy face from my sins, and blot 
 out all mine iniquities. Psalm li. 9. 
 
 The sacrifices of God are a broken 
 spirit : a broken and a contrite- heart, O saying after me ; 
 
 ^n t d 0 VO^ t C t rt e S'no? 8 ?o^r L ^. * ^ general Confession to be said of thewhole 
 mentsf and turn unto the LWd /our Congregation after the Minister, all Kneeling. 
 God: for he is gracious and merciful.) A LMIGHTY and most merciful Father; 
 slow to anger, and of great kindness, and i A We have erred, and strayed from thy 
 
 gether to render thanks for the great 
 benefits that we have received at his 
 hands, to set forth his most worthy praise, 
 to hear his most holy Word, ana to ask 
 those things which are requisite and ne- 
 cessary, as well for the body as the soul. 
 Wherefore I pray and beseech you, as 
 many as are here present, to accompany 
 me with a pure heart, and humble voice, 
 unto the throne of the heavenly grace, 
 
 repenteth him of the evil. Joel ii. 13. 
 
 To the Lord our God belong mercies 
 and forgivenesses, though we have rebelled 
 against him : neither have we obeyed the 
 voice of the Lord our God, to walk in his 
 laws which he set before us. Daniel 
 ix. 9, 10. 
 
 0 Lord, correct me, but with judge- 
 ment ; not in thine anger, lest thou bring 
 me to nothing. Jer. x. 24. Psalm vi. 1. 
 
 Repent ye ; for the Kingdom of heaven 
 is at hand". St. Matth. iii. 2. 
 
 1 will arise, and go to my father, and 
 will say unto him, father, 1 have sinned 
 against heaven, and before thee, and am 
 no more worthy to be called thy son. St. 
 Luke xv. 18, 19. 
 
 Enter not into judgement with thy ser- 
 vant, O Lord ; for in thy sight shall no 
 man living be justified. Psalm cxliii. 2. 
 
 If we say that we have no sin, we deceive 
 ourselves," and the truth is not in us : but. 
 if we confess our sins, he is faithful and 
 just to forgive us our sins, and to cleanse 
 us from all unrighteousness. 1 St. John 
 i. 8, 9. 
 
 EARLY beloved brethren, the Scrip- 
 YJ ture moveth us in sundry places to 
 acknowledge and confess our manifold 
 sins and wickedness ; and that we should 
 not dissemble nor cloke them before the 
 face of Almighty God our heavenly Fa- 
 ther ; but confess them with an humble, 
 lowly, penitent, and obedient heart ; to 
 the end that we may obtain forgiveness of 
 the same, by his infinite goodness and 
 mercy. And although we ought at all 
 times humbly to acknowledge our sins 
 before God ; yet ought we most chiefly so 
 to do, when "we assemble and meet to- 
 
 ways like lost sheep. We have followed 
 too much the devices and desires of our 
 own hearts. We have offended against 
 thy holy laws. We have left undone those 
 things which we ought to have done; And 
 we have done those things which we ought 
 not to have done; And there is no health 
 in us. But thou, O Lord, have mercy 
 upon us, miserable offenders. Spare thou 
 them, O God, which confess their faults. 
 Restore thou them that are penitent; Ac- 
 cording to thy promises declared unto 
 mankind, in Christ Jesu our Lord. And 
 grant, O most merciful Father, for his 
 sake; That we may hereafter live a godlv, 
 righteous, and sober life, To the glory of 
 thy holy Name. Amen. 
 
 1 The A bsolution, or Remission of sins, to be pro- 
 nounced by the Priest alone, standing; the 
 people still kneeling. 
 
 ALMIGHTY God, the Father of our 
 xl Lord Jesus Christ, who desireth not 
 the death of a sinner, but rather that he 
 mav turn from his wickedness, and live ; 
 and hath given power, and commandment, 
 to his Ministers, to declare and pronounce 
 to his people, being penitent, the Abso- 
 lution and Remission of their sins: He 
 pardoneth and absolveth all them that 
 truly repent, and unfeignedly believe his 
 holy Gospel. Wherefore let us beseech 
 him to grant us true repentance, and his 
 Holy Spirit, that those things may please 
 him, which we do at this present ; and 
 that the rest of our life hereafter may be 
 pure, and holy; so that at the last we may 
 come to his eternal joy ; through Jesus 
 Christ our Lord. 
 
 1 The people shaU answer here, and at the end 
 of all other Prayers, Amen. 
 
^[ In the earliest forms of Christian If Psalmody formed an important part 
 worship the Lord's Prayer, as being the of the Jewish temple worship; the sing- 
 Prayer of the Faithful, was not used un- ing was alternate or by way of response, 
 til after the dismissal of Catechumens. The Christians naturally adopted this 
 It first appears at the beginning of the element: with them too the recitation 
 Hours in the Cistercian Consuetudinary, was antiphonal or responsory. The ap- 
 33th century. It was considered prelimi- pointment of the Psalter was extremely 
 nary to the service, and was repeated in various. In Egypt the number of 
 an undertone by the Priest alone, who Psalms recited was, after much diversity, 
 raised his voice at the clause, 'Ne nos in- fixed to 12. In Spain three Psalms were 
 ducas, &c.,' to which the people responded sung in the nocturnal office. In our 
 'Sed libera nos a malo.' mediaeval services 12 Psalms were sung 
 In 1549 the Priest alone said the Lord's at Nocturns. The Psalms were fixed for 
 Prayer at the beginning of Morning and each service through the week. Special 
 Evening Service, and of the Communion Psalms were appointed for special oc- 
 Service ; in other parts the people answer- casions. The monthly course, which we 
 ed with the last clause ; in 1552 the people observe, is peculiar to ourselves; it was 
 said the whole with him in place of this re- adopted in 1549 ; the rubric is of the same 
 sponse except at the commencementof the date. The iteration of the first, last or 
 several services: in 1662 the people were di- other characteristic verse of the Psalms, 
 reeled always to repeat it with the minister, under the title antiphon, was discontinued. 
 
 This joint repetition is the custom with ^[ The Council of Laodicea, c. 360, pre- 
 
 the Greeks, who also use the Doxology; scribed that Psalms and Lessons should 
 
 this was added here in 1662. be alternate. The same Council also re- 
 
 The Lord's Prayer, as here given, is quired that Scripture alone should be 
 
 taken from the rendering in the King's read. The earliest trace of the observ- 
 
 Book, 1543. The petition, 'Lead us not, ance of these directions is in the ritual 
 
 &c.,' was there, ' Let us not be led, &c.' of the church of Lyons derived from 
 
 The latter form is the more correct ; it Ephesus, where we find, a. d. 499, Psalms, 
 
 had already been used in the Bishops' then a Lesson from Moses, then Psalms 
 
 Book, 1537. The Lord's Prayer at the again, then a Lesson from the Prophets, 
 
 commencement of the Primer of 1545 then Psalms once more, then a Gospel, 
 
 agrees with the form in the King's Book, and later in the Service an Epistle. 
 
 ^[ These Versicles and the Doxology The appointment of Scripture Lessons 
 
 have been used from the 6th century at does not seem, however, to have been 
 
 least as a commencement of Nocturns in general in the East; they do not appear in 
 
 the West. They are taken from Pss. li. the Oriental Morning Service. Canticles, 
 
 15 and lxx. 1. Ps. li. 15 occurs in the early succeeded by Odes, three or nine, divided 
 
 part of the Greek Morning Office. 'OGod, into three groups, supply a correspond- 
 
 make speed, &c.' and the answer occur at ence with the Lection system of the 
 
 the commencement of all the Hours. West. Festivals were classed as Feasts 
 
 The use of the Doxology is also com- of three or nine Lections. From the Odes 
 
 mon at the commencement of the Greek of the East the short Lections of the 
 
 offices. Our Service follows the Sarum West were, according to Freeman, de- 
 
 Brev. here, and in the next versicle. The rived. The Lections were followed by 
 
 Response to this versicle was added in responses: the Te Deum was the ordi- 
 
 1662 ; it had been appointed in the Scotch nary response to the 9th Lection, or to 
 
 Prayer-book, 1637. In 1549, ' Praise ye the 3rd, if there were only three, on Fes- 
 
 the Lord' was followed by 'Hallelujah' tivals. The Lections appointed in the 
 
 from Easter to Trinity Sunday. Breviaries were extremely short, and were 
 
 If The 95th Psalm has been used from moreover broken into fragments by anti- 
 
 the very earliest period at the com- phons and responsories. A prayer for 
 
 mencement of daily service. Thus Atha- forgiveness, a request from the people 
 
 nasius writes of the Constantinopolitan to the priest to bless, and a consequent 
 
 office, " Before the beginning of their blessing, usually preceded the Lection. 
 
 Prayers, the Christians invite and exhort A fixed capitulum, or short chapter, fol- 
 
 one another in the words of this (95th) lowed the fixed Psalms of Lauds. 
 
 Psalm." In the West the whole Psalm In 1549 and till 1662 the direction for 
 
 has usually been repeated, in the East the Lessons was, ' Then shall be read two 
 
 an Invitatory to public worship based on lessons distinctly with a loud voice, that 
 
 the 1st, 3rd, and 6th verses of it. Before^ the people may hear, &c. And, to the 
 
 1549 short Invitatories, texts or versicles end the people may the better hear, in 
 
 inciting to praise, were commonly insert- such places where they do sing, there 
 
 ed between the various verses; in 1549 shall the lessons be sung in a plain tune, 
 
 the Psalm was directed to be said or after the manner of distinct reading; and 
 
 sung without any Invitatory. likewise the Epistle and Gospel.' 
 
 (61) 
 
OKNING PRAYER. 
 
 IT Then the Minister shall kneel, and say the 
 Lord's Prayer with an audible voice ; the peo- 
 ple also kneeling, and repeating it with him, 
 both here, and ivheresoever else it is used in 
 Divine Service. 
 
 OUR Father, which art in heaven, 
 Hallowed be thy Name. Thy king- 
 dom come. Thy will be done in earth, As 
 it is in heaven. * Give us this day our daily 
 bread. And forgive us our trespasses, As 
 we forgive them that trespass against us. 
 And lead us not into temptation ; But 
 deliver us from evil: For thine is the 
 kingdom, The power, and the glory, For 
 ever and evei. Amen. 
 
 f Then likewise he shall say, 
 O Lord, open thou our lips. 
 Answer. And our mouth shall shew 
 forth thy praise. 
 Priest. O God, make speed to save us. 
 Ansiver. O Lord, make haste to help us. 
 
 H Here all standing up, the Priest shall say- 
 Glory be to the Father, and to the Son : 
 
 and to" the Holy Ghost; 
 Answer. As it was in the beginning, is 
 
 now, and ever shall be : world without 
 
 end. Amen. 
 Priest. Praise ye the Lord. 
 Answer. The Lord's Name be praised. 
 
 11 Then shall be said or sung this Psalm follow- 
 ing : except on Easter Day, upon which 
 another Anthem is appointed: and on the 
 Nineteenth Day of every Month it is not to be 
 read here, but in the ordinary course of the 
 Psalms. 
 
 Venite, exultetmts Domino. Psalm xcv. 
 
 OCOME, let us sing unto the Lord : let 
 us heartily rejoice in the strength of 
 our salvation. 
 
 Let us come before his presence with 
 thanksgiving : and shew ourselves glad in 
 him with Psalms. 
 
 For the Lord is a great God : and a 
 great King above all gods. 
 
 In his hand are all the corners of the 
 earth : and the strength of the hills is 
 his also. 
 
 The sea is his, and he made it : and 
 his hands prepared the dry land. 
 
 O come, let us worship, "and fall down : 
 and kneel before the Lord our Maker. 
 
 For he is the Lord our God : and we 
 are the people of his pasture, and the 
 sheep of his hand. 
 
 To day if ye will hear his voice, harden 
 not your hearts : as in the provocation, 
 and as in the day of temptation in the 
 wilderness ; 
 
 When your fathers tempted me : 
 proved me, and saw my works. 
 
 Forty years long was I grieved with 
 this generation, and said : It is a people 
 that do err in their hearts, for they 
 have not known my ways. 
 
 Unto whom I sware "in mv wrath : that 
 they should not enter into mv rest. 
 
 Glory be to the Father, "and to the 
 Son : and to the Holy Ghost ; 
 
 As it was in the beginning, is now, 
 and ever shall be : world without end. 
 Amen. 
 
 % Tlien shall follow the Psalms in order as they 
 are appointed. And at the end of every 
 Psahn throughout the Year, and likewise at 
 the end o/Bi'iit'dioite, Benedictus, M.-igiiificat, 
 and Num.- dLuiittis, shall be repeated, 
 
 Glory be to the Father, and to the 
 Son : and to the Holy Ghost ; 
 
 Answer. As it was" in the beginning, is 
 now, and ever shall be : world without 
 end. Amen. 
 
 f Then shall be read distinctly with an audible 
 voice the First Lesson, taken out of the Old 
 Testament, as is appointed in the Calendar, 
 except there be proper Lessons assigned for 
 that day: lie that readeth so standing and 
 turning himself, as he may best be heard of 
 all such as are present. And after that, shall 
 be said or sung, in English, the Hymn 
 called Te Deuin Laudainus, daily throughout 
 the Tear. 
 
 U Note, That before, every Lesson the Minister 
 shall say, Here befrinueth such a Chapter, 
 or Verse of such a Chapter, of such a Book : 
 And after every Lesson, Here endeth the 
 First, or the Second Lesson. 
 
 Te Deum Laudamus. 
 TE praise thee, O God : we acknow- 
 ledge thee to be the Lord. 
 All the earth doth worship thee : the 
 Father everlasting. 
 
 To thee all Angels cry aloud : the 
 Heavens, and all the Powers therein. 
 
 To thee Cherubm, and Seraphin : con- 
 tinually do cry, 
 
 Holy, Holy, Holy : Lord God of Sa- 
 baoth ; 
 
 Heaven and earth are full of the 
 Majesty : of thy Glory. 
 
 The glorious company of the Apostles : 
 praise thee. 
 
 The goodly fellowship of the Prophets : 
 praise thee. 
 
 The noble army of Martyrs : praise 
 thee. 
 
 The holy Church throughout all the 
 world : doth acknowledge thee ; 
 
 The Father : of an infinite Majesty ; 
 
 Thine honourable, true : and only Son ; 
 
 Also the Holv Ghost : the Comforter 
 
 Thou art the King of Glory : O Christ. 
 
 Thou art the everlasting" Son : of the 
 Father. 
 
 When thou tookest upon thee to de- 
 liver man : thou didst not abhor the 
 Virgin's womb. 
 
 When thou hadst overcome the sharp- 
 ness of death ; thou didst open the 
 Kingdom of Heaven to all believers. 
 
 Thou sittest at the right hand of God : 
 in the Glory of the Father. 
 
 We believe that thou shalt come : to 
 be our Judge. 
 
 We therefore pray thee, help thy ser- 
 vants : whom thou hast redeemed with 
 thy precious blood. 
 
 Make them to be numbered with thy 
 Saints : in glory everlasting. 
 
 O Lord, save thy people : and bless 
 thine heritage. 
 
 Govern them : and lift them up for ever. 
 
 Day by day : we magnify thee ; 
 
 And we worship thy Name : ever world 
 without end. 
 
The appointment of our First and 
 
 Second Lesson bears so close a resem- 
 blance to the First Lesson from the Law 
 and the Second from the Prophets in the 
 Synagogue Service, that we cannot avoid 
 supposing the idea of our system derived 
 from the Jews. See p. 69. 
 
 *|f The Psalm, 'Te Deum,' as it was 
 called in the old English Offices, received 
 the name, ' the Song of Ambrose and Au- 
 gustine,' from the tradition that it was 
 composed and sung by the two alternately 
 at the baptism of Augustine by Ambrose. 
 The actual author is uncertain. It has 
 been ascribed to Ambrose and Augustine, 
 to Ambrose alone, to Hilary of Poitiers, 
 c. 350. The first extant allusion to its 
 existence is found in the Rule of Caesa- 
 rius, Bishop of Aries, who lived in the 5th 
 century, and in that of his successor Au- 
 relian. In the opinion of Palmer it is a. 
 composition of the Gallican Church, per- 
 haps by a monk of Lerins, or possibly 
 by Hilary of Aries, A.D. 440. In the 
 Rule of Caesarius it is ordered to be 
 sung every Sunday at Matins. 
 
 In the Sarum Breviary it was appoint- 
 ed ordinarily at Matins on Sundays and 
 Festivals, except in Advent and from 
 Septuagesima to Easter, and also in the 
 week of Pentecost. 
 
 In 1549 it was to be used throughout 
 the year, except in Lent, when ' Benedi- 
 cite' was substituted. In 1552 this ex- 
 ception was removed, and 'Te Deum,' or 
 ' Benedicite,' might be used, at the discre- 
 tion of the minister, throughout the year. 
 
 % The Canticle, ' Benedicite,' is taken 
 from the Greek addition to the 3rd chap- 
 ter of Daniel, vers. 34 — 67. It was for- 
 merly sung on Sundays and Festivals at 
 Lauds, with the Psalms, at the commence- 
 ment of the Office. At this point the 
 parallelism with the old office of Lauds 
 commences. In the Scotch Prayer-book 
 the 23rd Psalm is substituted for ' Bene- 
 dicite.' 
 
 According to the rule of the Egyptian 
 Church in the 5th century, two Lessons, 
 one from the Old, the other from the 
 New Testament, were read in their noc- 
 turnal or matutinal assembly : on Sun- 
 days both Lessons were taken from the 
 New Testament. 
 
 *f ' Benedictus' has followed the Les- 
 son at Lauds at least since A. d. 820, 
 when it is mentioned by Amalarius. In 
 1549 ' Benedictus' alone was appointed. 
 In 1552 the alternative of 'Jubilate' was 
 given, to avoid the repetition which might 
 be caused by the occurrence of 'Bene- 
 dictus' in the Lesson or Gospel of the 
 day. In the Greek Morning Office ' Mag- 
 nificat' and ' Benedictus' constitute the 9th 
 Ode. 'Jubilate' was formerly one of the 
 Psalms used at Lauds on Sundays and 
 Festivals, but preceded the Lesson. 
 
 In the Ambrosian Lauds ' Benedictus' 
 was said at the commencement, immedi- 
 ately after the introductory versicles. 
 
 If It was customary for the Priest, in 
 commencing the Prayers of Prime and 
 Compline, to recite the Apostles' Creed 
 inaudibly until he came to the clause 
 'Carnis resurrectionem,' which he pro- 
 nounced aloud. The choir responded, 
 ' Et vitam aeternam.' The Creed pub- 
 licly recited in the Matin offices was the 
 Athanasian. This was sung in the Eng- 
 lish Office daily at Prime ; in the Roman 
 Office it was used on Sundays only. 
 See the Athanasian Creed (p. 73). The 
 Apostles' Creed is first found in Ruffinus 
 of Aquileia, A.D. 399. The tradition that 
 it wascomposed by the Apostles cannot 
 be maintained. Its author is uncertain; 
 but it is probably of very primitive date. 
 It was the Creed of the Roman and other 
 Italian Churches. It has followed the 
 Lord's Prayer among the Prayers of Prime, 
 at least since a.d. 820. 
 
 If The Jews were wont to turn their 
 faces in the direction of Jerusalem, look- 
 ing towards the mercy seat in the temple. 
 Cf. 2 Chron. vi. 39. Hence Christians 
 received the custom of adopting one 
 particular aspect in prayer. Several rea- 
 sons have been alleged for the choice of 
 the East. 
 
 1. A comparison was instituted be- 
 tween the rising of the material sun and 
 Christ the Sun of Righteousness. It is 
 striking to observe the number of times 
 in which light is used as the figure to 
 express the Gospel revelation. 
 
 2. The East was the place of Paradise, 
 whence Adam and Eve fell, and where- 
 unto we hope to be restored in Christ. 
 
 3. The East, as the source of light, is 
 the more honourable part of creation. 
 
 4. Christ appeared in the East, thence 
 ascended to heaven, and thence will ap- 
 pear again at the last day. 
 
 We may probably assign the continu- 
 ance of a custom, already found in exist- 
 ence among the Jews, to a combination 
 of the 1st and 4th reasons. In Baptism 
 the Catechumen turned his face towards 
 the West, as he renounced the devil and 
 his works; towards the East, as he made 
 his profession of faith. 
 
 •If In 1549 the Salutation of Minister 
 and People occurred, as in the Old Service 
 Books, at the end of the Versicles and 
 before the Collects; to it was subjoined 
 ' Let us pray.' Ini552thepresentposition 
 was adopted. The Greek form of saluta- 
 tion, primitive, if not apostolic, was, ' Peace 
 be to all.' Ans. 'And with thy spirit.' 
 
 1st. It was used by the Bishop on 
 entering the church. So writes Chry- 
 sostom, who calls the practice apostolical. 
 
 2ndly. The Reader began the Lessons 
 with it. By the 3rd Council of Carthage 
 3) 
 
M 0 B N ING V B AYE B. 
 
 Vouchsafe, O Lord : to keep us this 
 dav without sin. 
 
 0 Lord, have mercy upon us : have 
 rnercv upon us. 
 
 O Lord, let thy mercy lighten upon us : 
 as our tnist is hi thee. 
 
 O Lord, in thee have I trusted : let me 
 never be confounded. 
 
 5 Or this Canticle. 
 Benedicite, omnia Opera, 
 
 OALL ye Works of the Lord, bless ye 
 the Lord : praise him, and magnify 
 him for ever. 
 
 O ye Angels of the Lord, bless ye the | 
 Lord : praise him, and magnify him for 
 ever. 
 
 O ye Heavens, bless ye the Lord : praise 
 him," and magnifv him for ever. 
 
 O ye Waters that be above the Firma- 
 ment, bless ve the Lord : praise him, 
 and magnifv him for ever. 
 
 O all ve towers of the Lord, bless ye 
 the Lord : praise him, and magnify him 
 for ever. 
 
 O ye Sun, and Moon, bless ye the Lord: 
 praise him, and maenify him for ever. 
 
 O ye Stars of Heaven," bless ye the Lord: 
 praise him, and magnify him for ever. 
 
 O ye Showers, and Dew, bless ye the 
 Lord : praise him, and magnify him for 
 ever. 
 
 O ye Winds of God, bless ye the Lord : 
 praise him, and magnify him for ever. 
 
 O ye Fire and Heat, bless ye the Lord : 
 praise him, and magnify hini for ever. 
 
 O ye Winter and Summer, bless ye the 
 Lord" : praise him, and magnify him for 
 ever. 
 
 O ye Dews, and Frosts, bless ye the 
 Lord": praise him, and magnify him for 
 ever. 
 
 O ye Frost and Cold, bless ye the Lord : 
 praise him, and magnifv him" for ever. 
 
 O ye Ice and Snow, bless ye the Lord : 
 praise him, and magnify him for ever. 
 
 O ye Nights, and Days, bless ye the 
 Lord : praise him, and magnify him for 
 
 3 ye Light and Darkness, bless ye the 
 •rd : praise him, and magnify him for 
 
 O all ye Beasts, and Cattle, ble^-s ye the 
 Lord : "praise him and magnify him for 
 ever. 
 
 O ye Children of Men, bless ye the 
 Lord : praise him, and magnify him for 
 ever. 
 
 O let Israel bless the Lord : praise him, 
 and magnify him for ever. 
 
 O ye Priests of the Lord, bless ye the 
 Lord : praise him, and magnify h'im for 
 ever. 
 
 O ye Servants of the Lord, bless ye the 
 Lord" : praise him, and magnify him for 
 ever. 
 
 O ye Spirits and Souls of the Righteous, 
 bless ye the Lord : praise him, and mag- 
 nify h'im for ever. 
 
 O yc holy and humble Men of heart, 
 bless ye the" Lord : praise him, and mag- 
 nify him for ever. 
 
 6 Ananias, Azarias, and Misael, bless 
 ye the Lord : praise him, and magnify him 
 for ever 
 
 Glory be to the Father, and to the Son : 
 and to the Holy Ghost ; 
 
 As it was in the beginning, is now, and 
 ever shall be : world without end. Amen. 
 
 t Then shall be read in like HMMMter the Second 
 Lesson, taken out of the .\eir Testament. And 
 of 'rr that, the Hymn f/Jloirin-j; excej>t when 
 that ihall happen to be read in the Chapter 
 for the Day, or for the Gospel on St. John 
 Baptist's Day. 
 
 Benedictus. St. Luke i. 68. 
 
 BLESSED be the Lord God of Israel : 
 for he hath visited, and redeemed his 
 people ; 
 
 And hath raised up a mighty salvation 
 for us : in the house of his servant David .- 
 
 As he spake by the rnouth of his holy 
 Prophets : which have been since the 
 world began ; 
 
 That we should be saved from our ene- 
 mies : and from the hands of all that hate 
 
 To perform the mercy promised to our 
 forefathers : and to remember his holy 
 Covenant ; 
 
 To perform the oath which he sware to 
 our forefather Abraham : that he would 
 O ye Lightnings, and Clouds, bless ye I give us ; 
 the Lord : praise him, and magnify him j That we being delivered out of the hand 
 for ever. of our enemies : might serve him without 
 
 O let the Earth bless the Lord : yea. let fear ; 
 it praise him, and magnify him for ever. I In holiness and righteousness before 
 
 O ve Mountains, and Hills, bless ye the him : al! the days of our life. 
 Lord : praise him, and magnify hiin for 1 And thou. Child, shalt be called the 
 ever. ! Prophet of the Highest : for thou shalt go 
 
 O all ye Green Things upon the Earth, ' before the face of the Lord to prepare his 
 bless ye the Lord : praise him, and mag- , wavs ; 
 
 uify him for ever. i To give knowledge of salvation unto his 
 
 O ye Wells, bless ye the Lord : praise i people : for the remission of their sins, 
 | him, and magnify him for ever. | Through the tender mercy of our God : 
 
 : O ye Seas, and Floods, bless ye the whereby the day-spring from on high hath 
 
 Lord : praise him, and magnify him for 1 visited "us ; 
 
 .ever. I To give light to them that sit in dark- 
 
 O ye Whales, and all that move in the | ness, and in the shadow of deatn : and to 
 I Waters, bless ye the Lord : praise him, , guide our feet into the v,ay of peace. 
 
 1 Glorv be to the Father, and to the Son : 
 
 d magnify him for ever. 
 
 O all ye f\)w1s of the Air, bless ye the I and to"the Holy Ghost ; 
 jord : praise him, and magnify him for i As it was in the beginning, is now, and 
 ver. | ever shall be : world without end. Amen. 
 
a.t>. 397, Readers were debarred from 
 using this form, which was reserved for 
 deacons and those above deacons. 
 
 3rdly. It frequently introduced and 
 closea the sermon. 
 
 4thly. It was used at the consecration 
 of the Eucharist. 
 
 Lastly, the congregation were dis- 
 missed with it. The people always 
 gave their response to the salutation. 
 ' The Lord be with you,' corresponds in 
 substance to this primitive form. The 
 Bishop in blessing the Eucharist used the 
 words, ' The peace of God be with you.' 
 Our form is exactly that in which Boaz 
 greets his reapers, Ruth ii. 4. They 
 answer, 'The Lord bless thee.' Benedict, 
 A. d. 530, as well as Amalarius, a.d. 820. 
 speak of the Lord's Prayer, and the 
 Lesser Litany, ' Lord, have mercy upon 
 us; Christ, have mercy upon us; Lord, 
 have mercy upon us,' as occurring in this 
 place. 
 
 The Lesser Litany is a Christian ver- 
 sion of the Synagogue Prayer taken from 
 Ps. li. 1. It dates from the earliest period. 
 The Greek form ' Kyrie — Christe — Kyrie 
 eleeson,' each thrice, was retained in the 
 Breviaries. The Invocation is repeated 
 to an unmeaning, if not a profane, num- 
 ber of times, in the Greek Services. 
 
 In 1549 the Lesser Litany preceded 
 the Creed, which the Minister was direct- 
 ed to say with the Lord's Prayer in 
 English in a loud voice. In the Latin 
 Service it was said in a subdued voice 
 till the words ' Et ne . . . tentationem.' In 
 1549 the People responded with the last 
 clause of the Lord's Prayer, ' But deliver, 
 &C* In 1552 the Lesser Litany was 
 placed after the Creed. The exception 
 of the days on which the Creed of St 
 Athanasius is appointed to be read was 
 first stated here in 1662 ; it had previously 
 been made in the rubric preceding that 
 Creed. In the Greek Church the Nicene 
 Creed is appointed at Noclurns. 
 
 IT The Versicles with their Responses 
 are found in the old offices for Prime, 
 whence Amalarius, a.d. 820, cites them. 
 They do not occur continuously in these 
 offices. Mr Freeman remarks that the 
 first five of these versicles and their 
 responses correspond with the topics of 
 versicles after the Bidding Prayer, the 
 67th Psalm, and the Lord s Prayer pre- 
 scribed in the Sarum Use on Sundays 
 and Festivals, and that the 6th in our 
 series, which is substituted for the 6th 
 and last in the Sarum series, may be re- 
 garded as taking the place of the Sarum 
 Collect succeeding the Versicles, ' O God, 
 who through the power of thy Holy 
 Spirit,' &c. The response, ' Because there 
 is none other,' &c. against which some 
 objection has been raised, as if it were 
 
 novel, is found in the foreign Breviaries 
 in the Salisbury Primer, and in the Pri 
 mer of Henry VIII. 
 
 H The custom of summing up the pray 
 ers of the people by the Minister, is men 
 t oned by Cassian, a.d. 420. From th< 
 phrase used ' Colligere orationem,' a; 
 distinguished from the responsive servic; 
 preceding, the term Collect is probablj 
 derived. Such prayers were called Me 
 morise, De Pace, Gratia, &c. or Missae 
 because used in dismissing the people. 
 
 Leo, the friend of Cassian, a.d. 420 
 Gelasius, 494, and Gregory, 590, devotee 
 much attention to the composition 0 
 Collects. It was probably from them tha 
 this form of prayer obtained its genera 
 popularity. From the Sacramentaries 0 
 Gelasius and Gregory very many of 0111 
 present Collects are derived. 
 
 If The Collect of the day, with a Mc 
 moria de Pace resembling ours, occurrec 
 formerly at the end of Lauds, the Col 
 lect for Grace at the end of Prime. 
 
 The second of the Collects now placet 
 at the end of the Communion Servia 
 was also used at Prime. 
 
 H The Collect for Peace comes fhrougr 
 the Sarum Breviary from the Sacramen 
 tary of Gelasius. It runs thus: 'Deu? 
 auctor pacis et amator, quern nosse vi 
 vere; cui servire regnare est; protege 
 ab omnibus impugnationibus supplice; 
 tuos ; ut, qui in defensione tua confidi 
 mus, nullius hostilitatis arma timeamus. 
 Per,' &c. It was not one of the Prime 
 Collects. 
 
 H The Collect for Grace was one of the 
 Prime Collects in the Sarum Breviary 
 it is derived from the Sacramentaries ot 
 Gelasius and Gregory. It runs thus 
 ' Domine Sancte Pater Omnipotens, ae 
 terne Deus, qui nos ad principium hujib 
 diti pervenire fecisti ; tua nos hodie salv,i 
 virtute; et concede ut in hac die ac 
 nullum declinemus peccatum ; nec ulluir 
 incurramus periculum ; sed semper aci 
 tuam justitiam faciendam omnis nostra 
 actio tuo moderamine dirigatur. Per,' &c 
 
 H Until 1662 the order for Morning 
 Prayer ended with the third Collect. 
 The five Prayers following are strictly 
 Collects. These five concluding Collect.' 
 and the Benediction were first printec 
 here in 1662. In the Scotch Prayer-book. 
 1637, there was this Rubric, 'After thi.> 
 Collect ended followeth the Litany; anc 
 if the Litany be not appointed to be sait 
 or sung that morning, then shall next be 
 said the Prayer for the King"s Majesty, 
 with the rest of the Prayers following ai 
 the end of the Litany, and the Benedic- 
 tion.' The Prayer for the King firsl 
 appears in a Book of Prayers printed b> 
 the King's printer in 1547. In the Primei 
 of EJ.'.-~d VI. 1553, it appears as the 
 
 :) 
 
MORNING PRAYER. 
 
 S Or this Psalm. 
 Julnlate Deo. Psalm c. 
 
 OBE joyful in the Lord, all ye lands : 
 serve "the Lord with gladness, and 
 come before his presence with a song. 
 
 Be ye sure that the Lord he is God : it 
 is he that hath made us, and not we our- 
 selves ; we are his people, and the sheep 
 of his pasture. 
 
 0 go your way into his gates with thanks- 
 giving, 'and into his courts with praise : be 
 thankful unto him, and speak good of his 
 Name. 
 
 For the Lord is gracious, his mercy is 
 everlasting : and his truth endureth from 
 generation to generation. 
 
 Glorv be to the Father, and to the Son : 
 and to'the Holy Ghost ; 
 
 As it was in the beginning, is now, and 
 ever shall be : world without end. Amen. 
 
 t Then shaft be sung or said the Apostles' Creed 
 by Vie MinUter and the people, standing: ex- 
 cept only such days as the Creed of St. Atlia- 
 nasius is appointed to be read. 
 
 I BELT EVE in God the Father Almighty, 
 Maker of heaven and earth : 
 And in Jesus Christ his only Son our 
 Lord, Who was conceived by " the Holy 
 Ghost, Born of the Virgin Mary, Suffered 
 under Pontius Pilate, Was crucified, dead, 
 and buried, He descended into hell ; The 
 third dav he rose again from the dead, He 
 ascended into heaven, And sitteth on the 
 right hand of God the Father Almighty ; 
 From thence he shall come to judge the 
 quick and the dead. 
 
 1 believe in the Holy Ghost ; The holy 
 Citholick Church ; The Communion of 
 Saints ; The Forgiveness of sins ; The 
 Resurrection of the body, And the life 
 everlasting. Amen. 
 
 T And after that, these Prayers foUoxcing, all 
 devou'ln kneeling ; the Minister first pronounc- 
 ing with a loud voice, 
 
 The Lord be with you. 
 Answtr. And with thy spirit. 
 Minister. Let iis pray. 
 Lord, have mercy upon us. 
 
 Ckrist, liave mercy upon us. 
 Lord, have mercy upon us. 
 
 ? Then the Minuter, Clerks, and people, shall 
 say the Lord's Prayer with a loud voice. 
 
 OUR Father, which art in heaven, 
 Hallowed be thy Name. Thv king- 
 dom come. Thy will be done in earth, As 
 it is in heaven. Give us this day our 
 daily bread. And forgive us our trespasses, 
 t As we forgive them that trespass aerainst 
 us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 
 1 Then the Priest standing up thattsay, 
 ' O Lord, shew thy mercy upon us ; 
 
 Answer. And grant us thv salvation. 
 ■ Priest. O Lord, save the Queen. 
 
 Answer. And mercifully hear us when 
 i!we call upon thee. 
 
 I Priest. Endue thv Ministers with right- 
 eousness. 
 
 k Answer. And make thy chosen people 
 joyful. 
 
 Priest. O Lord, save thy people. 
 
 Answer. And bless thine inheritance. 
 
 Priest. Give peace in our time, O Lord. 
 
 Answer. Because there is none other 
 that nghteth for us, but only thou, O 
 God. 
 
 Priest. O God, make clean our hearts 
 within us. 
 
 Ansiver. And take not thy Holy Spirit 
 from us. 
 
 f Then shall follow three Collects ; the first of 
 the Day, which shall be tlie same that is ap- 
 pointed at the Communion ; the second for 
 Peace; the third for Grace to lire well. And 
 the two last Collects shall never alter, but daily 
 be said at Morning Prayer throughout all 
 the year, as followeth ; all kneeling. 
 
 Tlie second Ccllect, for Peace. 
 
 OGOD, who art the author of peace 
 and lover of concord, in knowledge of 
 whom standeth our eternal life, whose 
 service is perfect freedom ; Defend us thy 
 humble servants in all assaults of our 
 enemies ; that we, surely trusting in thy 
 defence, may not fear the power of any 
 adversaries ;" through the might of Jesus 
 Christ our Lord. Amen. 
 
 The third Collect, for Grace. 
 
 OLORD, our heavenly Father, Almighty 
 and everlasting God, who hast safely 
 brought us to the beginning of this day ; 
 Defend us in the same with thy mighty 
 power ; and grant that this day we fall 
 into no sin, neither run into any kind of 
 danger ; but that all our doings may be 
 ordered by thy governance, to do always 
 that is righteous in thy sight ; through 
 Jesus Christ our Lord. Amen. 
 
 1 In Quires and Places where they sing, here 
 
 followeth the Anthem. 
 r . Then these five Prayers following are to be 
 
 read here, except when the Litany is read ; 
 
 and then only the two last are to be read, as 
 
 they are there placed. 
 
 A Prayer for the Queen's Majesty. 
 
 OLORD our heavenly Father, high and 
 mighty, King of kings, Lord of lords, 
 the only Ruler of princes, who dost from 
 thy throne behold all the dwellers upon 
 earth ; Most heartily we beseech tnee 
 with thy favour to behold our most gra- 
 cious Sovereign Lady, Queen VICTORIA ; 
 and so replenish her with the grace of thy 
 Holy Spirit, that she may alway incline 
 to thv will, and walk in tffy way : Endue 
 her plenteously with heavenly gifts ; grant 
 I her in health and wealth long to live ; 
 i strengthen her that she may vanquish and 
 J overcome all her enemies ; and finally, 
 ' after this life, she may attain everlasting 
 joy and felicity ; through Jesus Christ our 
 1 Lord. Amen. 
 
 A Prayer for the Royal Family. 
 ALMIGHTY God, the fountain of all 
 XX goodness, we humbly beseech thee to 
 bless Albert Edward Prince of Wales, the 
 Princess of Wales, and all the Royal Fa- 
 mily: Endue them with thy Holy Spirit; 
 enrich them with thy heavenly grace; 
 
 Erosper them with all happiness ; and 
 ring them to thine everlasting kingdom; 
 through Jesus Christ our Lord. Amen. 
 
4th Collect, for the King, at Morning 
 Prayer ; a shorter one of the same pur- 
 port at Evening Prayer. In 1559 it 
 assumed its present form, and, with the 
 Prayer for the Clergy and People, was 
 placed before the Prayer of St Chryso- 
 stom at the end of the Litany. 
 
 % The Prayer for the Royal Family 
 dates from 1604. It was the composition 
 of Whitgift, or at least was sanctioned by 
 him. 1 1 was then entitled ' A Prayer for 
 the Queen and Prince and other the 
 King and Queen's children.' In 1625 the 
 phrase 'Fountain of all goodness' was 
 introduced. After one or two changes, 
 according to the condition of the mon- 
 arch's household, the Prayer assumed 
 its present form in 1633, when Laud can- 
 celled the expression, 'a Father of thine 
 elect and their seed.' 
 
 % The Prayer for the Clergy and People 
 comes through the Sarum Breviary from 
 Gelasius and Gregory. It runs thus, 
 'Omnipotens sempiterne Deus, qui facis 
 mirabilia magna solus; praetende super 
 famulos tuos Pontifices et super cunctas 
 congregationes illis commissas Spiritum 
 gratiae salutaris ; et, ut in veritate tibi 
 complaceant, perpetuum iis rorem tuae 
 benedictionis infunde.' 
 
 ■[ Although the Prayer of St Chryso- 
 stom occurs in the Liturgy of Constanti- 
 nople bearing the name of Chrysostom, 
 in the most ancient copies of that Liturgy 
 it is wanting. It is found in a MS. of 
 
 the Liturgy of Basil thought to be as old 
 as the 9th century. It occurs at the 
 beginning of the Communion Service. 
 Palmer doubts whether it is the work of 
 Basil, but refers the use of it to an early 
 date in the exarchate of Caesarea and in 
 the patriarchate of Constantinople. The 
 Prayer did not appear in Western Bre- 
 viaries. It was first placed by Cranmer 
 at the end of the Litany in 1544, and 
 printed at the end of the Morning and 
 Evening Prayer in 1662, according to 
 the Rubric of the Scotch Prayer-book in 
 1637. The Greek runs : 'O to? koivols 
 ravta? #cai <rv(J.(fxoi>ovf rift.lv x a PKr a V e *' 0 * 
 vpocrevx<x<;, 6 *al 5 60 koll Tpiot ov/m</xo- 
 vovcriv eiri r<2 wofiarC trow Ta? om/Vci? 
 7rape'x«ii> inayyt ikafj-evof avTO<; Ka\ vvv 
 T<Zt> oovAcoe (70V ra airjjVara trpbs to ctv/x- 
 fytpov Tvkriotaaov, ^oprj-yioi/ r)n~iv kv T<3 
 7rdpovTL aiwvi rr]v tniyvoxnv ttjs cri,s a'Aij- 
 flei'a?, Kal h' toj fxcAAorn <Ju>t)i' aiwiov 
 Xapifjofxeyos. 
 
 "[[ The Benediction is found in Eastern 
 Liturgies. From the most primitive times 
 it was customary to dismiss the people 
 with a benediction by the Bishop. 
 
 The conclusion of the Office for Prime 
 in the Breviary was simply 'In the name 
 of the Father, Son, and Holy Ghost.' 
 This was omitted in the reformed Offices. 
 The present form was added at the end 
 of the Litany used in the Queen's Chapel 
 1559- 
 
 OF THE ORDER FOR EVENING PRAYER. 
 
 % The Order for Evening Prayer com- 
 bines the ancient Offices of Vespers and 
 Compline. The Introdudtion, consisting 
 of the Sentences, Exhortation, Confes- 
 sion, and Absolution, was first printed at 
 the Commencement of Evening Prayer in 
 1662. It had been ordered to be read in 
 1552, but had been prefixed to the Order 
 
 for Morning Prayer, with the Rubric, 
 'At the beginning both of Morning 
 Prayer, and likewise of Evening Prayer, 
 the Minister shall read with a loud voice 
 some one of these sentences of the Scrip- 
 tures that follow. And then he shall 
 say that which is written after the said 
 sentences.' 
 
 {67) 
 
EVENING 
 
 ,4 Prayer for the Clergy and people. I 
 
 ALMIGHTY and everlasting God, who 
 alone workest great marvels ; Send 
 down upon our Bishops, and Curates, 
 and all Congregations committed to their 
 charge, the healthful Spirit of thy grace ; 
 and that they may truly please thee, pour 
 upon them the continual dew of thv bless- 
 ing. Grant this, O Lord, for the honour 
 of our Advocate and Mediator, Jesus 
 Christ. Ainen. 
 
 A Prayer of St. Chrvsostom. 
 
 ALMIGHTY God, who" hast given us 
 grace at this time with one accord to I 
 
 Here endeth the Order of Morni 
 
 PRAYER. 
 
 make our common supplications unto 
 thee ; and dost promise, that when two 
 or three are gathered together in thy 
 Name thou wilt grant their requests : 
 Fulfil now, O Lord, the desires and peti- 
 tions of thy servants, as may be most ex- 
 pedient for them ; granting us in this 
 world knowledge of thv train, and in the 
 world to come life everlasting. Avien. 
 2 Cor. xiii. 
 
 THE grace of our Lord Jesus Christ, 
 and the love of God, and the fellow- 
 ship of the Holy Ghost, be with us all 
 evermore. Amen. 
 
 ng Prayer throughout the Year. 
 
 THE ORDER FOR 
 
 EVENING PRAYER, 
 
 DAILY THROUGHOUT THE YEAR. 
 
 At the beginning of Evening Prayer the .Vinister Mall read with a loud voice tome one or more 
 of these Sentences of the Scriptures that follow. And then he shall say that which is written after 
 the said Sentences. 
 
 X 7SJ"HEN the wicked man turneth away 
 VV from his wickedness that he hath 
 •-ommitted, and doeth that which is law- 
 ul and right, he shall save his soul alive. 
 ~zek. xviii. 27. 
 
 I acknowledge my transgressions, and 
 nv sin is ever before me. Psalm li. 3. 
 
 Hide thy face from my sins, and blot 
 >ut all mine iniquities. Psalm li. 9. 
 The sacrifices of God are a broken 
 pirit : a broken and a contrite heart, O 
 *od, thou wilt not despise. Psalm li. 17. 
 Rend your heart, and not your garments, 
 nd turn unto the Lord voiir God : for he 
 gracious and merciful, slow to anger, 
 a of great kindness, and repenteth him 
 f the evil. Joel ii. 13. 
 To the Lord our God belong mercies 
 nd forgivenesses, though we have rebelled 
 gainst him : neither have we obeyed the 
 oice of the Lord our God, to walk in his 
 iws which he set before us. Daniel ix. 
 , 10. 
 
 0 Lord, correct me,but with judgement ; 
 ot in thine anger, lest thou bring me to 
 othing. Jer. x. 24. Psalm vi. 1. 
 
 Repent ye ; for the Kingdom of heaven 
 
 5 at hand. St. Matth. iii. 2. 
 
 1 will arise, and go to mv father, and 
 ill say unto him, Father, 1 have sinned 
 gainst heaven, and before thee, and am 
 o more worthv to be called thy son. 
 t. Luke xv. 18, 19. 
 
 Enter not into judgement with thy ser- 
 \nt, O Lord ; for in thy sight shall no 
 an living be justified. Pmlm cxliii. 2. 
 If we say that we have no sin, we deceive 
 Ives, and the truth is not in xis : but, 
 confess our sins, he is faithful and 
 to forgive us our sins, and to cleanse 
 from all unrighteousness. 1 St. John i. 
 
 DEARLY beloved brethren, the Scrip- 
 ture moveth us in sundry places to 
 acknowledge and confess our manifold 
 sins and wickedness ; and that we should 
 uot dissemble nor cloke them before the 
 face of Almighty God our heavenly 
 Father ; but confess them with an humble', 
 lowly, penitent, and obedient heart ; to 
 the end that we may obtain forgiveness of 
 the same, by his infinite goodness and 
 mercy. And although we ought at all 
 times humbly to acknowledge our sins 
 before God ; yet ought we most chiefly so 
 to do, when we assemble and meet toge- 
 ther to render thanks for the great benefits 
 that we have received at his hands, to set 
 forth his most worthy praise, to hear his 
 most holy Word, and" to ask those things 
 which are requisite and necessary, as well 
 for the body as the soul. "Wherefore I 
 pray and beseech you, as many as are 
 here present, to accompany me' with a 
 pure heart, and humble voice, unto the 
 throne of the heavenly grace, saying after 
 me ; 
 
 I A general Confession to be said of the whole 
 Congregation after the Minister, all kneeling. 
 A LMIGHTY and most merciful Father ; 
 XX We have erred, and strayed from 
 thy ways like lost sheep. We have followed 
 too much the devices and desires of our 
 own hearts. We have offended against 
 thy holy laws. We have left undone those 
 things which we ought to have done ; And 
 we have done those things which we ought 
 not to have done ; And there is no health 
 in us. But thou, O Lord, have mercy upon 
 us, miserable offenders. Spare thou them, 
 O God, which confess their faults. Restore 
 thou them that are penitent ; Accordirg 
 to thy promises declared unto mankind 
 
*| Amalarius, a.d. 820, mentions that 
 a Capitulum was commonly read before 
 Compline. A Confession and Absolu- 
 tion were used in the ancient Offices at 
 Compline: but their form was wholly 
 different from that of our Service. For 
 general remarks on the Sentences, Ex- 
 hortation, Confession, and Absolution, 
 see Morning Prayer, p. 59. 
 
 *T Jn 1549 'an Order for Evensong 
 throughout the year,' and in 1552 'an 
 order for Evening Prayer throughout the 
 year,' began thus, 'The Priest shall say, 
 Our Father which art,' &c. 
 
 U 'O Lord, open thou,' &c. , and the 
 answer were added in 1552. They had 
 formerly been used in the Morning 
 Office only. 
 
 ^1 The second Versicle and Response 
 and the Gloria occurred in the ancient 
 Service Books at Vespers. 
 
 fi The Versicle, ' Praise ye the Lord,' 
 was introduced here in 1552 : it formed 
 a suitable prelude to the Psalms. The 
 Response was added in 1662, after the 
 Scotch Prayer-book of' 1637. In 1549, 
 from Easter to Trinity Sunday, ' Hal- 
 ielujah' was introduced here; it was 
 omitted in 1552. 
 
 *[ Here followed the Psalms of Vespers. 
 Very different rules as to the number of 
 Psalms to be used prevailed in different 
 Churches. The Egyptian Churches re- 
 cited 12: Benedict appointed 4: the 
 Roman Church 5 ; in the Ap. Const, 
 there is only one Psalm at Vespers; in 
 the Mosarabic Breviary there is ordi- 
 narily not even one. 
 
 ^1 In the Egyptian Churches we are 
 told by Cassian that two Lessons were 
 customary in the Evening Service, the 
 first from the Old, the Second from the 
 New Testament. Amalarius, 820, states 
 that the Capitulum of Vespers followed 
 the Psalms, and was itself succeeded by 
 the ' Magnificat.' Benedict, 530, had also 
 appointed a Capitulum in this place, 
 which he directed to be taken from the 
 Epistles. He also appointed a Canticum 
 de Evangelio to follow the Lesson. In 
 the East and part of the West ' Magni- 
 ficat ' had been used at Lauds. 
 
 % We see a manifest desire to assi- 
 milate the form of the Evening Prayer 
 to that of the Morning. The Sentences, 
 Exhortation, Confession, Absolution, 
 Lord's Prayer, Versicles, Gloria, and 
 concluding Versicle and Response are 
 identical ; then follows a similar seleflion 
 of Psalms, two Lessons with alternating 
 
 Canticles, Creed, Prayers, Lord's Prayer, 
 Versicles, Collects. We may therefore 
 refer the appointment of two Lessons to 
 this cause, and the origin of our Morning 
 Lessons may be found, as above sug- 
 gested (p. 61), in the Lessons from the 
 Law and the Prophets of the Jewish Syn- 
 agogues. The idea thus given would 
 be strengthened by the wish of the re- 
 formers to familiarize the minds of the 
 people with Holy Scripture. 
 
 In the synagogue, on the Sabbath 
 afternoon the lesson from the Law for the 
 succeeding Sabbath was read, the first 
 half was repeated on Monday, the second 
 on Thursday : the whole was read, with 
 the corresponding Lesson from the Pro- 
 phets, on the Sabbath morning to which 
 it was assigned. 
 
 The Lesson system of the Jews was as 
 follows : 
 
 The Law is divided into 54 sections, 
 Paraschioth, corresponding with the 
 54 weeks of an intercalary Jewish year; 
 in common years some of the shorter 
 sections being combined. Each of these 
 sections is divided into 7 portions ; the 
 Priest's and the Levite's being the 1st 
 and 2nd of these. When the reading is 
 strictly according to rule, seven persons 
 take part in it ; but very commonly the 
 office is delegated to a single reader. An 
 eighth is called who repeats a small por- 
 tion of the last section of the Law and 
 reads the section from the Prophets. 
 
 The Prophcis were not read in the 
 synagogue until the time of Antiochus 
 Epiphanes, c. 160 B.C. When, owing to 
 his persecution, the Law might not be 
 publicly read, the Prophets were divided 
 into 54 sections, Haphtaroth, the subjects 
 of winch were suggestive of the corre- 
 sponding sections of the Law. When the 
 persecution had ceased, and the reading 
 of the Law was resumed, the reading of 
 the Prophets was continued ; the sections 
 of the latter, however, were never treated 
 with the same reverence as the former. 
 
 If The 98th Psalm was given as an alter- 
 native to ' Magnificat' in 1552. According 
 to Amalarius, 820, a responsory Psalm 
 was used in some places instead of the 
 ' Magnificat.' The 'Cantatc' here serves 
 that office. It was not formerly used at 
 Vespers. 
 
 \l In the Office of Eastern Vespers this 
 hymn, ' Nunc Dimittis,' was appointed. 
 At the time of the revision of our Offices 
 it was used at Compline, but had for- 
 merly been customary at Vespers. 
 
EVENING 
 
 in Christ Jesu our Lord. And grant, O 
 most merciful Father, for his sake ; That 
 we may hereafter live a godly, righteous, 
 and sober life, To the glory of thy holy 
 Name. Amen. 
 
 T The Absolution, or Remission of sins, to be 
 pronounced by the Priest alone, standing ; the 
 people still kneeling. 
 
 ALMIGHTY God, the Father of our 
 J\. Lord Jesus Christ, who desireth not 
 the death of a sinner, but rather that he 
 may turn from his wickedness, and live ; 
 and hath given power, and commandment, 
 to his Ministers, to declare and pronounce 
 to his people, being penitent, the Absolu- 
 tion and Remission of their sins : He 
 pardoneth and absolveth all them that 
 trulv repent, and unfeignedly believe his 
 holy Gospel. Wherefore let us beseech 
 him to grant us true repentance, and his 
 Holv Spirit, that those things may please 
 him, which we do at this present ; and 
 that the rest of our life hereafter may be 
 pure, and holv ; so that at the last we 
 
 nay come to "his eternal joy; through 
 Jesus Christ our Lord. Amen. 
 
 | Then the Minister shall kneel, and say the 
 Lord's Prayer ; the people also kneeling, and 
 repeating it with him. 
 
 OUR Father, which art in heaven, Hal- 
 lowed be thy Name. Thy kingdom 
 I ;ome. Thy will be done in earth, As it is 
 I n heaven." Give us this day our daily 
 pread. And forgive us our trespasses, As 
 I ve forgive them that trespass against us. 
 I And lead us not into temptation ; But 
 I leliver us from evil : For thine is the 
 I cingdom, The power, and the glory, For 
 I ;ver and ever. Amen. 
 
 % Then likeioise he shall say, 
 
 I O Lord, open thou our lips. 
 
 I Answer. And our mouth shall shew 
 
 l orth thy praise. 
 
 I Priest. O God, make speed to save us. 
 I Answer. O Lord, make haste to help 
 
 I LS. 
 
 I % Here all itandiytg up, the Priest shall say, 
 
 I Glory be to the Father, and to the Son : 
 I nd to the Holy Ghost ; 
 I Answer. As it was in the beginning, is 
 I ow, and ever shall be : world without 
 I (nd. Amen. 
 
 I Priest. Praise ye the Lord. 
 
 I Answer. The Lord's Name be praised. 
 
 I Then shall be said or sung the Psalms in order 
 
 II as they are appointed. Then a Lesson of the 
 
 I Old Testament, as is appointed. And after 
 h.that. Magnificat (or the Sona of the blessed 
 
 II Virgin Mary) in English, as followeth. 
 
 Magnificat. St. Luke i. 
 
 [Y soul doth magnify the Lord : and 
 _ my spirit hath rejoiced in God my 
 l>aviour. 
 
 I For he hath regarded : the lowliness of 
 vis hand-maiden. 
 
 I For behold, from henceforth : all gene- 
 rations shall call me blessed. 
 I For he that is mighty hath magnified 
 | le : and holy is his Name. 
 
 PRAYER. 
 
 And his mercy is on them that fear 
 him : throughout all generations. 
 
 He hath shewed strength with his arm : 
 he hath scattered the proud in the 
 imagination of their hearts. 
 
 He hath put down the mighty from 
 their seat : and hath exalted the humble 
 and meek. 
 
 He hath filled the hungry with good 
 things : and the rich he hath" sent empty 
 away. 
 
 He remembering his mercy hath holpen 
 his servant Israel : as he promised to our 
 forefathers, Abraham and his seed, for 
 ever. 
 
 Glory be to the Father, and to the Son : 
 and to the Holy Ghost ; 
 
 As it was in the beginning, is now, and 
 ever shall be : world without end. Amen. 
 
 1 Or else this Psalm; except it be on the Nine- 
 teenth Day of the Month, when it is read in 
 the ordinary course of the Pealms. 
 
 Cantate Domino. Psalm xcviii. 
 
 OSING unto the Lord a new song : for 
 he hath done marvellous things. 
 "With his own right hand, and with his 
 holy arm : hath he gotten himself the 
 victory. 
 
 The Lord declared his salvation : his 
 righteousness hath he openly shewed in 
 the sight of the heathen. 
 
 He hath remembered his mercy and 
 truth toward the house of Israel : and all 
 the ends of the world have seen the salva- 
 tion of our God. 
 
 Shew yourselves joyful unto the Lord, 
 all ye lands : sing, rejoice, and give 
 thanks. 
 
 Praise the Lord upon the harp : sing to 
 the harp with a psalm of thanksgiving. 
 
 With trumpets also and shawms : O 
 -ihew yourselves joyful before the Lord 
 the King. 
 
 Let the sea make a noise, and all that 
 therein is : the round world, and they 
 that dwell therein. 
 
 Let the floods clap their hands, and let 
 the hills be joyful together before the 
 Lord : for he cometh to judge the earth. 
 
 With righteousness shall he judge the 
 world : and the people with equitv. 
 
 Glory be to the Father, and to the Son : '. 
 [ and to'the Holy Ghost ; 
 ! As it was in the beginning, is now, and 
 ever shall be : world without end. Amen. 
 
 IT Then a Lesson of the Xew Testament, as it is 
 appointed. And after that, Nunc dimittis (or 
 the Song of Simeon) in English, as followeth. 
 
 Nur<c dimittis. St. Luke ii. 29. 
 
 IORD, now lettest thou thy servant de- 
 i part in peace : according" to thy word. 
 For mine eyes have seen : thy salva- 
 tion. 
 
 Which thou hast prepared : before the 
 face of all people ; 
 
 To be a light to lighten the Gentiles : 
 and to be the glorv of thy people Israel. 
 
 Glory be to the Father, and to the Son : 
 and to the Holy Ghost ; 
 
 As it was in the beginning, is now, and 
 ever shall be : world without end. Amen. 
 
If The 67th Psalm had been used at 
 Lauds. It had become familiar to the 
 English Church, coupled with a bidding 
 prayer on Sunday, in the Salisbury Use. 
 In 1552 it was allowed as an alternative 
 to the ' Nunc Dimittis.' 
 
 If The Eastern Office of Late Evensong 
 contained the Nicene Creed. The Creed 
 and the Lord's Prayer occurred with 
 Prayers and Versicles after the ' Nunc 
 Dimittis' in Compline. The use of them 
 in Evening Service dates as far back as 
 Anglo-Saxon times. The Order was, 
 Lesser Litany, Pater Noster, Credo. 
 The Credo was omitted in 1549; ' l was 
 ordered in 1552, and the Service after it 
 made conformable to that of Morning 
 Prayer. 
 
 ■J The same remark may be made in 
 regard to the Versicles as in the Morning 
 Service. They occur in the ancient 
 Offices for Vespers and Compline as well 
 as in the Morning Offices. 
 
 If The Collea for the day followed 
 'Magnificat' at Vespers; the Collect for 
 Peace was appointed at the end of Vespers; 
 that for Aid against all Perils succeeded 
 the Prayers at the end of Compline. 
 The repetition of Collects at the end of 
 the Anglo-Saxon Offices was common, 
 and Amalarius, 820, mentions the same 
 custom. A Collect; and Benediction ter- 
 minated the Eastern Office of Vespers. 
 Collects for Vespers are found in the 
 Sacramentaries of Gelasius, 494, and 
 Gregory, 590. 
 
 1j The Collect for Peace is from Gela- 
 sius : 1 Deus, a quo sancta desideria, recta 
 concilia 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. 
 Per,' &c. 
 
 U The 3rd Collect is also found in the 
 Sacramentaries of Gelasius and Gregory. 
 In the former it is especially appointed 
 to be used at Evening Service : " Illumina 
 qua:sumus, Domine Deus, tenebras nos- 
 tras; et totius hujus noctis insidias tu a 
 nobis repelle propitius. Per,' &c. 
 
 With the 3rd Collect may be com- 
 pared the conclusion of the Prayer, at 
 the bowing of heads of Priest and People, 
 recited inaudibly by the Priest in the 
 ( n eck Evening Service : ' Whom do thou 
 preserve at all seasons, especially during 
 
 the present evening and the approaching 
 night, from every enemy, from all the 
 might of the devil, from vain thoughts 
 and wicked imaginations.' 
 
 If It is usual to derive Anthem from 
 Antiphon, Antiphonema, low Latin Anti- 
 phona. The Anglo-Saxon form is Antem. 
 In the semi-Saxon of the Ancren Riwle 
 (see note 01 Whitsunday, p. 125) we have 
 Antefne. Chaucer and the Primers have 
 Antem. In France the word in 1382 had 
 the form Antoine and in 1413 Anthaine 
 [see Du Cange). The present French 
 form is Antienne. We could wish that 
 it were possible to trace the word to 
 "AvOeyiOv, and so consider the Anthem as 
 the flower of song, as Pindar uses av- 
 Oeixa xpvaov to signify the costliest gold. 
 The Anthem was not exclusively anti- 
 phonal. 
 
 D The concluding Collects and the 
 Benediction are the same as in Morning 
 Prayer. Although it was usual to add 
 Collects or Memorias at the- end of the 
 Evening Service and to conclude with 
 a Benediction, it is to be regretted that 
 the desire of uniformity between the 
 Morning and Evening Service was car- 
 ried so far as to enjoin the repetition of 
 exactly the same words in both services. 
 The mode of expression might have been 
 altered with advantage. Mr Freeman 
 traces several resemblances to the East- 
 ern Office of Compline in our' Evening 
 Service. He notices especially the re- 
 petition of the Creed (Nicene) and the 
 Lord's Prayer, followed by a prayer-like 
 hymn for illumination and protection. 
 This hymn was founded on the Psalms 
 used in the Office. It is as follows: 
 ' Lighten mine eyes, O Christ my God, 
 that I sleep not in death : lest mine 
 enemy say, I have prevailed against 
 him.' Ps. xiii. 4, 5. ' Be thou the helper 
 of my soul, O God, for I walk through 
 the midst of snares ; deliver nie from 
 them and save me, Thou that art good, 
 as being the lovei of men.' Ps. xxxi. 1, 
 3, 5 ; comp. Ps. xci. 2, 3. In this hynm 
 Mr Freeman finds the original of our 3rd 
 Collea. 
 
 Eastern Vespers conclude with the fol- 
 lowing Benediction : 'And may the bless- 
 ing of the Lord come upon us through 
 his grace and loving-kindness continu- 
 ally, now, always, and for ever and ever. 
 Amen.' 
 
 (70 
 
E V B S I B G P B A Y E E. 
 
 t Or else this Psalm : except it be on the Twelfth 
 
 Day of the Month. 
 Dens misereatur. Psalm lxrii. 
 CD be merciful unto us, and bless ns : 
 vT and shew us the light of his counte- 
 nance, and be merciful unto us : 
 
 That thy way may be known upon 
 earth : thy saving health among ail 
 nations. 
 
 Let the people praise thee, O God : yea, 
 let all the people praise thee. 
 
 0 let the nations rejoice and be glad : 
 for thou shalt judee the folk righteously, 
 and govern the nations upon earth. 
 
 Let the people praise thee, O God : yea, 
 let all the people praise thee. 
 
 Then shall the earth bring forth her in- 
 crease : and God, even our own God, shall 
 give us his blessing. 
 
 God shall bless us : and all the ends of 
 the world shall fear him. 
 
 Glory be to the Father, and to the Son : 
 and to the Holy Ghost ; 
 
 As it was in the beginning, is now, and 
 ever shall be : world without end. Amen. 
 
 T Then ihali be said or sung the A postles' Creed 
 by the Minister and the people, standing. 
 
 1 BELIEVE in God the Father Almighty, 
 Maker of heaTen and earth : 
 And in Jesus Christ his only Son our 
 Lord, Who was conceived by "the Holv 
 Ghost, Born of the Vircin Mary. Suffered 
 under Pontius Pilate, Was crucified, dead, 
 and buried, He descended into hell ; The 
 third dav he rose again from the dead. He 
 ascended into heaven, And sitteth on the 
 right hand of God the Father Almighty : 
 From thence he shall come to judge the 
 quick and the dead. 
 
 1 believe in the Holv Ghost ; The holy 
 Catholick Church ; The Communion of 
 Saints ; The Forgiveness of sins ; The 
 Resurrection of the body, And the life 
 everlasting. Amen. 
 
 T A nd after thrt. these Prayers following, all 
 devoutly kneeling : the Minister jirst pronounc- 
 ing with a loud roice. 
 The Lord be with you. 
 Answer. And with thy spirit, 
 J[ inister. Let us pray. 
 Lord, have mercy upon lis. 
 
 Christ, hare mercy upon us. 
 Lord, have mercy upon us. 
 T Then the Minister, Clerks, and people, shall 
 say the Lord s Prayer with a loud roice. 
 
 OUR Father, which art in heaven. 
 Hallowed be thy Name. Thy king- 
 dom come. Thy will be done in earth, As 
 it is in heaven. Give us this day our 
 daily bread. And forgive us our trespasses, 
 As we forgive them that trespass acainst 
 us. And lead us not into temptation; 
 But deliver us from evil. Amen. 
 
 T Then the Priest standing up shall say, 
 O Lord, shew thy mercy upon us : 
 A nsicer. And grant us" thv salvation. 
 Priest. O Lord, save the Queen. 
 Answer. And mercifully hear us when 
 we call upon thee. 
 
 Priest. Endue thy Ministers with right- 
 eousness. 
 
 Anticer. And make thy chosen people 
 
 joyful. 
 
 Priest. O Lord, save thy people. 
 
 Answer. And bless thine inheritance. 
 
 Priest. Give peace in our time, O Lord. 
 
 Answer. Because there is none other 
 that fighteth for us, but only thou, O God. 
 
 Priest. O God, make clean our hearts 
 within us. 
 
 A never. And take not thy Holy Spin', 
 from us, 
 
 1 Then shall follow three Collects ; the first cf 
 the Day; the second for Peace ; the third for 
 A id against all Perils, as hereafter followeth : 
 which two last Collects shall be daily said at 
 £rening Prayer without alteration. 
 
 The second Collect at Evening Prayer. 
 
 OGOD, from whom all holy desires, all 
 good counsels, and all just works do 
 proceed ; Give unto thy servants that 
 peace which the world cannot give ; that 
 both our hearts may be set to obey thy 
 commandments, and" also that by th'ee we 
 being defended from the fear of our 
 enemies may pass our time in rest and 
 quietness ; through the merits of Jesus 
 Christ our Saviour. A men. 
 
 The third Collecl, for Aid aoainst all Perils. 
 
 LIGHTEN our darkness, we beseech 
 thee, O Lord ; and by thy great mercy 
 defend us from all perils and dangers of 
 this night ; for the love of thy only Son, 
 our Saviour, Jesus Christ. Amen. 
 
 1 In Quires and Phicts wh^rf they sing, here 
 
 followeth the A 
 
 A Prayer for the Queen's Majesty. 
 
 OLORD our heavenly Father, high and 
 mighty, King of kings, Lord of lords, 
 the only Ruler of princes, who dost from 
 thy throne behold all the dwellers upon 
 earth •. Most heartily we beseech tnee 
 with thy favour to behold our most gra- 
 c: us Sovereign Lady. Cyieer. VICTORIA; 
 and so replenish her with the grace of thy 
 Holy Spirit, that she may alway incline to 
 thy will, and walk in thy way : Endue her 
 plenteously with heavenly" gifts ; grant 
 her in health and wealth" long to live ; 
 strengthen her that she may vanquish 
 and overcome all her enemies; "and finally, 
 after this life, she may attain everlasting 
 joy and felicity ; through Jesus Christ 
 our Lord. Amen. 
 
 A Prayer for the Royal Family. 
 
 ALMIGHTY God, the fountain of all 
 l goodness, we humbly beseech thee to 
 biess Albert Edward Prince of Wales, the 
 Princess of Wales, and all the Royal Fa- 
 mily: Endue them with thy Holy "Spirit; 
 enrich them with thv heavenly grace; 
 prosper them with all happiness; and 
 bring them to thine everlasting kingdom; 
 through Jesus Christ our Lord. Amen. 
 
 A Prayer for the Cleryy and people, 
 i LMIGHTT and everlasting God, who 
 .JX alone workest great marvels; Send 
 down upon our Bishops, and Curates, and 
 all Congre^ti. r.s committed to their 
 charge, the^healthful Spirit of thy grace ; 
 
% The Athanasian Creed was formerly 
 recited at Prime among the Prayers after 
 the Capitulum. In the Roman Church 
 it was ordered on Sundays only, in the 
 Sarum Breviary daily. It was sung after 
 the manner of a Psalm, and was even 
 known as the Psalm, ' Quicunque.' The 
 Creed is found in MS. Psalters of the 7th 
 and 8th centuries: hence the introduc- 
 tion of it into the Office for Prime cannot 
 be later than 880. according to Water- 
 land, but it is probably much earlier. 
 The Creed, though bearing the name 
 of Athanasius, is not found in any of his 
 works. Its authorship is uncertain. Wa- 
 terland, whose opinion is accepted by 
 Palmer, refers it to Hilary, Archbishop 
 of Aries, 429 — 449. In 1549 the Apostles' 
 Creed was appointed on ordinary occa- 
 sions to take the place of the Athanasian. 
 For Christmas, Epiphany, Easter, Ascen- 
 sion, Pentecost, and Trinity, the Atha- 
 nasian Creed was retained. To these 
 festivals the Saints' Days were added in 
 I552-. 
 
 Quicunque vult salvus esse : ante om- 
 nia opus est ut teneat Catholicam fidem. 
 
 Quam nisi quisque integram inviola- 
 tamque servaverit : absque dubio in aeter- 
 num peribit. 
 
 Fides atitem Catholica haec est, ut 
 untim Deum in Trinitcte : et Trinitatem 
 in Unitate veneremur. 
 
 Neque confundentes personas : neque 
 substantiam separantes. 
 
 Alia est enim persona Patris, alia Filii : 
 alia Spiritus Sancti. 
 
 Sed Patris et Filii et Spiritus Sancli 
 una est Divinitas : aequalis gloria, co- 
 aeterna majestas. 
 
 Qualis Pater, talis Filius : talis Spiritus 
 Sanclus. 
 
 Increatus Pater, increatus Filius : in- 
 creatus Spiritus Sanclus. 
 
 Immensus Pater, immensus Filius : im- 
 mensus Spiritus Sanclus. 
 
 /Eternus Pater, aHernus Filius : aeter- 
 nus Spiritus Sanclus. 
 
 Et tamen non tres aeterni : sed unus 
 aeternus. 
 
 Sicut non tres increati nec tres im- 
 mensi : sed unus increatus et unus im- 
 mensus. 
 
 Similiter omnipotens Pater, omnipotens 
 Filius : omnipotens Spiritus Sanclus. 
 
 Et tamen non tres omnipotentes : sed 
 unus omnipotens. 
 
 Ita Deus Pater, Deus Filius : Deus 
 Spiritus Sanclus. 
 
 Et tamen non tres Dii : sed unus est 
 Deus. 
 
 Ita Dominus Pater, Dominus Filius : 
 Dominus Spiritus Sanclus. 
 
 Et tamen non tres Domini : sed unus 
 est Dominus. 
 
 Quia sicut singillatim unamquamqi 
 
 Personam Deum et Dominum confiteri : 
 Christiana veritate compellimur ; 
 
 Ita tres Deos aut Dominos dicere : 
 Catholica religione prohibemur. 
 
 Pater a nullo est facius : nec creatus 
 nec genitus. 
 
 Filius a Patre solo est : non faclus nec 
 creatus sed genitus. 
 
 Spiritus Sanclus a Patre et Filio : non 
 faclus nec creatus nec genitus sed pro- 
 cedens. 
 
 Unus ergo Pater, non tres Patres ; 
 unus Filius, non tres Filii : unus Spiritus 
 Sanclus, non tres Spiritus Sancli. 
 
 Et in hac Trinitate nihil prius aut pos- 
 terius ; nihil majus aut minus. 
 
 Sed totae tres Personae : coseternae sibi 
 sunt et cosequales. 
 
 Ita ut per omnia (sicut jam supra 
 dictum est et Unitas in Trinitate : et 
 Trinitas in Unitate veneranda sit. 
 
 Qui vult ergo salvus esse : ita de Trini- 
 tate sentiat. 
 
 Sed necessarium est ad seternam salu- 
 tem : ut incarnationem quoque Domini 
 nostri J. C. fideliter credat. 
 
 Est ergo fides recla ut credamus et 
 confiteamur : quia Dominus noster J. C. 
 Dei filius, Deus et homo est. 
 
 Deus est ex substantia Patris ante sse- 
 cula genitus : et homo est ex substantia 
 matris in saeculo natus. 
 
 Perfeclus Deus, perfeclus homo : ex 
 anima rationali et humana carne sub- 
 sistens. 
 
 yF.qualis Patri secundum Divinitatem : 
 minor Patre secundum humanitatem. 
 
 Qui licet Deus sit et homo : non duo 
 tamen sed unus est Christus. 
 
 Unus autem non conversione Divini- 
 tatis in carnem : sed assumptione huma- 
 nitatis in Deum. 
 
 Unus omnino, non confusione substan- 
 tia; : sed unitate Personae. 
 
 Nam sicut anima rationalis et caro 
 unus est homo : ita Deus et homo unus 
 est Christus. 
 
 Qui passus est pro salute nostra, de- 
 scendit ad inferos : tertia die resurrexit 
 a mortuis. 
 
 Ascendit ad caelos, sedet ad dexteram 
 Dei Patris Omnipotentis : inde venturus 
 est judicare vivos et mortuos. 
 
 Ad cujus adventum omnes homines 
 resurgere habent cum corporibus suis : 
 et reddituri sunt de fachs propriis ra- 
 tionem. 
 
 Et qui bona egerunt ibunt in vitam 
 aeternam : qui vero mala, in ignem aeter- 
 num. 
 
 Haec est fides Catholica, quam nisi 
 quisque fideliter firmiterque crediderit : 
 salvus esse non poterit. 
 
 Gloria Patri, &c. Sicut erat in prin- 
 cipio et nunc et semper : et in saecula 
 saeculorum. 
 
 (73) 
 
AT MORNING PRAYER. 
 
 and that they may truly please thee, pour 
 upon them the continual dew of thy bless- 
 ing. Grant this, O Lord, for the honour 
 of our Advocate and Mediator, Jesus 
 Christ. Amen. 
 
 A Prayer of St. Chuysostom. 
 ALMIGHTY God, who hast given us 
 2\ grace at this time with one accord to 
 make our common supplications unto 
 thee ; and dost promise, that when two or 
 three are gathered together in thy Name 
 
 thou wilt grant their requests : Fulfil now, 
 U Lord, the desires and petitions of thy 
 servants, as may be most expedient for 
 them ; granting us in this world knowledge 
 of thy truth, and in the world to come lue 
 everlasting. Amen. 
 
 2 Cor. xiii. 
 
 THE grace of our Lord Jesus Christ, 
 and the love of God, and the fellow- 
 ship of the Holy Ghost, be with us all 
 evermore. Amen. 
 
 Here cndeth the Order of Evening Prayer throughout the Year. 
 
 AT MORNING PRAYER. 
 
 1 Vpon these Feast.i ; Christinas Day, the Epiphany, Saint Matthias, Easter Day, Ascension Day, 
 Whit Sunday, Samt John Baptist, Saint James, Saint Bartholomew, Saint Matthew, Saint 
 Simon and Saint Jude, Saint Andrew, and upon Trinity Sunday, shall be sung or said at 
 Morning Prayer, instead of the Apostles' Creed, this Confession of our Christian Faith, com- 
 monly called The Creed of Saint Athanasius, by the Minister and people standing. 
 
 Quicunque vult. 
 
 WHOSOEVER will be saved : before 
 all things it is necessary that he 
 hold the Catholick Faith. 
 
 Which Faith except every one do keep 
 whole and undenled : without doubt he 
 shall perish everlastingly. 
 
 And the Catholick Faith is this : That 
 we worship one God in Trinity, and Trinity 
 in Unity ; 
 
 Neither confounding the Persons : nor 
 dividing the Substance. 
 
 For there is one Person of the Father, 
 another of the Son : and another of the 
 Holv Ghost. 
 
 But the Godhead of the Father, of the 
 Son, and of the Holy Ghost, is all one : 
 the Glory equal, the Majesty co-etema!. 
 
 Such as the Father is, such is the Son : 
 and such is the Holy Ghost. 
 
 The Father uncreate, the Son uncreate : 
 and the Holy Ghost uncreate. 
 
 The Father incomprehensible, the Son 
 incomprehensible : and the Holy Ghost 
 incomprehensible. 
 
 The Father eternal, the Son eternal : 
 and the Holy Ghost eternal. 
 
 And yet they are not three eternals : 
 but one eternal. 
 
 As also there are not three incompre- 
 hensibles, nor three uncreated : but one 
 uncreated, and one incomprehensible. 
 
 So likewise the Father is Almighty, the 
 Son Almighty : and the Holy Ghost Al- 
 mighty. 
 
 And" yet thev are not three Almighties: 
 but one Almighty. 
 
 So the Father is God, the Son is God : 
 and the Holy Ghost is God. 
 
 And vet they are not three Gods : but 
 one God. 
 
 So likewise the Father is Lord, the Son 
 Lord : and the Holy Ghost Lord. 
 
 And yet not three' Lords : but one Lord. 
 
 For like as we are compelled by the 
 Christian verity : to acknowledge "every 
 Person by himself to be God and Lord ; 
 
 So are" we forbidden by the Catholick 
 Religion : to say, There be three Gods, or 
 three Lords. 
 
 The Father is made of none : neither 
 created, nor begotten. 
 
 The Son is of the Father alone : not 
 made, nor created, but begotten. 
 
 The Holy Ghost is of the Father and of 
 the Son : neither made, nor created, nor 
 begotten, but proceeding. 
 
 So there is one Father, not three Fa- 
 thers ; one Son, not three Sons : one Holy 
 Ghost, not three Holy Ghosts. 
 
 And in this Trinity none is afore, or 
 after other : none is greater, or less than 
 another ; 
 
 But the whole three Persons are co- 
 eternal together : and co-eqtial. 
 
 So that in all things, as is aforesaid : the 
 Unity in Trinity, and the Trinity in Unity 
 is to be worshipped. 
 
 He therefore that will be saved : must 
 thus think of the Trinity. 
 
 Furthermore, it is necessary to everlast- 
 ing salvation : that he also believe rightly 
 the Incarnation of our Lord Jesus Christ". 
 
 For the right Faith is, that we believe 
 and confess : that our Lord Jesus Christ, 
 the Son of God, is God and Man ; 
 
 God, of the Substance of the Father, be- 
 gotten before the worlds : and Man, of 
 the Substance of his Mother, born in the 
 world ; 
 
 Perfect God, and perfect Man : of a rea- 
 sonable soul and human ilesh subsisting ; 
 
 Equal to the Father, as touching his 
 Godhead : and inferior to the Father, as 
 touching his Manhood. 
 
 Who although he be God and Man : yet 
 he is not two, but one Christ ; 
 
 One ; not by conversion of the Godhead 
 into flesh : but by taking of the Manhood 
 into God ; 
 
 One altogether ; not by confusion of 
 Substance : but by unity of Person. 
 
 For as the reasonable soul and flesh is 
 one Man : so God and Man is one Christ ; 
 
 Who suffered for our salvation : descend- 
 ed into hell, rose again the third dav from 
 the dead. 
 
 He ascended into heaven, he sitteth on 
 the right hand of the Father, God Al- 
 mighty : from whence he shall come to 
 judge the quick and the dead. 
 
OF THE LITANY. 
 
 T The word Litany literally signifies 
 supplication, and was originally used of 
 any prayers to God, either public or pri- 
 vate. 
 
 In the 4th century, 398, Chrysostom, 
 afraid that the people of Constantinople 
 might be led to join in processions of 
 the Arians, instituted processions of the 
 clergy and laity in his own Church. The 
 term Litany was then used to denote 
 these processional supplications. 
 
 The great Litany of St Mark's Day, 
 instituted by Gregory the Great, 590, 
 was sanctioned in England at the Council 
 of Cloveshoo, 747. 
 
 The Injunctions of Queen Elizabeth 
 retained processional prayers in the per- 
 ambulation of parishes, " But yet for the 
 retaining of the perambulation of the 
 circuits of parishes, the people shall once 
 in the year, at the time accustomed, with 
 the curate and the substantial men of the 
 parish, walk about the parishes as they 
 were accustomed, and at their return to 
 the church make their common prayers ; 
 provided that the curate, in their said 
 common perambulations used heretofore 
 in the days of rogations, at certain con- 
 venient places shall admonish the people 
 to give thanks to God, in the beholding 
 of God's benefits for the increase and 
 abundance of his fruits upon the face of 
 the earth : with the saying of the 103rd 
 Psalm, 1 Benedic, anima mea.' &c. At 
 which time also the same minister shall 
 indicate these or such sentences : ' Cursed 
 is he which translated! the bounds and 
 dolles of his neighbour,' or such other 
 order of prayers as shall be hereafter 
 appointed." 
 
 From the perambulations on these days 
 the term Gange Days, from ' gan,' or 
 'gangen,' to go, was given to them. 
 
 Litanies were at first occasional ser- 
 vices; the appointment of set days for 
 them dates from the time of Mamertus, 
 bishop of Vienne, a.d. 460, who, on occa- 
 sion of certain calamities in his diocese, 
 instituted annual Litanies on the Mon- 
 day, Tuesday, and Wednesday before 
 Ascension Day. Hence these days were 
 called Rogation Days, and the custom 
 thus commenced was generally adopted. 
 
 A general supplication, of the nature 
 of our Litany, exists in the Apostolical 
 Constitutions, and is as old as the end of 
 the 3rd or the beginning of the 4th cen- 
 tury. 
 
 Our English Litany was originally in- 
 tended to be a distinct Office, and was 
 put forth in a separate book by Henry 
 VIII. The Injunctions of Edward VI., 
 1547, require it to be said immediately 
 before High Mass. A rubric in the 1st 
 
 English Prayer-book ordered it to be 
 said on Wednesdays and Fridays, and to 
 be followed by the first part of the Com- 
 munion 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 Sun- 
 days, Wednesdays, and Fridays, and at 
 other times when it shall be commanded 
 by the Ordinary. The Injunctions of 
 Elizabeth, 1559, renew the direction that 
 the Litany should be said ' immediately 
 before the time of communion 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 
 to the people by knolling of a bell, and 
 say the Litany and prayers.' Grindal, 
 archbishop of York, in his visitation, 
 1571, directed the minister not to pause 
 or stay between the Morning Prayer, 
 Litany, and Communion, 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 continue to- 
 gether in prayer and hearing the Word 
 of God, and not depart out of the church 
 during all the time of the whole Divine 
 Service. 
 
 In conformity with the permission given 
 to use the Litany, at other times, is the 
 practice of using it at Confirmations and 
 at many of our recently instituted special 
 services, when sanctioned by the Bishop. 
 
 The Litany was the first part of our 
 Service which was appointed to be used 
 in English, June nth, 1544. By the 
 Injunctions of King Edward, 1547, and 
 Queen Elizabeth, 1559, tne Litany is or- 
 dered to be sung or said plainly and dis- 
 tinctly, in English, by the Priest and 
 Quire, kneeling in the midst of the 
 church. 
 
 A Council held at Cologne, under Her- 
 mann, the Reforming Archbishop, in 1536, 
 has this Canon in regard to Processions : 
 ' Quod processiones per campos et agros 
 peraguntur rationem quidem habet, nempe 
 quod populus oret ut segetes et fruges 
 terrae a domino conserventur. Verum ut 
 alia plurima ita et hie mos hominum ma- 
 litia depravatus est, quod per occasionem 
 talis deambulationis, quae Deo placando 
 erat instituta, pleraque scelera commit- 
 tantur. Quamobrem nobis satius videtur 
 ut ha; aliaeque supplicationes ac proces- 
 siones de cetero intra septa ecclesiarum 
 religiose fiant ac ut in templo, loco pre- 
 cationibus peculiariter dedicatur, oretur 
 Deus habeaturque turn pius rei ac tem- 
 5) 
 
THE LITANY. 
 
 At whose coming all men shall rise again This is thcCatholickFaith : which except 
 with their bodies : and shall give account a manbelieve faithfully, he cannotbesaved. 
 for their own works. Glory be to the Father, and to the Son: 
 
 And they that have done good shall go and to the Holy Ghost ; 
 L into life everlasting : and they that have As it was in the beginning, is now, and 
 done evil into everlasting fire. i ever shall be : world without end. Amen. 
 
 THE LITANY. 
 
 % Here followeth the LIT A .VT, or General Supplication, to be sung or said after Morning rrayer 
 upon Sundays, Wednesdays, and Fridays, and at other times when it sltall be commanded by 
 the Ordinary. 
 
 OGOD the Father, of heaven : have 
 mercy upon us miserable sinners. 
 0 God the Father, of heaven : have mercy 
 upon us miserable sinners. 
 
 O God the Son, Redeemer of the world : 
 have mercy upon us miserable sinners. 
 
 O God the Son, Redeemer of the world : 
 have mercy upon us miserable sinners. 
 
 O God the Holv Ghost, proceeding from 
 the Father and the Son : have mercy upon 
 us miserable sinners. 
 
 O God the Holy Ghost, proceeding from the 
 Father and the Son : have mercy upon us mi- 
 serable sinners. 
 
 O holy, blessed, and glorious Trinity, 
 three Persons and one God : have mercy 
 upon us miserable sinners. 
 
 O holy, blessed, and glorious Trinity, three 
 Persons and one God : have mercy upon ws 
 miserable sinners. 
 
 Remember not, Lord, our offences, nor 
 the offences of our forefathers ; neither 
 take thou vengeance of our sins : spare 
 us, good Lord, spare thy people, whom 
 thou hast redeemed with thy most pre- 
 cious blood, and be not angry with us for 
 ever. 
 
 Spare us, good Lord. 
 From all evil and mischief; from sin, 
 from the crafts and assaults of the devil ; 
 from thy wrath, and from everlasting dam- 
 nation, ' 
 
 Good Lord, deliver us. 
 From all blindness of heart ; from pride, 
 vain-glory, and hypocrisy ; from envy, 
 hatred, and malice, and all uncharitable- 
 ness, 
 
 Good Lord, deliver us. 
 From fornication, and all other deadly 
 sin ; and from all the deceits of the world, 
 the flesh, and the devil, 
 
 Good Lord, ddiver us. 
 From lightning and tempest ; from 
 plague, pestilence, and famine ; from bat- 
 tle ana murder, and from sudden death, 
 Good Lord, deliver us. 
 From all sedition, privy conspiracy, and 
 rebellion ; from all false doctrine, heresy 
 and schism ; from hardness of heart, and 
 contempt of thy Word and Command- 
 ment, 
 
 Good Lord, deliver ««. 
 By the mystery of thy holy Incarnation; 
 by thy holy Nativity and Circumcision ; 
 by thy Baptism, Fasting, and Temptation, 
 Good Lord, deliver us. 
 By thine Agony and bloody Sweat ; by 
 thy Cross and Passion ; by thy precious 
 Death and Burial ; by thy glorious Resur- 
 
 rection and Ascension ; and by the coming 
 of the Holy Ghost, 
 
 Good Lord, deliver us. 
 In all time of our tribulation ; in all 
 time of our wealth ; in the hour of death, 
 and in the day of judgement, 
 
 Good Lord, deliver us. 
 We sinners do beseech thee to hear us, 
 O Lord God ; and that it may please thee 
 to rule and govern thy holy Church uni- 
 versal in the right way ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to keep and 
 strengthen in the true worshipping of 
 thee, in righteousness and holiness of life, 
 thy. Servant VICTORIA, our most gra- 
 cious Queen and Governor ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to rule her heart 
 in thy faith, fear, and love, and that she 
 may evermore have affiance in thee, and 
 ever seek thy honour and glory ; 
 
 We beseech tliee to hear us, good Lord. 
 That it may please thee to be her de- 
 fender and keeper, giving her the victory 
 over all her enemies ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to bless and pre- 
 serve Albert Edward Prince of Wales, the 
 Princess of IFaiea.and all theRoyal Family; 
 We beseech thee to hear us, good Lord. 
 That it mav please thee to illuminate 
 all Bishops, Priests, and Deacons, with 
 true knowledge and understanding of thy 
 Word ; and that both by their preaching 
 and living they may set it forth, and shew 
 it accordingly ; 
 
 lFe beseech thee to hear us, good Lord. 
 That it may please thee to endue the 
 Lords of the Council, and all the Nobility, 
 with grace, wisdom, and understanding ; 
 H r e beseech thee to hear us, good Lord. 
 That it may please thee to bless and 
 keep the Magistrates, giving them grace 
 to execute justice, and to maintain truth; 
 We beseech thee to hear us, good Lord. 
 That it may please thee to bless and 
 keep all thy people ; 
 
 We beseech tliee to hear us, good Lord. 
 That it may please thee to give to all 
 nations unity, peace, and concord ; 
 We beseech thee to hear ^^s, good Lord. 
 That it may please thee to give \is an 
 heart to love ana dread thee,and diligently 
 to live after thy commandments ; 
 lPe beseech thee to hear us, good Lord. 
 That it may please thee to give to all 
 thy people increase of grace to hear meekly 
 thy Word, and to receive it with pure 
 
pori conveniens ad populum commoni- 
 torius sermo.' 
 
 ' O God the Father, &c* 
 
 'O God the Son, &c.' 
 
 'O God the Holy Ghost, &c.' 
 
 These three verses may be regarded 
 as amplifications of the form. 
 Lord, i 
 
 Christ, • have mercy upon us ; 
 Lord, ) 
 
 to which the term Litany is also applied. 
 From the 5th or 6th century Western 
 Litanies began thus. The particular form 
 of words in the first four verses is found 
 in a MS. Litany of the 10th century. 
 
 We have omitted all Invocation of 
 Saints in our Litany. Four reasons may 
 be given for the omission : 
 
 1st, The Litanies of Western Churches 
 did not contain any such invocations for 
 seven centuries; the Eastern ones do not 
 contain them now. 
 
 2ndly, They are unnecessary ; we have 
 one Mediator between God and man. 
 
 3rdly, They are imprudent ; we do not 
 know that the dead can hear us. 
 
 4thly, They give rise to heresy and 
 blasphemy. 
 
 * Remember not, &c.' Formerly used 
 as an anthem at the conclusion of the 
 Penitential Psalms, but similar to ancient 
 forms; inserted here in 1544. 
 
 The Petitions which follow are very 
 much after the example of a Litany in the 
 Anglo-Saxon Church of the 9th century. 
 
 The whole Litany very much resembles 
 that of Hermann, the reforming Arch- 
 bishop of Cologne, issued 1543. 
 
 Most of the petitions are to be found 
 in the Litanies of the Salisbury and York 
 Uses. The mode in which the sins are 
 classed one with another is striking and 
 instructive. 
 
 8. Deadlysin = wilfulsin, of which for- 
 nication is a signal instance. 
 
 9. Sudden = unprepared, either in bo- 
 dily or spiritual matters. 
 
 10. ' Fromall sedition, &c.' In 1544, in 
 the two Prayer-books of King Edward 
 and in the first year of Queen Elizabeth, 
 the words 'privy conspiracy' were fol- 
 lowed by 'From the tyranny of the Bishop 
 of Rome and all his detestable (in the 
 Primer of 1545 "abominable") enormi- 
 ties.' In the Litany of the Royal Chapel, 
 1559, this phrase was omitted. ' Rebel- 
 lion and Schism' added in 1662. 
 
 11. 12. Anglo-Saxon Litany, with Her- 
 mann's Consultation. 
 
 13. Combination of four petitions in 
 Hermann's Consultation. 
 
 14.15. Salisbury Use. In Anglo-Saxon 
 Litany, King and Bishop. 
 
 16. Peculiar to our own. 17, 18. Sa- 
 lisbury Use. 
 
 19. Form for Bishops in Hereford Use 
 
 In Cranmer's Litany, Bishops, Pastors, 
 and Ministers of the Church; altered to 
 the present form in 1662. 
 
 22. Salisbury Use. 23. Ang.-Sax. Lir. 
 24, 25. Similar petitions to these in 
 Anglo-Saxon Litany, in Hermann's Con- 
 suitation and elsewhere, but not so fifl) 
 as these. 
 
 26. Uterrantesadviamsalutisreilucas. 
 Lit. of Ch. of Lyons, 600 years old. 
 
 27. Stantes conhrma, conforta pusilla- 
 nimes, lapsos erige, Lit. Cyr. 
 
 29. Poor and captive, Salisbury Use. 
 30. Ap. Const. 
 
 32. Ut inimicis nostris pacem carita- 
 teinque largiri digneris, Ang.-Sax. Lit. 
 
 33. Salisbury Use. 
 
 34. Salisbury and York Uses, and from 
 the Codex Chisii, 10th cent. : Ut gratiam 
 Sancti Spiritus cordibus nostris infundere 
 digneris, ut locum poenitentise nobis con- 
 cedas. 
 
 Response. York, Sal., Hereford Uses. 
 ' Son of God, &c.' to Amen. Sal. Use. 
 Vers, and Response. Salisbury and 
 York Uses. 
 
 'O God.' This Prayer is an enlarge- 
 ment of a form in Hermann's Litany. 
 
 'O Lord, arise, &c.' From the begin- 
 ning of the Litany for Rogation Tuesday 
 in Salisbury Processional. 
 
 Suffrages 1 and 2 formerly added in 
 time of war. 
 
 3 to 8. From the Litany on St Mark's 
 Day. 
 
 ?, 10. Anglo-Saxon Office for Prime, 
 n 1549 the last Versicle and Response 
 were called ' the Versicle,' ' the Answer ;' 
 so in 1552, 1559, 1604. In the Scotch 
 Book, 1637, Presbyter was substituted 
 for 'The Versicle,' hence Priest in 1662. 
 
 In 1544 Cranmer ended the Litany with 
 six Collects corresponding to concluding 
 Prayers of old Litanies. They were : 
 
 1. The first part of the present Prayer, 
 containing, however, an invocation of 
 saints. This was omitted in 1549, and 
 the 5th Prayer of 1544 combined so as to 
 form our present Collect. 
 
 2. 'O God, whose nature, &c.' 
 
 3. 'Almighty and everlasting God, 
 which only workest great marvels, &c' 
 
 4. ' We beseech thee, Lord, graciously 
 shew to us thine unspeakable mercy, both 
 to release us of all our sins and finally 
 rescue us from the punishments which 
 we justly deserve for them.' 
 
 5. As latter part of Collect here given. 
 
 6. Prayer of Chrysostom; Basil's Li- 
 turgy. 
 
 Benediction added in 1559. 
 In 1549 the Litany was placed between 
 the Communion Office and that for Bap- 
 tism, with the title, 'The Litany and 
 Suffrages,' and no rubric; the directions 
 f '>r its use were given in the rubric at 
 (77) 
 
THE LITANY. 
 
 affection, and to bring forth the fruits of 
 the Spirit ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to bring into 
 the way of truth all such as have erred, 
 and are deceived ; 
 
 We beseech thee to hear t/s, good Lord. 
 That it may please thee to strengthen 
 such as do stand ; and to comfort and help 
 the weak-hearted j and to raise up them 
 
 Answer. 
 iniquities. 
 
 Neither reward us after our 
 
 Let us pray. 
 
 OGOD, merciful Father, that despisest 
 not the sighing of a contrite heart, 
 nor the desire of such as be sorrowful ; 
 Mercifully assist our prayers that we make 
 before thee in all our troubles and adver- 
 sities, whensoever they oppress us ; and 
 graciously hear us, that those evils, which 
 
 that fall ; and finally to beat down Satan the craft and subtilty of the devil or man 
 
 under our feet ; worketh against us, be brought to nought; 
 
 We beseech thee to hear us, good Lord. and by the providence of thy goodness 
 
 That it may please thee to succour, help, they may be dispersed ; that we thy ser- 
 
 and comfort, all that are in danger, ne- 
 cessity, and tribulation ; 
 
 We beseech thee to hear us, good Lord. 
 
 That it may please thee to preserve all 
 that travel by land or by water, all women 
 labouring of child, all sick persons, and 
 young children ; and to shew thy pity 
 upon all prisoners and captives ; 
 
 We beseech thee to hear us, good Lord. 
 
 That it may please thee to defend, and 
 
 provide for. the fatherless children, and thine honour. 
 
 ants, being hurt by no persecutions, may 
 evermore give thanks unto thee in thy holy 
 Church ; through Jesus Christ our Lord"; 
 
 0 Lord, arise, help us, and deliver us for 
 thy Names sake. 
 
 OGOD, we have heard with our ears, 
 and our fathers have declared unto us, 
 the noble works that thou didst in their 
 days, and in the old time before them. 
 O Lord, arise, help us, and deliver us for 
 
 widows, and all that are desolate and op- 
 pressed ; 
 
 We beseech thee to hear us, good Lord, 
 That it may please thee to have mercy 
 upon all men ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to forgive our 
 enemies, persecutors, and slanderers, and 
 to turn their hearts ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to give and pre- 
 serve to our use the kindly fruits of the 
 earth,so as in due time we may enjoythem; 
 We beseech thee to hear us, good Lord. 
 That it may please thee to give us true re- 
 pentance ; to forgive us all our sins, neg- 
 ligences, and ignorances ; and to endue us 
 with the grace of thy Holy Spirit to amend 
 our lives according to thy holy Word ; 
 We beseech thee to hear us, good Lord. 
 Son of God : we beseech thee to hear us. 
 Son of God : ive beseech thee to hear us. 
 O Lamb of God : that takest away the 
 sins of the world ; 
 
 Grant us thy peace. 
 O Lamb of God : that takest away the 
 sins of the world ; 
 
 Have mercy upon us. 
 O Christ, hear us. 
 O Christ, hear us. 
 Lord, have mercy upon us. 
 
 Lord, have mercy upon us. 
 Christ, have mercy upon us. 
 
 Christ, have mercy upon us. 
 Lord, have mercy upon us. 
 Lord, have mercy upon us. 
 f Then shall the Priest, and the people with him , 
 say the Lord's Prayer. 
 
 OUR Father, which art in heaven, Hal- 
 lowed be thy Name. Thy kingdom 
 
 Glory be to the Father, and to the Son: 
 and to the Holy Ghost ; 
 
 Answer. As it was in the beginning, is- 
 now, and ever shall be : world without end. 
 Amen. 
 
 From our enemies defend us, O Christ. 
 Graciously look upon our afflictions. 
 Pitifullybehold the sorrows of ourhearts. 
 Mercifully forgive the sins of thy people. 
 Favourably with mercy hear our prayers. 
 0 Son of David, have mercy upon us. 
 Both now and ever vouchsafe to hear us, 
 O Christ. 
 
 Graciously hear us, 0 Christ; graciously 
 hear us, O Lord Christ. 
 
 Priest. O Lord, let thy mercy be shewed 
 upon us ; 
 
 Answer. As we do put our trust in thee. 
 Let us pray. 
 
 WE humbly beseech thee, O Father, 
 mercifully to look upon our infir- 
 mities ; and for the glory of thy Name 
 turn from us all those evils that we most 
 righteously have deserved ; and grant, 
 that in all our troubles we may put our 
 whole trust and confidence in thy mercy, 
 and evermore serve thee in holiness and 
 pureness of living,to thy honour and glorv ; 
 through our only Mediator and Advocate, 
 Jesus Christ our Loi'd. Amen. 
 
 A Prayer of St. Chrysostom. 
 
 ALMIGHTY God, who hast given us 
 grace at this time with one accord to 
 make our common supplications unto 
 thee ; and dost promise, that when two or 
 three are gathered together in thy Name 
 thou wilt grant their requests ; Fulfil now, 
 O Lord, the desires and petitions of thy 
 servants, as may be most expedient for 
 
 come. Thy will be done in earth, As it is j them ; granting us in this world knowledge 
 in heaven. Give us this day our dailv ' of thy truth, and in the world to come life 
 bread. And forgive us our trespasses, As evenasting. Amen. 
 we forgive them that trespass against us. 2 Cor. xiii. 
 
 And lead us not into temptation ; But rpiIE grace of our Lord Jesus Christ 
 deliver us from evil. Amen. : 1 and the love of God, and the fellow- 
 
 Pnest. O Lord, deal not with us after 1 ship of the Holy Ghost, be with us all 
 our sins. evermore. Amen. 
 
 Here endeth the LITANY'. 
 
the end of the Communion Office. In 
 1552 it was removed to its present posi- 
 tion. 
 
 In the Greek Evening Service, the 
 Peace Petitions (Eiprjn»ca) run as follows: 
 ' Let us pray in the peace of the Lord, 
 1 For peace and salvation from above ; 
 ' For the peace of the whole world : 
 ' For this holy house, and all the faithful; 
 ' For our Archbishop, the sacred Priest- 
 hood and the Christian Diaconate; for all 
 the Clergy and Laity let us entreat the 
 Lord:' or, with a variation at a later period 
 of the service, after the name of the 
 Archbishop — 'and for our Brethren in 
 Christ.' 
 
 Answer of the choir to each petition, 
 ' Kyrie eleeson.' 
 
 ' For our most gracious and God -protect- 
 ed princes, for all their court and army, 
 let us entreat the Lord. 
 
 ' For this holy monastery, for every city 
 and land and the faithful that dwell in 
 them, let us entreat the Lord. 
 
 ' For fair weather, for abundance of the 
 fruits of the earth, and peaceful harvests, 
 let us entreat the Lord. 
 
 1 For travellers by water or land, for the 
 sick and infirm, for prisoners, and their 
 preservation (aviw, I suppose, applies to 
 all the foregoing), let us entreat the Lord. 
 
 ' For our deliverance from all affliction, 
 anger, danger, and straits, let us entreat 
 the Lord. 
 
 'Help, save, pity and preserve us.' 
 
 Later in the service we have also : 
 
 ' That we may pass the remainder of 
 our lives in peace and repentance, let us 
 beseech the Lord. 
 
 'That the end of our lives may be 
 Christian, painless, irreproachable, peace- 
 ful, that we may give a good account at 
 the terrible judgement-seat of Christ, let 
 us make our prayer.' 
 
 The Litany now in use, at the close of 
 the Great Late Evensong ('ATroietirfoi/ 
 Heya) is also worthy of comparison with 
 ours. The Priest recites the Petitions, 
 the brethren respond at the end of each 
 Petition — ' Kyrie eleeson.' 
 
 ' Let us pray for the orthodox Church ; 
 
 ' For prosperity and success to our 
 Christian soldiers; 
 
 ' For our Archbishop and all the bre- 
 thren in Christ ; 
 
 * Yor our absent fathers and brethren ; 
 
 ' For those who minister, or have minis- 
 tered to us; 
 
 ' For those who hate and those who love 
 us; 
 
 ' For those who have asked the prayers 
 of us unworthy sinners ; 
 
 'For the deliverance of captives; 
 
 ' For those who sail on honest errands ; 
 
 ' For those who are laid on beds of sick- 
 ness ; 
 
 ' For abundance of the fruits of the earth ; 
 
 ' For all our fathers and brethren who 
 have fallen asleep in the Lord, either 
 here or elsewhere ; 
 
 ' Let us say in their behalf also. Answer. 
 Kyrie eleeson.' 
 
 % Special prayers were customary at the 
 end of the Litany in proces6ions. In the 
 Salisbury Processional they are found ; 
 the Church of Constantinople adopted a 
 similar practice. 
 
 In the Euchologion there is a special 
 office to ask for Rain, and many single 
 prayers are given. There are no prayers 
 for Fair Weather. Other prayers are for 
 vineyards, new house, seed, ships, for 
 cessation of storms at sea, &c. 
 
 For Rain. 
 
 1. 'Deus, in quo vivimus, movemur et 
 sumus.pluviam nobis tribue congruentein, 
 ut praesentibus subsidies sufficienter ad- 
 jutisempiternafiducialiusappetamus. Per 
 Dominum.' Sacramentary of Gregory ; 
 Salisbury Missal. 
 
 For Fair Weather. 
 
 2. 'Ad te nos.Domine, clamantes exaudi 
 et aeris serenitatem nobis tribue suppli- 
 cantibus, ut qui juste pro peccatis nostris 
 affligimur misericordia tua prseveniente 
 clementiam sentiamus. Per Dominum.' 
 Sacramentary of Gregory; Sal. Missal. 
 
 In the time of Dearth and Famine. 
 
 3. Introduced in 1552. 
 
 3 and 4. Palmer gives two prayers from 
 
 the Church of Constantinople as parallel 
 to these ; the resemblance is not close. 
 
 4. Introduced in 1552, omitted in 1559; 
 restored with alterations in 1662. 
 
 In the time of War and Tumults. 
 
 5. Introduced in 1552. 
 
 ' Deus, regnorum omnium regumque 
 dominator, qui nos et percutiendo sanas 
 et ignoscendo conservas, praetende nobis 
 misericordiam tuam ut tranquillitate pacis 
 tua potestate firmata ad remedia cura- 
 tionis utamur. Per Dominum.' Sacra- 
 mentary of Gregory; Salisbury Missal. 
 In the time of any common Plague, &c. 
 
 6. Introduced in 1552 ; peculiar to our 
 own Prayer-book, though prayers for 
 similar mercies occur elsewhere. 
 
 hi the Ember Weeks, &=c. 
 7 and 8. By theCouncil of Placentia, 1095, 
 the Ember Days were defined as the Wed- 
 nesday, Friday, Saturday after the First 
 Sunday in Lent; after Whitsunday; after 
 the 14th of Sept , the Feast of Holy Cross; 
 after the 13th of Dec, St Lucy. The Col- 
 lects which are peculiar to the English 
 Ritual were, with the rubric,added in 1662. 
 The 2nd Ember Collect had been insert- 
 ed in the Scottish Prayer-book of 1637. 
 
 (79) 
 
PRAYERS AND THANKSGIVINGS, 
 
 UPON SEVERAL OCCASIONS, 
 5 To be used before the two final Prayers of the Litany, or of horning and Evening Prayer. 
 
 PRAYERS. 
 
 For Rain. 
 
 OGOD, heavenly Father, who by thy 
 Son Jesus Christ hast promised to all 
 them that seek thy kingdom, and the 
 righteousness thereof, all things necessary 1 
 to their bodily sustenance ; Send us, we 
 beseech thee, "in this our necessity, such 
 moderate rain and showers, that we may ; 
 receive the fruits of the earth to our com- 
 fort, and to thv honour ; through Jesus 
 Christ our Lord. Amen. 
 
 For fair Weather. 
 
 0 ALMIGHTY Lord God who for the 
 sin of man didst once drown all the 
 world, except eight persons, and afterward 
 of thy great mercy didst promise never to 
 destroy it so again ; We numbly beseech 
 thee, that although we for our iniquities 
 have worthily deserved a plague of rain 
 and waters, yet upon our true repentance 
 thou wilt send us such weather, as that 
 we may receive the fruits of the earth in 
 due season ; and learn both by thy punish- 
 ment to amend our lives, and for thy 
 Clemency to give thee praise and glory ; ' 
 through Jesus Christ our Lord. Amen. \ 
 Jn the time of Dearth and Famine. 
 
 OGOD, heavenly Father, whose gift it 
 is, that the ram doth fall, the earth j 
 is fruitful, beasts increase, and fishes do j 
 multiply ; Behold, we beseech thee, the j 
 afflictions of thv people ; and grant that 
 the scarcitv and dearth, which we do now 
 most justly suffer for our iniquity, may , 
 through thy goodneBS be mercifully turn- ( 
 ed into cheapness and plenty ; for the love | 
 of Jesus Christ our Lord, to whom with 
 thee and the Holy Ghost be all honour | 
 and glory, now and for ever. Amen. 
 Or this. 
 
 OGOD, merciful Father, who, in the 
 time of Elisha the prophet, didst sud- 
 denly in Samaria turn great scarcity and 
 dearth into plenty and cheapness ; Have 
 mercy upon us, that we, who are now for 
 our sins pimished with like adversity, 
 may likewise find a seasonable relief : In- 
 crease the fruits of the earth by thy hea- 
 venly benediction ; and grant that we, 
 receiving thy bountiful liberality, may 
 use the same to thy glory, the relief of 
 those that are needv, and our own com- 
 fort ; through Jesus Christ our Lord. 
 Amen. 
 
 In the time of War and Tumvlts. 
 
 0 ALMIGHTY God, King of all kings, 
 and Governor or all things, whose 
 power no creature is able to resist, to 1 
 
 whom it belongeth justly to punish sin- 
 ners, and to be merciful to them that 
 truly repent ; Save and deliver us, we 
 humbly beseech thee, from the hands of 
 our enemies ; abate their pride, asswage 
 their malice, and confound their devices; 
 that we, being armed with thy defence, 
 may be preserved evermore from all perils, 
 to glorify thee, who art the only giver of 
 all victory ; through the merits of thy 
 only Son, "Jesus Christ our Lord. Amen. 
 
 In the time of any common Plague or 
 Sickness. 
 
 0 ALMIGHTY God, who in thy wrath 
 didst send a plague upon thine own 
 people in the wilderness, lor their obsti- 
 nate rebellion against Moses and Aaron ; 
 and also, in the time of king David, didst 
 slay with the plague of Pestilence three- 
 score and ten thousand, and yet remem- 
 bering thy mercy didst save the rest ; 
 Have pity upon us miserable sinners, who 
 now are "visited with great sickness and 
 mortality ; that like as thou didst then 
 accept of an atonement, and didst com- 
 mand the destroying Angel to cease from 
 punishing, so it "may now please thee to 
 withdraw from us this plague and grievous 
 sickness ; through Jesus Christ our Lord. 
 Amen. 
 
 In the Ember Weeks, to be said every day, for 
 those that are to be admitted into Holy 
 Orders. 
 
 ALMIGHTY God, our heavenly Father, 
 J\. who hast purchased to thyself an 
 universal Church by the preciousblood of 
 thy dear Son ; Mercifully look upon the 
 same, and at this time so guide and govern 
 the minds of thy servants the Bishops 
 and Pastors of thy flock, that they may 
 lay hands suddenly on no man, but faith- 
 fully and wisely make choice of fit persons 
 to serve in the sacred Ministry of thy 
 Church. And to those which shall be or- 
 dained to any holy function give thy grace 
 and heavenly benediction ; that both by 
 their life and doctrine they may set forth 
 thy glory, and set forward the salvation 
 of all men ; through Jesus Christ our 
 Lord. Amen. 
 
 Or this. 
 
 ALMIGHTY God, the giver of all good 
 A gifts, who of thy divine providence 
 hast appointed divers Orders in thy 
 Church ; Give thy grace, we humbly be- 
 seech thee, to all those who are to be call- 
 ed to any office and administration in the 
 same ; and so replenish them with the 
 truth of thy doctrine, and endue them | 
 with innocehcy of life, that they may 
 
Three derivations of the word Ember 
 have been suggested. It has been pro- 
 posed to regard it as a corruption of the 
 words quatuor tempora, — thus, quatuor 
 tempora, quatemper, quatember, ember ! ! 
 This etymology is, we think, quite in- 
 credible. A more probable derivation is 
 that which connects the word with the 
 ashes used at fasts in token of penitence. 
 In support of this derivation the use of the 
 term Ash Wednesday, which immediately 
 precedes one of theEmber weeksisalleged. 
 But the most probable origin of the word 
 is, we think, the Anglo-Saxon ymbryne, 
 a revolution or circuit — e.g. geares ym- 
 bryne, a year's course. In the Anglo- 
 Saxon we find, for those fasts of the four 
 seasons, ymbren dagas, ymbren faesten, 
 ymbren wican ; and in the Ancren Riwle, 
 a treatise in the semi-Saxon or middle- 
 English of the former half of the 13th 
 century (See note on Whitsunday), we 
 have, in one MS., umbridawes, in a 
 second umbri wiken, in a third, ymbri 
 wikes. According to this etymology the 
 Ember fasts are the fasts that come round 
 in course, the recurring fasts, the fasts of 
 the seasons. It is almost unnecessary to 
 add as a confirmation of this last deriva- 
 tion that the Saxon ymbe, which enters 
 into the word ymb-ryne, and which is 
 sometimes written embe, is in the Ancren 
 Riwle spelled umbe. 
 
 A Prayer that may be said after, &>c. 
 
 9. ' Deus, cui proprium est misereri 
 semper etparcere, suscipe deprecationem 
 nostram : et quos delictorum catena con- 
 stringit, miseratio tuse pietatis absolvat. 
 Per Dominum nostrum.' Sacramentary 
 of Gregory ; Salisbury Use ; among the 
 Collects at the end of Litany in Primer ; 
 omitted in 1549 and 1552, restored in 
 1558 and 1559. 
 
 A Prayer for the High Court, &>c. 
 
 10. 'Most gracious, &c.' This Prayer 
 first appears in an Order of Fasting 1625, 
 and again in a special form of Prayer 
 issued 1628. In these forms it was almost 
 word for word the same as it is now, and 
 contained the words, 'most religious and 
 gracious king.' 
 
 In 1661 it appeared in a service for a 
 Fast Day on the 12th of June, again in 
 January, 1662. It was placed in our 
 Prayer Book at the last revision. 
 
 A Collefl or Prayer for all, &>c. 
 
 11. 'O God, &c.' This prayer was 
 introduced in 1662 ; it has been ascribed 
 to Bp Sanderson, but is more probably 
 the composition of Bp Gunning ; it some- 
 what resembles the Orationes Generates 
 of our ancient ritual. 
 
 OF THE THANKSGIVINGS. 
 
 The General Thanksgiving. 
 
 IT Composed by Bp Reynolds, and 
 added at the last revision of the Prayer 
 Book in 1662. It bears a faint resem- 
 blance to a general thanksgiving in a 
 Coptic Liturgy of Basil. 
 
 H Our English Ritual is favourably dis- 
 tinguished from other Rituals by tb 
 possession of these special thanksgivings. 
 Our forms were introduced in 1G04, with 
 the exception of that ' for restoring Pub- 
 lick Peace at Home,' which was added in 
 1662. 
 
 OF THE COLLECTS, EPISTLES, AND GOSPELS. 
 
 If The Sacramentary of Leo, c. 420, 
 contains several Collects for each Feast. 
 The example thus set was followed in 
 the Sacraraentaries of Gelasius, 494, and 
 Gregory, 590. The Prayers (Eu^ou) of 
 the Greek Church bear a close resem- 
 blance to our Collects; there are more- 
 over special hymns under various names 
 appointed for every day in the year in 
 the Monthly Service Books, but there 
 are no forms which correspond exactly 
 to our Collects for the Day. 
 
 *\ The Epistles and Gospels are to be 
 treated as Lessons of Holy Scripture. 
 
 (8 
 
 In the earliest ages the duty of reading 
 the Lessons in public devolved, as a 
 general rule, on the deacons. Tertullian 
 however, c. 180, assigns this office to the 
 Readers, an order which was already 
 existing in his time and which subse- 
 quently, in the time of Cyprian, c. 250, 
 was largely developed. 
 
 The Lessons were read before the dis- 
 missal of the Catechumens. The Reader 
 began by the salutation, ' Peace be with 
 you/ until the permission to use this form 
 of salutation was withdrawn, by the 
 3rd Council of Carthage, 397, from the 
 
THANKSGIVINGS. 
 
 faithfully serve before thee, to the glory all other necessaries, for them for us, 
 of thy great Name, and the benefit of thy and thy whole Church, we humbly beg in 
 holy Church ; through Jesus Christ our the Name and Mediation of Jesus Christ 
 Lord. Amen, j our most blessed Lord and Saviour. Amen. 
 
 ^ A Prayer that may be said after any of the 
 former. 
 
 OGOD, whose nature and property is 
 ever to have mercy and to forgive, re- 
 ceive our humble petitions ; and though we 
 be tied and bound with the chain of our 
 sins, yet let the pitifulness of thy great 
 mercy loose us ; for the honour of Jesus 
 Christ, our Mediator and Advocate. Amen. 
 
 U A Prayer for the High Court of Parliament, 
 to be read during their Session. 
 
 MOST gracious God, we humbly beseech 
 thee, as for this Kingdom in general, 
 so especially for the High Court of Par- 
 liament, under our most religious and 
 gracious Queen at this time assembled : 
 That thou wouldest be pleased to direct 
 and prosper all their consultations to the 
 advancement of thy glory, the good of 
 thy Church, the safety, honour, and wel- 
 fare of our Sovereign, and her Dominions ; 
 that all things may be so ordered and 
 settled by their endeavours, upon the 
 best and "surest foundations, that peace 
 and happiness, truth and justice, reli- 
 gion and piety, may be established a- 
 mong us for all generations. These and 
 
 1 A Collect or Prayer for all Conditions of 
 men, to be used at such times when the 
 Litany is not appointed to be said. 
 
 OGOD, the Creator and Preserver of 
 all mankind, we humbly beseech thee 
 for all sorts and conditions of men ; that 
 thou wouldest be pleased to make thy 
 ways known unto them, thy saving health 
 unto all nations. More especially, we 
 pray for the good estate of the Cattiolick 
 Church ; that it may be so guided and 
 governed by thy good Spirit, that all who 
 I profess and call themselves Christians 
 I may be led into the way of truth, and 
 j hold the faith in unity of spirit, in the 
 [ bond of peace, and in righteousness of 
 I life. Finally, we commend to thy father- 
 I ly goodness all those, who are any ways 
 afflicted, or distressed, in mind, body, or 
 .estate; [* esjieciully those 'This mbe said 
 | for whom our prayers are when any desire 
 desired,] that it mav please the Prayers of the 
 thee to comfort and relieve OwigwsMUifc 
 them, according to their several necessi- 
 ties, giving them patience under their 
 sufferings, and a happy issue out of all 
 their afflictions. And this we beg for 
 Jesus Christ his sake. Amen. 
 
 THANKSGIVINGS. 
 
 H A General Thanksgiving. 
 
 ALMIGHTY God, Father of all mercies, 
 l we thine unworthy servants do give 
 thee most humble and hearty thanks for 
 all thy goodness and loving-kindness to 
 us, and to all men ; [* particularly to those 
 •This to be said wfu> desire now to offer up 
 when any that their praises and thankspiv- 
 have been prayed ings for thy late mercies 
 f..r desire toreturn vouchsafed unto them.'] We 
 bless thee for our creation, 
 preservation, and all the blessings of this 
 life ; but above all, for thine inestimable 
 love in the redemption of the world by 
 our Lord Jesus Christ ; for the meaivs 
 of grace, and for the hope of glory. And, 
 we beseech thee, give us that due sense of 
 all thy mercies, that our hearts may be 
 unfeignedly thankful, and that we shew 
 forth thy praise, not only with our lips, 
 but in our lives ; by giving up ourselves 
 to thy service, and by walking before thee 
 in holiness and righteousness all our days; 
 through Jesus Christ our Lord\to whom 
 with thee and the Holy Ghost be all hon- 
 our and glory, world without end. Amen. 
 
 For Rain. 
 
 OGOD our heavenly Father, who by 
 thy gracious providence dost cause 
 the former and the latter rain to descend 
 upon the earth, that it may bring forth 
 
 fruit for the use of man ; We give thee 
 humble thanks that it hath pleased thee, 
 in our great necessity, to send us at the 
 last a joyful rain upon thine inheritance, 
 and to refresh it when it was dry, to the 
 great comfort of us thy unworthy ser- 
 vants, and to the glory of thy holy Name ; 
 through thy mercies in Jesus Christ our 
 Lord. Amen. 
 
 For fair Weather. 
 
 OLORD God, who hast justly humbled 
 us by thy late plague of immoderate 
 rain and waters, and in thy mercy hast 
 relieved and comforted our souls by this 
 seasonable and blessed change of weather; 
 We praise and glorify thy holy Name for 
 this thy mercy, and will always declare 
 thy loving-kindness from generation to 
 generation ; through Jesus Christ our 
 Lord. Amen. 
 
 For Plenty. 
 
 OMOST merciful Father, who of thy 
 gracious goodness hast heard the de- 
 vout prayers of thy Church, and turned 
 our dearth and scarcity into cheapness 
 and plenty ; We give thee humble thanks 
 for this thy special bounty ; beseeching 
 thee to continue thy loving-kindness unto 
 us, that our land may yield us her fruits 
 of increase, to thy glory and our comfort ; 
 through Jesus Christ our Lord. Amen. 
 
 e— 2 
 
Readers and restricted to those in higher 
 Orders. 
 
 When the Bishop or lower minister had 
 given the salutation, and the people had 
 replied, 'And with thy spirit,' the deacon 
 exclaimed, 'Attend we,' and the Reader, 
 after making announcement of the part 
 of Scripture which he was about to read 
 said, 'Thus saith the Lord.' 
 
 On the announcement of the Lesson 
 from the Prophets or the Epistles, it was 
 in some places customary for the people 
 to exclaim ' Deo gratias,' as is now the 
 case in the Mosarabic Liturgy. Grotius 
 states that it was usual for the people to 
 say 'Amen' at the end of the Epistle. 
 
 During the reading of the Gospel all 
 were required to stand. The custom is 
 as old as Chrysostom and the Apostolical 
 Constitutions. The people also were in 
 the habit of answering to the announce- 
 ment of the Lesson, ' Glory be to thee, O 
 Lord,' but the authority for this response 
 is not so ancient as that for the posture. 
 To sit, as the monks of Egypt, during 
 the reading of the Gospel was reckoned 
 peculiar; in Africa, generally, during the 
 reading of any portion of Holy Scripture, 
 standing was the rule. At the end of the 
 Gospel the Mosarabic Liturgy, 6th cen- 
 tury, and the Rule of Benedict., c. 530, 
 prescribe the response, 'Amen:' others 
 said, 'Thanks be to God,' or 'Praise be 
 to thee, O Christ.' 
 
 ^1 The general rule for the reading of 
 the Epistles in the Greek Church is that 
 from Easter to Trinity Sunday the Acts 
 of the Apostles are read, for the remain- 
 der of the year the Epistles are read in 
 consecutive order. Great Festivals have 
 each their own Epistle. 
 
 In the Hours and Vespers of the Vigil 
 of Christmas and of the Epiphany, also 
 called the Feast of Lights, in the Hours 
 and Vespers of Good Friday, and in the 
 Morning Service of Easter Eve, the 
 Epistle is read; on other occasions it is 
 read only when there is a celebration of 
 the Holy Communion. 
 
 The Epistle is preceded by a Prelude 
 (npoKtinevov), which consists of a verse or 
 two from the Psalms, and serves as an 
 epitome of the Epistle. See p. 305. There 
 is a fixed Prelude for every day in the 
 week. Festivals have special Preludes. 
 They have also Antiphons prefixed to the 
 Preludes. There are likewise added cer- 
 tain communion anthems {koiv<dviko.) , to 
 be used by the choir whilst the Priest is 
 communicating, and to the Epistle are 
 appended 'Post Hicta' (e7ri<f>u)iTj/oiaTa). 
 The Epistle being generally taken from 
 the writings of the Apostles is also called 
 the Apostle. 
 
 "II The Gospels are read in a similar 
 
 in a sim 
 
 manner to the Epistles. St John is ap- to certain Holy-day 
 
 (83) 
 
 pointed from Easter to Whitsunday ; St 
 Matthew from Whitsunday till the Friday 
 after the Exaltation of the Holy Cross, 
 Sept. 14th. St Luke begins on the Mon- 
 day after the Sunday in the Octave of 
 the Exaltation, and is read until Septua- 
 gesima. For St Mark space is found 
 during the latter portion of the time 
 allotted to St Matthew, which is then 
 reserved for Saturdays and Sundays. St 
 Mark is finished on Saturdays and Sun- 
 days in Lent. During this season Epistles 
 and Gospels are appointed for Saturdays 
 and Sundays only, at other seasons for 
 every day of the week. Great Festivals 
 have special Epistles and Gospels. The 
 Greek cycle is considered to commence 
 with the Sunday befcre Septuagesima, 
 the Sunday of the Pharisee and the Pub- 
 lican, so called from its Gospel. The Gos- 
 pel is read at Morning Prayers and at the 
 Liturgy. For the Morn. Gosp. see p. 131. 
 
 The mode of reading at present in use 
 for the Epistle and Gospel is as follows: 
 
 Before the Prelude, the Priest or Dea- 
 con says, 'Attend we.' When this is 
 ended he says, ' Wisdom.' The Reader 
 announces the Epistle to be read. The 
 Deacon again says, 'Attend we.' The 
 Reader reads the Epistle. At the close 
 of the Epistle 'Alleluia' is sung. The 
 Priest says, 'Wisdom: stand. Let us 
 hear the holy Gospel, Peace be to all.' 
 The Reader, 'And with thy Spirit' The 
 Reader announces the Gospel : the Priest 
 adds, 'Attend we.' The Deacon reads 
 the Gospel. 
 
 If The Rubric directing the use of a 
 Sunday or Holy-day Collect at the pre- 
 ceding Evening Service, was added in 
 1662. In primitive times, it was customary 
 to pass a considerable portion of the right 
 preceding great festivals in religious ex- 
 ercises, as a preparation for the Service 
 of the Festival. Such Nights were called 
 Vigiliae or Watch Nights. These noc- 
 turnal assemblies doubtless owed their 
 origin to times of persecution ; but the 
 custom was continued when the reason 
 for it had ceased. When irregularities 
 and scandals were found to arise from the 
 midnight assembly, it was discontinued 
 c. 420. There then remained only the 
 Eve, which was observed as a Fast. The 
 meaning of the Rubric evidently is, that 
 the Collect of the Festival shall be used 
 on the Eve or Vigil of that Festival, 
 which is generally the preceding evening. 
 Allowance is not made, as it ought to 
 have been in order to avoid ambiguity, 
 for the occurrence of a Holy-day with a 
 Vigil or Eve on a Monday, in which case 
 the Calendar directs the observance of 
 the Vigil on the previous Saturday. The 
 reason assigned for the absence of Vigils 
 that those, which 
 
THANKSGIVINGS. 
 
 For Peace and Deliverance from our 
 Enemies. 
 
 0 ALMIGHTY God, who art a strong 
 tower of defence unto thy servants 
 against the face of their enemies; We yield 
 thee praise and thanksgiving for our 
 deliverance from those great and apparent 
 dangers wherewith we were compassed : 
 We acknowledge it thy goodness that we 
 were not delivered over as a prey unto 
 them ; beseeching thee still to continue 
 such thy mercies towards us, that all the 
 world may know that thou art our Saviour 
 and mighty Deliverer ; through Jesus 
 Christ our Lord. Amen. 
 
 For restoring Publick Peace at Home. 
 
 0 ETERNAL God, our heavenly Father, 
 who alone makest men to be of one 
 mind in a house, and stillest the outrage 
 of a violent and unruly people ; We bless 
 thy holy Name, that it hath pleased thee 
 to appease the seditious tumults which 
 have been lately raised up amongst us ; 
 most humbly beseeching thee to grant to 
 all of us grace, that we may henceforth 
 obediently walk in thy holv command- 
 ments ; and, leading a quiet and peace- 
 able life in all godliness and honesty, may 
 continually offer unto thee our sacrifice 
 of praise and thanksgiving for these thy 
 mercies towards us ; through Jesus Christ 
 our Lord. Amen. 
 
 For Deliverance from the Plague, or other 
 common Sickness. 
 
 OLORD God, who hast wounded us for 
 our sins, and consumed us for our 
 transgressions, by thy late heavy and 
 dreadful visitation ; and now, in themidst 
 of judgement remembering mercy, hast 
 redeemed our souls from the jaws of 
 death ; We offer unto thy fatherly good- 
 ness ourselves, our souls and bodies which 
 thou hast delivered, to be a living sacrifice 
 unto thee, always praising and magnifying 
 thy mercies in the midst of thy Church ; 
 through Jesus Christ our Lord. Amen. 
 Or this. 
 
 WE humbly acknowledge before thee, 
 O most merciful Father, that all 
 the punishments which are threatened hi 
 thy law might justly have fallen upon us, 
 by reason of our manifold transgressions 
 and hardness of heart : Yet seeing it hath 
 pleased thee of thy tender mercy, upon our 
 ' weak and unworthy humiliation, to as- 
 swage the contagious sickness wherewith 
 we lately have been sore afflicted, and to 
 I restore the voice of joy and health in to our 
 ) dwellings ; We offer unto thy Divine ila- 
 I jesty the sacrifice of praise and thanks- 
 i giving, lauding and magnifying thy glo- 
 ! rious Name for such thy preservation and 
 providence over us ; through Jesus Christ 
 I our Lord. Amen. 
 
have them not, usually happened between days, as is noted in the ist council of Ma- 
 Christmas and the Purification, or be- con, 581. Durandus states that St Peter 
 tween Easter and Whitsuntide, when fes- instituted Advent as a time of commemo- 
 tivity was allowable and the fasting of ration of our Lord's coming in the flesh ; 
 Vigils foregone. it was to last three full weeks and part of 
 
 •f The present selection of Epistles and a fourth. He gives no authority for this 
 
 Gospels may be traced through our Eng- statement. The homilies of Maximus of 
 
 Pish Service Books as far back as to the Turin, 450, on Advent, are considered 
 
 time of Augustine. spurious. Gregory the Great in his Sacra- 
 
 They occur for the most part in the mentary has 4 Sundays in Advent, and a 
 
 Sarum Missal, with which those of York Gallican Lectionary of the 7th or 8th 
 
 and Hereford usually coincide, and are century begins the Ecclesiastical year 
 
 found at an earlier date still, 10th cen- with Advent. The name however does 
 
 tury, in the MS. Missal of Leofric, bishop not appear to have obtained general 
 
 of Exeter. They are also identical with currency before the nth century. In the 
 
 those given in the most ancient Lection- Mosarabic and the Ambrosian Liturgy, 
 
 aries of the Roman Church. as at present used, we find 6 Sundays in 
 
 The Collects also are in great measure Advent beginning with the Sunday next 
 
 derived from the Sarum Missal. Very after St Martin's Day, Nov. nth. The 
 
 many of these may be found in the Greek Church has no designation of the 
 
 Sacramentaries of Leo the Great, bishop season corresponding to it. 
 
 of Rome 440 — 461, which was in use in H ist Sunday in Advent. Introit, Ps. i. 
 
 483, of Gelasius, 494, of Gregory, 590. The Collect for the ist Sunday in 
 
 Reference is made to the Missals, as Sar. Advent was composed in 1549. 
 
 Miss.; to the Sacramentaries as Sacram. Palmer quotes a Post- Communion 
 
 Leon., Gelas.,Gregor. ; to the MS. Missal Prayer from the Sacramentary of Gela- 
 
 of Leofric as MS. Leofr. ; to the ancient sius, which much resembles it. ' Preces 
 
 Lectionary or Comes of the Roman populi tui quaesumus, Domine, clementer 
 
 Church, viz. that published by Pamelius, exaudi ; ut, qui de adventu Unigeniti tui 
 
 as Pam. Com. secundum carnem laetantur, in secundo, 
 
 For remarks on our mode of reading cum venerit in majestate sua, praemium 
 
 the Epistle and Gospel, sec Rubric in asternae vitae percipiant. Per, &c.' 
 
 Communion Service. In the Sar. Miss, the Epistle for this 
 
 In 1549 Introits were prefixed, as in Sunday began v. n, and ended with the 
 
 the old offices, to the Collects. The In- ist clause of v. 14. ' Sed induemini Domi- 
 
 troit was a Psalm, sung as the Priest went num Jesum Christum.' The Gospel began 
 
 towards the altar; it ended with 'Glory v. 1, and ended v. 9. ' Benedictus qui 
 
 be to the Father, &c.' Then the Priest venit in nomine Domini.' 
 
 said, ' Let us pray.' The Epistle in the Greek Church for 
 
 Before the Gospel this Rubric was the ist Sunday in Advent, reckoned as 
 prefixed in the Scotch Prayer Book, the 29th Sunday from Whitsunday, is 
 'When the Presbyter or Minister readeth Col. iii. 4 — n. The Gospel is that for 
 the Gospel, the people shall stand up. the 13th Sunday in the series of Gospels 
 And the Presbyter before he beginneth taken from St Luke, viz. Lukexiv. 1 — 11. 
 to read the Gospel shall say thus, The ^[ 2nd Sun. Introit in 1549, Ps. cxx. 
 Gospel of our Lord and Saviour Jesus The Collect was composed in 1549. 
 Christ, written in such a chapter of such The Epistle and Gospel are the same 
 an Evangelist, beginning at such a verse, as the Sarum Missal. 
 And the people shall answer, Glory be to The Epistle in the Greek Church for the 
 God.' 2nd Sunday, reckoned as the 30th Sun- 
 After the Gospel followed this Rubric, day from Whitsunday, is Col. iii. 12—16. 
 'When the Gospel is ended, the Pres- The Gospel is that for the 10th Sunday 
 byter or Minister shall say, Here endeth of St Luke, viz. Luke xiii. 10 — 17. 
 the Gospel. And the people shall answer, H 3rd Sun. Introit in 1549, Ps. iv. 
 Thanks be to thee, O Lord. And thus at Until 1662 the Collect was, ' Lord, we 
 the beginning and ending of the Gospel beseech thee give ear to our prayers, 
 every Sunday and Holy-day in the year, and by thy gracious visitation lighten the 
 or when else soever the Gospel is read.' darkness of our heart, by our Lord Jesus 
 
 *\ The observation of Advent Season Christ.' 
 
 seems to have arisen from the fast of The Epistle and Gospel are the same 
 
 the 10th month, which is mentioned by as in the Sarum Missal. 
 
 Philastrius, 380, as one of the solemn In the Greek Church the Epistle for 
 
 fasts of the Church. This fast anciently this Sunday, reckoned as the 31st after 
 
 was kept from the festival of St Martin Whitsunday, is 1 Tim. i. 15 — 17. The 
 
 until Christmas Day, three days in the Gospel, the nth Sunday of St Luke, 
 
 week, Mondays, Wednesdays and Fri- is Luke xiv. 16 — 24. 
 
 (25) 
 
THE 
 
 COLLECTS, EPISTLES, AND GOSPELS, 
 
 TO BE USED THROUGHOUT THE YEAR. 
 
 Note, that the Collect appointed for every Sunday, or for any Holy-day that hath a Vigil or 
 Eve, shall be said at the Kveniny Service next before. 
 
 Zht #irst Snnbag in |lbbcnt. I 
 
 The CoUect. 
 
 ALMIGHTY God, give us grace that we may 
 cast away the works of darkness, and put 
 upon us the armour of light, now in the time 
 of this mortal life, in which thy Son Jesus Christ 
 came to visit us in great humility ; that in the 
 last day, when he" shall come again in his 
 glorious Majesty to judge both the quick and 
 dead, we may rise to the life immortal, through 
 him wholiveth and reigneth with thee and the 
 Holy Ghost, now and ever. Amen. 
 
 % This Collect it to be repeated every day, with 
 the other Collects in Advent, until Christmas 
 Eve. 
 
 The Epistle. Bom. xiii. 8. 
 
 OWE no man any thing, but to love one 
 another: for he that loveth another hath 
 fulfilled the law. For this, Thou shalt not 
 commit adulterv. Thou shalt not kill, Thou 
 shalt not steal, Thou shalt not bear false wit- 
 ness, Thou shalt not covet ; and if there be any 
 other commandment, it is briefly comprehended 
 in this saying, namely, Thou shali love thy 
 neighbour as thyself. Love worketh no ill to 
 his neighbour ; therefore love is the fulfilling 
 of the law. And that, knowing the time, that 
 now it is high time to awake out of sleep : for 
 now is our salvation nearer than when we be- 
 lieved. The night is far spent, the day is at 
 hand; let us therefore cast off the works of 
 darkness, and let us put on the armour of light. 
 Let us walk honestly as in the day ; not in riot- 
 ing and drunkenness, not in chambering and 
 wantonness, not in strife and envying. But 
 put ye on the Lord Jesus Christ, and make not 
 provision for the flesh, to fulfil the lusts thereof. 
 The Gospel. St. Matth. xxi. 1. 
 
 WHEN they drew nigh unto Jerusalem, and 
 were come to Bethphage, unto the mount 
 of Olives, then sent Jesus two disciples, saying 
 unto them, Go into the village over against 
 you, and straiehtway ye shall find an ass' tied, 
 and a colt wilh her: loose them, and bring 
 them unto me. And if any man say ought 
 unto you, ye shall say, The Lord hath neecT of 
 them ; and straightway he will send them. All 
 this was done, that it might be fulfilled which 
 was spoken by the Prophet, saying. Tell ye the 
 daughter of Sion, Behold, thy King cometh 
 unto thee, meek, and sitting upon an ass, and 
 a colt the foal of an ass. And the disciples 
 went, and did as Jesus commanded them ; and 
 brought the ass, and the colt, and put on them 
 their clothes, and they set him thereon. And 
 a very great multitude spread their garments 
 in the way ; others cut down branches from the 
 trees, and strawed them in the way. And the 
 multitudes that went before, and that followed, 
 cried, saying, Hosanna to the Son of David ; 
 Blessed is he that cometh in the Name of the 
 Lord ; Hosanna in the highest. And when he 
 was come into Jerusalem all the city was 
 moved, saying, Who is this? And the multi- 
 tude said. This is Jesus the Prophet of Nazareth 
 
 of Galilee. And Jesus went into the temple of 
 God, and cast out all them that sold and bought 
 in the temple J and overthrew the tables of the 
 money-changers, and the seats of them that 
 sold doves; and said unto them, It is written, 
 My house shall be called the house of prayer; 
 but ye have made it a den of thieves. 
 
 £be J?cronb Snnban in 3Lbbmt. 
 
 The Collect. 
 
 BLESSED Lord, who hast caused all holy 
 Scriptures to be written for our learning ; 
 Grant that we may in such wise hear them, 
 read, mark, learn, and inwardly digest them, 
 that by patience, and comfort of thy holy Word, 
 we may embrace, and ever hold fast the blessed 
 hope of everlasting life, which thou hast given 
 us in our Saviour Jesus Christ. Amen. 
 The Epistle Rom. xv. 4. 
 
 WHATSOEVER things were written afore- 
 time, were written for our learning; that 
 we through patience, and comfort of the Scrip- 
 tures, might have hope. Now the God of 
 patience and consolation grant you to be like- 
 minded one towards another, according to 
 Christ Jesus : that ye may with one mind, and 
 one mouth, glorify God, even the Father of our 
 Lord Jesus Christ. Wherefore receive ye one 
 another, as Christ also received us, to the glory 
 of God. Now I say, that Jesus Christ was a 
 minister of the circumcision for the truth of 
 God, to confirm the promises made unto the 
 fathers: And that the Gentiles might glorify 
 God for his mercy; as it is written. For this 
 cause I will confess to thee among the Gentiles, 
 and sing unto thy Name. And again he saith. 
 Rejoice, ye Gentiles, with his people. And 
 again, Praise the Lord, all ye Gentiles, and 
 laud him, all ye people. And again, Esaias 
 saith. There shall be a root of Jesse, and he that 
 shall rise to reign over the Gentiles, in him 
 shall the Gentiles trust. Now the God of hope 
 fill you with all joy and peace in believing, that 
 ye may abound in hope, through the power of 
 the Holy Ghost. 
 
 The Gospel. St. Luke xxi. 25. 
 AND there shall be signs in the sun, and in 
 J\. the moon, and in the stars ; and upon the 
 earth distress of nations, with perplexity, the 
 sea and the waves roaring : men's hearts failing 
 them for fear, and for looking after those things 
 which are coming on the earth : for the powers 
 of heaven shall be shaken. And then shall 
 they see the Son of Man coining in a cloud with 
 power and great glory. And when these things 
 begin to come to pass, then look up, and lift up 
 your heads ; for your redemption ilraweth nigh. 
 And he spake to them a parable, Behold the 
 fig-tree, and all the trees ; when they now shoot 
 forth, ye see and know of your own selves that 
 summer is now nigh at hand. So likewise ye, 
 when ye see these things come to pass, know ye 
 that the Kingdom of God is nigh at hand. 
 Verily I say unto you. This generation shall 
 not pass away, till all be fulfilled : heaven and 
 earth shall pass away ; but my words shall not 
 pass away. 
 
IT 4th Sunday. Introit in 1549, Ps. v. vity on the 25th of December; and the 
 
 ' Excita quaesumus, Domine, potentiam Manifestation is found as a second Fes- 
 
 tuam et veni et magna nobis virtute sue- tival in the middle of the 4th century, 
 
 curre ; ut per auxilium gratia; tuae quod Christmas Day and the Epiphany were 
 
 peccata nostra prsepediunt indulgentia called 'Theophania et Epiphania,' and 
 
 tuae propitiationis acceleret. Qui vivis et 'prima et secunda Nativitas.' 
 
 regnascumDeoPatre.' From the Sacra- Tne Epistle and Gospel are the same 
 
 mentaries of Gelasius and Gregory, Sar. as in the Sarum Missal. 
 
 Miss., MS. Leofr., Sacram. Gelas. and In 1549 provision was made for two 
 
 Greg., also of Ambrose. Communions on Christmas Day. For 
 
 The Enistle and Gospel are the same the First the Introit appointed was Ps. 
 
 as in the Sarum Missal. xcviii, The Collect was a translation of 
 
 Un tne Sunday preceding Christmas the Collect in the mass for the Vigil, the 
 
 Day the Greek Church appoints for the Epistle was Tit. ii. 11 — 15. 'The grace 
 
 Epistle, Heb. xi. 9, 10, 32 — 40 ; for the of God that bringeth salvation, &c 
 
 Gospel, Matt. 1. see that no man despise thee.' The 
 
 U Introit for Christmas Day in 1549, Gospel was Luke ii. 1 — 14, 'Andit chanced 
 
 Ps. viii. in those days, &c. . . unto men a good will.' 
 
 Our Collect for Christmas Day was The Colled: ran thus, ' God, which mak- 
 
 coinposed in 1549. eth us glad with the yearly remembrance 
 
 Palmer quotes two Collects as contain- of the birth of thy only Son Jesus Christ, 
 
 ing similar ideas. 'Praesta quaesumus, grant, that as we joyfully receive him 
 
 omnipotens Deus, ut natus hodie Salvator for our Redeemer, so we may with sure 
 
 mundi sicut divinae nobis generationis est confidence behold him when he shall 
 
 au<5tor, ita et immortalitatis sit ipse lar- come to be our judge, who liveth and 
 
 gitor. Qui tecum vivit et regnat Deus.' reigneth, &c.* 
 
 Sacrament, of Greg., Sarum, and Liturgy For Christmas Antiphons in the Greek 
 
 of Mosarabic Miss., and Com. Pam. Church, see p. 315. 
 
 'Omnipotens sempiterne Deus, qui hunc In the Greek Church the Epistles for 
 
 t diem per incarnationem verbi tui et Christmas Day and its eve are : 
 
 partum beatae Mariae Virginis consecrasti, For the 1st Hour of the E%-e, for Vespers, 
 
 da populis tuis in hac celebritate consor- andforthe Liturgy, Heb. i. ii. 1—3 ; for the 
 
 tium ut, qui tua gratia sunt redempti, tua 3rd Hour, Gal. iii. 23—29; for the 6th 
 
 sint adoptione securi. Per eundem.' Sa- Hour, Heb. i. 10 — ii. 3 ; for the 9th, Heb. 
 
 cram, of Gregory. ii. 11 — 18. 
 
 If A festival of the Incarnation was held The Gospel for the 1st Hour of the 
 
 from the very earliest times. It was Eve and for the morning of Christmas 
 
 used to commemorate a fourfold manifes- Day is Matt. i. 18—25 : at tne 3 r d Hour, 
 
 tation of our Lord to the world : 1st, The Luke ii. 1 — 20 ; at the 6th Hour, at Ves- 
 
 nativity ; 2ndly, The appearance of the pers, on the Eve and in the Liturgy of 
 
 star; 3rdly, The baptism; 4thly, The first Christmas Day, Matt. ii. 1 — 12; at the 
 
 miracle, the conversion of water into 9th Hour, Matt. ii. 13 — 23. 
 
 wine at Cana. For several ages the ^[ Mention is made of Christmas Day 
 
 Churches of Egypt, Jerusalem, Antioch, and the three succeeding Saints' Days as 
 
 Cyprus, and other Churches of the East, one connected commemoration by St 
 
 beyond all doubt celebrated the Feast Bernard, 12th cent. 
 
 of the Nativity at Epiphany. The Ar- ^| The Festival of St Stephen dates as 
 
 menian Church does so still. Before the far back as the 4th century. The reason 
 
 Council of Ephesus however, 431, the for its institution is given by Fulgentius: 
 
 Egyptians had altered their time of ' Natus est Christus in terrisut Stephanus 
 
 celebration of the Nativity to the 25th of nasceretur in coelis.' 
 
 December; the Churches of Antioch It is ordered in the Missal and Breviary 
 
 and Syria shortly before that date had that every day until the Circumcision, 
 
 adopted the same alteration. The Alex- 'Fiat commemoratio de Nativitate.' 
 
 andrians and the Churches of Palestine Introit in 1549, Ps. Iii. 
 
 continued to observe the Festival of the 'Da nobis quaesumus, Domine, imitari 
 
 Nativity at Epiphany until the time of quod colimus, ut discamus et inimicos 
 
 Juvenal, bishop of Jerusalem, 428, who diligere quia ejus natalitia celebramus, 
 
 changed the time of its celebration to qui novitetiam pro persecutoribusexorare 
 
 the 25th of December. Dominum nostrum Jesum Christum Fi- 
 
 The distinction between the Festivals lium tuum, qui tecum vivit et regnat.' 
 
 of Christmas and Epiphany is drawn by Sar. Miss., MS. Leofr., and Sacram. Gre- 
 
 Chrysostom, c. 400, from whose time it gory. 
 
 has generally been observed in the East. The Epistle and Gospel are the same 
 
 The Western Church, from the earliest as in Sar. Miss., MS. Leofr., and Com. 
 
 ages, seems to have celebrated the Nati- Pam. 
 
 (87) 
 
THE THIRD AND FOURTH SUNDAYS IN ADVENT. CHRISTMAS DAY. 
 
 a be <T birtr jsmnbrrg in 3lbtrcnt. 
 
 The Collect. 
 
 f\ LORD Jesu Christ, who at thy first coming 
 \J didst send thv messenger to prepare thy 
 way before thee; Grant that the ministers and 
 stewards of thy mysteries may likewise so pre- 
 pare and make ready thy way, by turning the 
 hearts of the disobedient to the wisdom of the 
 just, that at thy second coming to judge the 
 world we may be found an acceptable people in 
 thy sight, who livest and reignest with the 
 Father and the Holy Spirit, ever one God, 
 world without end. Amen. 
 
 l*he Epistle. 1 Cor. iv. 1. 
 
 LET a man so account of us, as of the minis- 
 tersof Christ, and stewards of the mysteries 
 of God. Moreover, it is required in stewards, 
 that a man be found faithful. But with me it 
 is a very small thins that I should be judged of 
 you, or of man's judgement : yea, I judge not 
 mine own self. For I knew nothing by myself, 
 yet am I not hereby justified; but he that 
 mdgeth me is the Lord'. Therefore judge nothing 
 before the time, until the Lord come, who both 
 will bring to light the hidden things of dark- 
 ness, and will make manifest the counsels of 
 the hearts ; and then shall every man have 
 praise of God. 
 
 The Gospel. St. Matth. xi. 2. 
 
 NOW when John had heard in the prison the 
 works of Christ, he sent two of his disciples, 
 and said unto him, Art thou he that should 
 come, or do we look for another ? Jesus answer- 
 ed and said unto them, Go and shew John again 
 those things which ye do hear and see: The 
 blind receive their sight, and the lame walk, 
 the lepers are cleansed, and the deaf hear, the 
 dead are raised up, and the poor have the Gos- 
 pel preached to them : And blessed is he who- 
 soever shall not be offended in me. And as 
 they departed, Jesus began to say unto the 
 multitudes concerning John, What went ye 
 out into the wilderness to see ? a reed shaken 
 with the wind ? But what went ye out for to 
 see? a mar* clothed in soft raiment? behold, 
 they that wear soft clothing are in kings' 
 houses. But what went ye out for to see? a 
 prophet ? yea, I say unto you, and more than 
 a prophet. For this is he of whom it is written, 
 Behold, I send my messenger before thy face, 
 which shall prepare thy way before thee. 
 
 (T be cfourtlj §mtbctn in gibbent. 
 
 The Collect. 
 
 OLORD, raise up (we pray thee) thy power, 
 and come among us, and with great might 
 succour us; that whereas, through our sins and 
 wickedness, we are sore let and hindered in 
 running the race that is set before us, thy 
 bountiful grace and mercy may speedily help 
 and deliver us ; through the satisfaction of thy 
 Son our Lord, to whom with thee and the Holy 
 Ghost be honour and glory, world without end. 
 Amen. 
 
 The Epistle. Philip, iv. 4. 
 EJOICE in the Lord alway, and again I say, 
 Rejoice. Let your moderation be known 
 unto all men. The Lord is at hand. Be careful 
 for nothing : but in every thing, by prayer and 
 supplication with thanksgiving, let your re- 
 quests be made known unto God. And the 
 peace of God, which passeth all understanding, 
 shall keep your hearts and minds through 
 Christ Jesus. 
 
 The Gospel. St. John i. 19. 
 
 THIS is the record of John, when the Jews 
 sent Priests and Levites from Jerusalem to 
 ask him. Who art thou? And he confessed, 
 and denied not ; but confessed, I am not the 
 Christ. And they asked him, What then? 
 Art thou Elias ? And he saith, I am not. Art 
 thou that Prophet? And he answered. No. 
 
 R 
 
 Then said they unto him, Who art thou ? that 
 we may give an answer to them that sent us. 
 What sayest thou of thyself? He said, I am the 
 voice of one crying in the wilderness, Make 
 straight the way of the Lord, as said the pro- 
 phet Esaias. And they which were sent were 
 of the Pharisees. And they asked him, and 
 said unto him, Why baptizest thou then, if 
 thou be not that Christ, nor Elias, neither that 
 Prophet ? John answered them, saying, I bap- 
 tize with water : but there standeth one among 
 you, whom ye know not: He it is who coming 
 after me is preferred before me, whose shoe's 
 latchet I am not worthy to unloose. These 
 things were done in Bethabara beyond Jordan, 
 where John was baptizing. 
 
 THE NATIVITY OF OUR LORD. OR THE 
 BIRTH-DAY OF CHRIST, 
 
 COMMONLY CALLED 
 
 Christmas pan. 
 
 The Collect. 
 
 ALMIGHTY God, who hast given ns thy 
 only-begotten Son to take our nature upon | 
 him, and as at this time to be born of a pure 
 Virgin ; Grant that we being regenerate, and 
 made thy children by adoption and grace, may 
 daily be renewed by thy Holy Spirit ; through 
 the same our Lord Jesus Christ, who liveth and 
 reigneth with thee and the same Spirit, ever 
 one God, world without end. Amen. 
 
 The Epistle. Hebr. i. 1. 
 
 COD, who at sundry times and in divers 
 manners spake in time past unto the fathers 
 by the prophets, hath in these last days spoken 
 unto us by his Son, whom he hath appointed 
 heir of all things, by whom also he made the 
 worlds ; who being the brightness of his glory, 
 and the express image of his person, and up- 
 holding all things by the word of his power, 
 when he had by himself purged our sins, sat 
 down on the right hand of the Majesty on high; 
 being made so much better than the angels, as 
 he hath by inheritance obtained a more excel- 
 lent name than they. For unto which of the 
 angels said he at any time, Thou art my Son, 
 this day have I begotten thee ? And again, I 
 will be to him a Father, and he shall be to me 
 a Son? And again, when he bringeth in the 
 first-begotten into the world, he saith, And let 
 all the angels of God worship him. And of the 
 angels he saith, Who maketh his angels spirits, 
 and his ministers a flame of fire. But unto the 
 Son he saith, Thy throne, O God, is for ever 
 and ever; a sceptre of righteousness is the 
 sceptre of thy kingdom : Thou hast loved 
 righteousness, and hated iniquity ; therefore 
 God, even thy God, hath anointed thee with 
 the oil of gladness above thy fellows. And, 
 Thou, Lord, in the beginning hast laid the 
 foundation of the earth ; and the heavens are 
 the works of thine hands : they shall perish, 
 but thou remainest ; and they all shall wax old 
 as doth a garment ; and as a vesture shalt thou 
 fold them up, and they shall be changed ; but 
 thou art the same, and thy years shall not fail. 
 The Gospel. St. John i. 1. 
 
 IN the beginning was the Word, and the 
 Word was with God, and the Word was God. 
 The same was in the beginning with God. All 
 things were made by him ; and without him 
 was not any thing made that was made. In 
 him was life, and the life was the light of men. 
 And the light shineth in darkness, and the 
 darkness comprehended it not. There was a 
 man sent from God, whose name was John. 
 The same came for a witness, to bear witness of 
 the light, that all men through him might 
 believe. He was not that light, but was sent 
 to bear witness of that light. That was the 
 true light, which lighteth every man that 
 cometh into the world. He was in the world, 
 
The Greek Church keeps St Stephen's 
 Festival on the 27th of Dec. 
 
 The Epistle is Heb. ii. 11— 18. 
 
 The Gospel is Matt. xxi. 33 — 43. 
 
 The Hymn in the Greek Service book 
 for St Stephen's day is 'As steps and lad- 
 ders to climb to heaven were the showers 
 of stones to thee, on which taking thy 
 station, thou didst behold the Lord stand- 
 ing on the right of the Father holding 
 forth to thee the crown which thy name 
 foreshadowed in his lifegiving hand, near 
 whom thou obtainedst a place, a glorious 
 victor and chief of combatants.' 
 
 St Stephen is represented as a deacon 
 holding stones in a napkin ; holding stones 
 in his robe, or in his hand ; with two 
 stones in one hand, one stone on his 
 head, and palm in the other hand ; as a 
 deacon holding stones in his dalmatic; 
 the same, but one stone wounding his 
 head ; deacon, palm ; stones on his head. 
 
 According to tradition the time of St 
 Stephen's martyrdom was August ; the 
 death of St John the Evangelist occurred 
 on the Feast of St John the Baptist. 
 
 U The Festival of St John is not of so 
 early a date as that of St Stephen. It is 
 first mentioned in the Mosarabic Missal, 
 6th century. The Ritualists assign as a 
 reason for the close association of the 
 three Festivals of St Stephen, St John, 
 and the Innocents, the triple kindof mar- 
 tyrdom which they endured — St Stephen 
 in will and deed, St John in will, the In- 
 nocents in deed. It seems better to 
 regard them as thus placed because of 
 the priority in martyrdom of Stephen, the 
 connection of the death of the Innocents 
 with our Saviour's birth, and the intimate 
 friendship between our Lord and the 
 beloved disciple. 
 
 Introit in 1549, Ps. xi. 
 
 ' Ecclesiam tuam quaesumus, Domine, 
 benignus illustra ; ut beati Joannis Apo- 
 stoli tui et evangelistae illuminata doctri- 
 nis ad dona perveniat sempiterna. Per 
 Dominum.' Sarum Miss., MS. Leofr., 
 Sacram. Greg. 
 
 The Collect of St Stephen's Day was 
 repeated on St John's Day in the old 
 offices with the collect of the Nativity. 
 
 In the old offices there was no Epistle, 
 but a Lesson from the Apocrypha, Ecclus. 
 xv. 1 — 6. 
 
 The Gospel was John xxi. 19 — 24. 
 
 In the Greek Church St John's Festival 
 is on the 26th of September. 
 
 The Epistle is 1 John iv. 12 — 19. 
 
 The Morning Gospel is John xxi. 15 
 — 25 ; Gospel at the Liturgy, John xix. 25 
 — 27, with xxi. 24, 25. 
 
 The Hymn in the Greek Service book 
 for St John's day is ' Let us worthily cele- 
 brate the memory of the venerable disciple 
 of Christ our king; for he clearly mani 
 
 fested to all nations the knowledge of the 
 Trinity.' 
 
 On the 28th of December the Greek 
 Church commemorates 20,000 (!) martyrs 
 of Nicomedia burnt by Diocletian in the 
 church on Christmas Day. A second 
 festival of St John is held on the 8th of 
 May with a commemoration of Arsenius 
 the Great. On that day the Epistle is 
 1 John i. 1 — 7. The Morning Gospel is 
 John xxi. 14 — 25; the Gospel at the 
 Liturgy is John xix. 25 — 27, xxi. 24, 
 
 St John is represented holding a cup 
 with serpent issuing from it; as a child 
 with palrn, cup, and serpent; bearing a 
 sword with serpent twined round it ; the 
 same with a palm-branch also ; the same 
 with an eagle below ; with a palm-branch 
 alone; with a palm-branch, scroll, and 
 eagle : eagle upon a barrel or caldron; 
 with an eagle before him or above his 
 head; mounted on an eagle; stepping 
 into a grave; writing his Apocalypse in 
 the isle of Patmos ; ditto, and upsetting 
 his ink bottle; as an old man in Mass 
 vestments lifted up to heaven by our Sa- 
 viour out of his grave at the foot of the 
 altar at Ephesus. 
 
 *1 Cyprian, Augustine, Chrysostom, and 
 others after them, speak of the Innocents 
 as martyrs. Origen says that their me- 
 morial was always celebrated in the 
 churches after the manner or order of 
 the Saints, as being the first martyrs that 
 were slain for Christ. So also Augustine 
 says that the Church received them to 
 the honour of martyrs. As however 
 Prudentius, Fulgentius, and Leo speak of 
 the Innocents only at Epiphany, it is 
 doubtful when the separate commemora- 
 tion of their death commenced. 
 
 Introit in 1549, Ps. lxxix. 
 
 'Deus, cujus hodierna die pracconium 
 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. Per.' Sarum Miss., MS. 
 Leofr., Sacram. Gregory and Gelasius. 
 Collect altered in 1662. 
 
 The Epistle and Gospel are the same 
 as in the Sarum Missal, in MS. Leofr., 
 and Com. Pam. 
 
 In the Greek Church the Festival of 
 the Innocents is kept on the 29th of De- 
 cember. Their number is stated as 14,000. 
 
 The Epistle is Heb. ii. 11— 18. 
 
 The Gospel is Matt. ii. 13 — 23. 
 
 If we may rely on the Carthage calen- 
 dar, quoted by Dr Corrie in his edition of 
 Wheatly on the Common Prayer, the 
 three days succeeding Christmas Day 
 have been assigned as at present at least 
 since a.d. 484. With St John, St James 
 is there joined. 
 
 (89) 
 
ST. STEPHEN. ST. JOHN THE EVANGELIST. INNOCENTS' DAY. 
 
 And the world was made by him, and the world 
 knew him not He came unto his own, and 
 his own received bim not. But as many as 
 received him, to them gave he power to become 
 the sons of God, even to them that believe on 
 his Name: which were horn, not of blood, nor 
 of the will of the flesh, nor of the will of man, 
 but of God. And the Word was made flesh, 
 and dwelt among us (and we beheld his glory, 
 the glory as of the only-begotten of the Father) 
 full of grace and truth. 
 
 _§;unt Stephen's £tag. 
 
 The Collect. 
 
 GRANT, 0 Lord, that, in all our sufferings 
 here upon earth for the testimony of thy 
 ( truth, we mav stedfastly look up to heaven, 
 ! and by faith behold the glory that shall be 
 i revealed ; and, being filled with the Holy 
 I Ghost, may learn to love and bless our persecu- 
 r tors by the example of thy first Martyr Saint 
 ■ Stephen, who prayed for his murderers to thee, 
 I 0 blessed Jesus, who standest at the right hand 
 ! of God to succour all those that suffer for thee, 
 y our only Mediator and Advocate. Amen. 
 [ T Then shall follow the Collect of the Nativity, 
 which shall be said continually unto Sew- 
 year's Eve. 
 
 For the Epistle. Acts vii. 55. 
 
 STEPHEN, being full of the Holy Ghost, 
 looked up stedfastly into heaven, and saw 
 ; the glory of God, and Jesus standing on the 
 right hand of God, and said, Behold, I see the 
 i heavens opened, and the Son of Man standing 
 on the right hand of God. Then they cried out 
 f witli a loud voice, and stopped their ears, and 
 : ran upou him with one accord, and cast him 
 I out of the city, and stoned him : and the wit- 
 f nesses laid down their clothes at a young man's 
 f feet, whose name was Saul. And they stoned 
 i Stephen, calling upon God, and saying. Lord 
 > Jesus, receive my spirit. And he kneeled 
 i down, and cried with a loud voice. Lord, lay 
 I not this sin to their charge. And when he had 
 i said thi.s, he fell asleep. 
 
 The Gospel. St. Matth. xxiii. 34. 
 
 BEHOLD, I send unto you prophets, and 
 wise men, and scribes; and some of them 
 ye shall kill and crucify; and some of them 
 ' shall ye scourge in your synagogues, and perse- 
 i cute them from city to city ; that upou you 
 i may come all the righteous blood shed upon 
 I the earth, from the blood of righteous Abel 
 I unto the blood of Zachanas, son of Barachias, 
 ■whom ye slew between the temple and the 
 I altar. Verily I say unto you, All these things 
 1 shall come upon this generation. 0 Jerusalem, 
 f Jerusalem, thou that killest the prophets, and 
 I stonest them which are sent unto thee; how 
 often would I have gathered thy children toge- 
 ther, even as a hen gathereth her chickens 
 under her wings, and ye would not ! Behold, 
 i your house is left unto you desolate. For I say 
 . unto you. Ye shall not see me henceforth, till 
 ye shall say, Blessed is he that cometh in the 
 Name of the Lord. 
 
 • Saint |oIjn tin ^fanngclisi's £hn. 
 
 The Collect. 
 
 MERCIFUL Lord, we beseech thee to cast 
 thy bright beams of light upon thy Church, 
 that it being enlightened by the doctrine of thy 
 ' blessed Apostle and Evangelist Saint John may 
 i so walk in the light of thv truth, that it may 
 I at length attain to the light of everlasting life ; 
 | through Jesus Christ our Lord. A men. 
 
 The Eptitle. 1 St. John i. 1. 
 
 THAT which was from the beginning, which 
 we have heard, which we have seen with 
 our eyes, which we have looked upon, and our 
 I hands have handled of the word of life ; (for the 
 life was manifested, and we have seen it, and 
 
 bearwitness, and shewuntoyou that eternal life, 
 which was with the Father, and was manifested 
 unto us ;) That which we have seen and heard 
 declare we unto you, that ye also may have 
 fellowship with us; and truly our fellowship 
 is with the Father, and with his Son Jesus 
 Christ. And these things write we unto you, 
 that your joy may be full. This then is the 
 message which we have heard of him, and de- 
 clare unto you, That God is light, and in him 
 is no darkness at all. If we say that we have 
 fellowship with him, and walk in darkness, 
 we lie, and do not the truth : but if we walk in 
 the light, as he is in the light, we have fellow- 
 ship one with another, and the blood of Jesus 
 Christ his Son cleanseth us from all sin. If we 
 say that we have no sin, we deceive ourselves, 
 and the truth is not in us. If we confess our 
 sins, he is faithful and just to forgive us our 
 sins, and tocleanse usfromall unrighteousness. 
 If we say that we have not sinned, we make 
 him a liar, and his word is not in us. 
 
 Tlic Gos}>el. St. John xxi. 19. 
 
 JESF/S said unto Peter, Follow me. Then 
 Peter, turning about, seeth the disciple 
 whom Jesus loved following ; which also leaned 
 on his breast at supper, and said, Lord, which 
 is he that betrayeth thee? Peter seeing him 
 saith to Jesus, Lord, and what shall this man 
 do? Jesus saith unto him. If I will that he 
 tarry till I come, what is that to thee ? Follow 
 thou me. Then went this saying abroad among 
 the brethren, That that disciple should not die : 
 yet Jesus said not unto him, He shall not die; 
 but. If I will that he tarry till I come, what is 
 that to thee? This is the disciple which testi- 
 fieth of these things, and wrote these things, 
 and we know that his testimony is true. And 
 there are also many other things which Jesus 
 did, the which if they should be written every 
 one, I suppose, that even the worid itself could 
 not contain the books that should be written. 
 
 £be dmtorcnts' 
 
 The Collect. 
 
 OALMTGHTY God, who out of the mouths 
 of babes and sucklings hast ordained 
 strength, and madest infants to glorify thee by 
 i their deaths ; Mortify and kill all vices in us, 
 I and so strengthen us by thy grace, that by the 
 innocency of our lives, and constancy of our 
 faith even unto death, we may glorify thy holy 
 Name; through Jesus Christ our Lord. Amen. 
 For the Epistle. Rev. xiv. 1. 
 
 I LOOKED, and lo. a Lamb stood on the mount 
 Sion, and with him an hundred forty and 
 four thousand, having his Father's Name 
 I written in their foreheads. And I heard a voice 
 from heaven, as the voice of many waters, and 
 as the voice of a great thunder: and I heard 
 1 the voice of harpers harping with their harps: 
 and they sung as it were a new song before the 
 throne, and before the four beasts, and the 
 elders ; and no man could learn that song, but 
 the hundred and forty and four thousand, 
 which were redeemed from the earth. These 
 are they which were not defiled with women, 
 for they are virgins : these are they which follow 
 the Lamb whithersoever he goeth : these were 
 redeemed from among men, being the first- 
 fruits unto God, and to the Lamb. And in 
 their mouth was found no guile; for they are 
 without fault before the throne of God. 
 
 The Gospel. St. Matth. ii. 13. 
 
 THE Angel of the Lord appeareth to Joseph 
 in a dream, saying. Arise, and take the 
 young child, and his "mother, and flee into 
 Egypt, and be thou there until I bring thee 
 word ; for Herod will seek the young child to 
 destroy him. 'When he arose, he'took the young 
 child and his mother by night, and departed 
 into Egypt, and was there until the death of 
 Herod ; that it might be fulfilled which was 
 
If Sunday after Christmas. Introit in 
 1549, Ps. cxxi. 
 
 The Epistle is taken from the Mass 
 for the 6th Day from the Nativity in the 
 Sarum Missal, MS. Leofr., and Com. 
 Pam. The Gospel in the Sarum Missal 
 was Matt. i. pt. of 18 — 21. 
 
 The Greek Church appoints an Epistle 
 for the Sunday after Christmas Day, Gal. 
 i. 11 — 19, and one for the Sunday before 
 the Epiphany ; in case that there are 
 two Sundays in this interval, the latter 
 is 2 Tim iv. 5 — 8. 
 
 The Gospel for the Sunday after 
 Christmas is Matt. ii. 13 — 23; for the 
 Sunday before the Epiphany, Mar. i. 1 — 9. 
 
 The excesses on the heathen festival 
 of the kalends of January are condemned 
 by Tertullian, Chrysostom, and others. 
 Lest Christians should be betrayed into 
 similar excesses the Church of the 4th 
 century appointed the day as one of fast- 
 ing, penitence, and prayer. A trace of 
 this origin is preserved in the Ambrosian 
 Missal, where the services of the day 
 contain special cautions against idolatry. 
 Ivo Carnotensis, 1090, is the first writer 
 who mentions the observance of the day 
 under its present title. In earlier writers 
 it is called the octave of Christmas. In the 
 notes to Wheatly, however, edited by Dr 
 Corrie, reference is made to the Gallican 
 Lectionary which is supposed to be as old 
 as the 7th century. This contains certain 
 'Legenda in Circumcisione Domini.' 
 
 Introit in 1549, Ps. cxxii. 
 
 ' Omnipotens Deus, cujus unigenitus 
 hodierna die ne legem solveret, quam 
 adimplere venerat, corporalem suscepit 
 circumcisionem, spirituali circumcisione 
 mentes vestras ab omnibus vitiorum in- 
 centivis expurget, et suam in vos infun- 
 datbenedictionem. Amen.' Sacram. Greg, 
 and Benedictio in Oct. Dom., MS. Leofr. 
 
 The Collect in the Sarum Missal for 
 the Circumcision is 
 
 'Deus, qui nobis nati Salvatoris diem 
 celebrare concedis octavum, fac nos, 
 qusesumus, ejus perpetuadivinitate muniri 
 cujus sumus carnali commercio reparati. 
 Qui tecum vivit, &c.' 
 
 The Epistle is Tit. ii. 11 — 15. 
 
 The Gospel is Luke ii. 21. 
 
 In 1549 no rubric was added; in 1552 
 it was thus worded, ' If there be a Sunday 
 between the Epiphany and the Circum- 
 cision, then shall be read the same Col- 
 lect, Epistle, and Gospel at the Com- 
 munion which was used upon the day of 
 Circumcision.' 
 
 The Greeks also have a special com- 
 memoration of the Circumcision. 
 
 The Epistle is Col. ii. 8 — 12. 
 
 The Gospel for the Morning Service is 
 John x. 1 — 9; for the Liturgy, Luke ii. 
 20, 21, 40 — 52. 
 
 % The Epiphany. See p. 87. 
 
 Introit in 1549, Ps. xcvi. 
 
 ' Deus, qui hodierna die unigenitum tu- 
 um gentibus, stella duce, revelasti, con- 
 cede propitius, ut, qui jam te exfidecogno- 
 vimus, usque ad contemplandum speciem 
 tuae celsitudinis perducamur. Per eun- 
 dem.' Sar. Miss., Sac. Greg., MS. Leofr. 
 
 The Greek Church originally, as has 
 been stated in the notes relative to Christ- 
 mas Day, kept the Nativity at the same 
 time as the Epiphany, on the 6th of Jan- 
 uary, celebrating thereon the Birth, the 
 Baptism, and the appearance of the Star. 
 Pope Leo, a.d. 440, in his Sermons on 
 Epiphany dwells only on the Star; St 
 Jerome on the Baptism. 
 
 The title of Day of Lights was given 
 to this Festival as commemorating the 
 earthly manifestation of the Light of the 
 world, and also because it was the sup- 
 posed day of the Baptism of our Lord, 
 to which rite the term ilhcmination, 
 </xoTio>ta, was especially given. Hence 
 it became, and in the Greek Church it is 
 still, one of the three solemn times of 
 Baptism. The water for Baptism is con- 
 secrated with peculiar solemnity at Epi- 
 phany : Is. xxxv. lv. xii. 3 — 6 are read. 
 The Epistle is 1 Cor. x. 1 — 4; the Gospel, 
 Mar. i. 9 — ir. 
 
 The first historical notice of the Epi- 
 phany is found in Clemens Alexandrinus, 
 a.d. 200; in the time of Chrysostom, 
 a.d. 400, it is mentioned as an ancient 
 and principal festival of the Asiatic 
 Church. The earliest distinct trace of it 
 in the West is found in Gaul in the middle 
 of the 4th century. 
 
 Christmas Day and Epiphany were 
 kept with the same solemnity as the 
 Lord's Day. 
 
 In the Sarum Missal, Is. Ix. 1 — 6 is 
 appointed as a Lesson. 
 
 The Gospel is the same as in the Sarum 
 Missal, MS. Leofr., and Com. Pam. 
 
 A short hymn of the Greeks contains 
 the origin of the name Epiphany. 'Thou 
 who didst make the world, wast mani- 
 fested {ene(f)a.vr]i) in the world, to enlighten 
 those who sat in darkness. Glory to 
 thee, O lover of men.' Three Anti- 
 phons are appointed for the Epiphany, 
 which is a great Festival in the Greek 
 Church. They are founded on parts of 
 Psalms cxiv. cxvi. cxviii. Seep. 315. 
 
 In the Creek Church the Epistles are, 
 on the Eve, 
 
 1st Hour, Acts xiii. 25 — 33. 
 
 3rd Hour, Acts xix. 1 — 8. 
 
 6th Hour, Rom. vi. 3 — 11. 
 
 9th Hour, Tit. ii. 11 — 14, iii. 4 — 7. 
 
 At Vespers, 1 Cor. ix. 19 — 27. 
 
 At Baptism, 1 Cor. x. 1 — 4. 
 
 At the Liturgy, Tit. ii. 11— 14, iii. 4 — 7. 
 
 On the following day, Acts xix. 1 — 8. 
 
 (9i) 
 
SUNDAY AFTER CHRISTMAS.-CIRCUMCISION OF CHRIST.— EPIPHANY. 
 
 spoken of the Lord by the prophet, saying. Out 
 of Egypt have I called my Son. Then Herod, 
 ■when he saw that he was mocked of the wise 
 men, was exceeding wroth ; and sent forth, 
 and slew all the children that were in Bethle- 
 hem, and in all the coasts thereof, from two 
 years old and under, according to the time 
 which he had diligently inquired of the wise 
 men. Then was fulfilled that which was spoken 
 by Jeremv the prophet, saying, In Rama was 
 there a voice heard, lamentation, and weeping, 
 and great mourning, Rachel weeping for her 
 children, and would not be comforted, because 
 they are not. 
 
 (The Stanbag :iftcr (fhristmns p:in. 
 
 The Collect. 
 
 ALMIGHTY God, who hast given us thy 
 only-begotten Son to take our nature upon 
 him, and as at this time to be bom of a pure 
 Virgin; Grant that we being regenerate, and 
 made thy children by adoption and grace, may 
 daily be renewed by thy Holy Spirit ; through 
 the same our Lord Jesus Christ, who liveth and 
 reigneth with thee and the same Spirit, ever 
 one God, world without end. A men. 
 
 The Epistle. Gal. iv. L 
 V[OW I say, that the heir, as long as he is a 
 _LN child, differeth nothing from a servant, 
 though he be lord of all : but is under tutors 
 and governors, until the time appointed of the 
 father. Even so we, when we were children, 
 were in bondage under the elements of the 
 world : but when the fulness of the time was 
 coine, God sent forth his Son, made of a woman, 
 made under the law, to redeem them that were 
 under the law, that we might receive the adop- 
 tion of sous. And because ye are sons, God hath 
 sent forth the Spirit of his Son into your hearts, 
 crying, Abba, Father. Wherefore thou art no 
 more a servant, but a son ; and if a son, then 
 an heir of God through Christ. 
 
 The Gospel. St. Matth. L 18. " 
 
 TH E birth of Jesus Christ was on this wise : 
 When as his mother Mary was espoused to 
 Joseph, before they came together she was 
 found with child of the Holy Ghost Then 
 Joseph her husband, being a just man, and not 
 willing to make her a publick example, was 
 minded to put her away privily. But while he 
 thought on these things, behold, the angel of 
 the Lord appeared unto'him in a dream, saying, 
 Joseph thou son of David, fear not to take unto 
 thee Mary thy wife : for that which is conceiv- 
 ed in her is of the Holy Ghost : And she shall 
 bring forth a Son, and thou shalt call his name 
 Jesus; for he shall save hio people from their 
 sins. (Now all this was done, that it might be 
 fulfilled which was spoken of the Lord by the 
 prophet, saving, Behold, a Virgin shall be with 
 child, and shall bring forth a Son, and they 
 shall call his name Emmanuel, which being 
 interpreted is, God with us.) Then Joseph, 
 being raised from sleep, did as the angel of the 
 Lord had bidden him, and took unto him his 
 wife; and knew her not till she had brought 
 forth her first-born sou : and he called his name 
 Jesus. 
 
 (Tin (firm nuision of CI rist. 
 
 The Collect. 
 
 ALMIGHTY God. who madest thy blessed 
 Son to be circumcised, and obedient to the 
 law for man ; Grant us the true circumcision 
 of the Spirit ; that, our hearts, and all our 
 members, being mortified from all worldly and 
 carnal lusts, we may in all things obey thy 
 blessed will ; through the same thy Son Jesus 
 Christ our Lord. A men. 
 
 The Epistle. Rom. iv. 8. 
 
 BLESSED is the man to whom the Lord will 
 not impute sin. Cometh this blessedness 
 then upon the circumcision only, or upon the 
 
 uneircumcision also? For we say, that faith 
 was reckoned to Abraham for righteousness. 
 How was it then reckoned? when he was in 
 circumcision, or in uneircumcision ? Not in 
 circumcision, but in uneircumcision. And he 
 received the sign of circumcision, a seal of the 
 righteousness of the faith which he had yet 
 being uucircumcised ; that he might be the 
 father of all them that believe, though they be 
 not circumcised ; that righteousness might be 
 imputed unto them also : And the father of 
 circumcision to them who are not of the cir- 
 cumcision only, but also walk in the steps of 
 that faith of our father Abraham, which he had 
 being yet uucircumcised. For the promise, 
 that Vie should be the heir of the world, was not 
 to Abraham, or to his seed, through the law, 
 but through the righteousness of faith. For if 
 they which are of the law be heirs, faith is 
 made void, and the promise made of none 
 effect. 
 
 The Gospel. St. Luke ii. 15. 
 
 \ Mil it came to pass, as the angels were gone 
 ^\ away from them into heaven, theshepherds 
 said one to another, Let us now go even unto 
 Bethlehem, and see this thing which is come to 
 pass, which the Lord hath made known unto 
 us. And they came with haste, and found 
 Mary and Joseph, and the babe lying in a man- 
 ger. And when they had seen it, they made 
 known abroad the saying which was told them 
 concerning this child. And all they that heard 
 it wondered at those things which were told 
 them by the shepherds. But Mary kept all 
 these things, and pondered them in her heart 
 And the shepherds returned, glorifying and 
 praising God for all the things that they had 
 heard and seen, as it was told unto them. And 
 when eight days were accomplished for the 
 circumcising of the child, his name was called 
 Jesus, which was so named of the angel before 
 he was conceived in the womb. 
 S The same Collect, Epistle, and Gospel shall 
 
 serve for every day after unto the Epiphany. 
 
 (The (Ppipbann, 
 
 OR THE 
 
 MANIFESTATION" OF CHRIST TO THE 
 GENTILES. 
 The Collect. 
 
 OGOD. who bv the leading of a star didst 
 manifest thy onl v-begotteu Son to the Gen- 
 tiles; Mercifully grant, that we, which know 
 
 The Epistle. Ephes. iii. 1. 
 
 FOR this cause, I Paul, the prisoner of Jesus 
 Christ for you Gentiles ; if ye have heard 
 of the dispensation of the grace of God, which 
 is given me to you-ward : How that by revela- 
 tion he made known unto me the mystery (as 
 I wrote afore in few words, whereby, when ye 
 read, ye may understand my knowledge in the 
 mystery* of Christ) which in other ages was not 
 made known unto the sons of men, as it is now 
 revealed unto his holv Apostles and Prophets 
 by the Spirit; That the Gentiles should be 
 fellow-heirs, and of the same body, and par- 
 takers of his promise in Christ, by the Gospel : 
 whereof I was made a minister, according to 
 the gift of the grace of God given unto me by 
 the effectual working of his power. Unto me, 
 who am less than the least of all saints, is this 
 grace given, that I should preach among the 
 Gentiles the unsearchable riches of Christ ; and 
 to make all men see what is the fellowship of 
 the mystery, which from the beginning of the 
 world hath been hid in God, who created all 
 things by Jesus Christ: to the intent, that 
 now unto the principalities and powers in hea- 
 venly places might be known by the Church 
 
The Gospels are, on the Eve, 
 ist Hour, Matt. iii. i — 6. 
 3rd Hour, Mar. i. 1—8. 
 6th Hour, Mar. i.9 — 11. 
 gth Hour, Vespers and Liturgy, Luke 
 iii. 1— 18. 
 
 Morning of the Epiphany, Mar. i. 9— 11. 
 Liturgy, Matt. iii. 13 — 17. 
 
 On the following day, one Gospel in 
 reference to the Epiphany is appointed, 
 John iii. 22 — 33. 
 
 The following hymn from the Greek. 
 Service is interesting : 
 
 'O Christ, the true light which lighteth 
 every man that cometh into the world, 
 let the light of thy countenance be shewn 
 upon us, that thereby we may behold 
 the light which is unapproachable, and 
 guide our steps to fulfil thy command- 
 ments.' 
 
 1 st Sunday after Epiphany. Introit 
 in 1549, Ps. xiii. 
 
 4 Vota qusesumus, Domine, supplicantis 
 populi ccelesti pietate prosequere, ut et 
 qua? agenda sunt videant : et ad implenda 
 quae viderint convalescant. Per.' Sarum 
 Miss., ist Sunday after the Octave of 
 Epiphany, Sacrament of Greg., Ambro- 
 sian Liturgy, MS. Leofr. 
 
 The Epistle and Gospel are the same 
 as in the Sarum Miss, for that Sunday, 
 MS. Leofr., and Com. Pam. 
 
 In the Greek Church the Epistle for 
 the Sunday after the Lights is Eph. 
 iv. 7—13- 
 
 The Gospel is Matt. iv. 18 — 23. 
 
 If 2nd .Sunday after Epiphany. Introit 
 in 1549, P s - xlv - 
 
 4 Oinnipotens, sempiterne Deus, qui cre- 
 lestia simul et terrena moderaris, suppli- 
 cationes populi tui clementer exaudi et 
 pacem tuam nostris concede temporibus. 
 Per Dominum.' Sarum Miss., 2nd Sun- 
 day after the Octave of Epiphany ; Sacra- 
 ment. ofGreg , Ambros.Miss.,MS. Leofr. 
 
 The Epistle and Gospel were the same 
 in the Sarum Miss., MS. Leofr., and 
 Com. Pam. 
 
 In the Greek Church, the continuous 
 reading of the Epistles is not interrupted 
 by special selections between the Sunday 
 a*"ter the Lights and that of the Pharisee 
 and the Publican, i.e. the Sunday before 
 Septuagesima. If the Sunday be, as the 
 Calendar calls it, actually the 33rd Sun- 
 day, exclusive of Sundays for which 
 special Epistles are appointed, the Epi- 
 stles for the 30th, 31st, and 32nd Sundays 
 would be used. 
 
 For the 30th, the Epistle is Col. iii. 
 12 — 15; 31st, 1 Tim. i. 15 — 17; 32nd, 
 1 Tim. iv. 9 — 15. 
 
 If the preceding Easter fall on the 22nd 
 of March, this Sunday would be the 32nd 
 Sunday after Whitsunday. 
 
 If there should occur more Sundays 
 than 33, exclusive of Sundays on which a 
 special Epistle is appointed, between 
 Whitsunday and Septuagesima, we find 
 no passages selected for Epistles. 
 
 If 3rd Sunday after Epiphany. Introit 
 in 1549, Ps. xv. 
 
 ' Omnipotens, sempiterne Deus, infirmi- 
 tatem nostram propitius respice atque 
 ad protegendum nos dexteram tuse majes- 
 tatis extende. Per Dominum.' Sarum 
 Miss., 3rd Sunday after the Octave of 
 Epiphany; Greg. Sacrament., Ambros. 
 Miss., MS. Leofr. 
 
 The Epistle and Gospel were the same 
 as ours in Sar. Miss., MS. Leofr., and 
 Com. Pam. In the Greek Church, when. 
 there were two Sundays after that in the" 
 Octave of the Lights, for the fi.st of these 
 was read the Gospel for the 12th Sunday 
 of Luke, viz. Luke xvii. 12 — T9. Hence 
 the Sunday is called that of the Ten 
 Lepers. The second Sunday had then 
 both the Epistle and Gospel appointed 
 111 case of the single Sunday. 
 
 The Greek arrangement of the Gospels 
 for the Sundays intervening between the 
 Sunday after the Sunday in the Octave 
 of the Lights, which is the ist Sunday 
 after the Epiphany in our reckoning, and 
 the Sunday of the Publican and Pharisee, 
 which is the last Sunday after the Epi- 
 phany in our reckoning, is as follows: 
 
 If 1 Sunday (Angl. 3 after Epiphany). 
 
 The Gospel is that of the 15th Sunday 
 of Luke, viz. Luke xix. 1 — 12, Sunday of 
 Zacchaeus. 
 
 If 2 Sundays (Angl. 4 after Epiphany). 
 
 For ist, the Gospel is that of 12th 
 Sunday of Luke, viz. Luke xvii. 12—19, 
 Sunday of Ten Lepers; 2nd, 15th Sun- 
 day of Luke. 
 
 If 3 Sundays Angl. 5 after Epiphany). 
 
 For ist, the Gospel is that of 12th Sun- 
 day of Luke ; 2nd, 15th Sunday of Luke; 
 3rd, 17th Sunday of Matt., viz. Matt, 
 xv. 21 — 28, Sunday of the Canaanitish 
 woman. 
 
 If 4 Sundays (Angl. 6 after Epiphany). 
 
 For ist, the Gospel is that of 12th Sun- 
 day of Luke ; 2nd, 14th Sunday of Luke, 
 viz. Luke xviii. 35 — 43, Sunday of the 
 Blind man; 3rd, 15th Sunday of Luke; 
 4th, 17th Sunday of Matt. 
 
 If the Gospel for 14th Sunday of Luke 
 have occurred previously, then the Gos- 
 pel for 2nd Sunday is that for 15th Sun- 
 day of Luke ; 3rd, 16th Sunday of Matt., 
 viz. Matt. xxv. 14 — 30. 
 
 (93) 
 
FIRST, SECOND, AND THIRD SUNDAYS AFTER THE EPIPHANY. 
 
 the manifold wisdom of God, according to the 
 eternal purpose which he purposed in Christ 
 Jesus our Lord : In whom we have boldness and 
 access with confidence bv the faith of him. 
 
 The Gospel. St. Matth. ii. L 
 "ITTHES Jesus was born in Bethlehem of 
 W Judsea, in the days of Herod, the king, 
 behold, there came wise men from the east to 
 Jerusalem, saying, Where is he that is born 
 King of the Jews ? for we have seen his star in 
 the east, and are come to worship him. When 
 Herod the king had heard these things, he was 
 troubled, and all Jerusalem with him. And 
 when he had gathered all the chief priests and 
 scribes of the people together, he demanded of 
 them, where Curist should be born. And they 
 said unto him. In Beth'ehem of Jndrea : for 
 thus it is written by the prophet. And thou, 
 Bethlehem, in the land of Juda, art not the 
 least among the princes of Juda : for out of thee 
 shall come a Governor that shall rule my peo- 
 ple Israel. Then Herod, when he had privily 
 called the wise men, inquired of them diligently 
 what time the star appeared. And he sent them 
 to Bethlehem, and said. Go, and search dili- 
 gently for the young child, and when ye have 
 found him, bring me word again, that I may 
 come and worship him also. When they had 
 heard the king, they departed : and lo, the star 
 which they saw in the east went before them, 
 till it came and stood over where the young 
 child was. When they saw the star, they re- 
 joiced with exceeding great joy. And when 
 they were come into the house, they saw the 
 young child with Mary his mother, and fell 
 down and worshipped him : and when they had 
 opened their treasures, they presented unto 
 him gifts; gold, and frankincense, and myrrh. 
 And being warned of God in a dream that they 
 should not return to Herod, they departed into 
 their own country another way. 
 
 <^irst Jsrmban after tbe (^jjipbarm. 
 
 0 
 
 The Collect. 
 LORD, we beseech thee mercifully to receive 
 the prayers of thy people which call upon 
 e; and grant that they may both perceive 
 I know what things they ought to do, and 
 ) may have grace and power faithfully to 
 fil the same ; through Jesus Christ our Lord. 
 
 The Epistle. Rom. xiL 1. 
 
 I BESEECH you therefore, brethren, by the 
 mercies of God, that ye present your bodies 
 a living sacrifice, holy, acceptable" unto God, 
 which is your reasonable service. And be not 
 conformed to this world ; but be ye transformed 
 by the renewing of your mind, that ye may 
 prove what is that good, and acceptable, and 
 perfect will of God. For I say, through the 
 grace given unto me, to every man that is a- 
 lnoug you, not to think of himself more highly 
 than he ought to think, but to think soberlv 
 according as God hath dealt to every man the 
 measure of faith. For as we have many mem- 
 bers in one body, and all members have not the 
 same office : so we, being many, are one body in 
 Christ, and everv one members one of another. 
 
 The Ga*pel. St. Luke ii. 41. 
 VOW his parents went to Jerusalem every 
 Xl year at the feast of the passover. And 
 when he was twelve years old, they went up to 
 Jerusalem, after the "custom of the" feast. And 
 when they had fulfilled the days, as they 
 returned, the child Jesus tarried behind in 
 Jerusalem ; and Joseph and his mother knew 
 i*ot of it. But they, supposing him to have 
 been in thecompany, went a day's journey, and 
 they sought him among their kinsfolk and 
 acquaintance. And when they found him not, 
 they turned back again to Jerusalem, seeking 
 him. And it came to pass, that after three 
 days they found him in the temple, sitting in 
 
 the midst of the doctors, both hearing them, 
 and asking them questions. And all that heard 
 him were astonished at his understanding and 
 answers. And when they saw him, they were 
 amazed: and his mother said unto him. Son, 
 why hast thou thus dealt with us ? behold, thy 
 father and I have sought thee sorrowing. And 
 he said unto them. How is it that ye sought 
 me? wist ye not that I must be about my 
 Father's business? And they understood not 
 the saying which he spake uiito them. And he 
 went down with them, and came to Nazareth, 
 and was subject unto them: but his mother 
 
 i with God and man. 
 
 _$cconb _$urujan after the (trjipburtn. 
 
 The Collect. 
 
 \ LMIGHTY and everlasting God, who dost 
 i\. govern all things in heaven and earth ; 
 Merc ifully hear the supplications of thy peop'.e. 
 and grant us thy peace all the days of our life ; 
 through Jesus Christ our Lord. Amen. 
 
 The EpUtle. Rom. xiL 6. 
 
 HAVING then gifts differing according to the 
 grace that is given to us, whether prophecy, 
 let us prophesy according to the proportion "of 
 faith ; or ministry, let us wait on our minister- 
 ing; or he that teacheth, on teaching; or he 
 that exhorteth, on exhortation : he thatgiveth, 
 let him do it with simplicity ; he that ruleth, 
 with diligence; he that sheweth mercy, with 
 cheerfulness. Let love be without dissimula- 
 tion. Abhor that which is evil, cleave to that 
 which is good. Be kindly affectioned one to 
 another with brotherly love, in honour pre- 
 ferring one another: not slothful in business; 
 ferv ent in spirit ; serving the Lord ; rejoicing 
 in hope; patient in tribulation; continuing 
 instant in prayer ; distributing to the necessity 
 of saints; given to hospitality. Bless them 
 which persecute you ; bless, and curse not. 
 Rejoice with them that do rejoice, and weep 
 with them that weep. Be of the same mind 
 one towards another. Mind not high things, 
 but condescend to men of low estate 
 The Gospel. St. John iL L 
 \ ND the third day there was a marriage in 
 J\. Cana of Galilee, and the mother of Jesus 
 was there. And both Jesus was called, and his 
 disciples, to the marriage. And when they 
 wanted wine, the mother of Jesus saith unto 
 him, They have no wine. Jesus saith unto her, 
 Woman, "what have I to do with thee ? mine 
 i hour is not yet come. His mother saith unto 
 ; the servants. Whatsoever he saith unto you, do 
 it. And there were set there six water-pots of 
 stone, after the manner of the purifying of the 
 Jews, containing two or three firkins apiece, 
 j Jesus saith unto them, Fill the water-pots with 
 i water. And they filled them up to the brim. 
 1 And he saith unto them. Draw out now, and 
 bear unto the governor of the feast. And thev 
 bare it When the ruler of the feast had tasted 
 the water that was made wine, and knew not 
 whence it was, (but the servants which drew 
 the water knew,) the governor of the feast called 
 the bridegroom, and saith unto him. Every 
 man at the beginning doth set forth good wine, 
 and when men have well drunk, then that 
 which is worse: but thou hast kept the good 
 wine untii now. This beginning of miracles 
 did Jesus in Cana of Galilee, and manifested 
 forth his glory, and his disciples believed on 
 him. 
 
 £ birii ^unban after the £ pipbamr. 
 
 The Collect. 
 
 \ LMIGHTY and everlasting God, mercifully 
 -T\_ look upon our infirmities, and in all our 
 dangers and necessities stretch f>rth thy right 
 hand to help and defend us; through Jesus 
 Christ our Lord. A men. 
 
•f 4th Sunday after Epiphany. Introit 
 in 1549, Ps. ii. 
 
 ' Deus, qui nos in tantis periculis consti- 
 tutes pro humana scis fragilitate non posse 
 subsistere, da nobis salutem mentis et 
 corporis ; ut ea. quae pro peccatis nostris 
 patimur, te adjuvante vincamus. Per.' 
 Sarum Miss., 4th Sunday after the Octave 
 of Epiphany ; Sacrament. Greg., MS. 
 Leofr. 
 
 The Epistle for the Friday in the week 
 of the ist Sunday after the Octave of the 
 Epiphany is Rom. xiii. 1 — 6. The Epi- 
 stle for the 4th Sunday after the Octave 
 of Epiphany is Rom. xiii. 8 — 10. Sar. 
 Miss. The Gospel is Matt. viii. 23 — 27. 
 Sar. Miss, and Com. Pam. 
 
 % 5th Sunday after Epiphany. Introit 
 in 1549, Ps- xx - 
 
 ' Familiam tuam quaesumus, Domine, 
 continua pietate custodi ; ut, quae in sola 
 spe gratiae coelestis innititur, tua semper 
 protectione muniatur. Per Dominnm.' 
 Sarum Miss., for 5th Sunday after Epi- 
 phany; Sacrament. Greg., Ambros. Miss., 
 MS. Leofr. 
 
 The Epistle and Gospel were the same 
 as in Sar. Miss, and Com. Pam., for that 
 Sunday. 
 
 Until 1-62. it was provided that, if there 
 were a 6th Sunday after the Epiphany, 
 
 the same Collect, Epistle and Gospel 
 should be used as on the 5th Sunday. In 
 the Old Service Books the Sundays were 
 reckoned from the Octave of Epiphany ; 
 hence 5 were sufficient. 
 
 In the Roman Missal, however, the 
 Sundays after the Octave are reckoned as 
 the 2nd, 3rd, 4th, 5th, 6th, after Epiphany. 
 The Collect for the 6th is, ' Praesta quae- 
 sumus, omnipotens Deus, ut, semper ratio- 
 nabilia meditantes, quae tibi sunt placita 
 et dictis exequamur et factis. Per Domi- 
 num.' 
 
 The Epistle is 1 Thess. i. 2 — 10. 
 
 The Gospel is Matt. xiii. 31 — 35. 
 
 In the Greek Church the Epistle for 
 the Sunday preceding Septuagesima, 
 called from its Gospel the Sunday of the 
 Pharisee and the Publican, is 2 Tim. 
 iii. 10 — 15. 
 
 The Gospel is Luke xviii. 10 — 14. 
 
 Specimen of Prayer from the Service- 
 book Triodion for the Sunday of the 
 Pharisee and the Publican. 
 
 'O my soul, learn the difference between 
 the Pharisee and the Publican ; abhor the 
 arrogant utterance of the one, imitate the 
 humble prayer of the other, and cry, God 
 be merciful to me a sinner, and have 
 compassion on me.' 
 
 (9S) 
 
FOURTH AND FIFTH SUNDAYS AFTER THE EPIPHANY. 
 
 Tlie Fplstle. Rom. xii. 16. 
 
 BE not wise iu your own conceits. Recom- 
 pense to no man evil for evil. Provide things 
 honest m the sight of all men. If it be possible, 
 i much as lieth in you, live peaceably with all 
 men. Dearlv beloved, avenge not yourselves, 
 but rather give place unto wrath ; for it is 
 written. Vengeance is mine ; 1 will repay, saith 
 the Lord. Therefore, if thine enemy hunger, 
 feed him ; if he thirst, give him drink : for in 
 so doing thou shalt heap coals of fire on his 
 head. Be not overcome of evil, but overcome 
 evil with good. 
 
 The Gospel. St Matth. viii. L 
 "\T"HEX he was come down from the moun- 
 \> tain, great multitudes followed him. And 
 behold, there came a leper and worshipped him, 
 saying. Lord, if thou wilt, thou canst make me 
 clean. And Jesus put forth his hand, and touch- 
 ed him, saying, I will ; be thou clean. And im- 
 mediately his leprosy was cleansed. And Jesus 
 saith unto him, See" thou tell no man, but go 
 thy wav, shew thyself to the priest, and offer 
 the gift that Moses commanded, for a testimony 
 unto them. And when Jesus was entered into 
 Capernaum, there came unto him a centurion 
 beseeching him, and saying. Lord, my servant 
 lieth at home sick of the palsy, grievously tor- 
 mented. And Jesus saith unto him, I will 
 e and heal him. The centurion answered 
 said. Lord, I am not worthy that thou 
 shouldest come under my roof: but speak the 
 word only, and my servant shall be healed. 
 ~ I am a man under authority, having sol- 
 's under me : and I say unto this man, Go, 
 . he goeth ; and to another. Come, and he 
 cometh ; and to mv servant, Do this, and he 
 doeth it. When Je'sus heard it, he marvelled, 
 and said to them that followed, Verily I say 
 unto you, I have not found so great faith, no 
 not in Israel. And I say unto you, That many 
 shall come from the east and west, and shall 
 sit down with Abraham, anil Isaac, and Jacob, 
 in the kingdom of heaven. But the children of 
 the kingdom shall be cast out into outer dark- 
 there shall be weeping and gnashing of 
 teeth. And Jesus said unto the centurion. Go 
 thy wav, and as thou hast believed, so be it 
 unto thee. And his servant was healed 
 in the self-same hour. 
 
 fourth Snrtbag after the (Spip^artg. 
 
 The Collect. 
 
 OGOD, who knowest us to be set in the midst 
 of so many and great dangers, that by rea- 
 i of the frailty of our nature we cannot always 
 stand upright ; Grant to us such strength and 
 protection, as may support us in all dangers, 
 "1 carry us through all temptations ; through 
 us Christ our Lord. A men. 
 
 The Epistle. Rom. xiii. L 
 
 LET every soul be subject unto the higher 
 powers ; for there is no power but of God : 
 the powers that be are ordained of God. Who- 
 soever therefore resisteth the power resisteth 
 the ordinance of God : and they that resist shall 
 receive to themselves damnation. For rulers 
 are not a terror to good works, but to the evil. 
 Wilt thou then not be afraid of th3 power ? do 
 that which is good, and thou shalt have praise 
 cf the same: for he is the minister of God to 
 r good. But if thou do that which is 
 evil, be afraid ; for he beareth not the sword in 
 vain : for he is the minister of God, a revenger 
 to execute wrath upon him that doeth evil. 
 Wherefore ye must needs be subject, not only 
 for wrath, but also for conscience sake. For for 
 i cause pay ye tribute also; for they are 
 N ministers, attending continually upon 
 I very thing. Render therefore to all their 
 s ; tribute to whom tribute is due, custom 
 to whom custom, fear to whom fear, honour to 
 . honour. 
 
 The Gospel. St Matth. viii. 23. 
 \ XD when he was entered into a ship, his 
 j\ disciples followed him. And behold, there 
 arose a great tempest in the sea, insomuch that 
 the ship was covered with the waves : but he 
 was asleep. And his disciples came to him, and 
 awoke him, saying, Lord, save us, we perish. 
 And he saith unto them, Why are ye fearful, 
 0 ye of little faith ? Then he arose, and rebuk- 
 ed the winds and the sea, and there was a great 
 calm. But the men marvelled, saying, What 
 manner of man is this, that even the winds and 
 the sea obey him ! And when he was come to 
 the other side into the country of the Geree- 
 senes, there met him two possessed with deviis, 
 coming out of the tombs, exceeding fierce, so 
 that no man might pass by that way. And 
 behold, they cried out, saying, What have we 
 to do with thee, Jesus, thou Son of God ? art 
 thou come hither to torment us before the 
 time ? And there was a good way off from them 
 an herd of many swine, feeding. So the devils 
 besought him, saying. If thou cast us out, suffer 
 us to go away into the herd of swine. And he 
 said unto them, Go. And when they were 
 come out, they went into the herd of swine: 
 and behold, the whole herd of swine ran vio- 
 lently down a steep place into the sea, and 
 perished in the waters. And they that kept 
 them fled, and went their ways iiito the city, 
 and told every thing, and what was befallen to 
 the possessed of the devils. And behold, the 
 whole city came out to meet Jesus : and when 
 they saw him, they besought him, that he 
 would depart out of their coasts. 
 
 +iftb Sonfrag after tbc (?pipb 
 
 0 
 
 :mn. 
 
 The Collect. 
 LORD, we beseech thee to keep thy Church 
 _ and household continually in thy true reli- 
 gion ; that they who do lean only upon the hope 
 of thy heaveulv grace may evermore be defend- 
 ed by thy mighty power ; through Jesus Christ 
 our Lord. Amen. 
 
 The Epistle. Coloss. iii. 12. 
 
 PUT on therefore, as the elect of God, holy 
 and beloved, bowels of mercies, kindness, 
 humbleness of mind, meekness, long-suffering ; 
 forbearing one another, and forgiving one an- 
 other, if any man have a quarrel against any ; 
 even a3 Christ forgave you, so also do ye. And 
 above all these things put on charity, which is 
 the bond of perfectness. And let the peace of 
 God rule in your hearts, to the which also ye 
 are called in one body ; and be ye thankful. 
 Let the word of Christdwell in you richly in all 
 wisdom, teaching and admonishing one another 
 in psalms, and hymns, and spiritual songs, 
 singing with grace in your hearts to the Lord. 
 And whatsoever ve do, in word or deed, do all 
 in the name of the Lord Jesus, giving thanks 
 to God and the Father by him. 
 
 The Gospel. St. Matth. xiii. 24. 
 
 THE kingdom of heaven is likened unto a 
 man which sowed good seed in his field. 
 But while men slept, his'enemy came and sow- 
 ed tares among the wheat, and went his way 
 But when the blade was sprung up, and brought 
 forth fruit, then appeared the tares also. So 
 the servants of the householder came, and said 
 unto him. Sir, didst not thou sow good seed in 
 thy field ? from whence then hath it tares ? He 
 said unto them. An enemy hath done this. 
 The servants said unto him, Wilt thou then 
 that we go and gather them up ? But he said, 
 Nay ; lest while ye gather up the tares, ye root 
 up also the wheat with them. Let both grow 
 together until the harvest ; and in the time of 
 harvest I will say to the reapers. Gather ye 
 together first the "tares, and bind them in bun- 
 dles to burn them: but gather the wheat into 
 my barn. 
 
 7 
 
H The observance of an ante-Lenten 
 Fast appears to be as ancient as the 
 time of Gregory the Great. Quinqua- 
 gesima Sunday is exactly 50 days before 
 Easter, Sexagesima 57, Septuagesima 64. 
 The tendency of monasticism had been 
 to increase the length and severity of the 
 various seasons of fasting ; hence these 
 additional weeks were prescribed. It 
 seems a not improbable conjecture that 
 the names Septuagesima, Sexagesima, 
 Quinquagesima, were given to these Sun- 
 days when Ash Wednesday was appoint- 
 ed as the day of commencing the 40 days' 
 fast. The Greek Church has a special 
 Service Book for the period between the 
 Sunday preceding Septuagesima and 
 Easter Day. This Sunday is called 
 the Sunday of the Pharisee and the 
 Publican, from the Gospel of the Day ; 
 the Service Book is the Triodion. 
 
 If Septuagesima. Introit in 1549, Ps. 
 xxiii. 
 
 'Preces populi tui qusesumus, Domine, 
 clementer exaudi; ut, qui juste pro pec- 
 catis nostris affligimur, pro tui nominis 
 gloria misericorditer liberemur. Per Do- 
 minum.' Sarum Miss., Sacrament, of 
 Greg. 
 
 The Epistle in Sar. Miss, extended to 
 1 Cor. x. 4. The Gospel was the same as 
 ours. MS. of Leofric, Com. Pam. 
 
 The Sunday corresponding to Septua- 
 gesima in the Greek Church is called 
 from the Gospel the Sunday of the 
 Prodigal Son. 
 
 The Epistle is 1 Cor. vi. 12 — 20. 
 
 The Gospel is Luke xv. 11 — 32. . 
 
 Prayer from Greek Service-book for 
 the Sunday of the Prodigal Son. 
 
 ' Open me the gates of penitence, O 
 giver of life : my spirit seeks early to thy 
 holy temple, bringing its own temple of 
 the body defiled wholly. But in thy 
 mercy cleanse me for thy tender com- 
 passion's sake.' 
 
 Another : 'As the thief I cry, Remem- 
 ber me; as the publican dejected I beat 
 my breast, and cry, Be merciful. As the 
 prodigal son receive me, Lord of all mercy. 
 From all my miseries deliver me, O uni- 
 versal king, that I may praise thy deep 
 condescension.' 
 
 The following Troparia are from the 
 Greek Canon at Lauds, on Septuage- 
 sima. 
 
 ' The abyss of many a former sin 
 Encloses me, and bars me in : 
 Like billows my transgressions roll : 
 Be thou the pilot of my soul : 
 And to Salvation's harbour bring, 
 Thou Saviour and Thou glorious King ! 
 My Father's heritage abused, 
 Wasted by lust, by sin misused ; 
 To shame and want and misery brought, 
 The slave to many a fruitless thought, 
 
 1 cry to Thee, Who lovest men, 
 O pity and receive again ! 
 
 In hunger now, — no more possessed 
 Of that my portion bright and blest, 
 The exile and the alien see 
 Who yet would fain return to Thee ! 
 And save me, Lord, who seek to raise 
 To Thy dear love the hymn of praise ! 
 With that blest thief my prayer I make, 
 Remember for Thy mercy's sake ! 
 With that poor publican I cry, 
 Be merciful, O God most High! 
 With that lost Prodigal I fain 
 Back to my home would turn again ! 
 Mourn, mourn, my soul, with earnest care 
 And raise to Christ the contrite prayer :— 
 O Thou, Who freely wast made poor, 
 My sorrows and my sins to cure, 
 Me, poor of all good works, embrace, 
 Enriching with thy boundless grace ! ' 
 Neale's Hymns of the Eastern Church, 
 
 ^1 Sexagesima. Introit in 1549, Ps. xxiv. 
 
 ' Deus,qui conspicis quia ex nulla nostra 
 actione confidimus, concede propitius, ut 
 contra omnia adversa doctoris gentium 
 protectione muniamur.' Sar. Miss., Sa- 
 cram. of Greg. 
 
 In Sar. Miss, the Epistle extended to 
 
 2 Cor. xii. 9, hence the ' doctoris gentium' 
 of the Coliect. The Gospel was the same 
 as ours. MS. of Leofric, Com. Pam. 
 
 In the Greek Church this Sunday is 
 called 'Sunday of meat fast' {rrjs cVd/cpew), 
 meat is not eaten after this Sunday. A 
 phrase occurs in the Epistle, ' I will eat 
 no meat (v. 3, /x»j <£ayio Kpe'a?) while the 
 world stanueth, lest I make my brother 
 to offend,' which may well bear reference 
 to the ordinance of the Greek Church as 
 to meat. 
 
 The Epistle is 1 Cor. viii. 3 — ix. 2. 
 The Gospel is Matt. xxv. 31 — 46. 
 
 The following is Dr Neale's rendering 
 of the 1st ode in the Greek Canon for 
 Sexagesima, 
 
 ' That fearful day, that day of speechless 
 dread, 
 
 When Thou shalt come to judge the quick 
 and dead — 
 
 I shudder to foresee, 
 
 O God ! what then shall be ! 
 
 When Thou shalt come, angelic legions 
 round, 
 
 With thousand thousands, and with trum- 
 pet sound ; 
 
 Christ, grant me in the air 
 With saints to meet Thee there! 
 Weep, O my soul, ere that great hour and 
 dav, 
 
 When God shall shine in manifest array, 
 Thy sin, that thou may'st be 
 In that strict judgment free! 
 
 (97) 
 
SIXTH SUNDAY AFTER EPIPHAN 
 
 gi*ib Sratbag after the Cpipfcang. 
 
 The Collect. 
 
 OOOD, whose blessed Son was manifested 
 that he might destroy the works of the 
 devil, and make us the sons of God, and heirs 
 of eternal life ; Grant us, we beseech thee, that, 
 having this hope, we may purify ourselves, 
 even as he is pure; that, when he shall appear 
 again with power and great glory, we may be 
 made like unto him in his eternal and glorious 
 kingdom; where with thee, O Father, and 
 thee, 0 Holy Ghost, he liveth and reigneth, 
 ever one God, world without end. Amen. 
 The Epistle. 1 St. John iii. L 
 
 BEHOLD, what manner of love the Father 
 hath bestowed upon us, that we should be 
 called the sons of God : therefore the world 
 knoweth us not, because it knew him not. 
 Beloved, now are we the sons of God, and it 
 doth not yet appear what we shall be : but we 
 know, that, when he shall appear, we shall be 
 like him ; for we shall see him as he is. And 
 every man that hath this hope in him purifieth 
 himself, even as he is pure. Whosoever com- 
 mitteth sin transgresseth also the law : for sin 
 is the transgression of the law. And ye know 
 that he was manifested to take away our sins ; 
 and in him is no sin. Whosoever abideth in 
 him sinneth not : whosoever sinneth hath not 
 Been him, neither known him. Little children, 
 let no man deceive you ; he that doeth right- 
 eousness is righteous, even as he is righteous. 
 He that committeth sin is of the devil: for the 
 devil sinneth from the beginning. For this 
 purpose the Son of God was manifested, that he 
 might destroy the works of the devil. 
 
 The Gospel. St. Matth. xxiv. 23. 
 
 THEN if any man shall say unto you, Lo, 
 here is Christ, or there; believe it not. 
 For there shall arise false Christs, and false 
 prophets, and shall shew great sums and won- 
 ders ; insomuch that (if it were possible) they 
 shall deceive the very elect. Behold, I have 
 told you before. Wherefore, if they shall say 
 unto you, Behold, he is in the desert ; go not 
 forth: behold, he is in the secret chambers; 
 believe it not. For as the lightning cometh out 
 of the east, and shineth even unto the west : so 
 shall also the coming of t he Son of Man be. For 
 wheresoever the carcase is, there will the eagles 
 be gathered together. Immediately after the 
 tribulation of those days shall the sun be dark- 
 ened, and the moon shall not give her light, and 
 the stars shall fall from heaven, and the powers 
 of the heavens shall be shaken. And then shall 
 appear the sign of the Sou of Man in heaven : 
 and then shall all the tribes of the earth mourn, 
 and they shall see the Son of Man coming in 
 the clouds of heaven, with power and great 
 glory. And he shall send his angels with a 
 great sound of a trumpet, and they shall gather 
 together his elect from the four winds, from 
 one end of heaven to the other. 
 
 fcht Surtban rallcb §rrjtuacjesima, 
 
 OR THE 
 
 THIRD SUNDAY BEFORE LENT. 
 
 The Collect. 
 
 OLORD, we beseech thee favourably to hear 
 the prayers of thy people; that "we, who 
 are justly punished for our offences, may be 
 mercifully delivered by thy goodness, for the 
 glory of thy Name ; through Jesus Christ our 
 Saviour, who liveth and reigneth with thee and 
 the Holy Ghost, ever one God, world without 
 end. Amen. 
 
 The Epistle. 1 Cor. ix. 24. 
 
 KNOW ye not, that they which run in a race 
 run all, but cine receiveth the prize ? So run 
 that ye may obtain. And every man that striv- 
 eth for the mastery is temperate in all things : 
 
 :.-SEPTUAGESIMA.-SEXAGESIMA. 
 
 now they do it to obtain a corruptible crown, | 
 but we an incorruptible. I therefore so ran, 
 not as uncertainly ; so fight I, not as one that 
 beateth the air : but I keep under my body, and 
 bring it into subjection, lest that by any means, 
 when I have preached to others, I myself should 
 be a castaway. 
 
 The Gospel. St. Matth. xx. 1. 
 
 THE kingdom of heaven is like unto a man 
 that is an householder, which went out 
 early in the morning to hire labourers into his 
 vineyard. And when he had agreed with the 
 labourers for a penny a day, he sent them into 
 his vineyard. And he went out about the third 
 hour, and saw others standing idle in the mar- 
 ket-place, and said unto them, Go ye also into 
 the vineyard, and whatsoever is right I will 
 give you. And they went their way. Again he 
 went out about the sixth and ninth hour, and 
 did likewise. And about the eleventh hour he 
 went out, and found others standing idle, and 
 saith unto them, Why stand ye here all the day 
 idle ? They say unto him, Because no man hath 
 hired us. He saith unto them, Go ye also into 
 the vineyard, and whatsoever is right, that 
 shall ye receive. So when even was come, the 
 lord of the vineyard saith unto his steward, 
 Call the labourers, and give them their hire, 
 beginning from the last unto the first. And 
 when they came that were hired about the 
 eleventh hour, they received every man a 
 penny. But when the first came, they suppos- 
 ed that they should have received more ; and 
 they likewise received every man a penny. And 
 when they had received it, they murmured a- 
 gainstthe good-man of the house, saying, These 
 last have wrought but one hour, and thou hast 
 made them equal unto us, which have borne 
 the burden and heat of the day. But he an- 
 swered one of them, and said, Friend, I do thee 
 no wrong ; didst not thou agree with me for a 
 penny? Take that thine is, and go thy wav ; I 
 will give unto this last even as unto thee. Is it 
 not lawful for me to do what I will with mine 
 own ? Is thine eye evil, because I am good ? So 
 the last shall be first, and the first last : for 
 many be called, but few chosen. 
 
 (L lie Sun&an calleb Swagesiora, 
 
 OR THK 
 
 SECOND SUNDAY BEFORE LENT. 
 
 The Collect. 
 
 OLORD God, who seest that we put not our 
 trust in any thing that we do ; Mercifully 
 grant that by thy power we may be defended 
 against all adversity ; through Jesus Christ our 
 Lord. Amen. 
 
 The Epistle. 2 Cor. xi. 19. 
 
 YE suffer f< >ols gladly, seeing ye yt mrsel ves are 
 wise For ye suffer if a man Dltog you into 
 bondage, if a man devour you, if a man take of 
 you, if a man exalt himself, if a man smite you 
 on the face. I speak as concerning reproach, as 
 though we had been weak : howbeit, wherein- 
 soever any is bold, (I speak foolishly,) I am 
 bold also. Are they Hebrews? so am I. Are 
 they Israelites? so am L Are thev the seed of 
 Abraham? so am L Are they ministers of 
 Christ? (I speak as a -fool,) lam more: in la- 
 bours more abundant; in stripes above mea- 
 sure ; in prisons more frequent ; in deaths oft. 
 Of the Jews five times received I forty stripes 
 save one ; thrice was I beaten with rods ; once 
 was I stoned ; thrice I suffered shipwreck ; a 
 night and a day I have been in the deep ; in 
 journeyings often ; in perils of waters ; in perils 
 of robber j ; in perils by mine own countrymen ; 
 in perils by the heathen ; in perils in the city ; 
 in perils in the wilderness ; in perils in the sea ; 
 in perils among false brethren ; in weariness 
 and painfulness; in watchincs often; in hun- 
 ger and thirst; in fastings often - in cold and 
 nakedness; besides those things that are with- 
 
 7-2 
 
The terror !— hell-fire fierce and unsuf- 
 
 ficcd : 
 
 The bitter worm: the gnashing teeth:— 
 O Christ, 
 
 Forgive, remit, protect ; 
 And set me with the elect ! 
 
 That I may hear the blessed voice that 
 calls 
 
 The righteous to the joy of heavenly halls: 
 And, King of Heaven, may reach 
 The realm that passeth speech ! 
 
 Enter Thou not in judgment with each 
 deed, 
 
 Nor each intent and thought in strictness 
 read : 
 
 Forgive, and save me then, 
 O Thou That lovest men ! 
 
 Thee, One in Three blest Persons ! Lord 
 o'.er all ! 
 
 Essence of essence, Power of power, we 
 call ! 
 
 Save us, O Father, Son, 
 And Spirit, ever one .' 
 
 In this week there is a special comme- 
 moration of ascetics. 
 
 Quinquagesima. Introit in 1549, 
 Ps. xxvi. 
 
 The Collect for Quinquagesima Sun- 
 day was composed in 1549. The Epistle 
 and Gospel are the same as in the Sar. 
 Miss., MS. of Leofric, and Com. Pam. 
 
 In the Greek Church the Sunday is 
 called 'of the cheese-eater' (t>j? rvpofyd- 
 yov). The Epistle is Rom. xiii. n — xiv. 4. 
 Gospel, Matt. vi. 14 — 21. The Greeks are 
 allowed to eat cheese and eggs in the week 
 preceding this Sunday; hence its name. 
 
 On the Sunday of Tyrophagus the 
 history of the Fall is recounted. The 
 following is the last stanza of Dr Neale's 
 rendering of Greek Stichera, at first ves- 
 pers. 
 
 'Adam sat right against the Eastern gate, 
 By many a storm of sad remembrance 
 tost : 
 
 " O me ! so ruin'd by the serpent's hate ! 
 
 O me ! so glorious once, and now so lost ! 
 
 So mad that bitter lot to choose ! 
 
 Beguil'd of all I had to lose ! 
 
 Must I then, gladness of my eyes,— 
 
 Must I then leave thee, Paradise, 
 
 And as an exile go? 
 
 And must I never cease to grieve 
 
 How once my God, at cool of eve, 
 
 Came down to walk below? 
 
 O Merciful ! on Thee 1 call : 
 
 O Pitiful ! forgive my fall ! " ' 
 
 Prayer at the commencement of the 
 Fast on the Monday after the Sunday of 
 Tyrophagus. 
 
 'At the divine commencement of the 
 fast let us practise humility of soul, ex- 
 claiming to thee, O Lord Christ ; Receive 
 cur praver., as an acceptable sacrifice, and 
 
 save us, we beseech thee, from our foul 
 corruption, and from fearful punishment, 
 thou who alone art ready to be reconciled.' 
 
 We may refer those who wish further 
 details of the Lenten Services of the Trio- 
 dion to Neale's translation of the office 
 for Sunday of Tyrophagus in Hist.oJ the 
 Holy East. C/i., vol. ii. p. 357. 
 
 The institution of the week beginning 
 with Monday after the Sunday, t/ji dno- 
 Kpe<», and ending with the Sunday, ttJ? 
 Twpo</>a'yov, a week of an intermediate 
 character between feasting and fasting, 
 is attributed to Heraclius, in fulfilment 
 of a vow made before his final triumph 
 over Chosroes, a. d. 628. The Greek Fast 
 begins on the Monday after this Sunday ; 
 there is no special observation of the 
 Wednesday in this week. 
 
 It seems clear that the original fast 
 before Easter was one of forty hours, this 
 being the period between the death of 
 our Lord and his resurrection. Addi- 
 tional days were prefixed for the encou- 
 ragement of devotion, the number varying 
 in different Churches ; when the custom 
 of adding them was first introduced it is 
 not easy to determine. Cassian, a. d. 420, 
 says that some Churches kept their Lent 
 six, others seven weeks, yet none ex- 
 ceeded 36 fasting-days; Sundays were 
 deducted ; and, in the case of seven weeks, 
 Saturdays also, except one, Easter Eve. 
 He affirms that the observation of Lent 
 was not primitive; the season was thus 
 set apart in order to stimulate devotion 
 and to prepare men for Holy Communion, 
 The 40 days' fasts of Moses, of Elias, 
 and of our Lord were cited as examples. 
 Sozomen, c. 440, writes, 'The Qua- 
 dragesimal fast before Easter some ob- 
 serve six weeks, as the Illyrians and 
 Western Churches, and all Libya, Egypt, 
 and Palestine; others make it seven 
 weeks, as the Constantinopolitans and 
 neighbouring nations as far as Phoenicia; 
 others fast three only of those six or 
 seven weeks by intervals; others the three 
 weeks next immediately before Easter; 
 and others fast only two weeks, as the 
 Montanists.' 
 
 Five reasons for the Lent fast are 
 given: 1. The Apostles' sorrow for the 
 loss of their Master. 2. The declension 
 of primitive piety. 3. Preparation for 
 Holy Communion at Easter. 4. That ca- 
 techumens might prepare themselves for 
 baptism ; and, 5. penitents for absolution. 
 
 In the first three or four centuries 
 much latitude was allowed in the obser- 
 vation of the fast of Lent. Chrysostom 
 recommends it, yet enforces more strongly 
 the necessity of good works and alms- 
 giving. The Council of Orleans, 541, 
 enjoins fasting under pain of ecclesias- 
 tical censures. 
 
QUINQUAGESIMA SUNDAY. ASH WEDNESDAY. 
 
 out, that which cometh upon me daily, the 
 care of all the churches. Who is weak, and I 
 am not weak ? who is offended, and I burn not ? 
 If I must needs glory, I will glory of the things 
 which concern mine infirmities. The God and 
 Father of our Lord Jesus Christ, which is bless- 
 ed for evermore, knoweth that I lie not. 
 The Gospel. St Luke viii. 4. 
 THEN much people were gathered together, 
 and were come to him out of every city, 
 he spake bv a parable: A sower went out to 
 sow his seed ; and as he sowed, some fell by the 
 way-side, and it was trodden down, and the 
 fowls of the air devoured it. And somefellupon 
 a rock, and as soon as it was sprung up, it 
 withered away, because it lacked moisture. 
 And some fell among thorns, and the thorns 
 sprang up with it, and choked it. And other 
 
 these things, he cried, He that hath ears to hear, 
 let him hear. And his disciples asked him, 
 saying, What might this parable be ? And he 
 said, Unto you it is given to know the mysteries 
 01 the kingdom of God : but to others in para- 
 bles ; that seeing they might not see, and bear- 
 ing they might not understand. Now the parable 
 is this : The seed is the Word of God. Those by 
 the way-side are they that hear ; then cometh 
 the devil, andtaketh away the word out of their 
 hearts, lest they should believe, and be saved. 
 They on the rock are they, which, when they 
 hear, receive the word with joy : and these have 
 no root, which for a while believe, and in time 
 of temptation fall away. And that which fell 
 among thorns, are they, which, when they have 
 heard, go forth, and are choked with cares, and 
 riches, and pleasures of this life, and bring no 
 fruit to perfection. Btit that on the good ground, 
 are they, which in an honest and good heart, 
 having heard the word, keep it, and bring forth 
 fruit with patience. 
 
 (Lbc Imnbaij callcb Qmnqmqrsimx 
 
 OR THE 
 
 NEXT SUNDAY BEFORE LENT. 
 
 The Collect. 
 
 OLORD, who hast taught us that all our 
 doings without charity are nothing worth ; 
 Send thy Holy Ghost, and pour into our hearts 
 that most excellent gift of charity, the very 
 bond of peace and of all virtues, without which 
 whosoever liveth is counted dead before thee : 
 Grant this for thine only Son Jesus Christ's 
 sake. Amen. 
 
 Tlie Epistle. 1 Cor. xiii. 1. 
 
 THOUGH I speak with the tongues of men 
 and of angels, and have not charity, I am 
 become as sounding brass, or a tinkling cymbal. 
 And though I have the gift of prophecy, and 
 understand all mysteries, and all knowledge ; 
 and though I have all faith, so that I could 
 remove moim tains, and have not charity, I am 
 nothing. And though I bestow all my goods to 
 feed the poor, and though I give my body to be 
 burned, and have not charity, it profiteth me 
 nothing. Charity suffereth long, and is kind ; 
 charity envieth not ; charity vaunteth not it- 
 self, is not puffed up, doth not behave itself 
 unseemly, seeketh not her own, is not easily 
 provoked, thinketh no evil, reioiceth not in 
 iniquity, but rejoiceth in the truth ; beareth all 
 things, believeth all things, hopeth all things, 
 endureth all things. Charity never faileth : 
 but whether there be prophecies, they shall 
 fail ; whether there be tongues, they shall cease ; 
 whether there be knowledge, it "shall vanish 
 away. For we know in part, and we prophesy 
 in part But when that which is perfect is 
 come, then that which is in part shall be done 
 away. When I was a child, I spake as a child, 
 I understood as a child, I thought as a child ; 
 but when I became a man, I put away childish 
 
 things. For now we see through a glass darkly : 
 but then face to face : now I know in part ; but 
 then shall I know even as also I am known. 
 And now abideth faith, hope, charity, these 
 three ; but the greatest of these is charity. 
 The Gospel. St. Luke xviii. 31 
 
 THEN Jesus took unto him the twelve, and 
 said unto them. Behold, we go up to Jeru- 
 salem, and all things that are written by the 
 prophets concerning the Son of Man shall be 
 accomplished. For he shall be delivered unto 
 the Gentiles, and shall be mocked, and spite- 
 fully entreated, and spitted on : and they shall 
 scourge him, and put him to death; and the 
 third day he shall rise again. And they under- 
 stood none of these things : and this saying was 
 hid from them, neither knew they the things 
 which were spoken. And it came to pass, that 
 as he was come nigh unto Jericho, a certain 
 blind man sat by the way-side begging: and 
 hearing the multitude pass by, he asked what 
 it meant. And they told him, that Jesus of 
 Nazareth passeth by. And he cried, saying, 
 Jesus, thou Son of David, have mercy on me. 
 And they which went before rebuked him, that 
 he should hold his peace : but he cried so much 
 the more, Thou Son of David, have mercy on 
 me. And Jesus stood, and commanded him 
 to be brought unto him : and when he was come 
 near, he asked him, saying, What wilt thou 
 that I should do unto thee ? And he said, Lord, 
 that I may receive my sight. And Jesus said 
 unto him, Receive thy sight; thy faith hath 
 saved thee. And immediately he received his 
 sight, and followed him, glorifying God : and 
 all the people, when they saw it, gave praise 
 unto God. 
 
 THE FIRST DAY OF LEXT, 
 
 COMMOVLY CALLED 
 
 §lsb S&cbncsbag. 
 
 The Collect. 
 
 4 LMIGHTY and everlasting God, whohatest 
 J\_ nothing that thou hast made, and dost for- 
 give the sins of all them that are penitent ; 
 Create and make in us new and contrite hearts, 
 that we worthily lamenting our sins, and 
 acknowledging our wretchedness, may obtain 
 of thee, the God of all mercy, perfect remission 
 and forgiveness; through Jesus Christ our 
 Lord. A men. 
 
 1 This Collect is to be read every day in Lent 
 after the Collect appointed for the Day. 
 For the Epistle. Joel ii. 12. 
 
 TURN ye even to me, saith the Lord, with 
 all your heart, and with fasting, and with 
 weeping, and with mourning. And rend your 
 heart, and not your garments, and turn unto 
 the Lord your God : for he is gracious and mer- 
 ciful, slow to anger, and of great kindness, and 
 repenteth him of the evil. Who knoweth if he 
 will return, and repent, and leave a blessing 
 behind him, even a meat-offering and a drink- 
 offering unto the Lord your God ? Blow the 
 trumpet in Zion, sanctify a fast, call a solemn 
 | assembly, gather the people, sanctify the con- 
 ' gregation, assemble the elders, gather the chil- 
 dren, and those that suck the breasts; let the 
 bridegroom go forth of his chamber, and the 
 bride out of her closet; let the priests, the 
 ministers of the Lord, weep between the porch 
 and the altar, and let them say, Spare thy 
 people, O Lord, and give not thine heritage to 
 reproach, that the heathen should rule over 
 them : wherefore should they say among the 
 people, Where is their God ? 
 
 The Gospel St. Matth. vi. 16. 
 HEN ye fast, be not as the hypocrites, of 
 a sad countenance : for they disfigure their 
 faces, that they may appear unto men to fast. 
 Verily I say unto you, They have their reward. 
 But thou, when thou fastest, anoint thino 
 
The ancient mode of observing Lent 
 was to abstain from all food until even- 
 ing. Distinction of meats was not pri- 
 mitive. The greatest ascetics made no 
 scruple to eat meat in Lent when occa- 
 sion required it. 
 
 It was a season of abstinence from 
 public shows, from the celebration of 
 birthdays and marriages, of frequent reli- 
 gious assemblies and sermons. 
 
 *IT Ash-Wednesday and the three days 
 preceding the first Sunday in Lent were 
 probably added by Gregory the Great, 
 to complete the number forty, which 
 seemed peculiarly consecrated as a fast- 
 ing season. Ash-Wednesday is called 
 Caput Jejunii, or Caput Quadragesimse ; 
 and also Dies Cinerum. 
 
 We find from Gratian's account of the 
 ceremony used upon this day that all 
 penitents, who either then were ad- 
 mitted to penance, or had been admitted 
 previously, were presented to the Bishop 
 before the doors of the church, clothed 
 in sackcloth, bare-footed, and with coun- 
 tenances dejected to the earth, confessing 
 themselves guilty both by their habit and 
 their looks. They were to be attended 
 by the deans or arch-presbyters of the 
 parishes and the penitential presbyters, 
 whose office was to inspect their conver- 
 sation and enjoin them penance accord- 
 ing to the measure of their faults by the 
 degrees of penance that were appointed. 
 After this they bring them into the 
 church; and then the Bishop, with all 
 the clergy, falling prostrate on the ground, 
 sing the seven penitential psalms with 
 tears, for their absolution. After this, the 
 Bishop, rising from prayer, gives them 
 imposition of hands, sprinkles them with 
 holy water, puts ashes upon their heads, 
 and then covers their heads with sack- 
 cloth; declaring with sighs and groans 
 that, as Adam was cast out of Paradise, 
 so they for their sins are cast out of the 
 Church. Then he commands the inferior 
 ministers to expel them out of the doors 
 of the church, and the clergy follow 
 them, using this responsory, 'In the 
 sweat of thy face shalt thou eat thy 
 bread : for dust thou art, and unto dust 
 thou shalt return.' In the end of Lent, 
 on the Thursday before Easter, the 
 deans and presbyters are to present 
 them before the door of the church again. 
 
 The Missal has a form of blessing the 
 ashes which are sprinkled upon the heads 
 of priest, clerks, and people on this day. 
 The ashes are made of the burnt branches 
 blessed in the previous year. 
 
 H Ash-Wednesday. Introit in 1549, 
 Ps. vi. 
 
 The Collect for Ash-Wednesday was 
 composed at the Reformation. Its open- 
 ing address resembles that in the Sarum 
 
 (10 
 
 Missal: 'Omnipotens, sempiterne Deus, 
 qui misereris omnium et nihd odistieorum 
 quae fecisti, dissimulans peccata omnium 
 propter poenitentiam — ' 
 
 The Epistle in the Sar. Miss, extended 
 to ver. 19 instead of 17 ; the Gospel was 
 the same. So in MS. Leofr. and Com. 
 Pam. 
 
 The Collect at the commencement of 
 the Mass was 'Presta, Domine, fidelibus 
 tuis, ut jejuniorum veneranda solemnia et 
 congrua pietate suscipiant et secura de- 
 votione percurrant. Per Dominum.' 
 
 Two other Collects, involving Prayer 
 for the Dead and Intercession of Saints, 
 are ordered to be used from Ash-Wed- 
 nesday to Passion Sunday, i.e. the 5th 
 Sunday in Lent. 
 
 T 1st Sunday in Lent. Introit in 1549, 
 
 Ps. xxxii. 
 
 ' Da nobis quaesumus, Domine, per 
 gratiam Spiritus sancti novam tui Para- 
 cliti spiritalis observantiae disciplinam, ut 
 mentes nostrae sacro purgatae jejunio 
 cunctis reddantur ejus muneribus apti- 
 ores. Per Dominum.' Ambros. Miss. 
 ' Deus, qui ecclesiam tuam annua quadra- 
 gesimali observatione purificas ; praesta 
 familias tuae, ut quod a te obtinere absti- 
 nendo nititur hoc bonis operibus exequa- 
 tur. Per Dominum.' Sar. Miss. 
 
 The Epistle and Gospel are the same 
 as in the Sarum Missal and in the MS. 
 of Leofric and Com. Pam. 
 
 The Greek Epistle for the 1st Sunday 
 in Lent is Heb. xi. 24—26, 32 — 40. 
 
 The Gospel is John i. 44 — 52. 
 
 The first Sunday in Lent is called 
 Orthodoxy Sunday by the Greeks, and is 
 observed in memory of the champions of 
 the true faith, as the Greeks deem their 
 own belief, and the overthrow of the 
 Iconoclasts. 
 
 The following is Dr Neale's rendering 
 of a Hymn byS. Methodius I. (a.d. 836), 
 during whose occupancy of the See of 
 Constantinople the Iconoclast troubles 
 ceased. 
 
 'Are thy toils and woes increasing? 
 Are the Foe's attacks unceasing? 
 
 Look with Faith unclouded, 
 Gaze with eyes unshrouded, 
 On the Cross ! 
 
 Dost thou fear that strictest trial? 
 
 Tremblest thou at Christ's denial? 
 Never rest without it, 
 Clasp thine arms about it, 
 —That dear Cross ! 
 
 Diabolic legions press thee ? 
 
 Thoughts and works of sin distress thed 
 It shall chase all terror, 
 It shall right all error, 
 That sweet Cioss! 
 
 1) 
 
FIRST, SECOND, AND THIRD SUNDAYS IN LENT. 
 
 head, s.nd wash thy face, that thou appear not 
 unto men to fast, out unto thy Father which 
 is in secret; and thy Father, which seeth in 
 secret, shall reward thee openly. Lay not up 
 for yourselves treasures upon earth, where 
 moth and rust doth corrupt, and where thieves 
 break through and steal : but lay up for your- 
 selves treasures in heaven, where neither moth 
 nor rust doth corrupt, and where thieves do 
 not break through nor steal : for where your 
 treasure is, there will your heart be also. 
 
 £fje Jfirst j? urt&ari in "£tnt. 
 
 The Collect. 
 
 OLORD, who for our sake didst fast forty 
 days and forty nights; Give us grace to use 
 such abstinence, that, our flesh being subdued 
 to the Spirit, we may ever obey thy godly mo- 
 tions in righteousness, and true holiness, to thy 
 honour and glory, who livest and reignest with 
 the Father and the Holy Ghost, one God, world 
 without end. A men. 
 
 The Epistle. 2 Cor. vi. L 
 
 WE then, as workers together with him, 
 beseech you also, that ye receive not the 
 grace of God in vain ; (for he saith, I have 
 heard thee in a time accepted, and in the day 
 of salvation have I succoured thee : behold, now 
 is the accepted time ; behold, now is the day of 
 salvation;) giving no offence in any thing, that 
 the ministry be not blamed ; but in all things 
 approving ourselves as the ministers of God, in 
 much patience, in afflictions, in necessities, in 
 distresses, in stripes, in imprisonments, in 
 tumults, in labours, in watchmgs, in fastings ; 
 by pureness, by knowledge, by long-suffering, 
 by kindness, by the Holy Ghost, by love un- 
 feigned, by the word of truth, by the power of 
 God, by the armour of righteousness on the 
 right hand and on the left, by honour and dis- 
 honour, by evil report and good report ; as de- 
 ceivers, and yet true; as unknown, and yet 
 well known ; as dying, and behold, we live ; as 
 chastened, and not killed; as sorrowful, yet 
 alway rejoicing ; as poor, yet making many 
 rich ; as having nothing, and yet possessing all 
 things. 
 
 The Gospel. St. Matth. iv. 1. 
 I rpHEN was Jesus led up of the Spirit into the 
 JL wilderness, to be tempted of the devil. And 
 when he had fasted forty days and forty nights, 
 he was afterward an-hungred. And when the 
 tempter came to him, he said, If thou be the 
 Son of God, command that these stones be 
 made bread. But he answered and said, It is 
 written, Man shall not live by bread alone, but 
 by every word that proceed eth out of the mouth 
 of God. Then the devil taketh him up into the 
 holy city, and setteth him on a pinnacle of the 
 temple, and saith unto him, If thou be the Son 
 of God, cast thyself down ; for it is written, He 
 shall give his angels charge concerning thee, 
 and in their hands they shall bear thee up, lest 
 at any time thou dash thy foot against a stone. 
 Jesus said unto him, It is written again, Thou 
 shalt not tempt the Lord thy God. Again, the 
 devil taketh him up into an exceeding high 
 mountain, and sheweth him all the kingdoms 
 of the world, and the glory of them ; and saith 
 unto him, All these things will I give thee, if 
 thou wilt fall down and worship me. Then 
 saith Jesus unto him, Get thee hence, Satan ; 
 for it written, Thou shalt worship the Lord thy 
 God, and him only shalt thou serve. Then the 
 devil leaveth him, and behold, angels came 
 and ministered unto him. 
 
 &hz Scronrj Jsunbrtg in %txd. 
 
 The Collect. 
 
 ALMIGHTY God, who seest that we have 
 no power of ourselves to help ourselves ; 
 Keep us both outwardly in our bodies, and in- 
 wardly in our souls ; that we may be defended 
 
 from all adversities which may happen to the 
 body, and from all evil thoughts which may 
 assault and hurt the soul ; through Je<sus 
 Christ our Lord. A men. 
 
 The Epistle. 1 Thess. iv. 1 
 "\T7~E beseech you, brethren, and exhort you 
 VV by the Lord Jesus, that as ye have re- 
 ceived of us how ye ought to walk, and to 
 please God, 30 ye would abound more and more. 
 For ye know what commandments we gave 
 you oy the Lard Jesus. For this is the will of 
 God, even your sanctification, that ye should 
 abstain from fornication ; that every one of 
 you should know how to possess his vessel 
 in sanctification and honour ; not in the lust 
 of concupiscence, even as the Gentiles which 
 know not God ; that no man go beyond and 
 defraud his brother in any matter ; because 
 that the Lord is the avenger of all such, as we 
 also have forewarned you, and testified. For 
 God hath not called us unto uncieanness, but 
 unto holiness. He therefore that despiseth de- 
 spiseth not man, but God, who hath also given 
 unto us his Holy Spirit. 
 
 The Gospel. St. Matth. xv. 21. 
 
 JESUS went thence, and departed into the 
 coasts of Tyre and Sidou. And behold, a wo- 
 man of Canaan came out of the same coasts, 
 and cried unto him, saying, Have mercy on 
 me, O Lord, thou Son of David ; my daughter 
 is gTievously vexed with a devil. But he an- 
 swered her not a word. And his disciples came 
 and besought him, saying, riend her away ; for 
 she crieth after us. But he answered and said, 
 I am not sent, but unto the lost sheep of the 
 house of Israel. Then came she and worshipped 
 him, saying, Lord, help me. But he answered 
 and said, It is not meet to take the children's 
 bread, and to cast it to dogs. And she said, 
 Truth, Lord ; yet the dogs eat of the crumbs 
 which fall from their masters' table. Then 
 Jesus answered and said unto her, O woman, 
 great is thy faith : be it unto thee even as thou 
 wilt. And her daughter was made whole from 
 that very hour. 
 
 Clje Crjirb ibnbag in Hived. 
 
 The Collect. 
 
 WE beseech thee, Almighty God, look upon 
 the hearty desires of thy humble servants, 
 and stretch forth the right hand of thy Majes- 
 ty, to be our defence against all our enemies ; 
 through Jesus Christ our Lord. Amen. 
 The Epistle. Ephes. v. L 
 
 BE ye therefore followers of God, as dear 
 children ; and walk in love, as Christ also 
 hath loved us, and hath given himself for us, an 
 offering and a sacrifice to God for a sweet-smell- 
 ing savour. But fornication, and all unciean- 
 ness, or covetousness, let it not be once named 
 amongst you, as becometh saints ; neither filth- 
 iness, nor foolish-talking, nor jesting, which 
 are not convenient ; but rather giving of 
 thanks : for this ye know, that no whoremon- 
 ger, nor unclean person, nor covetous man, 
 who is an idolater, hath any inheritance in the 
 kingdom of Christ, and of God. Let no man 
 deceive you with vain words : for because of 
 these things cometh the wrath of God upon the 
 children of disobedience. Be not ye therefore 
 partakers with them : for ye were sometimes 
 darkness, but now are ye light in the Lord : 
 walk as children of light ; (for the fruit of the 
 Spirit is in all goodness, and righteousness, and 
 truth ;) proving what is acceptable unto the 
 Lord. And have no fellowship with the un- 
 fruitful works of darkness, but rather reprove 
 them : for it is a shame even to speak of those 
 things which are done of them in secret. But 
 all things that are reproved are made manifest 
 by the light : for whatsoever doth make mani- 
 fest is light. Wherefore he saith, Awake, thou 
 that sleepest, and arise from the dead, and 
 Christ shall give thee light. 
 
Draw'st thou nigh to Jordan's river? 
 Should'st thou tremble? Need'st thou 
 quiver? 
 
 No ! if by it lying — 
 No ! if on it dying, — 
 On the Cross ! 
 Say then,— "Master, while I cherish 
 That sweet hope, I cannot perish ! 
 After this life's story, 
 Give Thou me the glory, 
 For the Cross !"' 
 ^1 2nd Sunday in Lent. Introit in 
 1549, Ps. cxxx. 
 
 'Deus, qui conspicis omni nos virtute 
 destitui, interius exteriusque custodi, ut 
 ab omnibus adversitatibus muniamur in 
 corpore et a pravis cogitationibus mun- 
 demur in mente. Per Dominum.' Sar. 
 Miss., Sacram. of Greg., MS. Leofr. 
 
 The Epistle in the Sar. Miss., in MS. 
 Leofr., and Com. Pam. ended one verse 
 before ours ; the Gospel was the same. 
 
 The Greek Epistle for the 2nd Sunday 
 is Heb. i. 10 — ii. 3. 
 
 The Gospel is Mark ii. 1 — 12. 
 ^1 3rd Sunday in Lent. Introit in 1549, 
 Ps. xliii. 
 
 ' Quaesumus, omnipotens Deus, vota 
 humilium respice ; atque ad defensionem 
 nostram dexteram tuae majestatis exten- 
 de. Per Dominum.' Sar. Miss., MS. of 
 Leofric, Sacram. Greg. 
 
 The Sarum Epistle ended with the 
 words, 'fructus enim lucis est in omni 
 bonitate et justitia et veritate.' 
 
 The Gospel was the same. 
 
 So also in MS. Leofr. and Com. Pam. 
 
 The Greek Epistle for the 3rd Sunday 
 is Heb. iv. 14 — v. 6. 
 
 The Gospel, Mark viiL 34 — ix. 1. 
 
 ^1 The 4th Sunday in Lent is commonly 
 called Mid- Lent Sunday ; it is also termed 
 the Sunday of Refreshment, probably 
 because the Gospel relates to the miracle 
 of feeding the 5000. 
 
 The term Mothering Sunday was also 
 applied to it from the custom of visiting 
 the mother church of the diocese and 
 taking Quadragesimalia or Lent Offer- 
 ings. Processions to the cathedral church 
 have been discontinued since the thir- 
 teenth century, but in some parts of 
 England the custom of visiting relations 
 was substituted. To the term Refresh- 
 ment Sunday may be referred the prac- 
 tice of eating simnels, cakes made of the 
 finest flour, simila, and drinking spiced 
 
 ale called brager, and of making a rich 
 kind of pie called fag pie or fig pie. 
 
 Introit in 1549, Ps. xlvi. 
 
 ' Concede quaesumus, omnipotens Deus, 
 ut, qui ex merito nostra; actionis affligi- 
 mur, tuae gratiae consolatione respiremus. 
 Per Dominum.' Miss. Sar., MS. Leofr., 
 Sacram. of Gregory. 
 
 The Sarum Epistle began ver. 22, and 
 ended in the middle of ver. 1 of c. v. 
 
 The Gospel was the same. 
 
 So also in MS. Leofr. and Com. Pam. 
 the Gospel is appointed on the Sunday 
 next before Advent ; it then begins v. 5. 
 
 The Greek Epistle for the 4th Sunday 
 in Lent is Heb. vi. 13 — 20. 
 
 The Gospel is Mark ix. 17—31. 
 
 We may compare with our Collect tha 
 following Greek Ode. 
 
 ' Pity me, O Saviour, for my trans- 
 gressions are many, and raise me from 
 the depths of evil, I beseech thee : to 
 thee I cry; hear me, O God of my sal- 
 vation.' 
 
 On the Thursday of Mid-Lent week 
 the Greeks use the Great Canon of 
 Andrew of Crete. "It is a collection of 
 Scriptural examples, turned to the pur- 
 pose of penitential Confession. It is im- 
 possible to deny the beauty of many 
 stanzas, and the ingenuity of some tropo- 
 logical applications. But the immense 
 length of the Canon, for it exceeds three 
 hundred stanzas, and its necessary tauto- 
 logy, must render it wearisome, unless 
 devotionally used under the peculiar 
 circumstances for which it is appointed." 
 Neale's Hymns of the Eastern C/uerch. 
 
 H The 5th Sunday in Lent was called 
 the Sunday of the Passion, because of 
 the especial attention drawn on it to our 
 Lord's Passion. The Epistle speaks of 
 his sacrifice for sinners, the Gospel of 
 his endurance of the contradiction of sin- 
 ners against himself. 
 
 Introit in 1549, Ps. liv. 
 
 'Quaesumus, omnipotens Deus, fami- 
 Iiam tuam propitiuR respice, ut te largiente 
 regatur in corpore, et te servante custo- 
 diatur in mente. Per Dominum.' Sar. 
 Miss., MS. Leofr., Sacram. Greg. 
 
 The Epistle and Gospel were the same 
 as in Sar. Miss., MS. Leofr., and Com. 
 Pam. 
 
 The Greek Epistle for the 5th Sunday 
 is Heb. ix. 11 — 14. 
 
 The Gospel is Mark x. 32—45. 
 
 (103) 
 
FOURTH AND FIFTH SUNDAYS IN LENT. 
 
 The Gospel. St. Luke xi. 14. 
 
 JESUS was casting out a devil, and it was 
 dumb. And it came to pass, when the devil 
 was gone out, the dumb spake ; and the people 
 wondered. But some of them said, He casteth 
 out devils through Beelzebub, the chief of the 
 devils. And others, tempting him, sought of 
 him a sign from heaven. But he, knowing 
 their thoughts, said unto them, Every kingdom 
 divided against itself is brought to desolation ; 
 and a house divided against a bouse falleth. If 
 Satan also be divided against himself, how 
 shall his kingdom stand ? because ye say, that 
 I cast out devils through Beelzebub. And if I 
 by Beelzebub cast out devils, by whom do your 
 sons cast them out V therefore shall they be 
 your judges. But if I with the finger of God 
 cast out devils, no doubt the kingdom of God is 
 come upon you. When a strong man armed 
 keepeth his palace, his goods are in peace; but 
 when a stronger than he shall come upon him, 
 and overcome him, he taketh from him all his 
 armour wherein he trusted, and divideth his 
 spoils. He that is not with me is against me: 
 and he that gathereth not with me scattereth. 
 When the unclean spirit is gone out of a man, 
 he walketh through dry places, seeking rest; 
 and finding none, be saith, I will return unto 
 my house whence I came out. And when he 
 cometh, he findeth it swept and garnished. 
 Tben goeth he and taketh to him seven other 
 spirits more wicked than himself, and they 
 enter in, and dwell there ; and the last state of 
 that man is worse than the first. And it came 
 to pass, as he spake these things, a certain wo- 
 man of the company lift up her voice, and said 
 unto him, Blessed is the womb that bare thee, 
 and the paps which thou hast sucked. But he 
 said, Yea rather, blessed are they that hear the 
 Word of God, and keep it. 
 
 <Tbc Jfmtrtjj Snnbim in ^Ttnt. 
 
 The Collect. 
 
 GRANT, we beseech thee, Almighty God, 
 that we, who for our evil deeds do worthily 
 deserve to be punished, by the comfort of thy 
 grace may mercifully be relieved ; through our 
 Lord and Saviour Jesus Christ. A men. 
 The Epistle. Gal. iv. 21. 
 
 TELL me, ye that desire to be under the law, 
 do ye not hear the law ? For it is written, 
 that Abraham had two sons, the one by a 
 bond-maid, the other by a free-woman. But 
 he who was of the bond -woman was born after 
 the flesh ; but he of the free-woman was by 
 promise. Which things are an allegory : for 
 these are the two covenants ; the one from 
 the mount Sinai, which gendereth to bondage, 
 which is Agar. For this Agar is mount Sinai 
 in Arabia, and answer eth to Jerusalem which 
 now is, and is in bondage with her children. 
 But Jerusalem which is above is free; which is 
 
 cry, thou that travail est not: for the desolate 
 hath many more children than she which hath 
 an husband. Now we, brethren, as Isaac was, 
 are the children of promise. But as then he 
 that was born after the flesh persecuted him 
 that was born after the Spirit; even so it is 
 now. Nevertheless, what saith the Scripture ? 
 Cast out the bond-woman and her sou ; for the 
 son of the bond-woman shall not be heir with 
 the son of the free-woman. So then, brethren, 
 we are not children of the bond-woman, but of 
 the free. 
 
 The Gospel. St. John vi. L 
 
 JESUS went over the sea of Galilee, which is 
 the sea of Tiberias. And a great multitude 
 followed him, because they saw his miracles 
 which he did on them that were diseased. And 
 Jesus went up into a mountain, and there he 
 sat with his disciples. And the Passover, a 
 
 feast of the Jews, was nigh. When JesuB then 
 lift up his eyes, and saw a great company come 
 unto him, he saith unto Philip, Whence shall 
 we buy bread, that these may eat ? (And this 
 he said to prove him ; for he himself knew 
 what he would do.) Philip answered him. Two 
 hundred penny-worth of bread is not sufficient 
 for them, that every one of them may take a 
 little. One of his disciples, Andrew, Simon 
 Peter's brother, saith unto him, There is a lad 
 here, which hath five barley-loaves, and two 
 small fishes : but what are they among so 
 many 1 And Jesus said, Make the men sit down. 
 Now there was much grass in the place. So the 
 men sat down, in number about five thousand. 
 And Jesus took the loaves, and when he had 
 given thanks he distributed to the disciples, 
 and the disciples to them that were set down ; 
 and likewise of the fishes as much as they 
 would. When they were filled, he said unto 
 his disciples, Gather up the fragments that re- 
 main, that nothing be lost. Therefore they 
 gathered them together, and filled twelve bas- 
 kets with the fragments of the five barley-loaves, 
 which remained over and above unto them that 
 had eaten. Then those men, when they had 
 seen the miracle that Jesus did, said, This is of 
 a truth that Prophet that should come into the 
 world. 
 
 a be giffy &tttt!tag in fent. 
 
 The Collect. 
 
 WE beseech thee, Almighty God, merci- 
 fully to look upon thy people; that by 
 thy great goodness they may be governed and 
 preserved evermore, both in body and soul ; 
 through Jesus Christ our Lord. Amen. 
 The Epistle. Hebr. ix. 11. 
 
 CHRIST being come an High Priest of good 
 things to come, by a greater and more per- 
 fect tabernacle, not made with hands ; that is 
 to say, not of this building ; neither by the 
 blood of goats and calves ; but by his own blood 
 lie entered in once into the holy place, having 
 obtained eternal redemption for us. For if the 
 blood of bulls and of goats, and the ashes of an 
 heifer sprinkling the unclean, sauctifieth to 
 the purifying of the flesh ; how much more 
 shall the blood of Christ, who, through the 
 eternal Spirit, offered himself without spot to 
 God, purge your conscience from dead works to 
 serve the living God 1 And for this cause he 
 is the Mediator of the new testament, that by 
 means of death, for the redemption of the 
 transgressions that were under the first testa- 
 ment, they which are called might receive the 
 promise of eternal inheritance. 
 
 The Gospel. St. John viii. 46. 
 
 JESUS said, Which of you convinceth me of 
 sin ? and if I say the truth, why do ye not 
 believe me? He that is of God heareth God's 
 words ; ye therefore hear them not, because ye 
 are not of God. Then answered the Jews, and 
 said unto him, Say we not well, that thou art 
 a Samaritan, and hast a devil ? Jesus answered, 
 I have not a devil ; but I honour my Father, 
 and ye do dishonour me. And I seek not mine 
 own glory ; there is one that seeketh and judg- 
 eth. Verily, verily, I say unto you, If a inaci 
 keep my saying, he shall never see death. Then 
 said the Jews unto him, Now we know that 
 thou hast a devil : Abraham is dead, and the 
 prophets ; and thou sayest, If a man keep my 
 saying, he shall never taste of death. Art 
 thou greater than our father Abraham, which 
 is dead ? and the prophets are dead : whom 
 makest thou thyself ? Jesus answered, If I 
 honour myself, my honour is nothing ; it is my 
 Father that honoureth me, of whom ye say, 
 that he is vour God : yet ye have not known 
 him ; but I know him : and if I should say, I 
 know him not. I shall be a liar like unto you ; 
 but I know him, and keep his saying. Your 
 
H The last week in Lent has long been 
 observed with peculiar solemnity. Chry- 
 sostom calls it the great week, because of 
 the great things done for man in it. It 
 was a time of vacation for law courts, of 
 suspension of executions, of release of 
 prisoners, of relaxation to servants. It 
 was not uncommon to pass the whole 
 week in total abstinence from food ; others 
 ate only dry meats (^po^aytav), bread, 
 salt, water. Those who could not fast 
 continuously six days, fasted two, three, 
 four, or five, as the case allowed. More 
 liberal alms were given in this week. The 
 names Passion Week and Holy Week 
 served also to designate its character. 
 The Ambrosian Missal terms it Hebdo- 
 mada Authentica. 
 
 ■J In the Greek and Roman Churches 
 the Sunday before Easter is called Palm 
 Sunday ; the term does not occur in our 
 Prayer-book, nor is reference made to it 
 in the Proper Lessons, the Epistle, or 
 Gospel. 
 
 Introit in 1549, Ps. Ixi. 
 
 'Omnipotens, sempiterneDeus, qui hu- 
 mano generi ad invitandum humilitatis 
 exemplum Salvatorem nostrum carnem 
 sumere et crucem subire fecisti : concede 
 propitius, ut et patientiae ipsius habere 
 documenta et resurrection is consortia ha- 
 bere mereamur. Per eundem Christum 
 Dominum.' Sar. Miss., and Sacranu of 
 Greg., MS. Leofr. 
 
 The Epistle in Sar. Miss., also in MS. 
 of Leofric and Com. Pam., is the same. 
 
 The Gospel is Matt. xxvi. 2 to Matt, 
 xxvii. 61. 
 
 In the Roman Church branches of 
 palms and of olives are solemnly blessed 
 and distributed to priests, clerks, and 
 people. Exod. xv. 27 — xvi. 7 and Matt, 
 xxi. 1 — 9 are read. Several Collects are 
 used, the last of which is, ' Benedic quae- 
 sumus, Doniine, hos palmarum sive oliva- 
 rum ramos et praesta, ut quod populus 
 tuus in tua veneratione hodierna die cor- 
 poraliter agit hoc spiritualiter summa 
 devotione perficiat, de hoste victoriam re- 
 portando et opus misericordiae summopere 
 diligendo. Per Christum Dominum.' 
 
 A procession is formed of bearers of 
 palm-branches, and Anthems sung. 
 
 On the previous Saturday John xii. 10 
 — 36 is read as the Gospel. 
 
 In the Greek Church the Saturday be- 
 fore Palm Sunday is called the Sabbath 
 of the Holy and Just Lazarus. The 
 Gospel is John xi. 1 — 45. 
 
 The Greeks have also a Benediction of 
 Palms. The Collect is as follows: 'O 
 Lord our God, who sittest upon the che- 
 rubim, who didst stir up thy power and 
 send thine only-begotten Son, our Lord 
 Jesus Christ, to save the world by his 
 cross, his burial and resurrection; at 
 whose coming into Jerusalem for his 
 voluntary sacrifice, the people that sat in 
 
 (105) 
 
 darkness and the shadow of death took 
 branches of palms, the emblems of vic- 
 tory, foreshowing thereby the resurrec- 
 tion : do thou, O Lord, preserve us whc, 
 in imitation of them, bear on this pre- 
 festal day boughs and branches of trees 
 in our hands ; and even as those multi- 
 tudes and the children offered their 
 Hosanna to thee, so guard thou us that 
 we, in our hymns and spiritual songs, 
 may be deemed worthy of the life-giving 
 resurrection of Christ our Lord after his 
 three days' sojourn in the grave, with 
 whom and the all-holy life-giving Spirit 
 thou art blessed now, evermore, and to 
 all eternity. Amen.' 
 
 Three Antiphons from Psalms cxvi. 
 and cxviii. are appointed. See p. 305. 
 The Epistle is Phil. iv. 4 — 9. 
 The Gospel for the morning is Matt, 
 xxi. 1 — 17; for theLiturgy is John xii. 1 — 18. 
 
 On Palm Sunday the Greeks also com- 
 memorate the Church's martyrs. The 
 following are specimens of the hymns 
 used. 
 
 ' Celebrate we in triumphal hymns the 
 memory of the martyrs; be we glad with 
 godly joy. 
 
 ' Swords and fire scared not you, ye 
 bold champions of the faith. Herein ye 
 quelled the might of tyrants. Glory. God 
 in Three Persons, I sing thy praise ; One 
 in substance, I adore thee. Father, Son, 
 and Holy Ghost, now and for ever.' 
 
 'Jesus, hastening for the world to suffer, 
 
 Enters in, Jerusalem, to thee : 
 With His Twelve He goeth forth to offer 
 That free Sacrifice He came to be. 
 
 They that follow Him with true affection 
 Stand prepared to suffer for His Name: 
 Be we ready then for man's rejection, 
 For the mockery, the reproach, the 
 shame. 
 
 Now, in sorrow, sorrow finds its healing: 
 
 In the form wherein our father fell, 
 Christ appears.those quick'ning Wounds 
 revealing, 
 Which shall save from sin and death 
 and hell. 
 
 Now, Judaea, call thy Priesthood nigh 
 thee! 
 
 Now for Deicide prepare thy hands ! 
 Lo thy Monarch, meek and gentle, by 
 thee ! 
 
 Lo ! the Lamb and Shepherd in thee 
 stands ! 
 
 To thy Monarch, Salem, give glad greet- 
 ing ! 
 
 Willingly He hastens to be slain, 
 For the multitude His entrance meeting 
 With their false Hosanna's ceaseless 
 strain. 
 
 Blest is He That comes, they cry, 
 On the Cross for man to die !' 
 Neale's 1 Hymns oj 'the Eastern Church. 
 
THE SUNDAY NEX1 
 
 father Abraham rejoiced to see my day, and he 
 saw it, and was glad. Then said the Jews unto 
 him. Thou art not yet fifty years old, and hast 
 thou seen Abraham ? Jesus said unto them, 
 Verily, verily, I say unto you, Before Abraham 
 was, I am. Then took they up stones to cast at 
 him : but Jesus hid himself, and went out of 
 the temple. 
 
 £be Stenbag rxtxt before faster. 
 
 The Collect. 
 
 ALMIGHTY and everlasting God, who, of 
 thy tender love towards mankind, hast sent 
 thy Sou, our Saviour Jesus Christ, to take upon 
 him our flesh, and to suffer death upon the 
 cross, that all mankind should follow the ex- 
 ample of his great humility ; Mercifully grant, 
 that we may both follow the example of his pa- 
 tience, aud also be made partakers of his resur- 
 rection ; through the same Jesus Christ our 
 Lord. Amen. 
 
 The Epistle. Philip. 11. 5. 
 
 LET this mind be in you, which was also in 
 Christ Jesus : who, being in the form of God, 
 thought it not robbery to be equal with God ; 
 but made himself of no reputation, and took 
 upon him the form of a servant, and was made 
 in the likeness of men : and being found in fash- 
 ion as a man, he humbled himself, and became 
 obedient unto death, even t he death of the cross. 
 Wherefore God also hath highly exalted him, 
 and given him a Name which is above every 
 name ; that at the Name of Jesus every knee 
 should bow, of things in heaven, and things in 
 earth, and things under the earth ; and that 
 every tongue should confess that Jesus Christ is 
 Lord, to the glory of God the Father. 
 
 The Gospel. St. Matth. xxvii. 1. 
 
 WHEN the morning was come, all the chief 
 priests and elders of the people took coun- 
 sel acainst Jesus, to put him to death. And 
 when they had bound him, they led him away, 
 and delivered him to Pontius Pilate the govern- 
 or. Then Judas who had betrayed him, when 
 he saw that he was condemned, repented him- 
 self, and brought again the thirty pieces of 
 silver to the chief priests and elders, saying, I 
 have sinned, in that I have betrayed the in- 
 nocent blood. And they said, What is that to 
 us ? see thou to that. And he cast down the 
 pieces of silver in the temple, and departed, 
 and went and hanged himself. And the chief 
 priests took the silver pieces, and said, It is not 
 lawful for to put them into the treasury, be- 
 cause it is the price of blood. And they took 
 counsel, and bought with them the potter's field, 
 to bury strangers in. Wherefore that field was 
 called, The field of blood, unto this day. (Then 
 was fulfilled that which was spoken by Jeremy 
 the prophet, saying, And they took the thirty 
 pieces of silver, the price of him that was va- 
 lued, whom they of the children of Israel did 
 value, and gave them for the potter's field, as 
 the Lord appointed me.) And Jesus stood be- 
 fore the governor ; and the governor asked him, 
 saying, Art thou the King of the Jews ? And 
 Jesus said unto him, Thou sayest. And when 
 he was accused of the chief priests and elders, he 
 answered nothing. Then saith Pilate unto him, 
 Hearest thou not how many things they witness 
 against thee ? And he answered him to never 
 a word, insomuch that the governor marvelled 
 greatly. Now at that feast the governor was 
 wont to release unto the people a prisoner, 
 whom they would. And they had then a nota- 
 ble prisoner, called Barabbas. Therefore when 
 they were gathered together, Pilate said unto 
 them, Whom will ye that I release unto you ? 
 Barabbas, or Jesus which is called Christ ? For 
 he knew that for envy they had delivered him. 
 When he was set down on the judgement-seat, 
 his wife sent unto him, saying, Have thou no- 
 thing to do with that just man : for I have suf- 
 fered many things this day in a dream because 
 
 ' BEFORE EASTER. 
 
 of him. But the chief priests and elders per- 
 suaded the multitude that they should ask 
 Barabbas, and destroy Jesus. The governor 
 answered and said unto them. Whether of the 
 twain will ye that I release unto you ? They 
 said, Barabbas. Pilate saith unto them, What 
 shall I do then with Jesus, which is called 
 Christ? They all say unto him, Let him be 
 crucified. And the governor said, Why, what 
 evil hath he done? But they cried out the 
 more, saying. Let him be crucified. When Pi- 
 late saw that he could prevail nothing, but that 
 rather a tumult was made, he took water, and 
 washed his hands before the multitude, saying, 
 I am innocent of the blood of this just person : 
 see ye to it. Then answered all the people, and 
 said, His blood be on us, and on our children. 
 Then released he Barabbas unto them: and 
 when he had scourged Jesus he delivered him 
 to be crucified. Then the soldiers of the govern- 
 or took Jesus into the common hall, and gather- 
 ed unto him the whole band of soldiers. And 
 they stripped him, and put on him a scarlet 
 robe. And when they had platted a crown of 
 thorns they put it upon his head, and a reed in 
 his right hand: and they bowed the knee before 
 him, and mocked him, saying, Hail, King of 
 the Jews. And they spit upon him, and took 
 the reed, and smote him on the head. And af- 
 ter that they had mocked him they took the 
 robe off from him, and put his own raiment on 
 him, and led him away to crucify him. And as 
 they came out they found a man of Cyrene, Si- 
 mon by name ; him they compelled to bear his 
 cross. And when they were come unto a place 
 called Golgotha, that is to say, a place of a skull, 
 they gave him vinegar to drink mingled with 
 gall: and when he had tasted thereof, he would 
 not drink. And they crucified him, and parted 
 his garments, casting lots : that it might be ful- 
 filled, which was spoken by the prophet, They 
 parted my garments among them, and upon my 
 vesture did they cast lots. And sitting down 
 they watched hi'm there ; and set up over his 
 head his accusation written, THIS IS JESUS 
 THE KING OF THE JEWS. Then were there 
 twothievescrucified with him ; oneontheright 
 hand, and another on the left. And they that 
 passed by reviled him, wagging their heads, and 
 saving, Thou that destroyest the temple, and 
 buildest it in three days, save thyself: if thou 
 be the Son of God, come down from the cross. 
 Likewise also the chief priests mocking him, 
 with the scribes and elders, said, He saved 
 others, himself he cannot save : if he be t he 
 King of Israel, let him now come down from 
 the cross, and we will believe him. He trusted 
 in God ; let him deliver him now, if he will 
 have him : for he said, I am the Son of God. 
 The thieves also, which were crucified with him, 
 cast the same in his teeth. Now from the sixth 
 hour there was darkness over all the land unto 
 the ninth hour. And about the ninth hour Je- 
 sus cried with a loud voice, sayine, Eli, Eli, 
 lama sabachtharii > that is to say, My God, my 
 God, why hast thou forsaken me ? Some of them 
 that stood there, when they heard that, said, 
 This man calleth for Elias. And straightway 
 one of them ran, and took a spunge, and filled 
 it with vinegar, and put it on a reed, and gave 
 him to drink. The rest said, Let be, let us see 
 whether Elias will come to save him. Jesus, 
 when he had cried again with a loud voice, 
 yielded up the ghost. And oehold, the vail of 
 the temple was rent in twain from the top to 
 the bottom, and the earth did quake, and the 
 rocks rent, and the graves were opened, and 
 many bodies of saints which slept arose, and 
 came out of the graves after his resurrection, 
 and went into the holy city, and appeared un- 
 to many. Now when the centurion, and they 
 that were with him, watching Jesus, saw the 
 earthquake, and those things that were done, 
 they feared greatly, saying.Truly this was the 
 Son of God. 
 
1 Monday before Easter. 
 
 The portion for the Epistle of this day 
 in Sar. Miss, is Is. 1. 5 — 10. In the 
 Sarum Epistle for Wednesday of this 
 week, Is. lxii. 11 — lxiii. 7, our Monday 
 Epistle is included. 
 
 The Gospel on the Tuesday is Mark 
 xiv. 1 — xv. 41 ; on the Monday no Gospel 
 is appointed. The Sar. Missal has a 
 special Collect for this day: 4 Da quae- 
 sumus, omnipotens Deus, ut qui in tot 
 adversis ex nostra infirmitate dencimus, 
 
 intcrcedcnte unigeniti filii tui passione, 
 respiremus. Per Dominum.' 
 
 In the Greek Church the Gospel for 
 the morning is Matt. xxi. 18 — 41 ; at the 
 Liturgy', Matt. xxiv. 3 — 37. 
 
 At Matins on this day the Greeks have 
 the following ; 
 
 ' Let us, brethren, fearing the punish- 
 ment of the fig-tree, withered for its un- 
 fruitfulness, bring forth worthy fruits of 
 repentance to the Lord, who gives us his 
 great mercy.' 
 
 (I07) 
 
MONDAY BEFORE EASTER. 
 
 Utottbag before <£nstcr. 
 
 For (he Epistle. Isai. lxiii. L 
 
 WHO is this that coineth from Edom, with 
 dved garments from Bozrah ? this that is 
 glorious in his apparel, travelling in the great - 
 ness of his strength T 1 that speak in righteous- 
 ness, mighty to save. Wherefore art thou red 
 in thine apparel, and thy garments like him 
 that treadeth in the wine-fat ? I have trodden 
 the wine-press alone, and of the people there 
 was none with me: for I will tread them in 
 mine anger, and trample them In my fury, and 
 their blood shall he sprinkled upon my gar- 
 ments, and I will stain all my raiment. For 
 the day of vengeance is in mine heart, and the 
 year of my redeemed is come. And I looked, 
 and there was none to help; and I wondered 
 that there was none to Uphold : therefore mine 
 own arm hrought salvation unto me, and my 
 furj' it upheld me. And I will tread down the 
 people in mine anger, and make them drunk 
 in my fury, and I will bringdown their strength 
 to the earth. I will mention the loving-kind- 
 nesses of the Lord, and the praises of the Lord, 
 according to all that the Lord hath bestowed 
 on us, and the great goodness towards the house 
 of Israel, which he hath bestowed on them, ac- 
 cording to his mercies, and according to the 
 multitude of his loving-kindnesses. For he 
 said, Surely they are mv people, children that 
 will not lie: so he was their Saviour. In all 
 their affliction he was afflicted, and the angel 
 of his presence saved them : in his love, and in 
 his pity, he redeemed them, and he hare them, 
 and carried them all the days of old. But they 
 rebelled, and vexed his Holy Spirit; therefore 
 be was turned to he their enemy, and he fought 
 against them. Then he remembered the davs 
 of old, Moses and his people, saying. Where is 
 lie that brought them up out of the sea with 
 the shepherd of his flock ? where is he that put 
 his Holy Spirit within him ? that led them by 
 the right band of Moses, with his glorious arm, 
 dividing the water before them, to make him- 
 self an everlasting Name ? that led them 
 through the deep as an horse in the wilderness, 
 that they should not stumble ? As a beast go- 
 eth down into the valley, the Spirit of the Lord 
 caused him to rest : so didst thou lead thy peo- 
 ple, to make thyself a glorious Name. Look 
 down from heaven, and behold from the habi- 
 tation of thy holiness, and of thy glory : where 
 is thy zeal, and thy strength, the sounding of 
 thy bowels, and of thy mercies towards me ? Are 
 I they restrained ? Doubtless thou art our Father, 
 though Abraham be ignorant of us, and Israel 
 acknowledge us not : Thou, O Lord, art our 
 I Father, our Redeemer, thy Name is from ever- 
 ! lasting. O Lord, why hast thou made us to err 
 I from thy ways ? and hardened our heart from 
 thy fear ? Return for thy servants' sake, the 
 tribes of thine inheritance. The people of thy 
 holiness have possessed it but a little while : 
 our adversaries have trodden down thy sanc- 
 tuary. We are thine: thou never barest rule 
 over them ; they were not called by thy Name. 
 The Gospel, St. Mark xiv. 1. 
 AFTER two days was the feast of the Passover, 
 XV and of unleavened bread : and the chief 
 priests and the scribes sought how they might 
 take him hy craft, and put him to death. But 
 they said, Not on the feast-day, lest there be 
 an uproar of the people. And being in Bethany, 
 in the house of Simon the leper, as he sat at 
 meat, there came a woman having an alabaster 
 box of ointment of spikenard, very precious ; 
 and she brake the box, and poured it on his 
 head. And there were some that had indigna- 
 tion within themselves, and said, Why was 
 this waste of the ointment made ? for it might 
 have been sold for more than three hundred 
 pence, and have been given to the poor : and 
 
 they murmured against her. And Jesus said. 
 Let her alone ; why trouble ye her ? she hath 
 wrought a good work on me : for ye have the 
 poor with you always, and whensoever ye will 
 ye may do them good ; but me ye have not 
 always. She hath done what she could ; she is 
 come aforehand to anoint my body to the bury- 
 ing. Verily I say tinto you. Wheresoever this 
 Gospel shall be preached throughout the whole 
 world, this also that she hath done shall be 
 spoken of for a memorial of her. And Judas 
 Iscariot, one of the twelve, weut unto the chier 
 priests to betray him unto them. And when 
 they heard it they were glad, and promised to 
 give him money. And he Bought how he might 
 conveniently betray him. And the first day of 
 unleavened bread, when they killed the pass- 
 over, his disciples said unto him, Where wilt 
 thou that we go and prepare, that thou mayest 
 eat the passover ? And he sendeth forth two of 
 his disciples, and saith unto them, Go ye Into 
 the city, and there shall meet you a man bear- 
 ing a pitcher of water ; follow him : And where- 
 soever he shall go in, say ye to the good-man of 
 the house, The Master saith, Where is the 
 guest-chamber, where I shall eat the passover 
 with my disciples? And he will shew you a 
 large upper-room furnished, and prepared : 
 there make ready for us. And his disciplea 
 went forth, and came into the city, and found 
 as he had said unto them : and they made 
 ready the passover. And in the evening he 
 cometh with the twelve. And as they sat, and 
 did eat, Jesus said, Verily I say unto you, One 
 of you which eateth with me shall betray me. 
 And they began to be sorrowful, and to say 
 unto him one by one, Is it I ? and another said, 
 Is it I ? And he answered and said unto them, 
 It is one of tiie twelve that dippeth with me in 
 the dish. The Sou of Man indeed goeth, as it 
 is written of him : but woe to that man by 
 whom the Son of Man is betrayed : good were 
 it for that man if he had never been born. And 
 as they did eat, Jesus took bread, and blessed, 
 and brake it, and gave to them, and said, Take, 
 eat : this is my body. And he took the cup, 
 and when he had given thanks he gave it to 
 them : and they all drank of it. And he said 
 unto them, This is my blood of the new testa- 
 ment, which is shed for many. Verily I say 
 unto you, I will drink no more of the fruit of 
 the vine, until that day that I drink it new in 
 the Kingdom of God. And when they had sung 
 an hymn they went out into the mount of 
 Oiives. And Jesus saith unto them, All ye 
 shall be offended because of me this night: for 
 it is written, I will smite the shepherd, and 
 the sheep shall be scattered. But, after that I 
 am risen, I will go before you into Galilee. 
 But Peter said unto him, Although all shall 
 be offended, yet will not I. And Jesus saith 
 unto him, Verily 1 say un£o thee, That this 
 day, even in this night, before the cock crow 
 twice, thou shalt deny me thrice. But he spake 
 the more vehemently, If I should die with 
 thee, I will not deny thee in any wise. Like- 
 wise also said they all. And they came to a 
 place which was named Gethsemane : and he 
 saith to his disciples, Sit ye here, while I shall 
 pray. And he taketh with him Peter, and 
 James, and John, and began to be sore amazed, 
 and to be very heavy, and saith unto them. 
 My soul is exceeding sorrowful unto death ; 
 tarry ye here, and watch. And he went for- 
 ward a little, and fell on the ground, and pray- 
 ed, that, if it were possible, the hour might 
 pass from him. And be said, Abba, Father, 
 all things are possible unto thee; take away 
 this cup from me; nevertheless, not what I 
 will, hut what thou wilt. And he cometh and 
 findeth them sleeping, and saith unto Peter, 
 Simon, sleepest thou ? couldest not thou watch 
 one hour ? Watch ye and pray, lest ye enter 
 into temptation : the spirit truly is ready, but 
 the flesh is weak. And again he went away. 
 
•1 Tuesday before Easter. 
 
 In the Sar. Miss, the portion for the 
 Epistle is Jer. xi. 18 — 20. 
 
 The Gospel in Sar. Miss., MS. Leofr., 
 Com. Pam. is Mark xiv. 1 — xv. 41. 
 
 The special Collect in the Sar. Miss, 
 is, 'Omnipotens, sempiterne Deus, da 
 nobis ita Dominicae passionis sacramenta 
 peragere, ut indulgentiam percipere me- 
 reamur. Per eundem DomLnum.' 
 
 In the Greek Church the Gospel for 
 the morning is Matt. xxii. 15 — xxiii. 39; 
 at the Liturgy, Matt. xxiv. 36 — xxvi. 2. 
 
 The Greeks dwell on the parable of 
 the Ten Virgins this day. The following 
 extract is from the late Evensong. 
 
 ' Praise, bless and magnify for ever and 
 ever him who in the bush to Moses on 
 Mount Sinai foreshadowed the marvel- 
 lous Virgin birth. He who rules the 
 worlds spake not in ignorance, when he 
 declared that he knew not that day's 
 appointed time, but to moderate the 
 bounds of man's knowledge. 
 
 ' O judge of the world, when thou sittest 
 and separatest as a shepherd the sheep 
 from the goats, fail us not, but set us on 
 thy right hand, for thou art our Passover, 
 thou who wast slain for all as lamb and 
 sacrifice and propitiation for our sins, 
 thy holy sufferings, Lord, we exalt for 
 ever and for ever. 
 
 (to-) 
 
TUESDAY BEFORE EASTER. 
 
 and prayed, and spake the same words. And 
 when he returned he found them asleep again, 
 (for their eyes were heavy,) neither wist they 
 what to answer him. And he coineth the third 
 time, and saith unto them, Sleep on now, and 
 take your rest : it is enough, the hour is come ; 
 behold, the Son of Man is betrayed into the 
 hands of sinners. Rise up, let us go ; lo, he 
 that betrayeth me is at hand. And immedi- 
 ately, while he yet spake, cometh Judas, one of 
 the twelve, and with him a great multitude 
 with swords and staves, from the chief priests, 
 and the scribes, and the elders. Ajid he that 
 betrayed hiru had given them a token, saying, 
 Whomsoever I shall kiss, that same is he; take 
 h ; m, and lead him away safely. And as soon 
 as he was come he goeth straightway to him, 
 and saith, Master, master ; and kissed him. 
 And they laid their hands on him, and took 
 him. And one of them that stood by drew a 
 sword, and smote a servant of the high priest, 
 and cut off his ear. And Jesus answered, and 
 said unto them, Are ye come out as against a 
 thief, with swords and with staves, to take me ? 
 I was daily with you in the temple teaching, 
 and ye took me not : but the Scriptures must 
 be fulfilled. And they all forsook him, and 
 fled. And there followed him a certain young 
 man, having a linen cloth cast about his naked 
 body ; and the young men laid hold on him : 
 and he left the linen cloth, and fled from them 
 naked. And they led Jesus away to the high 
 priest : and with him were assembled all the 
 chief priests, and the elders, and the scribes. 
 And Peter followed him afar off, even into the 
 palace of the high priest ; and he sat with the 
 servants, and warmed himself at the tire. And 
 the chief priests and all the council sought for 
 witness against Jesus to put him to death ; 
 and found none. For many bare false witness 
 against him, but their witness agreed not 
 together. And there arose certain, and bare 
 false witness against him, saying, We heard 
 him say, I will destroy this temple that is 
 made with hands, and within three days I will 
 build another made without hands. But neither 
 so did their witness agree together. And the 
 high priest stood up in the midst, and asked 
 Jesus, saying, Answerest thou nothing ? what 
 is it which these witness against thee ? But 
 he held his peace, and answered nothing. Again 
 the high priest asked him, and said unto him. 
 Art thou the Christ, the Son of the Blessed ? 
 And Jesus said, I am ; and ye shall see the Son 
 of Man sitting on the right hand of power, and 
 coming in the clouds of heaven. Then the high 
 priest rent his clothes, and saith, What need 
 we any further witnesses ? ye have heard the 
 blasphemy : what think ye ? And they all 
 condemned him to be guilty of death. And 
 some began to spit on him, and to cover his 
 face, and to buffet him, and to say unto him, 
 Prop\iesy: and the servants did strike him 
 with the palms of their hands. And as Peter 
 was beneath in the palace there cometh one of 
 the maids of the high priest ; and when she 
 saw Peter warming himself she looked upon 
 him, and said, And thou also wast with Jesus 
 of Nazareth. But he denied, saying, I know 
 not, neither understand I what thou sayest. 
 And he went out into the porch ; and the cock 
 crew. And a maid saw him again, and began 
 to say to them that stood by. This is one of 
 them. And he denied it again. And a little 
 after, they that stood by said again to Peter, 
 Surely thou art one of them ; for thou art a 
 Galihean, and thy speech agreeth thereto. But 
 he began to curse and to swear, saying, I know 
 not this man of whom ye speak. And the 
 second time the cock crew. And Peter called 
 to mind the word that Jesus said unto him. 
 Before the cock crow twice, thou shalt deny me 
 thrice. And when he thought thereon, he 
 wept. 
 
 {Tuesimn before (Easter. 
 
 For the Epistle. Isai. 1. 5. 
 
 THE Lord God hath opened mine ear, and I 
 was not rebellious, neither turned away 
 back. I gave my back to the smiters, and my 
 cheeks to them that plucked off the hair : I 
 hid not my face from shame and spitting. For 
 the Lord God will help me, therefore shall I 
 not be confounded : therefore have I set my 
 face like a flint, and I know that I shall not be 
 ashamed. H« is near that justifieth me j who 
 will contend with me ? Let us stand together; 
 who is mine adversary ? let him come near to 
 me. Behold, the Lord God will help me ; who 
 is he that shall condemn me? Lo, they all 
 shall wax old as a garment ; the moth shall eat 
 them up. Who is among you that feareth the 
 Lord, that obeyeth the voice of his servant, 
 that walketh in darkness, and hath no light? 
 let him trust in the Name of the Lord, and stay 
 upon his God. Behold, all ye that kindle a 
 fire, that compass yourselves about with sparks; 
 walk in the light of your fire, and in the sparks 
 that ye have kindled. This shall ye have of 
 mine hand, ye shall lie down in sorrow. 
 The Gospel. St. Mark xv. 1. 
 AND straightway in the morning the chief 
 J\_ priests held a consultation with the elders, 
 and scribes, and the whole council, and bound 
 Jesus, and carried him away, and delivered 
 him to Pilate. And Pilate asked him, Art thou 
 the King of the Jews ? And he answering said 
 unto him, Thou sayest it. And the chief priests 
 accused him of many things : but he answered 
 nothing. And Pilate asked him again, saying, 
 Answerest thou nothing? behold how many 
 things they witness against thee. But Jesus 
 yet answered nothing : so that Pilate marvelled. 
 Now at that feast he released unto them one 
 prisoner, whomsoever they desired. And there 
 was one named Barabbas, which lay bound 
 with them that had made insurrection with 
 him, who had committed murder in the insur- 
 rection. And the multitude, crying aloud, 
 began to desire him to do as he had ever done 
 unto them. But Pilate answered them, saying, 
 Will ye that I release unto you the King of the 
 Jews ? For he knew that the chief priests had 
 delivered him for envy. But the chief priests 
 moved the people, that he should rather release 
 Barabbas unto them. And Pilate answered, 
 and said again unto them, What will ye then 
 that I shall do unto him whom ye call the 
 King of the Jews ? And they cried out again, 
 Crucify him. Then Pilate said unto them, 
 Why, what evil hath he done ? And they cried 
 out the more exceedingly. Crucify him. And 
 so Pilate, willing to content the people, released 
 Barabbas unto them, and delivered Jesus, 
 when he had scourged him, to be crucified. 
 And the soldiers led him away into the hall, 
 called Proetorium; and they called together the 
 whole band. And they clothed him with pur- 
 ple, and platted a crown of thorns, and put it 
 about his head : and began to salute him, Hail, 
 King of the Jews. And they smote him on the 
 head with a reed, and did spit upon him, and 
 bowing their knees worshipped him. And 
 when they had mocked him, they took off the 
 purple from him, and put his own clothes on 
 him, and led him out to crucify him. And 
 they compel one Simon a Cyrenian, who 
 passed by, coming out of the country, the 
 father of Alexander and Rufus, to bear his 
 cross. And they bring him unto the place 
 Golgotha, which is, being interpreted, The 
 place of a skull. And they gave him to drink 
 wine mingled with myrrh ; out he received it 
 not. And when they had crucified him they 
 parted his garments, casting lots upon them, 
 what every man should take. And it was the 
 
•j Wednesday before Easter. 
 
 In the Sar. Miss. Is. lxii. n— lxiil 7 
 and Is. liii. are appointed. 
 
 The Gospel in Sar. Miss., which is the 
 same in MS. Leofr. and Com. Pam., is 
 Luke xxii. 1 — xxiii. 49. 
 
 The Sarum Missal has two Collects: 
 'Praesta qusesumus, omnipotens Deus, 
 ut, qui pro nostris excessibus incessanter 
 affligimur, per unigeniti tui passionem 
 liberemur. Qui tecum vivit et regrxat in 
 unitate spiritus sancti Deus.' 
 
 ' Deus, qui pro nobis filium tuum crucis 
 patibulum subire voluisti, ut inimici a 
 nobis expelleres potestatem ; concede 
 nobis famulis tuis ut resurrectionis gra- 
 tiam consequamur. Per eundem Domi- 
 num.' 
 
 In the Greek Church the Gospel for 
 the morning is John xiL 17 — 50; at the 
 Liturgy is Matt. xxvi. 6 — 16. 
 
 Especial attention is drawn in the Greek 
 services of this day to the woman who 
 washed our Lord's feet with tears and 
 wiped them with her hair. At the com- 
 mencement of the morning office we have, 
 "The harlot approached thee pouring 
 ointment mingled with tears on thy feet, 
 O merciful one, and at thy bidding she is 
 freed from the loathsomeness of sin. But 
 the graceless disciple, though inspired with 
 grace by thee, tried to thrust her away, 
 and thus wallowed in the mire, selling 
 thee for lucre. Glory be to thy compas- 
 sion." 
 
 The following are from the Greek Ser* 
 vice-Book : 
 
 l TroJ>arion. 
 
 * O thou who createst all things by thy 
 will, who also alterest and convertest the 
 shadow of death into eternal life by thy 
 passion, Word of God : thee unceasingly 
 do we and all thy works praise and extol, 
 lord of lords, for ever and for ever. 
 ' 'E|a770<rT€iAapio»'. 
 
 'Thou that didst endure the cross and 
 didst conquer death, and didst rise from 
 the dead, bless our lives with peace, for 
 thou only art almighty. Thou that didst 
 spoil hell, and didst raise man by thy 
 resurrection, Lord, grant us to hymn and 
 magnify thee with a pure heart. 
 
 4 Magnifying thy godlike descent we 
 hymn thee, O Lord. Thou wast born 
 from a virgin, yea, thou who wast insepa- 
 rable from the Father. Thou didst suffer 
 as man, and voluntarily enduredst the 
 cross. Thou didst rise from the grave as 
 one issues from his chamber, that thou 
 mightest save the world. Glory be to 
 thee. 
 
 ' Troparion. 
 ' I bow down to the earth in the corrup- 
 tion of my carnal lusts and fall prostrate 
 before thy judgement-seat, O righteous 
 Lord. Therefore I beseech thee, strength- 
 en me to do good deeds and righteous in 
 thy sight. Thou knowest the hidden se- 
 crets of my heart, O God my Creator and 
 Lord ; condemn me not therefore in the 
 day of judgement, when thou comest to 
 judge the universe." 
 
 (Hi) 
 
WEDNESDAY BEFORE EASTEK. 
 
 third hour, and they crucified him. And the 
 superscription of his accusation was written 
 over, THE KING OF THE JEWS. And with 
 him they crucify two thieves, the one on his 
 right hand, and the other on his left. And 
 the scripture was fulfilled, which saith, And 
 he was numbered with the transgressors. And 
 they that passed by railed on him, wagging 
 their heads, and saving, Ah, thou that de- 
 ■troyest the temple, and bulkiest it in three 
 days, save thyself, and come down from the 
 cross. Likewise also the chief priests mocking 
 said among themselves, with the scribes. He 
 saved others ; himself he cannot save. Let 
 Christ the King of Israel descend now from 
 the cross, that we may see and believe. And 
 they that were crucified with him reviled 
 him. And when the sixth hour was come, 
 there was darkness over the whole land until 
 the ninth hour. And at the ninth hour Jesus 
 cried with a loud voice, saying, £loi, Eloi, 
 Inmasabachthruti ! which is, being interpreted, 
 My God, mv God, why hast thou forsaken me ? 
 And some of them that stood by, when they 
 heard it, said, Behold, he ealleth Elias. And 
 one ran and rilled a spunge full of vinegar, 
 and put it on a reed, and gave him to drink, 
 saying, Let alone ; let us see whether Elias will 
 come to take him down. And Jesus cried with 
 a loud voice, and gave up the ghost. And the 
 vail of the temple was rent in twain from the 
 top to the bottom. And when the centurion, 
 which stood over against him, saw that lie so 
 criea out, and gave up the ghost, he said, 
 l'ruiy this man was the Son of God. 
 
 ©trtmcsuun brforc duster. 
 
 The Epistle. Hebr. ix 16. 
 "\TTHERE a testament is, there must also of 
 \ \ necessity be the death of the testator : for 
 a testamentis of force after men are dead ; 
 otherwise it is of no strength at all whilst the 
 testator liveth. 'Whereupon, neither the first 
 testament was dedicated without blood: for 
 when Moses had spoken every precept to all 
 the people, according to the law, he took the 
 blood of calves and of goats, with water, and 
 scarlet wool, and hvssop, and sprinkled both 
 thebook, and all the people, saying. This is the 
 blood of the testament, which Go.l hath en- 
 joined unto you. Moreover, he sprinkled with 
 blood both the tabernacle, and all the vessels 
 of the ministry. And almost all things are by 
 the law purged with blood ; and without shed- 
 ding of blood is no remission. It was therefore 
 necessary that the patterns of things in the 
 heavens should be purified with these ; but the 
 heavenly things themselves with better sacri- 
 fices than these. For Christ is not entered into 
 the holy places made with hands, which are 
 the figures of the true, but into heaven itself, 
 now to appear in the presence of God for us ; 
 nor yet that he should offer himself often, as 
 the high priest entereth into the holy place 
 every year with blood of others : for then must 
 he often have suffered since the foundation of 
 the world ; but now once in the end of the 
 world hath he appeared to put away sin by the 
 sacrifice of himself. And as it is appointed 
 unto men once to die, but after this the judge- 
 ment : so Christ was once offered to bear the 
 sins of many ; and unto them that look for 
 him shall he appear the second time without 
 sin unto salvation. 
 
 The Gorpel. St. Luke xxii. 1. 
 VOW the feast of unleavened bread drew 
 nigh, which is called the Passover. And 
 the chief priests and scribes sought how they 
 might kill him ; for they feared the people. 
 Then entered Satan into Judas surname ! 
 Iscariot, being of the number of the twelve. 
 And he went his way, and communed with the 
 
 chief priests and captains, how he might betray 
 him unto them. And they were glad, and 
 covenanted to give him money. And he 
 promised, and sought opportunity to betray 
 him unto them in the absence of the multitude. 
 Then came the day of unleavened bread, when 
 the passover must be killed. And he sent 
 Peter and John, saying, Go and prepare us the 
 passover, that we may eat. And they said 
 unto him, Where wilt thou that we prepare ? 
 And he said unto them, Behold, when ye are 
 entered into the city, there shall a man meet 
 you, hearing a pitcher of water; follow him 
 into the house where he entereth in. And ye 
 shall say unto the good-man of the house, The 
 Master saith unto thee, AVhere is the guest- 
 chamber, where I shall eat the passover with 
 my disciples ? And he shall shew you a large 
 upper room furnished ; there make ready. And 
 they went, and found as he had said unto 
 thein : and they made ready the passover. 
 And when the hour was come he sat down, and 
 j the twelve Apostles with him. And he said 
 I unto them, With desire I have desired to eat 
 this passover with you before I suffer : for I say 
 unto vou, I will not any more eat thereof, until 
 it be fulfilled in the Kingdom of God. And he 
 took the cup, and gave thanks, and said, Take 
 this, and divide it among yourselves. For I 
 say unto you, I will not drink of the fruit of 
 the vine, until the Kingdom of God shall come. 
 And he took bread, and gave thanks, and 
 brake it, and gave unto them, saying, This is 
 my body, which is given for you this do in 
 remembrance of me. Likewise also the cup 
 after supper, saying, This cup is the new tes- 
 tament in my blood, which is shed for you. 
 But behold, the hand of him that betrayeth 
 me is with me on the table. And truly the Son 
 of Man goeth as it was determined; but woe 
 unto that man by whom he is betrayed. And 
 they began to inquire among themselves, 
 which of them it was that should do this thing. 
 And there was also a strife among them, which 
 of them should be accounted the greatest. 
 And he said unto them, The kings of the Gen- 
 tiles exercise lordship over them, and they that 
 exercise authority upon them are called bene- 
 factors. But ye shall not be so : but he that is 
 greatest among you, let him be as the younger ; 
 and he that is chief, as he that doth serve, 
 j For whether is greater, he that sitteth at meat, 
 or he that serveth ? is not he that sitteth at 
 meat ? but I am among you as he that serveth. 
 Ye are they which have" continued with me in 
 my temptations. And I appoint unto you a 
 kingdom, as my Father hath -appointed unto 
 me ; that ye may eat and drink at my table in 
 my kingdom, and sit on thrones, judging the 
 twelve tribes of Israel. And the Lord said, 
 Simon, Simon, behold, Satan hath desired to 
 have you, that he may sift you as wheat : but 
 I have prayed for thee, that'thy faith fail not ; 
 and when "thou art converted, strengthen thy 
 brethren. And he said unto him, Lord, I am 
 ready to go with thee both into prison and to 
 death. And he said, I tell thee, Peter, the 
 cock shall not crow this day, beiore that thou 
 shalt thrice deny that thou knowest me. And 
 he said unto them. When I sent you without 
 purse, and scrip, and shoes, lacked ye any thing? 
 And they said, Nothing. Then said he unto 
 them. But now, he that hath a purse, let him 
 take it, and likewise his scrip : and he that 
 hath no sword, let him sell his garment, and 
 buy one. For I say unto you, That this that is 
 written must yet be accomplished in me, And 
 he was reckoned among the transgressors: for 
 the things concemingme have an end. And 
 they said, Lord, behold, here are two swords. 
 And he said unto them, It is enough. And he 
 came out, and went, as he was wont, to the 
 mount of Olives, and his disciples also follow ed 
 him. And when he was at the place, he said 
 unto them, Pray, that ye enter not into temp- 
 
H The Thursday in Passion Week, or 
 the Great Week, was wont to be observed 
 with even greater solemnity than the 
 preceding days. In many cases the Holy 
 Communion was celebrated twice on this 
 day, once in the morning, once in the 
 evening. It was permitted to eat food 
 with less scruple than on other days of 
 the week. Catechumens who had been 
 preparing for baptism at Easter were 
 wont to bathe on this day, that they 
 might be clean in body at the time of 
 their baptism on Easter-eve, and, not 
 being able to bear both fasting and bath- 
 ing, ate food. It was customary for them 
 also to recite the Creed publicly. Before 
 the time of Timotheus, Patriarch of Con- 
 stantinople, a.d. 511, this was the only 
 public recitation of the Creed in Divine 
 Service. 
 
 The ceremony of Washing of Feet, after 
 our Lord's example, is still observed both 
 in the Greek and Latin Church. 
 
 The term Maundy Thursday is said 
 to be derived from Dies Mandati, either 
 because Jesus washed the Apostles' feet 
 and commanded them to do likewise, or 
 because he commanded his Apostles to 
 observe the institution of the Lord's Sup- 
 per. 
 
 On this day the Queen's Maundy is 
 distributed in the Royal Chapel, White- 
 hall. The Office for its distribution is 
 Exhortation, Confession, Absolution, &c. 
 Ps. xli. First Lesson : Matt. xxv. 14 — 
 30. First anthem, distribution of cloth- 
 ing; second anthem, distribution of wool- 
 len and linen cloth; third anthem, dis- 
 tribution of money. Second Lesson : 
 Matt. xxv. 31, to the end. Fourth an- 
 them; two Prayers composed for the 
 occasion ; the Prayer for the Queen ; and 
 so on to the end. 
 
 On this day penitents were reconciled. 
 More novel practices of the Roman 
 Church are : The consecration of the 
 Chrism for the following year ; the prse- 
 sanctificatio, or consecration, 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. 
 
 The Sarum Epistle, found also in the 
 MS. of Leofric and Com. Pam., is 1 Cor. 
 xi. 20 — 32. The Gospel, John xiii. 1 — T5. 
 
 The special Collect in the Sarum Mis- 
 sal is, 'Deus, a quo et Judas reatus sui 
 poenam et confessionis suae latro prae- 
 mtum sumpsit ; concede nobis tuae propi- 
 tiationis effeclum; ut, sicut in passione 
 sua Jesus Christus Dominus noster di- 
 versa utrisque intulit stipendia meritorum, 
 ita nobis ablato vetustatis errore resur- 
 rectionis suae gratiam largiatur. Qui 
 tecum vivit et regnat in unitate spiritus 
 sandi Dcus. Per omnia saecula.' 
 
 The Colled at the Washing of Feet in 
 the Roman Church is, 'Adesto, Domine, 
 quaesumus officio servitutis nostrae: et 
 quia tu discipulis tuis pedes lavare dig- 
 natus es, ne despicias opera manuum 
 tuarum quae nobis retinenda mandasti; 
 ut sicut hie nobis et a nobis exteriora ab- 
 luuntur inquinamenta, sic a te omnium 
 nostrum interiora laventur peccata. Quod 
 ipse praestaie digneris qui vivis et regnas 
 Deus per omnia saecula saeculorum.' 
 
 The Epistle in the Greek Church is 
 1 Cor. xi. 23 — 32. 
 
 The Gospel for the morning is Luke 
 xxii. 1 — 39; at the Liturgy, Matt. xxvi. 
 2 — xxvii. 2. - 
 
 For the Washing of Feet two Gospels 
 are appointed: the first, John xiii. 1 — 
 n; the second, John xiii. 12 — 17. 
 
 The following is Neale's rendering of 
 the Stichera for Great Thursday, as the 
 day is called by the Greeks. 
 
 ' O the mystery, passing wonder, 
 When, reclining at the board, 
 
 "Eat," Thou saidst to Thy Disciples, 
 " That True Bread with quickening 
 stored : 
 
 Drink in faith the healing chalice 
 From a dying God outpoured." 
 
 Then the glorious upper chamber 
 
 A celestial tent was made, 
 When the bloodless rite was offered, 
 
 And the soul's true service paid, 
 And the table of the feasters 
 
 As an altar stood displayed. 
 
 Christ is now our mighty Pascha, 
 
 Eaten for our mystic bread : 
 Take we of His broken Body, 
 
 Drink we of the Blood He shed, 
 As a lamb led out to slaughter, 
 
 And for this world offered. 
 
 To the Twelve spake Truth eternal, 
 To the Branches spake the Vine : 
 
 " Never more from this day forward 
 Shall I taste again this wine, 
 
 Till I drink it in the Kingdom _ 
 Of my Father, and with Mine." 
 
 Thou hast stretched those hands for 
 silver 
 
 That had held the immortal food ; 
 With those lips that late had tasted 
 
 Of the Body and the Blood, 
 Thou hast given the kiss, O Judas; 
 
 Thou hast heard the woe bestowed. 
 
 Christ to all the world gives banquet 
 
 On that most celestial meat; 
 Him, albeit with lips all earthly, 
 
 Yet with holy hearts we greet: 
 Him, the sacrificial Pascha, 
 
 Priest and Victim all complete.' 
 
 Neale's Hymns of t/ic Eastern Church. 
 
 (»3) 
 
THURSDAY BEFORE EASTER 
 
 tat ion. And he was withdrawn from them 
 about a stone's cist, and kneeled down and 
 prayed, saying, Father, if thou be willing, 
 remove this cup from me: nevertheless, not 
 my will, but thine be done. And there ap- 
 peared an angel unto him from heaven, 
 strengthening him. And being in an agony, 
 he prayed more earnestly and his sweat was 
 as it were great drops of blood falling down to 
 the ground. And when he rose up from prayer, 
 and was come to his disciples, he found them 
 sleeping for sorrow, and said unto them, Why 
 deep ye ? rise and pray, lest ye enter into temp- 
 tation. And while be yet spike, behold, a mul- 
 titude, and he that was called Judas, one of the 
 twelve, went before them, and drew near unto 
 Tesiis to kiss him. But Jesus said unto him, 
 Judas, hetrayest thou the Son of Man with a 
 kiss? When they who. were about him saw 
 what would follow, they said unto him, Lord, 
 shall we smite with the sword? And one of 
 them smote the servant of the high priest, and 
 cut off his right ear. And Jesus answered and 
 ' i, Suffer ye thus far. And he touched his 
 , and healed him. Then Jesus said unto the 
 chief priests, and captains of the temple, and 
 the elders who were come to him. Be ye come 
 : as against a thief, with swords and staves ? 
 When 1 was daily with you in the temple, ye 
 stretched forth no hands against me : but this 
 is your hour, aud the power of darkness. Then 
 took they him. and led him, and brought him 
 into the high priest's house : and Peter followed 
 afar off. And when thev had kindled a fire in 
 the midst of the hall, and were set down to- 
 gether. Peter sat down among them. But a 
 certain niaid beheld him, as he sat by the lire, 
 I earnestly looked upon him, and said. This 
 n was also with him. And he denied him, 
 saying. Woman, I know him not. And after a 
 little while another air him, and said, Thou 
 art also of them. And Peter said, Man, I am 
 not. And about the space of one hour after, 
 another eonndeut'y affirmed, sayimr, Of a truth 
 ™ "j fellow also was with him ; tor he is a 
 lihean. And Peter said, Man I know not 
 what thou savesr. And immediately, while he 
 yet spake, the cock crew. And the Lord turned, 
 and looked upon Peter ; and Peter remem- 
 bered the word of the Lord, how he had said 
 unto him, Before the cock crow, thou shalt 
 deny me thrice. And Peter went out. and 
 wept bitterly. And the men that held Jesus 
 inovked him, and smote him And when thev 
 had blindfolded him, thev struck kim on the 
 face, and asked him, saying, Prophesy, who is 
 it that smote thee? Aiid many other thincs 
 blasphemously spake thev a-rainst him. And 
 as soon as it was day. the elders of the people, 
 and the chief priests, and the scribes, came 
 together, and led him into their council 
 saying. Art thou the Christ ? tell us. And he 
 said unto them. If I tell vou, ve will not 
 believe : and if I also ask vou, ye will not 
 answer me, nor let me go. Hereafter shall the 
 s«on of Man s>t on the right hand of the power 
 of God. Then said thev all. Art thou then the 
 Son of God ? And he said unto them. Ve say 
 that I am. And they said. What need we anv 
 further witness? for we ourselves have he;.rd 
 of his own mouth. 
 
 ebursb;in before Caster. 
 
 The Zpittle. l Cor. «L 11. 
 
 Ty this that I declare unto you. I praise you 
 not ; that ye come tether riot for the t etter, 
 but for the worse. For first of all. when ve 
 come ttgether in the church. I hear that there 
 t>e divisions among you. and I partly believe 
 it. ror there must be also heresies among 
 you, that they who are improved may be made 
 manifest among you. When ve come together 
 
 | therefore into one place, this is not to eat the 
 Lord's supper : for in eatine every one taketh 
 
 I before other his own supper : and one is hungry, 
 
 j and another is drunken. What, have ye not 
 houses to eat aud to drink in ? or despise ve 
 
 ■ the church of God. and shame them that ha ve 
 not ? What shall I say to you? shall I praise 
 you in this ? I praise you not For I have re- 
 
 • ceived oft! •■ Lara that which also I delivered 
 ' unto you, Thai the Lord Jesus, the same nifht 
 
 in which he was betrayed, took bread ; and 
 when he had given thaiiks. he brake it, and 
 said. Take, eat .this ismy body.which is bn ken 
 for you : this do in remembrance of me. After 
 tiie same manner also he took the cup. when he 
 had supped, saying. This cup is the new testa- 
 ment in my blood f this do ye, as oft as ye drink 
 it, in remembrance of me. For as often as ye 
 eat this bread, and drink this cup, ye do she* 
 the Lord's death till he come. Wherefore, who- 
 soever shall eat this bread, and drink this cup 
 of the Lord, unworthily, shall be guilty of the 
 body and blood of the Lord. But let a man 
 examine himself, and so let him eat of that 
 bread, and drink of that cup For he that 
 eateth and drinketh unworthily eateth and 
 drinketh damnation to himself, not discerning 
 the Lord's body. For this cause many are 
 weak and sickly among you. and many "sleep. 
 For if we would judge ourselves, we "should 
 not be judged. But when we are judged, we 
 are chastened of the Lord, that we should not 
 be condemned with the world. Wherefore, my 
 brethren, when ye come together to eat, tarry 
 one for another. And if any man hunger, let 
 him eat at home ; that yt 'eome not together 
 unto condemnation. And the rest wilf I set 
 in order when I conie. 
 
 77ie Oeejiff. St Luke xxiii. 1. 
 
 THE whole multitude of thein arose, and led 
 him unto Pilate And they began to accuse 
 him, saying. We found this fellow perverting 
 the nation, and forbidding to give tribute to 
 C.-esar, saying. That he himself is Christ a 
 King. And PUate asked him, savins. Art thou 
 the King of the Jews ? And he answered him, 
 and said, Thou sayest it. Then said Pilate to 
 the chief priests, and to the people. I find no 
 fault in this man. And they were the more 
 fierce, saying. He stirreth up the people, teach- 
 ing throughout all Jewry, beginning from Gali- 
 ' lee to this place. When Pilate heard of Galilee, 
 , he asked whether the niau were a Galiiaean. 
 And as soon as he knew that he belonged unto 
 Herod's jurisdiction, he sent him to Herod, 
 who himself was also at Jerusalem at that time. 
 And when Herod saw Jesus he was exceeding 
 ; glad ; for he was desirous to see him of a long 
 season, because he had heard many things of 
 
 • him ; and he hoped to have seen some miracle 
 ' done by him. Then he questioned with him in 
 
 many words j but he answered him nothing. 
 And the chief priests and scribes stood and 
 
 ; vehemently accused him. Aud Herod with his 
 men of war set him at nought, and mocked 
 him, and arrayed him in a gorgeous robe, and 
 sent him again to Pilate. And the same dav 
 Pilate and Herod were made friends together"; 
 
 ; for before they were at enmity between them- 
 
 , selves. And PUate, when he had called together 
 the chief priests, and the rulers, and the people, 
 said unto them. Ye have brought this man 
 
 I unto me, as one that perverteth the people : 
 and behold, I, havir.;: examined him before you, 
 
 j have found no Brain in this man touching 
 those things whereof ye accuse him : No, nor 
 yet Herod": for I sent you to him ; and lo, 
 n< thine worthy of death* is done unto him. I 
 will therefore chastise hiir , and release him. 
 For of necessity he must release one unto them 
 at the feast. And they cried out all at once, 
 
 I saying. Away with this man. and release unto 
 
 I us Barabbas: (who for a certain sedition made 
 In the city, and for murder, was cast into pri- 
 son.) PUate therefore, wUling to release Jesus, 
 
U The term Good Friday is peculiar to 
 the English Church. The Great and 
 Holy Parasceve is the Greek name for 
 it. Long Friday it was called by the 
 Saxons; it is termed also the Pasch of 
 the Cross. 
 
 It has from the earliest ages been ob- 
 served with the strictest abstinence and 
 humiliation. In memorial of the Atone- 
 ment on the Cross a general absolution 
 was proclaimed to all who were truly 
 penitent. Friday and Saturday were 
 religiously observed, even by those who 
 kept no other Lent, as being the days on 
 which the Bridegroom was taken from 
 them. Eusebius states that the day had 
 been observed long before his time with 
 watching and fasting ; Constantine order- 
 ed a general cessation of labour upon it. 
 
 In 1549 the 1st Collect was ordered at 
 Matins; the 2nd and 3rd were appointed 
 with the two Collects at the Commu- 
 nion. 
 
 Introit in 1549, Ps. xxii. 
 
 'Respice, Domine, qusesumus super 
 hanc familiam tuam, pro qua Dominus 
 noster Jesus Christusnon dubitavit main- 
 bus tradi nocentium et crucis subire tor- 
 mentum. Qui tecum vivit.' Sar. Miss., 
 Sacrament, of Greg., MS. of Leofr., Goth. 
 Miss., Gallican Missal. 
 
 ' Omnipotens, sempiterne Deus, cujus 
 spiritu totum corpus ecclesiae sanctifi- 
 catur et regitur; exaudi nos pro universis 
 ordinibus supplicantes ; ut gratiae tuae 
 munere ab omnibus tibi gradibus fideliter 
 serviatur. Per.' Sar. Miss., Sacramen- 
 taries of Gelasius and Gregory, MS. of 
 Leofric, Gallican Missal. 
 
 'Omnipotens, sempiterne Deus, qui sal- 
 vas omnes homines et neminem vis perire; 
 respice ad animas diabolica fraude de- 
 ceptas, ut, omni ha;retica pravitate depo- 
 sita, errantium corda resipiscant et ad 
 vcritatis tuae redeant unitatem. Per.' 
 Sar. Miss., Sacrament of Greg., MS. of 
 Leofric, Gallican Missal. 
 
 'Omnipotens, sempiterne Deus, qui 
 etiain Judaicam perfidiam a tua miseri- 
 cordia non repellis , exaudi preces nos- 
 tras quas pro illius populi obcaecatione 
 deferimus, ut agnita veritatis tuae luce, 
 quae Christus est, a suis tenebris eruatur. 
 Pereundem Dominum.' Sar. Miss., Sa- 
 cramentaries of Gelasius and Gregory, 
 Gallican Missal, MS. of Leofric. 
 
 ' Omnipotens, sempiterne Deus, qui non 
 vis mortem peccatorum sed vitam semper 
 inquiris ; suscipe propitius orationem nos- 
 train ; et libera eos (paganos) ab idolorum 
 cultura ; et aggrega ecclesiae tuae sandtae 
 
 ad laudem et gloriam nominis tui. Per 
 Dominum.' Sar. Miss., Sacrament, of 
 Gelas. and Greg., MS. of Leofr., Gallican 
 
 Missal. 
 
 In the Sarum Missal Hosea vi. 1 — 6 
 and Ex. xii. 1 — n are appointed to be 
 read. The Gospel is John xviii. xix. 
 
 In the Roman Church there is a suc- 
 cession of Collects for the Church and 
 the State and their respective rulers ; for 
 those who are troubled and distressed ; 
 for heretics, schismatics, Jews and Infi- 
 dels. A service is added for the Adoration 
 of the Cross in the Roman Church ; the 
 Priest first adores this himself on bended 
 knee, and then presents it for the adora- 
 tion of the people, who likewise adore it. 
 The Priest receives the Host, which has 
 been consecrated on the preceding day. 
 
 In the Greek Church the following 
 Epistles are appointed : 
 
 For 1st hour, Gal. vi. 14 — 18. 
 3rd hour, Rom. v. 6 — 10. 
 6th hour, Heb. ii. 11— 18. 
 9th hour, Heb. x. 19 — -31. 
 Vespers, 1 Cor. i. 18 — ii. 2. 
 The Greek Gospels for Good Friday 
 are : 
 
 For tst hour, Matt, xxvii. 1 — 56. 
 3rd hour, Mar. xv. 16 — 41. 
 6th hour, Luke xxiii. 32 — 49. 
 9th hour, John xix. 23 — 37. 
 Vespers, Matth. xxvii. 1 — 56. 
 
 The following is from the Greek service 
 for Good Friday. 'He that clotheth him- 
 self with light as with a garment stood 
 unrobed for judgement and was buffeted 
 on the face by the hands which he had 
 made ; the nation of transgressors nailed 
 to the cross the Lord of glory ; then was 
 rent the vail of the temple, the sun was 
 darkened, not enduring to behold the 
 spectacle of an insulted God. Worship 
 we him whom all the universe regards 
 with awe.' 
 
 Again we have, 'By a tree Adam lost 
 his home in Paradise : by the tree of 
 the cross the thief found a home. The 
 one tasted, and transgressed his Maker's 
 commandment : the other, being partner 
 in crucifixion, confessed the sufferer to be 
 God. Remember us, O Lord, in thy 
 kingdom.' 
 
 The following prayer is used on Friday 
 morning. 'Thou who wast nailed to a 
 cross and didst grant us life, thee we 
 praise, our Saviour and master, saying, 
 
 " Through thy cross, O Christ, is there 
 now one church of angels and of men, 
 heaven and earth rejoice. Glory, Lord, 
 to thee.'" 
 
 (n) 
 
GOOD FRIDAY. 
 
 spake again to them. But they cried, saying, 
 Crucify Iilui, crucify him. And he said unto 
 th«m the third time. Why, what evil hath lie 
 done? I have found no cause of death in hiin : 
 I will therefore chastise him, and let him go. 
 And they were instant with loud voices, re- 
 quiring that lie might he crucified : and the 
 voices of them and of the chief priests prevailed. 
 Ami Pilate gave sentence that it should he as 
 they required. And lie released unto them 
 him that for sedition and murder was cast into 
 prison, whom they had desired: but he de- 
 livered Jesus to their will. And as they led 
 him away, they laid hold upon one Simon a 
 Cvrenian, coming out of the country, and on 
 him thev laid the cross, that he might hear it 
 alter Jesus. Aud there followed him a great 
 company of people, and of women, which also 
 bewailed and lauiente 1 him. P.ut Jesus, turn- 
 ing unto them, said, Daughters of Jerusalem, 
 weep not for me, but weep for yourselves, and 
 for your children. For behold, the davs are 
 coming, in the which they shall say, Blessed 
 are the barren, and the wombs that never bare, 
 and the paps which never gave suck. Then 
 shall they begin to say to the mountains, Fall 
 on us; aud to the hill's, Cover us. For if they 
 do these things in a green tree, what shall he 
 done in the dry ? And there were also two other, 
 malefactors, led with hiin to be put to death. 
 And when they were come to the place which 
 is called Calvary, there they crucified him; 
 and the malefactors, one on the right hand, 
 aud the other on the left. Then said Jesus, 
 Father, forgive them, for they know not what 
 they do. Aud they parted his raiment, and 
 cast lots. And the people stood beholding ; 
 and the rulers also with them derided him, 
 saying, He saved others ; let him save himself, 
 if he be Christ, the chosen of God. And the 
 soldiers also mocked him, coming to him, ami 
 offering him vinegar, and saying, If thou be 
 the King of the Jews, save thyself. And a 
 superscription also was written over him in 
 letters of Greek, and Latin, and Hebrew, 
 THIS IS THE KING OF THE JEWS. And 
 one of the malefactors, which were hanged, 
 railed on him, saying, If thou be Christ, save 
 thyself, and us. But the other answering re- 
 buked him, saying, Dost not thou fear God, 
 seeing thou art in the same condemnation ? 
 And we indeed justly ; for we receive the due 
 reward of our deeds, but this man hath done 
 nothing amiss. And he said unto Jesus, Lord, 
 remember me when thou comest into thy 
 kingdom. And Jesus said unto him, Verily I 
 say unto thee. To-day shalt thou be with me 
 in paradise. And it was about the sixth hour : 
 and there was a darkness over all the earth 
 until the ninth hour. And the sun was 
 darkened, and the vail of the temple was rent 
 in the midst. And when Jesus had cried with 
 a loud voice, he said. Father, into thy hands 1 
 commend my spirit: and having said thus, he 
 Kave up the ghost. Now when "the centurion 
 saw what was done, he glorified God, saying, 
 Certainly this was a righteous man. And all 
 the people that came together to that sight, 
 beholding the things that were done, smote 
 their breasts, and returned. And all his ac- 
 quaintance, and the women that followed him 
 from Galilee, stood afar off, beholding these 
 things. 
 
 <6oob ^rtban. 
 
 The Collects. 
 
 ALMIGHTY God, we beseech thee graciously 
 to behold this thy family, for which our 
 Lord Jesus Christ was contented to be be- 
 trayed, and given up into the hands of wicked 
 men, and to sutler death upon the cross, who 
 now liveth and reigneth with thee and the 
 Holy Ghost, ever one God, world without end. 
 
 ILMIGHTY and Sverlasting God, by whose 
 XIl Spirit the wbo'e bodv ol the Church is go- 
 verned and sanctified ; Receive our supplica- 
 tions and prayers, which we offer before thee 
 for all estates of men in thy holy Church, that 
 every member of the same, in his vocation and 
 ministry, may truly and godly serve thee; 
 through our Lord and Saviour Jesus Christ. 
 A men. 
 
 OMERCIFI'L God. who hast made all men, 
 and hatest nothing that thou hast made, 
 nor wouldest the death of a sinner, but rather 
 that he should be converted and live; Have 
 mercy upon all Jews, Turks, Infidels, and 
 Hereticks, and take from them all ignorance, 
 hardness of heart, and contempt of thy Word ; 
 and so fetch them home, blessed Lord, to thy 
 flock, that they mav be saved among the rem- 
 nant of the true Israelites, and be made one 
 fold under one shepherd, Jesus Christ our 
 Lord, who liveth and reigneth with thee and 
 the Holy Spirit, one God, world without end. 
 A men. 
 
 The Spittle. Hebr. x. 1. 
 n^HE law having a shadow of good things to 
 _L coine, an 1 not the very image of the things, 
 can never with those sacrifices, which they 
 offered year by year continually, make the 
 comers thereunto perfect : for then would they 
 not have ceased to he offered ? because that the 
 worshippers once purged should have had no 
 more conscience of sins. But in those sacrifices 
 there is a remembrance again made of sins 
 every year. For it is not possible that the 
 blood of bulls and of goats should take away 
 sins. Wherefore, when he cometh into the 
 world, he saith, Sacrifice and offering thou 
 wouldest not, but a body hast thou prepared 
 me: In burnt-offerings and sacrifices for sin 
 thou hast had no pleasure: Then said I, Lo, I 
 come (in the volume of the book it is written 
 of me) to do thy will, O God. Above, when he 
 .■'aid, Sacrifice and offering, and burnt-offerings, 
 and off ering for sin thou wouldest not, neither 
 hadst pleasure therein, which are offered by 
 the Law \ then said he, Lo, I come to do thy 
 will, 0 God. He taketh away the first, that he 
 may establish the second. By the which will 
 we are sanctified, through the offering of the 
 body of Jesus Christ once lor all. And every 
 priest standeth daily ministering, and offering 
 oftentimes the same sacrifices, w hich can never 
 take away sins. But this man, after he had 
 offered one sacrifice for sins for ever, sat down 
 on the right hand of God ; from henceforth 
 expecting till his enemies be made his footstool. 
 For by one offering he hath perfected for ever 
 them that are sanctified: Whereof the Holy 
 Ghost also is a witness to us : for after that he 
 had said before, This is the covenant that I 
 will make with them after those days, saith 
 the Lord, I will put my laws into their hearts, 
 and in their minds will I write them ; and 
 their sins and iniquities will I remember no 
 more. Now where remission of these is, there 
 is no more offering for sin. Having therefore, 
 brethren, boldness to enter into the holiest, 
 by the blood of Jesus, by a new and living way, 
 which he hath consecrated for us, through the 
 vail, that is to say, his flesh ; and having an 
 High Priest over the house of God ; let us draw 
 near with a true heart, in full assurance of 
 faith, having our hearts sprinkled from an 
 evil conscience, and our bodies washed with 
 pure water. Let us hold fast the profession 
 of our faith without wavering; (for he is 
 faithful that promised ;) and let us consider 
 one another to provoke unto love, and to good 
 works; not forsaking the assembling of our- 
 selves together, as the manner of some is ; but 
 exhorting one another : and so much the more, 
 as ye see the dav approaching. 
 
 The. Gospel. St. John xix. 1. 
 
 PILATE therefore took Jesus, and scourged 
 him. And the soldiers platted a crown of 
 
*H The Saturday in this week was from 
 the earliest times a day of especial ob- 
 servation. Contrary to the practice of 
 feasting on other Saturdays, this day 
 was appointed as a strict fast. In the 
 time of Constantine ' lofty pillars of wax 
 were set up to burn as torches all over 
 the city, and lamps were lit in all places, 
 so that the night seemed to outshine the 
 sun at noonday. Lamps and torches were 
 placed both in churches and in private 
 houses, which was done as a prodrouiits 
 of that great Light, or Sun of Righteous- 
 ness, arising upon the world on Easter 
 Day.' It was, and is still, a noted day 
 of baptism; on it, too, catechumens were 
 first admitted to the Eucharist. 
 
 Introit in 1549, Ps. lxxxviii. 
 
 4 Christe, fave desideriis et precibus 
 nostris et prassta prosperam hanc super- 
 venientem sanctae paschae noctem, in qua 
 tecum resurgontes de morte transire me- 
 reanuir ad vitam : Salvator mundi qui 
 vivis,' Sec. Gall. Miss. 
 
 Until the Scotch Liturgy no special 
 Collect was appointed. In that Prayer- 
 book it ran as follows : " O most gra- 
 cious 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 repent- 
 ance all our sins may be buried with 
 him, and we not fear the grave; that as 
 Christ was raised from the dead by the 
 glory of thee, O Father, so we also may 
 walk in newness of life, but our sins 
 never be able to rise in judgement against 
 us ; and that for the merit of Jesus Christ 
 that died, was buried, and rose again for 
 us. Amen.' 
 
 In Sar. Miss, the Epistle is Col. iii. 
 1—4. The Gospel, which is also in MS. 
 Leofr. and Com. Pam. , is Matt, xxviri. 
 1 — 7. Augustine mentions this Gospel. 
 
 In the Greek Church the morning 
 Epistle is 1 Cor. v. 6, 7, 8 ; Gal. iii. 13, 
 14; at the Liturgy, Rom. vi. 3 — n. 
 
 The morning Gospel is Matt, xxvii. 62 
 — 66 ; at the Liturgy, Matt, xxviii. 
 
 If A festival in honour of our Lord's 
 resurrection has been observed from the 
 very foundation of Christianity. A dif- 
 ference, however, early arose as to the 
 day on which the actual event of the 
 resurrection should be commemorated. 
 It was the custom of the Asiatic Chris- 
 tians to celebrate a Paschal Feast on the 
 clay of the Jewish Passover, the 14th of 
 the 1st month ; the Festival of the Re- 
 surrection on the 3rd day afterwards, on 
 whatever day of the week this fell. The 
 Western Christians, on the contrary, con- 
 tended that the fast of the holy week 
 ought not to be interrupted, and that the 
 Feast of the Resurrection ought always 
 to be observed on a Sunday. 
 
 In 158 Polycarp visited Rome to cm. 
 fer with Anicetus on the question. L.iui 
 retained his opinion, but there was 110 
 breach of charity, and Polycarp conse- 
 crated the Eucharist in Anicetus' church. 
 In 196 Victor, Bishop of Rome, excom- 
 municated those who would not conform 
 to the Roman usage, for which he was 
 reproved by Irena:us and others. The 
 Western custom grew in favour, but the 
 Eastern Churches continued their own 
 practice until the Council of Nice, 325, 
 which established the usage of keeping 
 the Feast of the Resurrection on the 
 Lord's Day alone. The duty of fixing 
 the proper Sunday was committed to the 
 care of the Alexandrian Bishops. From 
 this time forward the dissentients were 
 treated as schismatics ; in 341 they were 
 excommunicated by the Council of An- 
 tioch. They were named Quartodeci- 
 mans. For nearly 200 years the early 
 Christians depended pn the Jewish cycle 
 of 84 years for the determination of 
 their own festival. Subsequently various 
 cycles were adopted, but there was much 
 uncertainty as to the day of observation 
 of the feast until Dionysius Exiguus, 
 Abbot of Rome, 525, introduced the Alex- 
 andrian Canon complete into the Roman 
 Church. The Churches of Great Britain 
 and Ireland did not uniformly agree with 
 the Roman Church in the actual Paschal 
 Sunday until 800, when the Welsh, the 
 most persistentof the objectors, gave way. 
 1 he term Pascha was used to denote the 
 Paschal Feast, the Paschal Supper, the 
 whole Festival, or the Day of Resurrec- 
 tion. The Festival lasted 15 days, during 
 which law-suits were suspended, indul- 
 gence was granted to criminals, and espe- 
 cial liberality extended to the poor. It 
 was divided into the Pasch of the Cruci- 
 fixion and the Pasch of the Resurrection. 
 The week succeeding Easter Day was 
 observed as one of religious solemnity, of 
 sermons, assemblies, communions. The 
 Sunday closed the solemnities of the 
 sacred season. 
 
 The custom of asking for Pace (Pasche) 
 eggs at Easter, seems to have arisen from 
 the combination of a festive season with 
 the adoption of the emblem of resur- 
 rection, the egg being taken as a symbol 
 of the resurrection, inasmuch as it con- 
 tained the germs of a future life. The fol- 
 lowing prayer, found in the ritual of Pope 
 Pius V., composed for the use of England, 
 Ireland, and Scotland, is quoted as illus- 
 trative of the meaning of the custom in 
 Lancashire folk-lore. 4 Bless, O Lord, we 
 beseech thee, this thy creation of eggs ; 
 that it may become a wholesome suste- 
 nance to thy faithful servants, eating it 
 in thankfulness to thee, on account of the 
 resurrection of our Lord.' Pace eggs are 
 7) 
 
GOOD FRIDAY. 
 
 tliorns, and put it on his head, and they put 
 on him a purple robe, and said, Hail, King 01 
 the Jews: and they smote him with their 
 hands Pilate therefore went forth anam, and 
 saith unto them, Behold, I bring him lorth to 
 you, that ye may know that I find no fault m 
 him. Then came Jesus forth, wearing the 
 crown of thorns, and the purple robe. And 
 Pilate saith unto them, Behold the man ! 
 When the chief priests therefore and officers 
 saw him, they cried out, saying. Crucify him, 
 crucify him. Pilate saith unto them, Take ye 
 him. and crucify him: for 1 fiud no fault in 
 him. The Jews answered him, We have a law, 
 and bv our law he ought to die, because he 
 made himself the Son of God. When Pilate 
 therefore heard that saying, he was the more 
 afraid ; and went again into the judgement- 
 hall, and saith unto Jesus, Whence art thou ? 
 But Jesus gave him no answer. Then saith 
 Pilate unto him, Speakest thou not unto me? 
 knowest thou not that 1 have power to crucify 
 thee, and have power to release thee? Jesus 
 answered, Thou couldest have no power at all 
 against me, except it were given thee from 
 above: therefore he that delivered me unto 
 thee hath the greater sin. And from thence- 
 forth Pilate sought to release him : but the 
 Jews cried out, saying. If thou let this man go, 
 thou art not Ca-sars friend : whosoever maketh 
 himself a king speaketh against Ciesar. When 
 Pilate therefore heard that saying, he brought 
 Jesus forth, and sat down in the judgement- 
 seat, in a place that is called the Pavement, 
 but in the Hebrew, Gabbatha. And it was the 
 preparation of the passover, and about the 
 sixth hour: and he saith unto the Jews, 
 Behold your King ! But they cried out. Away 
 with him, away with him, crucify him. Pilate 
 saith unto them, Shall 1 crucify your King? 
 The chief priests answered, We have no king 
 but Caesar. Then delivered he him therefore 
 unto them to be crucified : and they took Jesus, 
 and led him away. And he, bearing his cross, 
 went forth into a place called the place of a 
 skull, which is called in the Hebrew, Golgotha : 
 where they crucified him, and two other with 
 him, on either side one, and Jesus in the midst. 
 And Pilate wrote a title, and put it on the 
 cross ; and the writing was, JESUS OF NAZA- 
 RETH THE KING OF THE JEWS. This 
 title then read many of the J ews : for the place 
 where Jesus was crucified was nigh to the city : 
 and it was written in Hebrew, and Greek, and 
 Latin. Then said the chief priests of the Jews 
 to Pilate, W'rite not, The King of the Jews ; 
 but that he said, I am the King of the Jews. 
 Pilate answered, What I have written, I have 
 written. Then the soldiers, when they had 
 crucified Jesus, took his garments, and made 
 four parts, to every soldier a part ; and also 
 his coat : now the coat was without seam, 
 woven from the top throughout. They said 
 therefore among themselves, Let us not rend 
 it, but cast lots for it, whose it shall be: that 
 the Scripture might be fulfilled, which saith, 
 They parted my raiment among them, and for 
 my vesture they did cast lots. These things 
 therefore the soldiers did. Now there stood by 
 the cross of Jesus, his mother, and his mother's 
 sister, Mary the wife of Cleophas, and Mary 
 Magdalene. When Jesus therefore saw his 
 mother, and the disciple standing by, whom 
 he loved, he saith unto his mother, Woman, 
 behold thy son. Then saith he to the disciple, 
 Behold thy mother. And from that hour that 
 disciple took her unto his own home. After 
 this, Jesus, knowing that all things were now 
 accomplished, that the Scripture might be ful- 
 filled, saith t I thirst. Now there was set a 
 vessel full of vinegar : and they filled a spunge 
 with vinegar, and put it upou hyssop, and put 
 
 it to his mouth. When Jesus therefore had j 
 received the vinegar, he said, It is finished : 
 and he bowed his head, and gave up the ghost. 
 The Jews therefore, because it was the pre- 
 paration, that the bodies should not remain 
 upon the cross on the sabbath-day, (for that 
 Babbath-day was an high day,) besought Pilate 
 that their legs might be broken, and that they 
 might be taken away. Then came the soldiers, 
 and brake the legs of the first, and of the other 
 which was crucified with him. But when they 
 cametoJesus, and saw that he was dead already, 
 they brake not his legs. But one of the soldiers 
 with a spear pierced his side, and forthwith 
 came there out blood and water. And he that 
 saw it bare record, and his record is true : and 
 he knoweth that he saith true, that ye might 
 believe. For these things were done that the 
 Scripture should be fulfilled, A bone of him 
 shall not be broken. And again, another Scrip- 
 ture saith, They shall look on him whom they 
 pierced. 
 
 (SSasttr <Eb£tt. 
 
 The Collect. 
 
 GRANT. 0 Lord, that as we are baptized into 
 the death of thy blessed Son our Saviour I 
 Jesus Christ, so by continual mortifying our 
 corrupt affections we may be buried with him ; 
 and that through the grave, and gate of death, 
 we may pass to our joyful resurrection ; for his 
 merits, who died, and was buried, and rose 
 again for us, thy Son Jesus Christ our Lord. 
 Amen. 
 
 TJie Fpistle. 1 St. Peter iii. 17. 
 
 IT is better, if the will of God be so, that ye 
 suffer for well-doing, than for evil-doing. 
 For Christ also hath once suffered for sins, the 
 just for the unjust, that he might bring us to 
 God, being put to death in the flesh, but 
 quickened by the Spirit. By which also he 
 went and preached unto the spirits in prison ; 
 which sometime were disobedient, when once 
 the long-suffering of God waited in the days of 
 Noah, while the ark was a preparing ; wherein 
 few, that is, eight souls, were saved by water. 
 The like figure whereunto, even baptism, doth 
 also now save us, (not the putting away the 
 filth of the flesh, but the answer of a good 
 conscience towards God,) by the resurrection of 
 Jesus Christ: who is gone into heaven, and is 
 on the right hand of God, angels and authorities 
 and powers being made subject unto him. 
 The Gospel. St. Matth. xxvii. 57. 
 
 WHEN the even was come, there came a 
 rich man of Arimathaea, named Joseph, 
 who also himself was Jesus' disciple. He went 
 to Pilate, and begged the body of Jesus. Then 
 Pilate commanded the body to be delivered. 
 And when Joseph had taken the body, he 
 wrapped it in a clean linen cloth, and laid it in 
 his own new tomb, which he had hewn out in 
 the rock ; and he rolled a great stone to the 
 door of the sepulchre, and departed. And there 
 was Mary Magdalene, and the other Mary, 
 sitting over against the sepulchre. Now the 
 next day that followed the day of the prepara- 
 tion, the chief priests and Pharisees came to- 
 gether unto Pilate, saying, Sir, we remember 
 that that deceiver said, while he was yet alive, 
 After three days I will rise again. Command 
 therefore that the sepulchre be made sure until 
 the third day, lest his disciples come by night 
 and steal him away, and say unto the people, 
 He is risen from the dead: so the last error 
 shall be worse than the first. Pilate said unto 
 thein, Ye have a watch ; go your way, make it 
 as sure as you can. So they went and made 
 the sepulchre sure, sealing the stone, and 
 setting a watch. 
 
solicited by bands of men and maidens in 
 tlie week before Easter. The form often 
 used is,' Pray, dame, a paste (pace), egg.' 
 
 Speaking of the names of the months 
 among the Saxons, Bede (de Temp. Rat. 
 cap. xv) says, ' Eostur-month, which is 
 no\V interpreted Paschal month, had for- 
 merly its name from a goddess of theirs 
 who was called Eostre, whose festivals 
 they used to celebrate in it. From whose 
 name they now designate the Paschal 
 season, giving to the rejoicings of the 
 new solemnity the accustomed name of 
 the old observance.' There is some dif- 
 ference of opinion about the etymology 
 of Eostre or Eastre. Some think that 
 it is derived from a Saxon term signify- 
 ing 'rising;' others maintain that the 
 word Eost or East refers to the tem- 
 pestuous character of the weather at that 
 season of the year, and find its root in 
 the Ang.-Sax. Yst, 'a storm.' In old 
 writers the term Dominica Gaudii is ap- 
 plied to Easter Day. In the Greek Church 
 it is common to use as a salutation on 
 Easter Day the words, 'Jesus Christ is 
 risen from the dead.' The answer is, 
 ' He is risen indeed.' 
 
 The first of these Anthems was 
 prefixed to the others in 1662. In 1549 
 Hallelujah was said at the end of them. 
 A Versicle by the Priest, ' Shew forth 
 to all nations the glory of God,' with 
 a Response, ' And among all people his 
 wonderful works,' took the place of 
 ' Gloria Patri,' &c. The Anthems were 
 in 1549 directed to be sung afore Ma- 
 tins, and were followed by a Collect.: 
 ' O God, who for our redemption didst 
 give thine only begotten Son to the 
 death of the Cross, and by his glori- 
 ous resurrection hast delivered us from 
 the power of the enemy; grant us so to 
 die daily from sin that we may ever- 
 more live with him in the joy of his 
 resurrection, through the same Christ our 
 Lord. Amen.' 
 
 In 1549 two Communions were ap- 
 pointed; at the first the Introit was Ps. 
 xvi. : the Collect, Epistle, and Gospel 
 were the same as we now have. At the 
 second Communion the Introit was Ps. 
 iii. ; the Collect, that of the 1st Sunday 
 after Easter; the Epistle, 1 Cor. v. 6 — 8, 
 ' Know ye not . . . . pureness and truth;' 
 the Gospel, Mar. xvi. 1 — 8. 
 
 The Anthems are taken from the An- 
 tiphonary of Gregory. The Collect, — 
 ' Deus, qui hodierna die per unigenitum 
 tuum aeternitatis nobis aditum devicta 
 morte reserasti ; vota nostra, quae prae- 
 veniendo aspiras, etiam adjuvando prose- 
 quere. Per eundem Dominum nostrum,' 
 — is found in Sar. Miss., in Gelas. and 
 Greg. Sacrament., in old Gall. Miss., and 
 in Sacrament, of Leofric. 
 
 (li 
 
 In the Sarum Missal the Epistle is 
 1 Cor. v. 6, 7, 8 ; the Gospel is Mar. xvi. 
 1—7. 
 
 Our Gospel is taken from that for the 
 Saturday in Easter week, which was 
 usually read in the time of Augustine on 
 the Thursday after Easter. 
 
 In 1552 the two later Anthems were 
 appointed in place of the Venite; the 
 Collect for the 1st Communion was ap- 
 pointed for Easter Day, Monday in Easter 
 week, and the Sunday after Easter; the 
 Collect for the 2nd Communion appointed 
 for the Tuesday in Easter week. At the 
 last revision the 1st Anthem was pre- 
 fixed, the Easter Day Collect appointed 
 to be used throughout the week, and the 
 Collect for the 2nd Communion appointed 
 for the Sunday after Easter. 
 
 In the Greek Church three Anthems, 
 taken from the 66ih, 67th, and 68th 
 Psalms, are appointed in the Liturgy. 
 See p. 307. 
 
 The Epistle is Acts i. 1 — 8. 
 
 The Gospel at the Liturgy is John i. 
 
 The Gospel in the evening is John xx. 
 19—26. 
 
 In communicating the words, ' Par- 
 take of the body of Christ, taste the 
 undying fountain,' and the Anthems are 
 appointed to be used through the week. 
 
 The following is Dr Neale's rendering 
 of the 1st Ode in the Greek Canon for 
 Easter-Day. 
 
 "Tis the day of Resurrection: 
 
 Earth ! tell it out abroad ! 
 The Passover of Gladness.' 
 
 The Passover of God ! 
 From Death to Life Eternal, — 
 
 From Earth unto the sky, 
 Our Christ hath brought us over, 
 
 With hymns of victory. 
 Our hearts be pure from evil, 
 
 That we may see aright 
 The Lord in rays eternal 
 Of Resurrection-Light : 
 And, listening to His accents, 
 
 May hear, so calm and plain, 
 His own — All Hail! — and hearing, 
 
 May raise the victor strain ! 
 Now let the Heav'ns be joyful ! 
 
 Let earth her song begin ! 
 Let the round world keep triumph, 
 
 And all that is therein: 
 Invisible and visible 
 
 Their notes let all things blend, — 
 For Christ the Lord hath risen,— 
 Our Joy that hath no end.' 
 Neale's Hymns of the Eastern Church. 
 
 Greek Easter Anthem. 
 ' 'Tis the day of Resurrection. Let us 
 rejoice in the festival and embrace one 
 another. Call we brethren even those 
 
 9) 
 
EASTER DAY. 
 
 <£;isttr Stag. 
 
 * At Morning Prai/er, instead of the Psalm, O 
 come, let us sing, &c. these Anthems thall be 
 sung or said. 
 
 /CHRIST our passover is sacrificed for us : 
 V' therefore let us keep the feast ; 
 
 Not with the old leaven, nor with the leaven 
 of malice and wickedness : but with the un- 
 leavened bread of sincerity and truth. 1 Cor. 
 v.7. 
 
 (CHRIST being raised from the dead dieth no 
 more : death hath no inure dominion over 
 him. 
 
 For in that he died, he died unto sin once : 
 but in that he liveth, he liveth unto God. 
 
 Likewise reckon ye also yourselves to be dead 
 indeed unto sin : but alive unto God through 
 Jesus Christ our Lord. Horn. vi. 9. 
 
 CHRIST is risen from the dead : and become 
 the first-fruits of them that slept. 
 For since by man came death : by man came 
 also the resurrection of the dead. 
 
 For as in Adam all die : even so in Christ 
 shall all be made alive. 1 Cor. xv. 20. 
 
 Glorv be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 The Collect. 
 
 ALMIGHTY God, who through thine only- 
 begotten Son Jesus Christ hast overcome 
 death, and opened unto us the gate of everlast- 
 ing life ; We humbly beseech thee, that, as by ! 
 thy special grace preventing us thou dost put 
 into ourmiudsgood desires, so by thy continual 
 help we may bring the same to good effect ; > 
 through Jesus Christ our Lord, who liveth and 
 reigneth with thee and the Holy Ghost, ever 
 one God, world without end. Amen. 
 
 The Epistle. Coloss. iii. L 
 
 IF ye then be risen with Christ, seek those 
 things which are above, where Christ sitteth 
 ou the right hand of God. Set your affection 
 on things above, not on things on the earth : 
 For ye are dead, and your life is hid with 
 Christ in God. When Christ, who is our life, 
 shall appear, then shall ye also appear with 
 him in glory. Mortify therefore your members 
 which are upon the earth ; fornication, un- 
 cleauuess, inordinate affection, evil concu- 
 piscence, and covetousness, which is idolatry: 
 For which things' sake the wrath of God cometh 
 on the children of disobedience In the which 
 ye also walked some time, when ye lived 
 in them. 
 
 The Gospel St. John xx. 1. 
 
 THE first day of the week cometh Mary 
 Magdalene early, when it was yet dark, 
 unto the sepulchre," and seeth the stone taken 
 away from the sepulchre. Then she runneth 
 and cometh to Simon Peter, and to the other 
 disciple whom Jesus loved, and saith unto 
 them. They have taken away the Lord out of 
 the sepulchre, and we know not where they 
 have laid him. Peter therefore went forth, and 
 that other disciple, and came to the sepulchre. 
 So they ran both together ; and the other disci- 
 ple did outrun Peter, and came first to the 
 sepulchre : and he, stooping down and looking 
 in, saw the linen clothes lying ; yet went he 
 not in. Then cometh Simon Peter following 
 him, and went into the sepulchre, and seeth 
 the linen clothes lie; and the napkin that was 
 about his head, not lying with theiineu clothes, 
 but wrapped together in a place by itself. 
 Then went in also that other disciple which 
 came first to the sepulchre, and he saw, and 
 i believed. For as yet they knew not the Scrip- 
 tnre, that he must rise again from the dead, 
 i Then the disciples went away again unto their 
 own home. 
 
 The Collect. 
 
 ALMIGHTY God, who through thine only- 
 begotten Son Jesus Christ hast overcome 
 death, and opened unto us the gate of everlast- 
 ing life; We humbly beseech thee, that, as by 
 thy special grace preventing us thou dost put 
 into our minds good desires, so by thy con- 
 tinual help we may bring the same to good 
 etlect ; through Jesus Christ our Lord, who 
 liveth and reigneth with thee and the Holy 
 Ghost, ever one God, world without end. 
 Amen. 
 
 For the Epistle. Acts x. 34. 
 
 PETER opened his month, and said, Of a 
 truth I perceive that God is no respecter of 
 persons ; but in every nation he that fearcth 
 him, and worketh righteousness, is accepted 
 with him. The word which God sent unto the 
 children of Israel, preaching peace by Jesus 
 Christ ; (he is Lord of all :) that word (I say) ye 
 know, which was published throughout all 
 Judaea, and began from Galilee, after the bap- 
 tism which John preached : how God anointed 
 Jesus of Nazareth with the Holy Ghost, and 
 with power; who went about doing good, and 
 healing all that were oppressed of the devil : 
 for God was with him. And we are witnesses 
 of all things which he did. both in the laud of 
 the Jews, and in Jerusalem ; whom they slew, 
 and hanged ou a tree : Him God raised up the 
 third day, and shewed him openly ; not to all 
 the people, but unto witnesses chosen before of 
 God, even to us, who did eat and drink with 
 him after he rose from the dead. And he com- 
 manded us to preach unto the people, and to 
 testify that it is he who was ordained of God to 
 be the Judge of quick and dead. To him give 
 all the prophets witness, that through his 
 Name whosoever believeth in him shall receive 
 remission of sins. 
 
 The Gospel. St. Luke xxiv. 13. 
 
 BEHOLD, two of his disciples went that 
 same day to a village called Emmaus, 
 which was from Jerusalem about threescore 
 furlongs. And they talked together of all these 
 things which had happened. And it came to 
 pass, that while they communed together, and 
 reasoned, Jesus himself drew near, and went 
 with them. But their eyes were holden, that 
 they should not know him. And he said unto 
 thein, What manner of communications are 
 these that ye have one to another, as ye walk, 
 and are sad I And the one of them, whose 
 name was Cleopas, answering, said unto him, 
 Art thou only a stranger in Jerusalem, and 
 hast not known the things which are come to 
 pass there in these days ? And he said unto 
 them, What things ? And they said unto him, 
 Concerning Jesus\»f Nazareth, who was a pro- 
 phet mighty in deed and word, before God and 
 all the people: and how the chief priests and 
 our rulers delivered him to be condemned to 
 death, and have crucified him. But we trusted 
 i that it had been he w Inch should have redeemed 
 I Israel : and beside all this, to-day is the third 
 day since these things were done. Yea, and 
 I certain women also of our company made us 
 astonished, which were early at the sepulchre ; 
 and when they found not his body, they came, 
 ■ saying, that they had also seen a vision of 
 angels, which Bald that he was alive. And cer- 
 j tain of them which were with us went to the 
 j sepulchre, and found it even so as the women 
 had said; but him they saw not. Then he said 
 i unto them, O fools, and slow of heart to believe 
 i all that the prophets have spoken: ought not 
 ' Christ to have suffered these things, and to 
 enter into his glory ? And beginning at Moses, 
 and all the prophets, be expounded unto them 
 in all the Scriptures the things concerning 
 himself. And they drew nigh unto the village 
 
who hate us. Forgive we all offences on 
 this resurrection-day and thus exclaim we, 
 Christ is risen from the dead, by death 
 having trampled on death and given life 
 to those who were in their graves.' 
 
 The commemoration of Easter was at 
 first continued until the next Sunday; 
 the practice subsisted in some dioceses 
 at least until the nth century, when 
 the celebration was reduced to three 
 days. 
 
 •[ Monday. Introit in 1549, Ps. lxii. 
 
 The Epistle and Gospel are the same 
 as those appointed in the Sarum Missal 
 for this Monday. 
 
 In the Greek Church the Epistle for 
 this day is A6ts i. 12 — 17, 21 — 26. 
 
 The Gospel is John i. 18 — 28. 
 
 H Tuesday. Introit in 1549, Ps. cxiii. 
 
 The Epistle in the Sar. Miss., in MS. 
 Leofr., and Com. Pam. , for the Tuesday 
 after Easter is Ac~ts xiii. 26 — 33, 'Resusci- 
 tans Jesum Christum Dominum nos- 
 trum.' 
 
 The Gospel for the day is Luke xxiv. 
 36—47- 
 
 In the Greek Church the Epistle is 
 Acts ii. 14 — 21. 
 
 The Gospel is Luke xxiv. 12 — 35. 
 
 If The 1st Sunday after Easter was 
 regarded as the close of the Paschal so- 
 lemnities. It was termed Dominica in 
 Albis, being the day on which the newly- 
 baptized wore their white robes for the 
 last time. It was also called Dominica 
 in Odtavis Paschae. Among ourselves it 
 has been known as Low Sunday, since, 
 though itself great, it is but a small fes- 
 tival in comparison with Easter Day. 
 The Greeks term it New Sunday [Kaivrj 
 KvpiaKrj), or Sunday of Renewal (5ia*cai- 
 n'(7iM- 0 ?), in allusion to the renovation of 
 the newly-baptized. With the Greeks 
 also the Easter Festival terminated on 
 this day. The term Sunday of Anti- 
 Pasch [KvpiaKrj tov 'AvTLTracrxo.) is also 
 used. 
 
 Introit in 1549, Ps. cxii. 
 
 The Coiiect is the same as that pre- 
 scribed for the 2nd Communion on Easter 
 Day in 1549. The Collect itself was 
 composed in 1549. 
 
 The Epistle in the Sar. Miss, and 
 
 C m. Pam. is 1 John v. 4 — 10, 'witness in 
 himself.' 
 
 The Gospel is John xx. 19 — 31. 
 
 In the Greek Church the Epistle is 
 A els v. 12 — 20. 
 
 The morning Gospel is Matt, xxviii. 
 16 — 20. 
 
 The Gospel at the Liturgy is John xx. 
 19—31. 
 
 The Greek Church also commemorates 
 St Thomas on this Sunday. 
 
 The following is from the Service- 
 Book. 'O surpassing wonder; unbelief 
 produces firm belief. For Thomas, who 
 said, "Unless I see, I will not believe," 
 handled the side and confessed the In- 
 carnate God. He recognised as Son of 
 God, him who suffered in the flesh, 
 proclaimed the risen God, and cried with 
 a loud voice, My Lord and my God. 
 Glory be to Thee.' 
 
 2nd Sunday after Easter. Introit in 
 1549, Ps. lxx. 
 
 The Colledl for the 2nd Sunday after 
 Easter was composed in 1549. 
 
 The Epistle in the Sar. Miss, and 
 Com. Pam. is 1 Pet. ii. 21 — 25. 
 
 The Gospel is the same as ours. 
 
 In the Greek Church the Epistle is 
 Acts vi. 1 — 7. 
 
 The morning Gospel is Luke xxiv. 1 
 — 12. 
 
 The Gospel at the Liturgy is Mar. xv. 
 43 — xvi. 8 ; hence the Sunday is named 
 the Sunday of the Ointment Bearers 
 (Kup. jiZv Mvpo^opcji/). 
 
 The following is from the Greek Ser- 
 vice-Book : 
 
 ' Praise we him who rose on the third 
 day, our almighty God, who shattered 
 the gates of hell and raised the dead of 
 ages from the tomb ; who appeared first, 
 for so he deemed good, to the ointment- 
 bearers, and greeted them first with his 
 All hail ! and, only giver of life, bade 
 his Apostles rejoice. In faith the women 
 bear back the glad news of triumph to the 
 disciples ; hell groans, death mourns, the 
 world rejoices, and all things sympathize 
 in the joy.' 
 
 The Greeks number their Sundays 
 from Easter Day inclusively, thus this 
 Sunday is the 3rd Sunday. 
 
 (121) 
 
TUESDAY IS EASTER WEEK. FIRST SUNDAY AFTER EASTER. 
 
 whither they went ; and he made as though he 
 would have gone further : but they constrained 
 him, saying, Abide with us, for i£ is towards 
 evening, and the day is far spent. And he 
 wont in to tarry with them. And it came to 
 pass, as he sat at meat with them, he took 
 bread, and blessed it, and brake, and gave to 
 them. And their eyes were opened, and they 
 knew him, and he vanished out of their sight. 
 And they said one to another. Did not our 
 heart burn within us, while lie talked with us 
 by the way, and while he opened to us the 
 Scriptures ? And they rose up the same hour, 
 ami returned to Jerusalem, and found the 
 eleven gathered together, and them that were 
 with them, saying, The Ix>rd is risen indeed, 
 and hath appeared to Simon. And they told 
 what things were done in the way, and how he 
 was known of thorn in breaking of bread. 
 
 (Lncsbaii in <>' aster WlrcK. 
 
 The Collect. 
 
 A LMIGHTY God, wbo through thy only- 
 A begotten Son Jesus Christ hast overcome 
 death, and opened unto us the gate of everlast- 
 ing life : We humbly beseech thee, that, as by 
 thy special grace preventing us thou dost put 
 into our minds goo 1 desires, so by thy continual 
 help we may bring the same to good effect; 
 through Jesus Christ our Lord, who liveth and 
 reign eth with thee and the Holy Ghost, ever 
 one God, world without end. Amen. 
 
 For the Epistle. Acts xiii. 26. 
 1\ TEX and brethren, children of the stock of 
 !> 1 Abraham, and whosoever among you fear- 
 eth God, to you is the word of this salvation 
 sent. For they that dwell at Jerusalem, and 
 their rulers, because they knew him not, nor 
 yet the voices of the prophets which are read 
 every sabbath-day, they have fulfilled them in 
 condemning him. And though they found no 
 cause of death in him, yet desired they Pilate 
 that he should be slain. And when they had 
 fulfilled all that was written of him, they took 
 him down from the tree, and laid him in a 
 sepulchre. But God raise.! him from the dead : 
 and he was seen many davs of them which 
 came up with him from Galilee to Jerusalem, 
 who are his witnesses unto the people. And 
 we declare unto you glad tidings, how that the 
 
 Eroinise which was made unto the fathers, God 
 ath fulfilled the same unto us their children, in 
 that he hath raised up Jesus again ; as it is also 
 written in the second Psalm, Thou art my Son. 
 this day have I begotten thee. And as concern- 
 ing that he raised him up from the dead, now 
 no more to return to corruption, he said on this 
 wise, I will give you the sure mercies of David. 
 Wherefore he saith also in another Psalm, 
 Thou shalt not sutfer thine Holy One to see 
 corruption. For David, after he had served 
 his own generation by the will of God, fell on 
 sleep, and was laid unto his fathers, and saw 
 corruption : but he whom God raised again saw 
 no corruption. Be it known unto you there- 
 fore, men and brethren, that through this man 
 is preached unto you the forgiveness of sins: 
 and by him all that believe are justified from 
 all things, from which ye could not be justifie 1 
 by the law of Muses. Beware therefore, lest 
 that come upon you which is spoken of in the 
 prophets ; Behold, ye despisers, and wonder, 
 and perish : for I work a work in your davs, a 
 work which ye shall in no wise believe, though 
 a man declare it unto you. 
 
 The (fotpel. St. Luke xxiv. 36. 
 
 JESUS hims-lf stood in the midst of them, 
 and saiui unto them, Peace be unto you. 
 But they were terrified and affrighted, "and 
 supposed that they had seen a spirit. And he 
 said unto them. Why are ye troubled, and why 
 do thoughts arise in your hearts ? Behold my 
 hands and my feet, that it is I myself: handle 
 me, and see ; for a spirit hath not flesh and 
 
 bones, as ye see me have. And when he had 
 thus spoken, he shewed them his hands and 
 his feet. And while they yet believed not for 
 joy, and wondered, he said unto them, Have ye 
 here any meat ? And they gave him a piece of 
 a broiled fish, and of an honey-comb. And he 
 took it, and did eat before them. And he said 
 unto them, These are the words which I spake 
 unto you, while I was yet with you, that all 
 things must be fDJfllled which were written in 
 the law of Moses, and in the Prophets, and in 
 the Psalms concerning me. Then opened he 
 their understanding, that they might under- 
 stand the Scriptures, and said unto them. Thus 
 it is written, and thus it behoved Christ to 
 suffer, and to rise from the dead the third day ; 
 
 ■ and that repentance and remission of sins 
 should be preached in his Name among all na- 
 tions, beginning at Jerusalem. And ye are 
 witnesses of these things. 
 
 (Tbc ^irst Stmbftg after faster. 
 
 The Collect. 
 
 , tLMlOHTY Father, who hast given thine 
 ] jTi. only Son to die for our sins, and to rise 
 i again for our justification ; Grant us so to put 
 
 away the leaven ..f malice and wickedness, that 
 
 we may alway serve thee in pureness of living 
 
 and truth : through the merits of the same thy 
 
 Son Jesus Christ our Lord. Amen. 
 
 The Epistle. 1 St. John v. 4. 
 
 "XT WHATSOEVER is born of God overcometh 
 \ \ the world ; and this is the victory that 
 I overcometh the world, even our faith. Who is 
 I he that overcometh the world, but he that 
 
 believeth that Jesus is the Son of God ? This 
 | is he that came by water and biood, even Jesus 
 ' Clirist ; not by water only, but by water and 
 I blood : and it is the Spirit that beareth witness, 
 i because the Spirit is truth. For there are three 
 ' that bear record in heaven, the Father, theWord, 
 '■ and the Holy Ghost : and these three are one. 
 j And there are three that bear witness in earth, 
 
 the spirit, andthe water.andthe blood: and these 
 j three agree in one. If we receive the witness of 
 < men, the witness of God is greater: for this is 
 
 ■ the witness of God. which he hath testified of 
 his Son. He that believeth on the Son of God 
 
 ' hath the witness in himself : he that believeth 
 not God hath made him a liar, because he 
 
 | believeth not the record that God gave of his 
 Son. And this is the record, that" God hath 
 
 that hath not the Bon hath not life. 
 
 The Gospel. St John xx. 19. 
 
 THE same day at evening, being the first day 
 of the week, when the doors were shut, 
 where the disciples were assembled for fear of 
 the Jews, came Jesus and stood in the midst. 
 , and saith unto them, Peace he unto you. And 
 ' when he had so said, he shewed unto them his 
 hands and his side. Then were the diseipU-s 
 glad when they saw the Lord. Then said Jesus 
 j to them again. Peace be unto you : As my 
 Father hach sent me. even so send I you. 
 And when he had said this, he breathed on 
 them, and saith unto them. Receive ye the 
 Holy Ghost. Whosesoever sins ye remit, they 
 are "remitted unto them ; and whosesoever sins 
 ye retain, they are retained. 
 
 abe jJcccmij Smtfarg after (Faster. 
 
 The Collect. 
 
 ALMIGHTY God, who hast given thine only 
 . Son to be unto us both a sacrifice for sin, 
 and also an ensample of godly life; Give us 
 grace that we may always most thankfully 
 receive that his inestimable benefit, and also 
 daily endeavour ourselves to follow the blessed 
 steps of his most holy life ; through the same 
 Jesus Christ our Lord. A men. 
 
5f 3rd Sunday after Easter. Introit 
 in 1549, Ps. lxxv. 
 
 ' Deus, qui errantibus, ut in viam pos- 
 sint redire, justitiae veritatis tuse lumen 
 ostendis; da cunctis, qui Christiana pro- 
 fessione censentur, et ilia respuere quae 
 huic inimica sunt nomini et ea quae sunt 
 apta seclari. Per Dominum.' Ambros. 
 Miss., Sacrament, of Leo, of Gelas. and 
 Greg., MS. of Leofr., Sar. Miss. 
 
 The Epistle in Sar. Miss., appointed 
 also in MS. of Leofr. and Com. Pam, is 
 1 Pet. ii. 11— 18. 
 
 The Gospel is the same as ours. 
 
 In the Greek Church the Epistle is 
 Acts ix. 32 — 42. 
 
 The morning Gospel is Luke xxiv. 12 
 
 Gospel at the Liturgy is John v. 
 1—15. Hence the name, Sunday of the 
 Paralytic Knp. tov IlapaKvTOv). 
 
 4th Sunday after Easter. Introit in 
 1549, Ps. lxxxii. 
 
 4 Deus, qui fidelium mentes unius efficis 
 voluntatis, da populis tuis id amare quod 
 prsecipis, id desiderare quod promittis, ut 
 inter mundanas varietates ibi nostra fixa 
 sint corda ubi vera sunt gaudia. Per.' 
 Ambros. Miss., Sacrament. Gelas. and 
 Greg., MS. of Leofr., Sar. Miss. 
 
 The Epistle in Sar. Miss., in MS. Leofr. , 
 and Com. Pam. is the same as ours. 
 
 The Gospel in Sar. Miss, is the same 
 as ours. 
 
 In the Greek Church the Epistle is 
 Acts xi. 19 — 30. 
 
 The morning Gospel is John xx. 1 — II. 
 
 The Gospel at the Liturgy is John iv. 
 5 — 42. Hence the name, Sunday of the 
 
 Samaritan Woman [Kvp. Trj<; 1ap.ap(C- 
 
 ^1 5th Sunday after Easter. Introit 
 in 1549, Ps. lxxxiv. 
 
 ' Deus, a quo bona cuncta procedunt, 
 largire supplicibus tuis, ut cogitemus te 
 inspirante quae recta sunt et te gubernan- 
 te eadem faciamus. Per ' Sacrament, of 
 Gelas. and Greg., MS. of Leofr., Sar. 
 Miss. 
 
 The Epistle in the Sar. Miss., in MS. 
 Leofr., and Com. Pam. is the same as in 
 ours. 
 
 The Gospel is John xvi. 23 — 30. 
 
 In the Greek Church the Epistle is 
 Acts xvi. 16 — 34. 
 
 The morning Gospel is John xx. 11 
 —18. 
 
 The Gospel at the Liturgy' is John ix. 
 1 — 38. Hence the Sunday is called that 
 of the Blind Man Kvp. tov Tv$AoO). 
 
 ^[ About 460, Mamercus, Bishop of 
 Vienne, appointed special Litanies see 
 notes on Litany) on the three days pre- 
 ceding Ascension Day. It was a novelty 
 to interpolate a fast in the festive season 
 from Easter to Whitsunday. The cus- 
 tom, however, was adopted by many 
 Churches in the West. In the Spanish 
 Church it was at first resisted, but gra- 
 dually prevailed, as appears in the decree 
 of the 17th Council of Toledo, 694, which 
 orders that such Litanies or Rogations 
 should be observed in every month 
 throughout the year. The Greek Church 
 has no Rogation days. For our own 
 perambulation of parishes on Rogation 
 days, see remarks at the commencement 
 of the Litany. 
 
 (133) 
 
THE THIRD, FOURTH AND FIFTH SUNDAYS AFTER EASTER. 
 
 The Epistle. 1 St. Peter ii. 19. 
 r PHIS is thank- worthy, if a man for conscience 
 _L toward God endure grief, suffering wrong- 
 fully. For what glory is it, if, when ye be 
 buffeted for your faults, ye shall take it pa- 
 tiently ? but if, when ye do well, and sutler 
 for it," ve take it patiently; this is acceptable 
 with God. For even hereunto were ye called : 
 because Christ also suffered for us, leaving us 
 an example, that ye should follow his steps : 
 who did no sin. neither was guile found in liis 
 month : who, when he was reviled, reviled not 
 again; when he suffered, he threatened not; 
 but committed himself to him that judgeth 
 righteously : who his own self bare our sins in 
 his owu body on the tree, that we. being dead 
 to sins, should live unto righteousness: by | 
 whose stripes ye were healed. For ye were as 
 sheep going astray : but are now returned unto 
 the Sshepherd and Bishop of vour souls 
 The Chapel. St. John x. 11 
 
 JESUS said, I am the good shepherd : the good 
 shepherd giveth his life for the sheep. But 
 lie that is an hireling, and not the shepherd, 
 whose own the sheep are not, seeth the wolf \ 
 coming, and leaveth the sheep, and fleeth ; 
 nd the wolf catcheth thein, and scattereth j 
 the sheep. The hireling fleeth, because he is 
 an hireling, and eareth not for the sheep. I • 
 am the good shepherd, and know my sheep, 
 and am known of mine. As the Father know- 
 eth me, even so know I the Father : and I lay 
 down my life for the sheep And other sheep 
 I have, which are not of this fold ; them also I | 
 must bring, and they shall hear my voice ; and 
 there shall he one fold, and one shepherd. 
 
 £be (T bjrb jsunbaw after (taster. 
 
 The Collect. 
 
 ALMIGHTY God. who shewest to them that 
 . be in error the light of fhy truth, to the 
 intent that they may return into the way of 
 righteousness; Grant unto all them that are 
 admitted into the fellowship of Christ's Reli- 
 gion, that they may eschew those things that 
 are contrary to their profession, and follow all 
 such things as are agreeable to the same ; 
 through our Lord Jesus Christ. Amen. 
 The E/.istle. 1 St Peter ii. 11. 
 
 DEARLY beloved, I beseech you as strangers 
 and pilgrims, abstain from fleshly lusts, 
 which war against the soul ; having j-our con- 
 versation honest among the Gentiles ; that, 
 whereas they speak against you as evildoers, 
 they may, by your good works which they shall 
 behold, glorify God in the day of visitation. 
 8ubinit yourselves to every ordinance of man 
 for the Lord's sake : whether it be to the King, 
 as supreme ; or unto governors, as unto them 
 that are sent by him, for the punishment of 
 evildoers, and for the praise of them that do 
 weil. For so is the will of God, that with well- 
 doing ye may put to silence the ignorance of 
 foolish men: as free, and not using your 
 liberty for a cloke of maliciousness; but as the 
 servants of God. Honour all men. Love the 
 brotherhood. Fear God. Houour the King. 
 The Gospel. St John xvi. 16. 
 
 JESCS said to his disciples, A little while 
 and ye shall not see me ; and again, a little 
 whiie and ye shall see me ; because I go to the 
 Father. Then said some of his disciples among 
 then, selves. What is this that he saith unto us, 
 A littie while and ye shall not see me ; and 
 again, a little while and ye shall see me ; and. 
 Because I '.'•> to the Father? Thev said there- 
 fore, What is this that he saith, Alittiewhile? 
 We cannot tell what he saith. Now Jesusknew 
 that they were desirous to ask him, and said 
 unto them. Do ye inquire among yourselves of 
 that I said, A little while and ye shall not see 
 me : and again, a little while and ye shall see 
 me ? Verily, verily I say unto you, That ye 
 
 shall weep and lament, but the world shfll 
 rejoice : and ye shall be sorrowful, but your 
 sorrow shall be turned into joy. A woman, 
 when she is in travail, hath sorrow, because 
 her houriscome: butassoon asshe isdelivered 
 of the child, she remembereth no more the 
 anguish, for joy that a man is born into the 
 world. And ye now therefore have sorrow ; 
 but I will see you again, and your heart shall 
 rejoice, and your joy no man taketh from you. 
 
 £bc fourth §nnban after (Easter. 
 
 The Collect. 
 ALMIGHTY God, who alone canst order 
 the unruly wills and affections of sinful 
 men ; Grant unto thy people, that they may 
 love the thing which thou commandest, and 
 desire that which thou dost promise ; that so, 
 among the sundry and manifold changes of the 
 world, our hearts may surely there be fixed, 
 where true joys are to be found ; through Jesus 
 Christ our Lord. Amen. 
 
 The Epistle. St. James i. 17. 
 
 EVERY goou gift, and every perfect gift is 
 from above, and cometh down from the 
 Father of lights, with whom is no variableuess, 
 neither shadow of turning. Of his own will 
 begat he us with the Word of truth, that we 
 should be a kind of first-fruits of his creatures. 
 Wherefore, my beloved brethren, let every 
 man be swift to hear, slow to speak, slow to 
 wrath ; for the wrath of man worketh not the 
 righteousness of God. Wherefore lay apart all 
 filthiness and superfluity of naughtiness, and 
 receive with meekness the engrafted Word, 
 which is able to save your souls. 
 
 The Gospel. St. John xvi. 5. 
 
 JESUS said unto his disciples, Now I go my 
 way to him that sent me, and none of you 
 asketh me. Whither goest thou ? But, because 
 I have said these things unto you, sorrow hath 
 filled your heart. Nevertheless, I tell you the 
 truth : it is expedient for you that I go away : 
 for if I go not away, the Comforter will not 
 come unto you ; but if I depart, I will send 
 him unto you. And when he is come, he will 
 reprove the world of sin, and of righteousness, 
 and of judgement : of sin, because they believe 
 not on me ; of righteousness, because I go to 
 my Father, and ye see me no more; of judge- 
 ment, because the prince of this world is judged. 
 I have yet many things to say unto you, but ye 
 cannot bear them now. Howbeit, when he, 
 the Spirit of truth, is come, he will guide you 
 into all truth : for he shall not speak of himself ; 
 but whatsoever he shall hear, that shall he 
 speak : and he will shew you things to come. 
 He shall glorify me: for he shall receive of 
 mine, and shall shew it unto you. All things 
 that the Father hath are mine : therefore said 
 I, that he shall take of mine, and shall shew it 
 unto you. 
 
 (TIic iaftij Smnbari after (Easter. 
 
 The Collect. 
 
 OLORD, from whom all good things do come ; 
 Grant to us thy humble servants, that by 
 thy holy inspiration wemr.y think those things 
 that be good, and by thy merciful guiding may 
 perform the same; through our Lord Jesus 
 Christ. Amen. 
 
 The Epistle. St. James i. 22. 
 
 BE ye doers of the Word, and not hearers 
 only, deceiving vour own selves. For if any 
 be a hearer of the Word, and not a doer, he is 
 like unto a man beholding his natural face in 
 a glass. For he heholdeth himself, and goeth 
 his way, and straightway forgetteth what 
 manner of man he was. But whoso looketh 
 into the perfect law of liberty, and continueth 
 therein, he being not a forgetful hearer, but a 
 doer of the work, this man shall be blessed in 
 
^f The observation of Ascension Day 
 was so ancient, that St Austin could derive 
 its original from no other fountain, but 
 either apostolical institution or the gene- 
 ral agreement of the Church in some ple- 
 nary council. ' For those things,' saith 
 he, ' which are received and observed over 
 all the world, not as written in Scripture, 
 but as handed down to us by tradition, 
 we conceive to be either instituted by 
 the Apostles themselves or some nume- 
 rous councils whose authority is of very 
 great use in the Church. Such are the 
 anniversary solemnities of our Saviour's 
 passion and resurrection and ascension 
 into heaven, and the coming of the Holy 
 Ghost from heaven.' 
 
 Chrysostom terms the Ascension the 
 Receiving Up (ayaArji/us). 
 
 Introit in 1549, Ps. lxvii. 
 
 'Concede quaesumus omnipotens Deus, 
 ut qui hodierna die unigenitum tuum Re- 
 demptorem nostrum ad coelos ascendisse 
 credimus, ipsi quoque mente in coelesti- 
 bus habitemus. Per eundem.' Gelas. 
 Sacram., Greg. Sacram., Sar. Miss. 
 
 The Sar. Epistle is the same as ours. 
 This is also found in a Gallican Lection- 
 ary, given by Mabillon, and in Com. Pam. 
 
 The Gospel is the same as that of the 
 Sarum Missal. 
 
 The Greek Church appoints three spe- 
 cial Anthems for Ascension Day, por- 
 tions of Pss. xlviL xlviii. xlix., see p. 309. 
 
 The Epistle is A#s i. 1— 12. The 
 morning Gospel is Mark xvi. 9 — 20. The 
 Gospel at the Liturgy is Luke xxiv. 
 3 6 — 53- 
 
 If Sunday after Ascension Day. In- 
 troit in 1549, Ps. xciii. 
 
 'O rex gloriae Domine virtutum qui 
 triumphator hodie super omnes coslos 
 ascendisti, ne derelinquas nos orphanos, 
 sed mitte promissum Patris in nos Spiri- 
 tum veritatis.' Antiphon for Vespers on 
 Ascension Day in Sar. Breviary. 
 
 The Epistle is the same as in the Sar. 
 Miss. ; appointed also in MS. of Leofric, 
 and Com. Pam. 
 
 The Gospel also is the same. 
 
 In the Greek Church the Epistle is 
 Acts xx. 16—36. The morning Gospel is 
 John xxi. 1 — 14. The Gospel at the Li- 
 turgy is John xvii. 1 — 13. 
 
 The phrase Holy Father Irrarep ayie) 
 twice occurs, hence the name Sunday of 
 the Holy Fathers [Kvp. riof 'A-y<W IlaTe- 
 pwi/). 
 
 The following is a Greek Prayer for 
 Ascension-tide. 'O thou who art as- 
 cended to the heavens, whence thou 
 didst descend, Lord, leave us not or- 
 phans. Let thy Spirit, bringing peace 
 to the world, come and manifest the 
 works of thy power, O merciful Lord, 
 to the sons of men.' 
 
 If The period between Easter and Whit- 
 sunday was deemed one of special, yet 
 holy rejoicing. Public games and stage 
 plays were forbidden during the whole of 
 it, but the cessation from pleadings was 
 not continued beyond Low Sunday. A 
 question arose in early times whether 
 fasting and kneeling were allowable dur- 
 ing this season. The more general opi- 
 nion was, that it was not expedient to 
 do either in a time of so great gladness. 
 The term Pentecost was applied either 
 to the space of 50 days, or to the single 
 Sunday at the conclusion of these. Ter- 
 tullian uses it in both senses. Between 
 Easter and Whitsunday it was customary 
 to read the Acts of the Apostles, as spe- 
 cially illustrative of the effect of our 
 Lord's Resurrection; this is still the 
 Greek usage. 
 
 ^f The observation of Whitsunday is by 
 some referred to the apostolic times. St 
 Paul's saying, ' He hastened to be in Jeru- 
 salem on the day of Pentecost,' is quoted 
 by Epiphanius in support of this assertion. 
 The feast is mentioned by Tertullian, 
 Origen, Irenaeus. Of the name Cave 
 writes, 'This feast is by us styled Whit- 
 sunday partly because of those vast dif- 
 fusions of light and knowledge which 
 upon this day were shed upon the Apo- 
 stles, in order to the enlightening of the 
 world ; but principally because this, as 
 also Easter, being the stated time for 
 baptism in the ancient Church, those who 
 were baptized put on white garments in 
 token of that pure and innocent course of 
 life they had now engaged in : this white 
 garment they wore till the Sunday after, 
 and then laid it aside.' 
 
 Cave's suggestion, respecting the origin 
 of the name, has been rejected by some 
 writers on the ground that the real White- 
 sunday ' Dominica in albis) is the Sunday 
 next after Easter. To this it may be 
 replied that Whitsunday was a season 
 for the administration of baptism not less 
 generally used than Easter, that though 
 the white garments of the baptized were 
 laid aside on the First Sunday after 
 Easter, other white garments were as- 
 sumed by those baptized on Whitsunday, 
 and that there is no trace of the Latin 
 "Dominica in albis" having been called 
 Whitesunday in English. The Jewi-h 
 custom of wearing white robes at Pente- 
 cost, may possibly have suggested the 
 use of such robes with a higher signifi- 
 cation at the Christian Pentecost. 
 
 Before, however, adopting any sugges- 
 tion respecting the origin of the name, 
 its form must be settled. Now in the 
 text of the Ancreu Kiwle, adopted by 
 the editor, the Rev. J. Morton, we find 
 the word written hwitesunedei. In this 
 text the Saxon initial hw, in words where 
 
ASCENSION DAY, SUNDAY AFTER ASCENSION DAY, WHIT SUNDAY. 
 
 his deed. If any man among yon seem to be 
 religious, and bridieth not his tongue, but 
 deceiveth his own heart, this man's re.:_. n il 
 vain. Pure religion, and uudefiJed before God 
 and the Father, is this. To visit the fatherless 
 and widows in their affliction, and to keep 
 himseif unspotted from the worid. 
 
 The Oo/peL St. John xvi 23. 
 "\~ERILY, verily I say unto you. Whatsoever 
 V ye shall ask the Father in my Name, he will , 
 give it you. Hitherto have ye asked nothing 
 in my Name: ask, and ye shall receive, that ' 
 your joy may be full. These things have I 
 spoken unto you in proverbs : the time cometh 
 when i shall no more speak unto you in pro- j 
 verbs, but I shall shew you plainly of the 
 gather. At that day ye shall ask Id my Name : ; 
 and I say ni t unto you, that I will pray the 
 Father for you ; for the Father himself loveth 
 you, because ye have loved me, and have be- ; 
 lieved that I came out from God. I came forth j 
 from the Father, and am come into the world : 
 again, I leave the world, and go to the Father. , 
 His disciples said unto him, Lo, now speakest 
 thou plainly, and speakest no proverb Now 
 are we sure that thou knowest all tilings, and 
 needest not that any man should ask thee : by i 
 this we believe that tiiou earnest forth in in ■ 
 God. Jesus answered thein, Do ye now believe ? 
 Behold, the hour cometh, yea, is now come, _ 
 that ye shall be scattered every man to his own, 
 and shall leave me alone: and yet I am not 
 alone, because the Father is with me. These 
 things I have spoken unto you, that in me ye 
 might have peace. In the world ye shall have 
 tribulation ; but be of good cheer, I have over- 
 come the world. 
 
 (Lbe ^scrrtsiort pair. 
 
 The Collect. 
 
 /~< RANT, we beseech thee. Almighty 0 d. 
 VJT that like as we do believe thy only-begotten 
 Son our Lord Jesus Christ to have ascended 
 into the heavens ; so we may also in heart and 
 mind thither ascend, and with him continually 
 dwell, who liveth and reigneth with thee and 
 the Holy Ghost, one God, world without end. 
 
 A 7(11-71. 
 
 For the Fpistle. Acts L L 
 
 THE former tu'wlimi have I made, 0 Theo- 
 philus, of all that Jesus began both to do 
 and teach, until the day in which he was taken 
 up, after that he through the Holy Ghost had 
 given commandments unto the Apostles whom 
 he had chosen : to whom also he shewed him- 
 self alive after his passion, by many infallible 
 proofs ; being seen of them forty days, anil 
 speaking of the things pertaining to the King- 
 dom of God: and, being assembled together 
 with them, commanded them that they should 
 not depart from Jerusalem, but wait for the 
 promise of the Father, which, saith he, vehave 
 heard of me. For John truly baptized with 
 w;iter, but ye shall be baptized with the Holy 
 Ghost not many days hence. When they there- 
 fore were come together, they asked of him, 
 saying. Lord, wilt thou at this time restore 
 again the king-lorn to Israel ? And he said unto 
 them. It is not tor you to know the times or 
 the seasons, which the Father hath put in his 
 own power But yeshall receive power afterthat 
 the H jiy Ghost is come upon you : and yeshall 
 be witnesses unto me, both in Jerusalem", and in 
 all Judaai. and in .-amaria, and unto the utter- 
 most part of the earth. And when he had 
 spoken these things, while they beheld, he was 
 taken up, and a cloud received 'him out of their 
 sight. And while they looked stedfastly toward 
 heaven, as he went up, behold, two men stood 
 by them in white appare! ; which also said, Ye 
 men of Galilee, why stand ye gnzinz up into 
 heaven ? This same Jesus, which is taken up 
 from you into heaven, shall so come, in like 
 manner as ye have seen him go into heaven. 
 
 The Gotpel. St. Mark xvi 14. 
 TESUS a; jx-.ired unt e.c-.e:. as they sat 
 
 t) at meat, and upbraided them with their un- 
 belief and hardness of heart, because they 
 believed not them which had seen him after he 
 was risen. And he said unto them. Go ye into 
 all the world, and preach the Gospel to every 
 creature. He that bc.ieveth and is baptized 
 shall be saved ; but he that be.ieveth not shall 
 be damned. And these signs s^ail follow them 
 that believe: In my Name shall they cast oat 
 devils; they shall speak with new tongues; 
 they shall take up serpents; and if they drink 
 any dc:ully thing, it shall not hurt them ; they 
 shall lay "hands on the sick, and they shall 
 recover. So then after the Lord had spoken 
 unto them, he w.is received up into heaven, 
 and s:it on the right h.nd of God. And they 
 went forth and preached every where, the 
 Lord working with them, and confirming the 
 Word with signs following. 
 
 £unban after ^Vscrnsion pan. 
 
 The Coned. 
 
 f\ GOD the King of glory, who hast exalted 
 \J thine only Sou Jesus Christ with great 
 triumph unto thy kingdom in heaven ; We 
 beseech thee, leave us not comfortless ; but 
 send to us thine Holy Ghost to comfort us, and 
 ex: ut us unto the same place whither our 
 Saviour Christ is gone before, who liveth and 
 reigneth with thee and the Holy Ghost, one 
 God, world without end. Amen. 
 
 The F).i<tle. 1 St. Peter iv. 7. 
 
 THE end of all things is at hand ; be ye 
 therefore sober, and watch unto prayer. 
 And above all things have fervent charity 
 among yourselves : for charity shall cover the 
 multitude of sins. Use hospitality one to an- 
 other without grudging. As every man hath 
 received the gift, even so minister the same 
 one to another, as good stewards of the mani- 
 fold grace of God. If any man speak, let him 
 speak as theoraciesof God : if anv man minister, 
 let him do it as of the ability which Golgiveth; 
 that God in all things may be glorified US ugh 
 Jesus Christ, to whom be praise and dominion 
 for ever and ever. Amen. 
 
 The Gospel. St. John xv. 26, and part of 
 Chapter xvi. 
 "Y\"''HEN the Comforter is come, whom I will 
 > V send unto you from the Father, even the 
 Spirit of truth, which proceedeth from the 
 Father, he shall testify of me. And ye also 
 shall bear witness, because ye have been with 
 me from the beginning. These things have I 
 spoken unto you, that ye should not be offend- 
 ed. They shall put you out of the synagogues : 
 yea, the time cometh, that whosoever killeth 
 you will think that he doeth God service. 
 And these things will they do unto you, 
 because they have not known the Father, nor 
 me But these things have I told you, that, 
 when the time shall come, ye may remember 
 that I told you of them. 
 
 ffitbit .Sunban. 
 
 The Collect. 
 
 ri OD, who as at this time didst teach the 
 V_T hearts of thv faithful people, bv the send- 
 ing to them the light of thv Holy Spirit; 
 Grant us by the same Spirit to have a right 
 judgement in all things, and evermore to re- 
 joice m his holy comfort; through the merits 
 of Christ Jesas our Saviour, who liveth and 
 reigneth with thee, in the unity of the same 
 Spirit, one God, world without end. Amen. 
 
 Ft the Spittle. Acts ii. L 
 "iTTIEN the day of Pentecost was fully come, 
 ' » they were ail with one accord in one place. 
 An 1 suddenlv there came a sound fromheaven, 
 as of a rushing mighty wind, and it filled all 
 
we now write wh. is preserved throughout. 
 The treatise itself, which is written in 
 semi-Saxon or middle English, is consi- 
 dered by the editor to be not later than 
 A D. 1225. In the Parker MS. of the 
 Riwle the reading is witstinnedei; but 
 this MS. is probably later than those 
 which give hwitesunedei, - the page which 
 contains the word is manifestly rather 
 carelessly copied from a previous MS., 
 for it omits an important line , and the 
 omission of the initial h in this MS. is 
 certainly more probable than its insertion 
 in the others. Indeed towards the close 
 of the 13th century, we find that the 
 initial h in words beginning with hx<j was 
 generally omitted, while the h following 
 the 7v was not yet assumed. Thus in 
 the oldest MS. of Robert of Gloucester 
 we have wat, wen, wether, Touch, for 
 what, when, whether, which. The h 
 after the w is general in MSS. of Wiclif's 
 Version of the Bible written c. a.d. 1400. 
 In the Cotton MS. of Robert of Glouces- 
 ter, written c. a. d. 1300, we have IVite- 
 sontyd, Witesonetyd, lViteso)itid, IVite- 
 sonetid, and Witesoneday. The Trin. 
 Coll. Camb. MS., which is nearly a centu- 
 ry later, reads Whitsonetyde, Whitsone- 
 tyd. Whitsonetid, and IVittcsonenday. 
 In Wiclifs Version we have Witsnntide. 
 There can be little doubt, we think, that 
 in middle English the word was spelled 
 hwitesunedei, that the initial h in the hw 
 was dropped in the transition from the 
 middle to the modern English: and was 
 not so soon assumed after the w in wit- 
 sunday as in more common words, such as 
 what, when, Sac, and that this transi- 
 tional spelling of the name was the sole 
 cause of the following suggestion made 
 by a writer of the 14th century: 
 'This day Witsonday is cald 
 For wisdom and wit seuene fold 
 Was gouen to the apostles as this day.' 
 We conclude, therefore, that the first 
 syllable of the word is white shortened 
 in sound into whit, as in whitstcr. 
 
 Another suggestion as to the origin of 
 the word white in connection with Whit- 
 sunday, besides that made by Cave, 
 has been made by Gerard Langbain. 
 Wheatly quotes a letter from him, in 
 which is cited a passage from some MS. 
 in the Bodleian Library, where it is said 
 that the day is called Witsonenday or 
 Vitsonenday, because our ancestors used 
 to give to the poor on that day all the 
 milk of their ewes and kine, which milk 
 was called, in some places, the whites 0/ 
 kine, in others whitemeat. In the Ang.- 
 Sax. Hwit-metas was food made of milk. 
 
 It has been contended that we should 
 look for the origin of the name in the 
 word Pentecost, which in German has 
 become Pfingst ; but we have been unable 
 
 to discover any steps by which a passage 
 from Pentecost to Whit or to Whitsun 
 was effected. In the Saxon Chronicle, 
 we find Pentecoste still used, A. d. 1121, 
 and, under a. d. T123, Pentecoste wuc?. 
 The Ancren Rhvle, in which we find 
 hzvitesunedei, is but a hundred years later. 
 
 Introit in 1549, Ps. xxxiii. 
 
 ' Deus, qui hodierna die corda fidelium 
 Sancti Spiritus illustratione docuisti ; da 
 nobis in eodem Spiritu recta sapere et 
 de ejus semper consolatione gauderc. 
 Per Dominum in unitate ejusdem.' Greg. 
 Sacrament., Sar. Miss, for the day of 
 Pentecost; also in MS. of Leofric. 
 
 The Epistle and Gospel are the same 
 as those appointed in the Sar. Miss., also 
 in MS. of Leofric and Com. Pam. 
 
 The words 'as at this time' were sub- 
 stituted for 'as on this day' in 1662, after 
 the example of the Scotch Prayer-book, 
 in the Collect for the Monday and Tues- 
 day in the week. An objection had been 
 made to the use of the words on this day 
 by the Puritans in the Savoy Confer- 
 ence. 
 
 In the Greek Church special Anthems 
 from the 19th, 20th, and 21st Psalms are 
 appointed. See p. 311. 
 
 The Epistle is Acts ii. 1 — 11. 
 
 The morning Gospel is John xx. 19 — 23. 
 
 The Gospel at the Liturgy is John vii. 
 37 — 53> viii. 12. 
 
 The Sunday is called the Sunday of 
 the Holy Pentecost (Kvpia»oj tjjs Ayias 
 Ilei'TTj/cocrT^s). 
 
 Originally the whole week, including 
 the octave, was kept as a festival, but 
 subsequently, as at Easter, the observ- 
 ance was restricted to three days. This 
 was the more needful in the case of 
 Whitsuntide, when Trinity Sunday was 
 appointed as one of the solemn seasons 
 of ordination for which preparation was 
 to be made by fasting and prayer. 
 
 *f Monday. Introit in 1549, Ps. c. 
 
 The Epistle and Gospel are those in the 
 Salisbury Missal and in MS. of Leofric 
 and Com. Pam. 
 
 The Epistle in the Greek Church is 
 Eph. v. 8—19. 
 
 The Gospel is Matt, xviii. 10 — 20. 
 
 The reading of portions of the Acts as 
 Epistles is discontinued at Whitsuntide: 
 a selection from the Epistles of St Paul 
 then commences. 
 
 The week is called the istweek after 
 Pentecost, or the week of the Holy 
 Ghost ('EjSfiojotas tov 'Ayt'ov HvevnaTOS . 
 
 % Tuesday. Introit in 1549, Ps. ci. 
 
 The Epistle and Gospel are those for 
 the Tuesday after Pentecost in the Sar. 
 Miss., MS. of Leofric, and Com. Pam. 
 
 In the Greek Church the Epistle is 
 Rom. i. 1 — 7, 13 — 17. 
 
 The Gospel is Matt. iv. 23 — v. 13. 
 
 7) 
 
MONDAY AND TUESDAY IN WHITSUN WEEK. 
 
 the house ■where they were sitting. And there 
 appeared unto thein cloven tongues, like as of 
 fire, and it sat upon each of thein : and they 
 were all filled with the Holy Ghost, and began 
 to speak with other tommies, as the Spirit gave 
 them utterance. And there were dwelling at 
 Jerusalem Jews, devout men, out of every 
 nation under heaven. Now when this was 
 noised abroad, the multitude came together, 
 and were confounded, because that every man 
 heard them speak in his own language. And 
 they were all amazed, and marvehed, saying 
 one to another. Behold, are not ail these which 
 speak Gaiiheans? And how hear we every 
 man in our own tongue wharein we were born ? 
 Parthians, and Medes, and Elamites, and the 
 dwe'.iers in Mesopotamia, and in Judaea, and 
 Capuv! x^ia, in P n:us, and Asia, Phrygia, and 
 Paniphvlia. in Egypt, and in the parte of 
 Libya about Cyrene, and strangers of Rome, 
 Jews, and Proselytes, Cretes, and Arabians, we 
 do hear them speak in our tongues the won- 
 derful works of God. 
 
 The Gotpet. St. John xiv. 15. 
 TE5C8 said unto his disciples, If ye love me, 
 t) keep my commandments. And I will pray 
 the Father, and he shall give you an ther 
 C >wf jrter, that he mav abide with you for 
 ever : even the Spirit of truth, whom the world 
 cannot receive, because it seeth him not, 
 neither knoweth him : but ye know him ; for 
 he dwelleth with you, and shali be in yon. I 
 will not leave vou comfortless : I will come to 
 you. Yet a little while, and the world seeth 
 me no more : but ye see me : because I live, ye 
 shall live also. At that day ye shall know, 
 that I am in my Father, and ye in me, and I 
 in you. He that hath my commandments, 
 and' keepeth them, he it is that loveth me : 
 and he that loveth me shall be loved of my 
 Father, and I will love him, and will manifest 
 mvself to him. Judas saith unto him, (not 
 Iscariot,) lord, how is it that thou wilt mani- 
 fest thyself unto us, and not unto the world ? 
 Jesus answered and said unto him, If a man 
 love me, he will keep my words, andmyFather , 
 will love him, and we will come unto him, 
 and make our abode with him. He that loveth I 
 me not keepeth not my sayings : and the word j 
 which ye hear is not mine, "but the Father* s ! 
 which sent me. These things have I spoken ; 
 unto you, being yet present with you. But 
 the Comforter, which is the Holy Ghost, whom 
 the Father will send in my Name, he shall 
 teach you all things, and bring all things I 
 to your remembrance, whatsoever I have said 
 unto you. Peace I leave with you, my peace I 
 give unto you : not as the world giveth, give I 
 unto you. Let not your heart be troubled, 
 neither let it be afraid. Ye have heard how I 
 said unto you, I go away, and come again unto 
 vou. If ye loved me, ve* would rejoice, because 
 "I said, I go unto the Father : for my Father is 
 greater than L And now I have told you 
 before it come to pass. that, when it is come to 
 pass, ye might believe. Hereafter I will not 
 talk much with you : for the prince of this 
 world cometh, and hath nothing in me. But I 
 that the world may know that I love the 
 Father : and as the Father gave me command- 
 ment, even so I do. 
 
 gEtcnbrtrj in Silbttsrm Silcrk. 
 
 The Collect. 
 
 P< OD, who as at this time didst teach the 
 VX hearts of thy faithful people, by the send- \ 
 ing to them the light of thy Holy Spirit ; Grant j 
 us by the same spirit to have a right judge- 
 ment in all things, and evermore to rejoice "in 
 his holy comfort ; through the merits of Christ 
 Jesus our Saviour, who liveth and reigneth 
 with thee, in the unity of the same Spirit, one 
 God, world without end. Amen. 
 
 For the EpUtle. Acts x. 34. 
 
 THEN Peter opened his mouth, and said, Of 
 a truth I perceive that God is no respecter 
 ! of persons ; but in every nation he that feareth 
 him, and worketh righteousness, is accepted 
 with him. The Word which God sent unto 
 the children of Israel, preaching peace bv 
 Jesus Christ ; (he is Lord of all ;) that "Word, I 
 say, ye know, which was published throughout 
 \ all Judaea, and began from Galilee, after the 
 baptism which John preached : how God an- 
 ointed Jesus of Nazareth with the Holy Ghost, 
 and with power ; who went about doing good, 
 and healing all that were oppressed of the 
 devil ; for God was with him. And we are 
 witnesses of all things which he did, both in 
 the land of the Jews, and in Jerusalem ; whom 
 they slew, and hanged on a tree : Him God 
 raised up the third day, and shewed him 
 openly ; not to all the people, but unto wit- 
 nesses chosen before of God ; even to us who 
 did eat and drink with him after he rose from 
 the dead. And he commanded us to preach 
 unto the people, and to testify that it is he 
 which was ordained of God to be the Judge of 
 quick and dead. To him give all the prophets 
 witness, that through his Name whosoever 
 believeth in him shall receive remission of 
 sins. While Peter yet spake these words, the 
 Holy Ghost fell on all them which heard the 
 word. And they of the circumcision, which 
 believed, were astonished, as many as came 
 with Peter, because that on the Gentiles also 
 was poured out the gift of the Holy Ghost. 
 For they heard them speak with tongues, and 
 magnify God. Then answered Peter, Can any 
 man forbid water, that these should not be 
 baptized, which have received the Holy Ghost 
 as well as we ? And he commanded them to 
 be baptized in the Name of the Lord. Then 
 prayed thev him to tarry certain davs. 
 
 The Go*peh St John iii 16. 
 p OD so loved the world, that he gave his 
 VT only-begotten Sen, that whosoever be- 
 lieveth in him should not perish, but have 
 everlasting life. For God sent not his Son into 
 the world to condemn the world, but that the 
 world through him might be saved. He that 
 believeth on him is not condemned : but he 
 that believeth not is condemned already ; 
 because he hath not believed in the Name "of 
 the only-begotten Son of God. And this is the 
 condemnation, that light is come into the 
 world, and men loved darkness rather than 
 light, because their deeds were eviL For every 
 one that doeth evil hateth the light, neither 
 cometh to the light, lest his deeds should be 
 reproved. But he that doeth truth cometh to 
 the light, that his deeds may be made manifest, 
 that they are wrought in God. 
 
 Kntdbag in iiilbitsun wlr:h. 
 
 The Collect. 
 
 GOD, who as at this time didst teach the 
 hearts of thv faithful pe pie, bv the send- 
 ing to them the "light of thy Holy Spirit ; Grant 
 us by the same Spirit to have a right judgement 
 in all things, and evermore to rejoice in his 
 holy comfort: through the merits of Christ 
 Jesus our Saviour, who liveth and reigneth 
 with thee, in the unity of the same Spirit, one 
 God, world without end. A men. 
 
 For the Epittle. Acts viii. 14. 
 VV-'HEN" the Ap 'St!es, which were at Jerusa- 
 \ > lem, heard that Samaria had received 
 the word of God, they sent unto them Peter 
 and John: who, when they were come dowi., 
 prayed for them, that they might receive the 
 Holy Ghost : (for as yet he was fallen upon 
 none of them ; only they were baptized in the 
 Name of the Lord Jesus.l Then laid they their 
 hands on them, and they received the Holy 
 Ghost. 
 
The following is a Greek Hymn for 
 Ascensiontide by John the Monk. 
 
 ' To God our Saviour, who led his peo- 
 ple through the sea dry-shod, but drowned 
 Pharaoh and all his host in the waters, 
 to him alone let us sing, for he is glorified. 
 
 ' Sing we, all people, to Him who was 
 borne on the shoulders of cherubim with 
 glory upward, even Christ; and who seated 
 us with himself at the right hand of the 
 Father, a hymn of triumph, for he is 
 glorified. 
 
 'Christ, the Mediator of God and man, 
 the hosts of angels as they beheld in body 
 of flesh entering the highest heavens 
 were amazed, but in harmonious chorus 
 sang their triumphant hymn. 
 
 'To God, who was manifested on Mount 
 Sinai, and gave the law to Moses the seer 
 of God, to him who in fleshly form was 
 borne upwards from the Mount of Olives, 
 sing we all ; for he is glorified.' 
 
 "f Trinity Sunday is a festival of late 
 institution. All Sundays were anciently 
 held to commemorate this mystery. Chry- 
 sostom speaks of a festival of holy mar- 
 tyrs not seven days after Whitsunday, 
 which seems to correspond to the Sunday 
 of the Octave ; this is still called by the 
 Greeks, the Sunday of all the Saints who 
 were Martyrs (Kvpia/crj iw'AyiW ttavtoiv 
 IxapTvp-qadi'Ttuv). Durandus refers the 
 institution of the festival to Gregory the 
 Fourth, a.u. 834; but, if so, it had ere 
 long fallen into desuetude, for Alexan- 
 der the Third, in a.d. 1179, states that 
 there is no particular day in the Roman 
 Church set apart for this commemora- 
 tion. Gervase of Canterbury says that 
 Thomas a Becket, soon after his con- 
 secration, a.d. 1 162, instituted this fes- 
 tival in England. In the 12th century 
 the Feast of the Trinity was kept by some 
 Churches on the octave of Whitsunday, 
 by others on the Sunday next before Ad- 
 vent. The Synod of Aries, 1260, made 
 a canon ordering the celebration of the 
 Office of the Holy Trinity on the Sunday 
 after Whitsunday and added a comme- 
 moration of the mystery during the suc- 
 ceeding week. Pope John XXII. was 
 tine first to direct an observance of this 
 Sunday as Trinity Sunday by the whole 
 Church. 
 
 The term Trinity (rpta?) is first used 
 to express this mystery in the writings of 
 Theophilus of Antioch, a.d. 180. The pro- 
 priety of instituting such a festival at the 
 close of the great commemorations of the 
 Christian year can scarcely ba ques- 
 tioned. 
 
 Introit in 1549, Ps. lxvii. 
 
 ' Omnipotens, sempiterne Deus, qui de- 
 disti famulis tuis in confessione verae fidei 
 aeterna; Trinitatis gloriam agnoscere et 
 ui potentia majestatis adorare Unitatem ; 
 
 (,29) 
 
 qusesumus ut ejusdem fidei firmitate ab 
 omnibus semper muniamur adversis. Per 
 Dominum nostrum.' 
 
 Miss. Sar. on Trinity Sunday, Sacra- 
 ment. Greg., MS. of Leofric, Mass of the 
 Holy Trinity. 
 
 The Epistle in Sar. Miss., MS. Leofr., 
 and Com. Pam. is Rev. iv. 1 — 9. 
 The Gospel is the same as ours. 
 In the Greek Church the Epistle is 
 Heb. xi. 33 — xii. 1. 
 
 The Gospel is Matt. x. 32, 33, 37, 33, 
 xix. 27 — 30. 
 
 The Greeks reckon Trinity Sunday as 
 the 1st Sunday after Whitsunday, from 
 which day they begin to number their 
 weeks. On that 1st Sunday (/cup. tui> 
 AyiW ttclvtojv yiOLpTvpr)<rdvTu)v), they com- 
 memorate all martyred saints. We give 
 specimens of the mode of commemora- 
 tion. 
 
 ' Christ, my strength, myLord and God ; 
 the holy Church in heavenly strains with 
 pure heart and uplifted voice raises its 
 festive song in the Lord. 
 
 'O King and Saviour, who feedest in 
 green pastures and leadest to waters of 
 refreshment thy faithful ones, send not 
 away from the gladness of those abodes, 
 us thy servants. 
 
 ' Establish among the ranks of angels 
 the companies of holy devoted ones, thy 
 servants, who to thee have yielded their 
 souls and bodies, O merciful Lord. 
 
 'Thou only knowest, O Lord of all, the 
 way of death, and the portion of life, and 
 the end of all men. Wherefore pity now 
 thy servants, thou who only art perfect 
 in goodness.' 
 Another. 
 
 ' When I gaze on the sea of life, tem- 
 pestuous with the billows of temptation. 
 I haste to the serene haven of thy mercy, 
 and entreat thee, O God of mercies, res- 
 cue my life from corruption. 
 
 'Have compassion, Lord; give consola- 
 tion, O Saviour; manifest thy mercy and 
 tenderness of pity, and save of thy good- 
 ness all whom in thy love for men thou 
 hast translated to thyself. 
 
 1 Those who in storms of waters or in 
 streams of rivers or by sudden death have 
 died, who in forests, in mountains, and 
 in caves have closed their life, overlook 
 not, O only unchangeable one. 
 
 ' Thou who, our Lord, beholdest those 
 who have died obscurely by sea or land, 
 those who have died a terrible death in 
 wars and battles, pity and save them all, 
 since thou art full of loving-kindness.' 
 
 In the Roman calendar the same rule 
 of numbering the Sundays is observed as 
 in the Greek. In the old Sar. Miss, the 
 Sundays are numbered as in our own 
 Prayer-book, from Trinity Sunday. 
 
TRINITY SUNDAY, THE FIRST SUNDAY AFTER TRINITY. 
 
 The Gospel. St. John x. 1. 
 "\TERILY, verily I say unto you, He that en- 
 V tereth not bv the door into the sheep-fold, 
 but climbeth up some other way, the same is a 
 thief and a robber. But he that entereth in by 
 the door is the shepherd of the sheep : to him 
 the porter openeth : and the sheep hear his 
 voice, and he calleth his own sheep by name, 
 and leadeth them out. And, when he putteth 
 forth his own sheep, he goeth before them, and 
 the sheep follow him ; for they know his voice. 
 And a stranger will they not follow; but will 
 flee from him; for they know not the voice of 
 strangers. This parable spake Jesus unto them : 
 but they understood not what things they were 
 which he spake unto them. Then said Jesus 
 unto them again ; Verily, verily I say unto you, 
 I am the door of the sheep. All that ever came 
 before me are thieves and robbers; but the 
 sheep did not hear them. I am the door ; by 
 me if any man enter in, he shall be saved, and 
 shall go in and out, and find pasture. The 
 thief cometh not but for to steal, and to kill, 
 and to destroy : I am come that they might 
 have life, and that they might have it more 
 abundantly. 
 
 (Lorain § unban. 
 
 The Collect. 
 
 ALMIGHTY and everlasting God, who hast 
 JA. given unto us thy servants grace by the 
 confession of a true faith to acknowledge the 
 glory of the eternal Trinity, and in the power 
 of the Divine Majesty to worship the Unity ; 
 We beseech thee, that thou wouldest keep us 
 stedfast in this faith, and evermore defend us 
 from all adversities, who livest and reignest, 
 one God, world without end. Amen. 
 
 For the Epistle. Rev. iv. 1. 
 
 AFTER this I looked, and behold, a door was 
 J\. opened in heaven : and the first voice 
 which I heard was as it were of a trumpet 
 talking with me ; which said. Come up hither, 
 and I will shew thee things which must be 
 hereafter. And immediately I was in the 
 Spirit ; and behold, a throne was set in heaven, 
 and one sat on the throne : and he that sat was 
 to look upon like a jasper and a sardine stone : 
 and there was a rainbow round about the 
 throne.in sight like unto an emerald. And round 
 about the throne were four and twenty seats ; 
 and upon the seats I saw four and twenty 
 elders sitting, clothed in white raiment ; anil 
 they had on their heads crowns of gold : and 
 out of the throne proceeded lightnings, and 
 thunderings, and voices. And there were seven 
 lamps of fire burning before the throne, which 
 are the seven spirits of God. And before the 
 throne there was a sea of glass like unto crystal : 
 and in the midst of the throne, and round 
 about the throne, were four beasts full of eyes 
 before and behind. And the tirst beast was 
 like a lion, and the second beast like a calf, 
 and the third beast had a face as a man, and 
 the fourth beast was like a flying eagle. And 
 the four beasts had each of them six wings 
 about him ; and they were full of eyes within : 
 and they rest not day ami night, saying, Holy, 
 holy, holy, Lord God Almighty, which was, 
 and is, and is to come. And when those beasts 
 give glory, and honour, and thanks, to him 
 that sat on the throne, who liveth for ever and 
 ever, the four and twenty elders fall down 
 before him that sat on the throne, and worship 
 him that liveth tor ever and ever, and cast 
 their crowns before the throne, saying, Thou 
 art worthy, O Lord, to receive glory, and 
 honour, and power; for thou hast created all 
 things, and for thy pleasure they are and were 
 created. 
 
 The Gospel. St. John iii 1. 
 
 THERE was a man of the Pharisees, named 
 Nicodemus, a ruler of the Jews: the same 
 
 came to Jesus by night, and said unto him, 
 Rabbi, we know that thou art a teacher come 
 from God: for no man can do these miracles 
 that thou doest, except God be with him. 
 Jesus answered and said unto him, Verily, 
 verily I say unto thee, Except a man be born 
 again, he cannot see the Kingdom of God. 
 Nicodemus saith unto him, How can a man be 
 born when he is old ? can he enter the second 
 time into his mother's womb, and be born ? 
 Jesus answered, Verily, verily I say unto thee, 
 Except a man be born of water, and of the 
 Spirit, he cannot enter into the Kingdom of 
 God. That which is born of the flesh is flesh ; 
 and that which is burn of the Spirit is spirit. 
 Marvel not that I said unto the.-, Ye must be 
 bom again. The wind bloweth where it listeth, 
 and thou hearest the sound thereof, but canst 
 not tell whence it cometh, and whither it g< ief h ; 
 so is every one that is born of the Spirit. 
 Nicodemus answered and said unto him, How 
 can these things be ? Jesus answered and said 
 unto him, Art thou a master of Israel, and 
 knowest not these things ? Verily, verily I say 
 unk) thee, We speak that we do know, and 
 testify that we have seen ; and ye receive not 
 our w'itness. If I have told you earthly things, 
 and ye believe not ; how shall ye believe, if I 
 tell you of heavenly things ? And no man 
 hath ascended up to heaven, but he that came 
 down from heaven, even the Son of man, who 
 is in heaven. And as Moses lifted up the 
 serpent in the wilderness, even so must the Son 
 of man be lifted up : that whosoever believeth 
 in him should not perish, but have eternal life. 
 
 £Ije cfirst Snnbnn niter fcrinitn. 
 
 The Collect. 
 
 OGOD, the strength of all them that put 
 their trust in thee, mercifully accept our 
 prayers ; and because through the weakness of 
 our mortal nature we can do no good thing 
 without thee, grant us the help of thy grace, 
 that in keeping of thy commandments we may 
 please thee, both in will and deed; through 
 Jesus Christ our Lord. Amen. 
 
 The Epistle. 1 St. John iv. 7. 
 ELOVED, let us love one another : for love 
 of God, and everyone thatlovethis born 
 of God, and knoweth God. He that loveth not 
 knoweth not God ; for God is love. In this 
 was manifested the love of God towards us, 
 because that God sent his only-begotten Son 
 into the world, that we might live through 
 him. Herein is love, not that we loved God, 
 but that he loved us, and sent his Son to be the 
 propitiation for our sins. Beloved, if God so 
 loved us, we ought also to love one another. No 
 man hath seen God at any time. If we love one 
 another, God dwelleth in us, and his love is 
 perfected in us. Hereby know we that we 
 dwell in him, and he in us ; because he hath 
 given us of his Spirit. And we have seen, and 
 do testify, that the Father sent the Son to be 
 the Saviour of the world. Whosoever shall 
 confess that Jesus is the Son of God, God 
 dwelleth in him, and he in God. And we 
 have known and believed the love that God 
 hath to us. God is love ; and he that dwelleth 
 in love dwelleth in God, and God in him. 
 Herein is our love made perfect, that we may 
 have boldness in the day of judgement ; because 
 as he is, so are we in this world. There is no 
 fear in love ; but perfect love casteth out fear ; 
 because fear hath torment. He that feareth is 
 not made perfect in love. Welovehim, because 
 he first loved us. If a man say, I love God, 
 and hateth his brother, he is a liar: for he 
 that loveth not his brother, whom he hath 
 seen, how can he love God, whom he hath not 
 seen? And this commandment have we from 
 him, That he who loveth God love his brother 
 also. 
 
 B 1 
 
 Q—2 
 
H The Greek Church has n selections, 
 called Gospels of the Resurrection (Eu- 
 tryye'Aia 'Ai/aa-rao-i/aa), appointed to be 
 read at Morning Prayers on every Sun- 
 day throughout the year. Where one of 
 these is not especially selected, as is the 
 case between Easter and Whitsuntide, 
 the course commences with i and is con- 
 tinued to n. No. i is read on Trinity 
 Sunday, No. 2 on the 1st Sunday after 
 Trinity, and so on to 11. As there is no 
 special adaptation of these Gospels to the 
 Sundays, they are here exhibited in one 
 single table : 
 
 1. Matt, xxviii. 16 — 20. 
 
 2. Mar. xvi. 1 — 8. 
 
 3. Mar. xvi. 9 — 20. 
 
 4. Luke xxiv. 1 — 12. 
 
 5. Luke xxiv. 12 — 35. 
 
 6. Luke xxiv. 36 — 53. 
 
 7. John xx. 1 — 10. 
 
 8. John xx. 11 — 18. 
 
 9. John xx. 19 — 31. 
 
 10. John xxi. 1 — 14. 
 
 11. John xxi. 14 — 25. 
 
 ■[[ The following is a Greek Triadic 
 hymn for fasting Days. 
 
 1 O consubstantial and indivisible Tri- 
 nity, Unity in three persons coeternal, to 
 Thee our God, raise we the angels' hymn, 
 Holy, holy, holy art Thou, O God.' 
 
 H 1st Sunday after Trinity. Introit in 
 1549, Ps. cxix., 1st portion. 
 
 ' Deus, in te sperantium fortitudo, ad- 
 esto propitius invocationibus nostris ; et, 
 quia sine te nihil potest mortalis infirmitas, 
 praesta auxilium gratise tuse, ut in exe- 
 quendis mandatis tuis et voluntate tibi et 
 aclione placeamus. Per Dominum.' Sar. 
 Miss., MS. Leofr., Sacrament, of Gelas. 
 and Greg., Ambrosian Miss. 
 
 The Epistle in Sar. Miss., in MS. of 
 Leofric, and in Com. Pam. began at v. 9. 
 
 The Gospel was the same as ours. 
 
 In the Greek Church the Epistle is 
 Rom. ii. 10 — 16. 
 
 The Gospel is Matt. iv. 18—23. 
 
 If 2nd Sunday after Trinity. Introit 
 in 1549, Ps. cxix., 2nd portion. 
 
 ' Sartcti nominis tui, Domine, timorem 
 pariter et amorem fac nos habere per- 
 petuum, quia nunquam tua gubernatione 
 destituis quos in soliditate tuae dilectionis 
 instituis. Per Dominum.' Sar. Miss., 
 MS. Leofric. 
 
 Our Collect was altered from a trans- 
 lation of this to its present form in 1662. 
 
 The Epistle in Sar. Miss., in MS. 
 Leofric, and Com. Pam. ends with v. 18. 
 
 The Gospel is the same as ours. 
 
 In the Greek Church the Epistle is 
 Rom. v. 1 — 10. 
 
 The Gospel is Matt. vi. 22 — 33. 
 
 ^[ 3rd Sunday after Trinity. Introit 
 in 1549, Ps. cxix., 3rd portion. 
 
 ' Deprecationem nostram quaesumus, 
 Domine, benignus exaudi, et quibus sup- 
 plicandi praestas affectum tribue defen- 
 sionis auxilium. Per Dominum.' Sar. 
 Miss., MS. of Leofr., Sacram. of Greg. 
 
 The Epistle in Sar. Miss., in MS. of 
 Leofric, and Com. Pam. began with v. 6. 
 
 The Gospel is the same as ours. 
 
 In the Greek Church the Epistle is 
 Rom. vi. 18 — 23. 
 
 The Gospel is Matt. viii. 5 — 13. 
 
 ■[[ 4th Sunday after Trinity. Introit in 
 1549, Ps. cxix., 4th portion. 
 
 ' 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 amittamus 
 aeterna. Per Dominum nostrum.' Sar. 
 Miss., MS. of Leofric, Sacrament, of 
 Greg. 
 
 The Epistle is the same in Sar. Miss., 
 in MS. of Leofric, and Com. Pam. 
 
 The Gospel is also the same. 
 
 In the Greek Church the Epistle is 
 Rom. x. 1 — 10. 
 
 The Gospel is Matt. viii. 28 — ix. 1. 
 
 (131) 
 
THE SECOND, THIRD, AND FOURTH SUNDAYS AFTER TRINITY. 
 
 t. Luke xvi. 19. 
 rpHERE was a certain rich man, which was 
 JL Clothed in purple, and fine linen, and fared 
 sumptuously every day. And there was a 
 certain beggar named Lazarus, which was laid 
 at his gate full of sores, and desiring to be fed 
 with the crumbs, which fell from the rich 
 man's table : moreover, the dogs came and 
 licked his sores. And it came to pass, that the 
 beggar died, and was carried by the angels into 
 Abraham's bosom. The rich man also died, 
 and was buried : and in hell he lift up his eyes 
 being in torments, and seeth Abraham afar off, 
 and Lazarus in his bosom. And he cried and 
 said, Father Abraham, have mercy on me, and 
 send Lazarus, that he may dip the tip of his 
 finger in water, and cool my tongue ; for I am 
 tormented in this flame. But Abraham said, 
 Son, remember that thou in thy life-time 
 receivedst thy good things, and likewise Laza- 
 rus evil things ; but now he is comforted, and 
 thou art tormented. And besides all this, be- 
 tween Us and you there is a great gulf fixed : 
 so that they who would pass from hence to you 
 cannot ; neither can they pass to us, that would 
 come from thence. Then he said, I pray thee 
 therefore, father, that thou wouldest send him 
 to my father's house : for I have five brethren ; 
 that he may testify unto them, lest they also 
 come into this place of torment. Abraham 
 saith unto him, They have Moses and the pro- 
 phets ; let them hear them. And he said, Nay, 
 lather Abraham ; but if one went unto them 
 from the dead, they will repent. And he said 
 unto him, If they liear not Moses and the pro- 
 phets, neither will they be persuaded, though 
 one rose from the dead. 
 
 £bc Jlftcmb Snnbim -after (Trinrtn. 
 
 The Collect. 
 
 OLORD, who never failest to help and go- 
 vern them whom thou dost bring up in thy 
 stedfast fear and leve; Keep us, we beseech 
 thee, under the protection of thy good provi- 
 dence, and make us to have a perpetual fear 
 and love of thy holy Name ; through Jesus 
 Christ our Lord. Amen. 
 
 The Epistle. 1 St. John iii. 13. 
 
 MARVEL not, my brethren, if the world 
 hate you. We know that we have passed 
 from death unto life, because we love the 
 brethren. He that loveth not his brother a- 
 bideth in death. Whosoever hateth his brother 
 is a murderer : and ye know that no murderer 
 hath eternal life abiding in him. Hereby 
 perceive we the love of God, because he laid 
 down his life for us : and we ought to lay down 
 our lives for the brethren. But whoso hath 
 this world's good, and seeth his brother have 
 need, and shutteth up his bowels of compassion 
 from him ; how dwelleth the love of God in 
 him ? My little children, let us not love in 
 word, neither in tongue : but in deed, and in 
 truth. And hereby we know that we are of 
 the truth, and shall assure our hearts before 
 him. For if our heart condemn us, God is 
 greater than our heart, and knoweth all things. 
 Beloved, if our heart condemn us not, then 
 have we confidence towards God. And what- 
 soever we ask, we receive of him, because we 
 keep his commandments, and do those things 
 that are pleasing in his sight. And this is his 
 commandment, That we should believe on the 
 Name of his Son Jesus Christ, and love one 
 another, as he gave us commandment. And 
 he that keepeth his commandments dwelleth 
 in him, and he in him : and hereby we know 
 that he abideth in us, by the spirit which he 
 hath given us. 
 
 The Gospel. St. Luke xiv. 16. 
 
 A CERTAIN man made a great supper, and 
 bade many ; and sent his servant at suiiper- 
 time to say to them that were bidden, Coma, 
 
 for all things are now ready. And they all 
 with one consent began to make excuse. The 
 first said unto him, I have bought a piece of 
 
 have bought five yoke of oxen, and I go to 
 prove them ; I pray thee have me excused. 
 And another said, I have married a wife, and 
 therefore I cannot come. So that servant came, 
 and shewed his lord these things. Then the 
 master of the house being angry said to his 
 servant, Go out quickly into the streets and 
 lanes of the city, and bring in hither the poor, 
 and the maimed, and the halt, and the blind. 
 And the servant said, Lord, it is done as thou 
 hast commanded, and yet there is room. And 
 the lord said unto the servant, Go out into the 
 high-ways and hedges, and compel them to 
 come in, that my house may be filled. For I 
 say unto you, That none of those men which 
 were bidden shall taste of my supper. 
 
 £I)e £btri* Stmbaj) after (Trinrtn. 
 
 The Collect. 
 
 OLORD, we beseech thee mercifully to hear 
 us ; and grant that we, to whom thou hast 
 given an hearty desire to pray, may by thy 
 mighty aid be defended and comforted in all 
 dangers and adversities ; through Jesus Christ 
 our Lord. Amen. 
 
 The Epistle. 1 St. Peter v. 5. 
 ALL of you be subject one to another, and be 
 x\. clothed with humility: for God resist eth 
 the proud, and giveth grace to the humble. 
 Humble yourselves therefore under the mighty 
 hand of God, that he may exalt you in due 
 time; casting all your care upon him, for he 
 careth for you. Be sober, be vigilant ; because 
 your adversary the devil, as a roaring lion, 
 walketh about seeking whom he may devour : 
 whom resist stedfast in the faith, knowing 
 that the same afHictions are accomplished in 
 your brethren that are in the world. But the 
 God of all grace, who hath called us into his 
 eternal glory by Christ Jesus, after that ye 
 have suffered a while, make you perfect, sta- 
 blish, strengthen, settle you To him be glory 
 and dominion for ever and ever. Amen. 
 The Gospel. St. Luke xv. 1. 
 
 THEN drew near unto him all the Publicans 
 and sinners for to hear him. And the 
 Pharisees and Scribes murmured, saying, This 
 man receiveth sinners, and eateth with them. 
 And he spake this parable unto them, saying, 
 What man of you having an hundred sheep, 
 if he lose one of them, doth not leave theninety 
 and nine in the wilderness, and go after that 
 which is lost, until he find it 1 And when he 
 hath found it, he layeth it on his shoulders, 
 rejoicing. And when he cometh home, he 
 calleth together his friends and neighbours, 
 saying unto them, Rejoice with me, for I have 
 found my sheep which was lost. I say unto 
 you, That likewise joy shall be in heaven over 
 one sinner that repenteth, more than over 
 ninety and nine just persons, which need no 
 repentance. Either what woman having ten 
 pieces of silver, if she lose one piece, doth not 
 light a candle, and sweep the house, and seek 
 diligently till she find it ? And when she hath 
 found it, she calleth her friends and her 
 neighbours together, saying. Rejoice with me, 
 for I have found the piece which I had lost. 
 Likewise, I say unto you, There is joy in the 
 presence of the angels of God over one sinner 
 that repenteth. 
 
 ef onrtlj Smnban after (ftrimig. 
 
 The Collect. 
 
 OGOD, the protector of all that trust in 
 thee, without whom nothing is strong, 
 nothing is holy ; Increase and multiply upon 
 
U 5th Sunday after Trinity. Introit in 
 1549, P s - cxix.j 5th portion. 
 
 'Da nobis qusesumus, Domine, ut et 
 mundi cursus pacifice nobis tuo ordine 
 dirigatur et Ecclesia tua tranquilla de- 
 votionelaetetur. Per Dominum nostrum.' 
 Miss. Sar., MS. of Leofric, Sacrament, 
 of Greg. 
 
 The Epistle and Gospel are the same 
 in Sar. Miss., in MS. of Leofric, and 
 Com. Pam. 
 
 In the Greek Church the Epistle is 
 Rom. xii. 6 — 14. 
 
 The Gospel is Matt. ix. 1—8. 
 
 6th Sunday after Trinity. Introit in 
 1549, Ps. cxix., 6th portion. 
 
 ' Deus, qui diligentibus te bona invisi- 
 bilia praeparasti, infunde cordibus nostris 
 tui amoris affectum ut, te in omnibus et 
 super omnia diligentes, promissiones tuas 
 quae omne desiderium superant conse- 
 quamur. Per Dominum nostrum.' Sar 
 Miss., Ambrosian Miss., Sacrament, of 
 Gelas. and Greg., MS. of Leofric. 
 
 In Sar. Miss., in MS. of Leofrcj and 
 in Com. Pam. the Epistle is the same; 
 the Gospel ends with v. 24. 
 
 In the Greek Church the Epistle is 
 Rom. xv. 1 — 7. 
 
 The Gospel is Matt. ix. 27 — 35. 
 
THE FIFTH AND SIXTH S 
 
 us thy mercy ; that, thou being our ruler and 
 guide, we may so pass through things temporal, 
 that we finally lose not the things eternal : 
 Grant this, O heavenly Father, for Jesus 
 Christ's sake our Lord. Amen. 
 
 The Epistle. Rom. viii. 18. 
 
 I RECKON that the suil'erings of this present 
 time are not worthy to be compared with 
 the glory which shall be revealed in us. tor 
 the Earnest expectation of the creature waiteth 
 for the manifestation of the sons ot God. For 
 the creature was made subject to vanity, not 
 willingly, but by reason of him who hath sub- 
 jected the same in hope : because the creature 
 itself also shall be delivered from the bondage 
 of corruption, into the glorious liberty of the 
 children of God. For we know that the whole 
 creation groaneth, and travaileth in pain to- 
 gether until now. And not only they, out our- 
 selves also, which have the first-fruits of the 
 Spirit, even we ourselves groan within our- 
 selves, waiting for the adoption, to wit, the 
 redemption of our body. 
 
 The Gospel. St. Luke vi. 36. 
 
 BE ye therefore merciful, as your Father also 
 is merciful. Judge not, and ye shall not 
 be judged : condemn not, anil ye shall not be 
 condemned : forgive, aud ye shall be forgiven : 
 give, and it shall be given unto you; good 
 measure, pressed down, and shaken together, 
 and running over, shall men give into your 
 bosom. For with the same measure that ye 
 mete withal, it shall be measured to you again. 
 And he spake a parable unto them, Can the 
 blind lead the blind ? shall they not both fall 
 into the ditch ? The disciple is not above his 
 master ; but every one that is perfect shall be 
 as his master. And why beholdest thou the 
 mote that is in thy brother's eye, but per- 
 ceivest not the beani that is in thine own eye ! 
 Either how canst thou say to thy brother, 
 Brother, let me pull out the mote that is in 
 thine eye, when thou thyself beholdest not the 
 beam that is in thine own eye ? Thou hypocrite, 
 cast out first the beam out of thine own eye, 
 and then shalt thou see clearly to pull out the 
 mote that is in thy brother's eye. 
 
 Zbt Jfiftjj ^unbitn after (Trinitm 
 
 The Colled. 
 
 GRANT, O Lord, we beseech thee, that the 
 course of this world may be so peaceably 
 ordered by thy governance, that thy Church 
 may joyfully serve thee in all godly quietness; 
 through Jesus Christ our Lord. Amen. 
 The Epistle. 1 St. Peter iii. 8. 
 
 BE ye all of one mind, having compassion 
 one of another, love as brethren, be pitiful, 
 be courteous; not rendering evil for evil, or 
 railing for railing ; but contrariwise blessing ; 
 knowing that ye are thereunto called, that ye 
 should inherit a blessing. For he that will love 
 life, and see good days, let him refrain his 
 tongue from evil, and his lips that they speak 
 no guile : let him eschew evil, aud do good ; let 
 him seek peace, and ensue it. For the eyes of 
 the Lord are over the righteous, and his ears 
 are open unto their prayers : but the face of 
 the Lord is against them that do evil. And 
 who is he that will harm you, if ye be followers 
 of that which is good ? But and if ye suffer for 
 righteousness' sake, happy are ye : and be not 
 afraid of their terror, neither be troubled ; but 
 sanctify the Lord God in your hearts. 
 
 The Gospel. St. Luke v. 1. 
 
 IT came to pass, that as the people pressed 
 upon him to hear the Word of God. he stood 
 by the lake of Gennesaret, and saw two ships 
 standing by the lake ; but the fishermen were 
 gone out of them, and were washing their nets. 
 And he entered into one of the ships, which 
 was Simon's, and prayed him that he would 
 thrust out a little from the land: and he sat 
 
 UNDAYS AFTER TRINITY, 
 down, and taught the people out of the ship. 
 Now when he had left speaking, he said unto 
 Simon, Launch out into the deep, and letdown 
 your nets for ft draught. And Simon answer- 
 ing said unto him, Master, we have toiled all 
 the night, and have taken nothing ; neverthe- 
 less, at thy word I will let down the net. And 
 when they had this done, they inclosed a great 
 multitude of fishes, aud their net brake. And 
 they beckoned unto their partners which were 
 in the other ship, that they should come and 
 help them. And they came, and filled both 
 the ships, so that they began to sink. When 
 Simon Peter saw it, be tell down at Jesus' 
 knees, sayins. Depart from me, for I am a 
 sinful man, O Lord. For he was astonished, 
 and all that were with him, at the draught of 
 the fishes which they had taken ; and so was 
 also James, and John, the sous of Zebedee, 
 which were partners with Simon. And Jesus 
 said unto Simon, Fear not, from henceforth 
 thou shalt catch men. And when they had 
 brought their ships to land, they forsook all, 
 and followed him. 
 
 Z\t Hktl) Sttrtbag after Srinitn. 
 
 The Collect. 
 
 OGOD, who hast prepared for them that 
 love thee such good things as pass man's 
 understanding ; Pour into our hearts such love 
 toward thee, that we, loving thee above all 
 things, may obtain thy promises, which exceed 
 all that we can desire ; through Jesus Christ 
 our Lord. A men. 
 
 The Epistle. Rom. vi. 3. 
 
 KNOW ye not, that so many of us as were 
 baptized into Jesus Christ were baptized 
 into his death ? Therefore we are buried with 
 him by baptism into death ; that like as Christ 
 was raised up from the dead by the glory of the 
 Father, even so we also should walk in newness 
 of life. For if we have been planted together 
 in the likeness of his death, we shall be also in 
 the likeness of his resurrection : ^knowing this, 
 that our old man is crucified with him, that 
 the body of sin might be destroyed, that hence- 
 forth we should not serve sin. For he that is 
 dead is freed from sin. Now if we be dead with 
 Christ, we believe that we shall also live with 
 him ; knowing that Christ being raised from 
 the dead dieth no more ; death hath no more 
 dominion over him. For in that he died, he 
 died unto sin once ; but in that he liveth, he 
 liveth unto God. Likewise reckon ye also 
 yourselves to be dead indeed unto sin, but 
 alive unto God through J esus Christ our Lord. I 
 The Gospel. St. Matth. v. 20. 
 
 JESUS said unto his disciples, Except your 
 righteousness shall exceed the righteousness 
 of the Scribes and Pharisees, ye shall in no 
 case enter into the Kingdom of heaven. Ye 
 have heard that it was said by them of old 
 time, Thou shalt not kill : and whosoever shall 
 kill, shall be in danger of the judgement. But 
 I say unto you, that whosoever is angry with 
 his brother without a cause shall be in danger 
 of the judgement ; and whosoever shall say to 
 his brother, P«,aca, shall be in danger of the 
 council: but whosoever shall say, Thou fool, 
 shall be in danger of hell-fire. Therefore if 
 thou bring thy gift to the altar, and there re- I 
 memberest that thy brother hath ought against 
 thee ; leave there thy gift before the altar, and 1 
 go thy way, first be reconciled to thy brother, 
 and then come and oti'er thy gift. Agree with 
 thine adversary quickly, whiles thou art in 
 the way with him ; lest at any time the adver- 
 sary deliver thee to the judge, and the judge 
 deliver thee to the officer, and thou be cast into 
 prison. Verily I say unto thee, Thou shalt by 
 no means come out thence, till thou hast paid 
 the uttermost farthing. 
 
•I 7th Sunday after Trinity. Introit in 
 1549, Ps. cxix., 7th portion. 
 
 'I)eus virtutum, cujus est totum quod 
 est optimum, insere pecloribus nostris 
 amorem tui nominis et praesta in nobis 
 religionis augmentum, ut quae sunt bona 
 nutrias ac pietatis studio quae suntnutrita 
 custodias. Per.' Sar. Miss., MS. of 
 Leofric, Com. Pam. 
 
 The Epistle and Gospel are the same 
 in Sar. Miss., MS. of Leofric, and Com. 
 Pam. 
 
 In the Greek Church the Epistle is 
 1 Cor. i. 10—17. 
 
 The Gospel is Matt. xiv. 14 — 22. 
 
 8th Sunday after Trinity. Introit 
 in 1549, Ps.cxix., 8th portion. 
 
 'Deus, cujus providentia in sui disposi- 
 tione non fallitur; te supplices exoramus, 
 ut noxia cuncla submoveas et omnia nobis 
 profutura concedas. Per.' Sar. Miss., 
 MS. of Leofric, Sacrament, of Gelas. and 
 Greg. 
 
 Until 1662 the first clause ran, ' God, 
 whose providence is never deceived.' 
 
 The Epistle in Sar. Miss., in MS. of 
 Leofr., in Com. Pam. ends at 'joint heirs 
 with Christ.' 
 
 The Gospel is the same as ours. 
 
 In the Greek Church the Epistle is 
 1 Cor. iii. 9 — 17. 
 
 The Gospel is Matt. xiv. 22 — 34. 
 
 *[ 9th Sunday after Trinity. Introit in 
 1549, Ps. cxix., 9th portion. 
 
 ' Largire nobis, Domine, quaesumus 
 semper spiritum cogitandi quae recta sunt 
 propitius et agendi, ut qui sine te esse 
 nor. possumus secundum te vivere valea- 
 mus. Per.' Sar. Miss., MS. of Leofric, 
 Sacrament, of Leo, Gelas. and Greg. 
 
 In 1662 the translation of 'sine te esse' 
 (cannot be without thee) was altered to 
 our present phrase. 
 
 The Epistle in Sar. Miss., in MS. of 
 Leofric, and Com. Pam. began at v. 11. 
 ' Non simus concupiscentes,' &c. 
 
 The Gospel is the same as ours. 
 
 In the Greek Church the Epistle is 
 1 Cor. iv. 9 — 16. 
 
 The Gospel is Matt. xvii. 14 — 23. 
 
 On the Sunday next succeeding the 
 13th of July, or on this day itself, if a 
 Sunday, the Greek Church commemo- 
 rates the 2nd Council of Nice, 787, which 
 condemned the Iconoclasts. This Coun- 
 cil is treated by the Greeks with great 
 respect, and is regarded as oecumenical. 
 A special Epistle and Gospel are added 
 to those proper for this Sunday, which, 
 on the supposition that Easter falls on 
 the 22nd of March, will be the 10th 
 Sunday after Whitsunday. The special 
 Epistle is Tit. iii. 8—15. The Gospel, 
 Matt. v. 14 — 19. 
 
 10th Sunday after Trinity. Introit 
 in 1549, Ps. cxix., 10th portion. 
 
 'Pateant aures misericordiae tuae, Do- 
 mine, precibus supplicantium et, ut pe- 
 tentibus desiderata concedas, fac eos quae 
 tibi placita sunt postulare. Per Domi- 
 num.' Sar. Miss., MS. of Leofr., Am- 
 brosian, Leonian, Gelasian Sacramen- 
 taries. 
 
 The Epistle in Sar. Miss., in MS. of 
 Leofric, and in Com. Pam. begins, 'Ye 
 know that ye were Gentiles.' 
 
 The Gospel is the same as ours. 
 
 In the Greek Church the Epistle is 
 1 Cor. ix. 2 — 12. 
 
 The Gospel is Matt, xviii. 23—35. 
 
SEVENTH, EIGHTH, NINTH, AND TENTH SUNDAYS AFTER TRINITY. 
 
 3 be ^ebentb $ unban after Srimig. 
 
 The Collect. 
 
 LORD of all power and might, who art the 
 I author and giver of all good tilings ; Graft 
 in our hearts the love of thy Name, increase in 
 us true religion, nourish us with all goodness, 
 and of thy great mercy keep us in the same ; 
 through J esus Christ our Lord. A men. 
 The Epistle. Rom. vi. 19. 
 
 I SPEAK after the manner of men, because 
 of the infirmity of your flesh : for as ye have 
 yielded your members servants to uucleanness, 
 and to iniquity, unto iniquity ; even so now 
 yield your members servants to righteousness, 
 unto holiness. For when ye were the servants 
 of sin, ye were free from righteousness. What 
 fruit had ye then in those things whereof ye 
 are now ashamed ? for the end of those things 
 is death. But now being made free from sin, 
 and become servants to God, ye have your fruit 
 unto holiness, and the end everlasting life. 
 For the wages of sin is death : but the gift of 
 God is eternal life, through Jesus Christ our 
 Lord. 
 
 The Gospel. St. Mark viiL 1. 
 TN those days the multitude being very great, 
 _L and having nothing to eat, Jesus called his 
 disciples unto him, and saith unto them, I have 
 compassion on the multitude, because they have 
 now been with me three days, and have no- 
 thing to eat : and if I send them away fasting 
 to their own houses, they will faint by the way ; 
 for divers of them came from far. And his 
 disciples answered him, From whence can a 
 man satisfy these men with bread here in the 
 wilderness ? And he asked them, How many 
 loaves have ye? And they said, Seven. And 
 he commanded the people to sit down on the 
 ground. And he took the seven loaves, and 
 gave thanks, and brake, and gave to his disci- 
 ples to set before them ; and they did set 
 them before the people. And they had a few 
 small fishes ; and he olessed, and commanded 
 to set them also before them. So they did eat, 
 and were filled : and they took up of the bro- 
 ken meat that was left seven baskets. And 
 they that had eaten were about four thousand. 
 And he sent them away. 
 
 <£bc (Eighth .^unijim after (Lrirutrr. 
 
 The Collect. 
 
 0 GOD, whose never-failing providence order- 
 eth all things both in heaven and earth ; 
 We humbly beseech thee to put away from us 
 all hurtful things, and to give us those things 
 ■which be profitable for us ; through Jesus 
 Christ our Lord. A men. 
 
 The Epistle. Rom. viii. 12. 
 
 BRETHREN, we are debtors, not to the flesh, 
 to live after the flesh. For if ye live after 
 the flesh, ye shall die; but if j-e through the 
 Spirit do mortify the deeds of the body, ye 
 shall live. For as many as are led by the Spi- 
 rit of God, they are the sons of God. For ye 
 have not received the spirit of bondage again 
 to fear ; but ye have received the spirit of adop- 
 tion, whereby we cry, Abba, Father. The Spi- 
 rit itself beareth witness with our spirit, that 
 we are the children of God : and if children, 
 then heirs ; heirs of God, and joint-heirs with 
 Christ : if so be that we suffer with him, that 
 we may be also glorified together. 
 
 The Gospel. St. Matth. vii. 15. 
 
 BEWARE of false prophets, which come to 
 you in sheep's clothing, but inwardly they 
 are ravening wolves. Ye shall know them by 
 their fruits : do men gather grapes of thorns, 
 or figs of thistles ? fiven so every good tree 
 bringeth forth good fruit; but a corrupt tree 
 bringeth forth evil fruit. A good tree cannot 
 bring forth evil fruit ; neither can a corrupt 
 tree bring forth good fruit. Every tree that 
 
 bringeth not forth good fruit is hewn down, 
 and cast into the fire. Wherefore by their 
 fruits ye shall know them. Not every one that 
 saith unto me, Lord, Lord, shall enter into the 
 Kingdom of heaven ; but he that douth the 
 will of my Father which is in heaven. 
 
 (The |linth Sfanhag after (TrimtiJ. 
 
 The Collect. 
 
 GRANT to us, Lord, we beseech thee, the 
 spirit to think and do always such things 
 as be rightful ; that we, who cannot do any 
 thing that is good without thee, may by thee 
 be enabled to live according to thy will ; 
 through Jesus Christ our Lord. A men. 
 The Epistle. 1 Cor. x. 1. 
 
 BRETHREN, I would not that ye should be 
 ignorant, how that all our fathers were 
 under the cloud, and all passed through the 
 sea ; and were all baptized unto Moses in the 
 cloud, and in the sea ; and did all eat the same 
 spiritual meat, and did all drink the same 
 spiritu;il drink: (for - they drank of that spiri- 
 tual Rock that followed them ; and that Rock 
 was Christ.) But with many of them God was 
 not well pleased ; for they were overthrown in 
 the wilderness. Now these things were our 
 examples, to the intent we should not lust 
 after evil things, as they also lusted. Neither 
 be ye idolaters, as were some of them ; as it is 
 written, The people sat down to eat and drink, 
 and rose up to play. Neither let us commit 
 fornication, as some of them committed, and 
 fell in one day three and twenty thousand. 
 Neither let us tempt Christ, as some of them 
 also tempted, and were destroyed of serpents. 
 Neither murmur ye, as some of them also 
 murmured, and were destroyed of the destroyer. 
 Now all these things happened unto them for 
 ensamples : and they are written for our ad- 
 monition, upon whom the ends of the world 
 are come. Wherefore let him that thinketh 
 he standeth take heed lest he fall. There hath 
 no temptation taken you, but such as is com- 
 mon to man : but God is faithful, who will not 
 suffer you to be tempted above that ye are able ; 
 but will with the temptation also make a way 
 to escape, that ye may be able to bear it. 
 The Gospel. St. Luke xri. 1. 
 
 JEST'S said unto his disciples, There was a 
 certain rich man which had a steward ; and 
 the same was accused unto him that he had 
 wasted his goods. And he called him, and 
 said unto him, How is it that I hear this of 
 thee ? Give an account of thy stewardship ; for 
 thou mayest be no longer steward. Then the 
 steward said within himself, What shall I do ? 
 for my lord taketh away from me the steward- 
 ship : I cannot dig, to beg I am ashamed. I 
 am resolved what to do, that, when I am put 
 out of the stewardship, they may receive me 
 into their houses. So he called every one of 
 his lord's debtors unto him, and said unto 
 the first, How much owest thou unto my 
 lord ? And he said. An hundred measures of 
 oil. And he said unto him. Take thy bill, and 
 sit down quickly, and write fifty. Then said 
 he to another, And how much owest thou ? 
 And he said, An hundred measures of wheat. 
 And he said unto him, Take thy bill , and write 
 fourscore. And the lord commended the un- 
 just steward, because he had done wisely : for 
 the children of this world are in their generation 
 wiser than the children of light. 'And I say 
 unto you, Make to yourselves friends of the 
 mammon of unrighteousness ; that when ye 
 fail, they may receive you into everlasting 
 habitations, 
 
 (Lbe (Tenth Snnb&g after 8xmrfjj, 
 
 The Collect. 
 
 L3T thy merciful ears, 0 Lord, he open to 
 the prayers of thy humble servants ; and 
 
T nth Sunday after Trinity. Introit 
 in 1549, Ps. cxix., nth portion. 
 
 4 Deus, qui omnipotentiam tuam par- 
 cendo maxime et miserando manifestas ; 
 multiplica super nos gratiam tuam, ut ad 
 tua promissa currentes coelestium bono- 
 rum facias esse consortes. Per.' Sar. 
 Miss., MS. of Leofric, Sacrament, of 
 Gelas. and Greg. 
 
 The Epistle in Sar. Miss., in MS. of 
 Leofr., and Com. Pam. ends in v. 10, 
 ' His grace which was bestowed upon me 
 was not in vain.' 
 
 The Gospel is the same as ours. 
 
 In the Greek Church the Epistle is 
 1 Cor. xv. i — 11. 
 
 The Gospel is Matt. xix. 16 — 26. 
 
 ■[T 12th Sunday after Trinity. Introit 
 in 1549, Ps. cxix., 12th portion. 
 
 ' Omnipotens, sempiterne Deus, qui 
 abundantia pietatis tuae et merita suppli- 
 cum excedis et vota; efifunde super nos 
 inisericordiam tuam, ut dimittas qua? con- 
 scientia metuit et adjicias quae oratio non 
 
 prsesumit. Per.' Sar. Miss., MS. of 
 Leofric, Sacrament, of Gelas. and Greg. 
 
 The Epistle and Gospel in the Sar. 
 Miss., in MS. of Leofr., and Com. Pam. 
 are the same as ours. 
 
 In the Greek Church the Epistle is 
 
 1 Cor. xvi. 13 — 24. 
 
 The Gospel is Matt. xxi. 33 — 42. 
 
 13th Sunday after Trinity. Introit 
 in 1549, Ps. cxix., 13th portion. 
 
 ' Omnipotens et misericors Deus, de 
 cujus munere venit ut tibi a fidelibus tuis 
 digne et laudabiliter serviatur, tribue no- 
 bis, qusesumus, ut ad pramissiones tuas 
 sine ofFensione curramus. Per.' Sar. 
 Miss., MS. of Leofric, Sacrament, of 
 Leo, Gelas. and Greg. 
 
 The Epistle and Gospel in Sar. Miss., 
 MS. of Leofric, and Com. Pam. are the 
 same as ours. 
 
 In the Greek Church the Epistle is 
 
 2 Cor. i. 21 — ii. 4. ♦ 
 The Gospel is Matt. xxii. 2 — 14, 
 
 (137) 
 
ELEVENTH, TWELFTH, AND THIRTEENTH SUNDAYS AFTER, TRINITY. 
 
 that they may obtain their petitions make 
 them to ask such things as shall please thee ; 
 through Jesus Christ our Lord. Amen. 
 The Epistle. 1 Cor. xii. 1. 
 
 CONCERNING spiritual gifts, brethren, I 
 would not have you ignorant. Ye know 
 that ye were Gentiles, carried away unto these 
 dumb idols, even as ye were led. Wherefore I 
 give you to understand, that no man speaking 
 by the Spirit of God calleth Jesus accursed ; 
 and that no man can Bay that Jesus is the 
 Lord, but by the Holy Ghost. Now there are 
 diversities of gifts, but the same Spirit. And 
 there are differences of administrations, but 
 the same Lord. And there are diversities of 
 operations, but it is the same God, who worketh 
 all in all. But the manifestation of the Spirit 
 is given to every man to profit withal. For to 
 one is given by the Spirit the word of wisdom ; 
 to another the word of knowledge by the same 
 Spirit ; to another faith by the same Spirit ; to 
 another the gifts of healing by the same Spirit ; 
 to another the working of miracles ; to another 
 prophecy : to another discerning of spirits ; to 
 another divers kinds of tongues : to another 
 the interpretation of tongues. But all these 
 worketh that one and the self-same Spirit, 
 dividing to every man severally as he will. 
 The Gospel. St. Luke xix. 41. 
 
 AND when he was come near, he beheld the 
 city, and wept over it, saying, If thou hadst 
 known, even thou, at least in this thy day, the 
 things which belong unto thy peace ! but now 
 they are hid from thine eyes. For the days 
 shall come upon thee, that thine enemies shall 
 c?.st a trench about thee, and compass thee 
 round, and keep thee in on every side, and 
 shall lay thee even with the ground, and thy 
 children within thee ; and they shall not leave 
 in thee one stone upon another ; because thou 
 knewest not the time of thy visitation. And 
 he went into the temple, and began to cast out 
 them that sold therein, and them that bought, 
 saying unto them, It is written, My house is 
 the house of prayer : but ye have made it a 
 den of thieves. And he taught daily in the 
 temple. 
 
 (Ll;c (Elefcrcntrj Sfmtfrag after (Trinity. 
 
 The Collect. 
 
 OGOD, who deelarest thy almighty power 
 most chiefly in shewing mercy and pity ; 
 Mercifully grant unto us such a measure of thy 
 grace, that we, running the way of thy com- 
 mandments, may obtain thy gracious promises, 
 and be made partakers of thy heavenly treasure; 
 through Jesus Christ our Lord. Amen. 
 The EpUtle. 1 Cor. xv. 1. 
 
 BRETHREN, I declare unto you the Gospel 
 which I preached unto you, which also ye 
 have received, and wherein ye stand : by which 
 I also ye are saved, if ye keep in memory what I 
 preached unto you, unless ye have believed in 
 vain. For I delivered unto you first of all, 
 that which I also received, how that Christ 
 | died for our sins, according to the Scriptures ; 
 and that he was buried ; and that he rose 
 again the third day, according to the"Scriptures ; 
 and that he was seen of Cephas, then of the 
 twelve: after that, he was seen of above five 
 hundred brethren at once ; of whom the greater 
 part remain unto this present ; but some are 
 fallen asleep : after that, he wasseen of Jame3 ; 
 then of all the Apostles : and last of all, he was 
 seen of me also, as of one burn out of due time. 
 For I am the least of the Apostles, that am not 
 meet to be called an Apostle, because I perse- 
 cuted the Church of God. But by the grace of 
 God I am what I am : and his grace which was 
 bestowed upon me was not in vain ; but I 
 laboured more abundantly than they all ; yet 
 not I, but the grace of God which was with me. 
 Therefore whether it were I or they, so we 
 preach, and so ye believed. 
 
 The Gospel. St. Luke xviiL 9. 
 
 JESUS spake this parable unto certain which 
 trusted in themselves that they were right- 
 eous, and despised others : Two men went up 
 into the temple to pray ; the one a Pharisee, 
 and the other a Publican. The Pharisee stood 
 and prayed thus with himself, God, I thank 
 thee, that I am not as other men are, extor- 
 tioners, unjust, adulterers or even as this 
 Publican : I fast twice in the week, I give tithes 
 of all that I possess. And the Publican, stand- 
 ing afar oti", would not lift up so much as his 
 eyes unto heaven, but smote upon his breast, 
 saying, God be merciful to me a sinner. I tell 
 you, this man went down to his house justified 
 rather than the other : for every one that ex- 
 alteth himself shall be abased ; and he that 
 humbleth himself shall be exalted. 
 
 (Tbe (Tfoclftb Stmfrag after (Trinity. 
 
 The Collect. 
 
 ALMIGHTY and everlasting God, who art 
 always more ready to hear than we to pray, 
 and art wont to give more than either we desire, 
 or deserve ; Pour down upon us the abundance 
 of thy mercy ; forgiving us those things where- 
 of our conscience is afraid, and giving us those 
 good things which we are not worthy to ask, 
 but through the merits and mediation of Jesus 
 Christ, thy Son, our Lord. Amen. 
 
 The Epistle. 2 Cor. iii. 4. 
 
 SUCH trust have we through Christ to God- 
 ward : not that we are sufficient of ourselves 
 to think any thing as of ourselves; but our 
 sufficiency is of God. Who also hath made us 
 able ministers of the New Testament ; not of 
 the letter, but of the Spirit : for the letter 
 killeth, but the Spirit giveth life. But if the 
 ministration of death written and engraven in 
 stones was glorious, so that the children of 
 Israel could not stedfastly behold the face of 
 Moses for the glory of his countenance, which 
 glory was to be done away ; how shall not the 
 ministration of the Spirit be rather glorious ? 
 For if the ministration of condemnation be 
 glory, much more doth the ministration of 
 righteousness exceed in glory. 
 
 The Gospel. St. Mark vii. 31. 
 
 JESUS, departing from the coasts of Tyre and 
 Sidon, came unto the sea of Galilee, through 
 the midst of the coasts of Decapolis. And they 
 bring unto him one that was deaf, and had an 
 impediment in his speech ; and they beseech 
 him to put his hand upon him. And he took 
 him aside from the multitude, and put his 
 fingers into his ears, and he spit, and touched 
 his tongue; and looking up to heaven, he 
 sighed, and saith unto him, Ephphatha, that is, 
 Be opened. And straightway his ears were 
 opened, and the string of his tongue was loosed, 
 and he spake plain. And he charged them 
 that they should tell no man : but the more he 
 charged them, so much the more a great deal 
 they published it ; and were beyond measure 
 astonished, saying, He hath done all things 
 well ; he inaketh both the deaf to hear, and 
 the dumb to speak. 
 
 (I be (TInrtcentlj Unnbag after (Trinity. 
 
 The Collect. 
 
 ALMIGHTY and merciful God, of whose only 
 XX gift it cometh that thy faithful people do 
 unto thee true and laudable service ; Grant, 
 we beseech thee, that we may so faithfully 
 serve thee in this life, that we fail not finally 
 to attain thy heavenly promises ; through the 
 merits of Jesus Christ our Lord. A men. 
 The Epistle. Gal. iii. 16. 
 
 TO Abraham and his seed were the promises 
 made. He saith not, And to seeds, as of 
 many ; but as of one ; And to thy seed, which 
 
■J 14th Sunday after Trinity. Introit 
 in 1549, cxix. , 14th portion. 
 
 ' OmnipotenSjSempiterne Deus,danobis 
 fidei spei et caritatis augmentum, et, ut 
 mereamur adsequi qua; promittis, fac nos 
 amare quod praecipis. Per.' Sar. Miss., 
 MS. of Leofr., Ambrosian Miss., Sacra- 
 ment, of Leo, Gelas. and Greg. 
 
 The Epistle and Gospel are the same 
 as ours in the Sar. Miss., the MS. of 
 Leofric, and the Com. Pam. 
 
 In the Greek Church the Epistle is 
 2 Cor. iv. <y— 13. 
 The Gospel is Matt. xxii. 35 — 46. 
 
 ■J 15th Sunday after Trinity. Introit 
 
 in 1549, Ps. cxix., 15th portion. 
 
 ' Custodi, Domine, quaesumus ecclesiam 
 tuam propitiatione perpetua et, quia sine 
 te labitur humana mortalitas, tuis semper 
 auxiliis et abstrahatur a noxiis et ad salu- 
 taria dirigatur. Per.' Sar. Miss., MS. of 
 Leofric, Sacrament, of Gelas. and Greg. 
 
 In Sar. Miss, the Epistle is Gal. v. 25 
 — vi. 10. 
 
 The Gospel in Sar. Miss., in MS. of 
 Leofric, and Com. Pam. ends with v. 33, 
 not as ours, with v. 34. 
 
 In the Greek Church the Epistle is 
 2 Cor. vi. 1 — 10. 
 
 The Gospel is Matt. xxv. 14—30. 
 
THE FOURTEENTH AND FIFTEENTH SUNDAYS AFTER TRINITY. 
 
 is Christ And this I say, That the covenant 
 that was confirmed before of God in Christ, the 
 Law, which was four hundred and thirty years 
 after, cannot disannul, that it should make 
 the promise of none effect. For if the inherit- 
 ance be of the Law, it is no more of promise ; 
 but God gave it to Abraham by promise. 
 Wherefore then serveth the Law? It was 
 added because of transgressions, till the seed 
 should come, to whom the promise was made ; 
 and it was ordained by angels in the hand of a 
 mediator. Now a mediator is not a mediator 
 of one; but God is one. Is the Law then 
 against the promises of Gixl ? God forbid : for 
 it there had been a law given which could have 
 given life, verily rizhteousness should have 
 been bv the Law. But the scripture bath con- 
 cluded all under sin, that the promise by faith 
 of Jesus Christ might be given to them that 
 believe. 
 
 The Gospel. St Luke x. 23. 
 
 BLESSED are the eyes which see the things 
 that ye see. For I tell you. That many 
 prophets and kings have desired to see those 
 things which ye see, and have not seen them ; 
 and to hear tnntl things which ye hear, and 
 have not heard them. And behold, a certain 
 Lawyer stood up, and tempted him, saying. 
 Master, what shall I do to inherit eternal life ? I 
 He said unto him, What is written in the 
 Law ? how read est thou ? And he answering 
 said, Thou shalt love the Lord thy God with J 
 all thy heart, and with all thy soul, and with 
 all thy strength, and with all* thy mind ; and 
 thy neighbour aa thyself. And he said unto 
 him, Thou hast answered right ; this do, and 
 Hub shalt live. But he, willing to justify 
 himself, said unto Jesus, And whoismy neigh- i 
 bour ? And Jesus answering said, A certain j 
 man went down from Jerusalem to Jericho, i 
 and fell amom; thieves, which stripped him of 
 his raiment, and w.unded him, and departed, 
 leaving him half dead. And by chance there 
 came down a certain Priest that way, and, 
 when he saw brim, he x<assed by on the other 
 side. And likewise a Levite, when he was at 
 the place, came and looked on him, and passed 
 by on the other side. But a certain Samaritan, 
 as he journeyed, came where he was ; and, 
 when he saw him, he had compassion on him, 
 and went to him, and bound up his wounds, 
 pouring in oil and wine, and set him on his 
 own beast, and brought him to an inn, and 
 took care of him. And on the morrow, when 
 he departed, he took out two pence, and gave 
 them to the host, and said unto him. Take 
 care of him ; and whatsoever thou spendest 
 more, when I come again, I will repay thee. 
 Which now of these three, thinkeat thou, was 
 neighbour unto him that fell among the thieves? 
 And he said, He that shewed mercy on him. 
 Then said Jesus unto him, Go, and do thou 
 likewise. 
 
 £ be (^fourteenth $urtban after (Trinitn. 
 
 The Collect. 
 
 ALMIGHTY and everlasting God, give unto 
 ±\_ us the increase of faith, hope, and charity ; 
 aud, that we may obtain that which thou dost 
 promise, make us to love that which thou dost 
 command; through Jesus Christ our Lord. 
 Amen. 
 
 The Epistle. Gal. v. 16. 
 
 I SAY then. Walk in the Spirit, and ye «hall 
 not fulfil the lust of the flesh. For the flesh 
 lusteth against the Spirit, and the Spirit 
 against the flesh ; and these are contrary the 
 one to the other; so that ye cannot do the 
 things that ye would. But if ye be led by the 
 Spirit, ye are not under the law. Now the 
 works of the flesh are manifest, which are 
 these, adultery, fornication, uncleanness, las- 
 i civiousness, idolatry, witchcraft, hatred, vari- 
 
 ance, emulations, wmth, strife, seditions, 
 heresies, envyings, murders, drunkenness, re- 
 veilings, and such like : of the which I tell you 
 before, as I have also told you in time past, 
 That they who do such things shall not inherit 
 the kingdom of God. But the fruit of the 
 Spirit is love, joy, peace, long-suffering, gentle* 
 ness, goodness, faith, meekness, temperance: 
 against euch there is no law. And they that 
 are Christ's have crucified the flesh, with the 
 affections and lusts. 
 
 The Gospel. St. Luke xv:l tt 
 
 AND ft came to pass, as Jesus went to Jeru- 
 t salem, that he passed through the midst of 
 Samaria, and Galilee. And as he entered into 
 a certain village, there met him ten men that 
 were lepers, which stood afar off. And they 
 lifted up their voices, and said, Jesus, Master, 
 have mercy on us. And when he saw them, 
 he said unto them, Go, shew yourselves unto 
 the priests. And it came to pass, that, as they 
 went, they were cleansed. And one of them, 
 when he saw that he was healed, turned back, 
 and with a loud voice glorified God, and fell 
 down on his face at his feet, giving him thanks ; 
 and he was a Samaritan. And Jesu= answering 
 said, Were there not ten cleansed ? but where 
 are the nine ? There are not found that re- 
 turned to give glory to God, save this stranger. 
 And he said unto him, Arise, go thy way, thy 
 faith hath made thee whole. 
 
 (The -^iftmttb ii unban after (Lrinitn. 
 
 The Collect 
 
 KEEP, we beseech thee, 0 Lord, thy Church 
 with thy perpetual mercy : and, because 
 the frailty of man without thee cannot but fall, 
 keep us ever by thy help from all things hurt- 
 ful, and lead us to all things profitable to our 
 salvation ; through Jesus Christ our Lord. 
 Amen. 
 
 The Epistle. Gal. vi. 1L 
 X/M see how lar.'e a letter I have written unto 
 JL you with mine own hand. As many as 
 desire to make a fair shew in the flesh, they 
 constrain you to be circumcised ; only lest Uiey 
 should suffer persecution for the cross of Christ 
 For neither they themselves who are circum- 
 cised keep the law ; but desire to have you 
 circumcised, that thevmay glory in your flesh. 
 But God forbid that I should glory, save in 
 the cross of our Lord Jesus ChrisfT by whom 
 the world is crucified unto me, and I unto the 
 world For in Christ Jesus neither circumci- 
 sion availeth any thing, nor uncircumcision, 
 but a new creature. And as many as walk 
 according to this rule, peace be on "them, and 
 mercy, and upon the Israel of God. From 
 henceforth let no man trouble me : for I bear 
 in my body the marks of the Lord Jesus. 
 Brethren, the grace of our Lord Jesus Christ be 
 with your spirit Amen. 
 
 The Gospel. St. Matth. vi. Ct 
 "V""0 man can serve two masters : for either he 
 will hate the one, and love the other ; or 
 else he will hold to the one, and despise the 
 other. Ye cannot serve God and Mamnion, 
 Therefore I say unto you. Take no thought for 
 your life, what ye shall eat, or what ye shall 
 drink ; nor yet for your body, what ye shall 
 put on: Is not the life more" than meat, and 
 the body than raiment ? Behold the fowls of 
 the air : for they sow not, neither do they reap, 
 nor gather into barns ; yet your heavenly 
 Father feedeth them. Are ye not much better 
 than they ? Which of you by taking thought 
 can add one cubit unto his stature ? And why 
 take ye thought for raiment ? Consider the 
 lilies of the field how they grow : they toil not, 
 neither do they spin : and yet I say unto you, 
 That even Solomon in all his glory was not 
 arrayed like one of these. Wherefore, if God 
 so clothe the grass of the field, which to-day is, 
 
T 16th Sunday after Trinity.' Introit 
 in 1549, P s - cxix., 16th portion. 
 
 'Ecclesiam tuam, Domine, quajsumus, 
 miseratio continuata mundet et muniat 
 et, quia sine te non potest sal va consistere, 
 tuo semper munere gubernetur. Per.' 
 Miss. Sar., MS. of Leofr., Sacrament, of 
 Gelas. and Greg. 
 
 The Epistle in Sar. Miss., in MS. of 
 Leofric, and Com. Pam. is the same as 
 ours ; the Gospel ends with v. 16 instead 
 of 17. 
 
 In the Greek Church the Epistle is 
 2 Cor. vi. 16 — vii. 1. 
 
 The Gospel is Matt. xv. 21—28. 
 
 The Sunday is called the Sunday of 
 the Canaanitish Woman [Kvp. ttJs Xaya- 
 vai'as), from the subject of the Gospel. 
 
 To this Gospel a note is appended that 
 it is only read in the Sunday series of 
 St Matthew when Easter Day falls on 
 the 22nd of March. It is, however, fre- 
 quently read on the Sunday preceding 
 that of the Publican and the Pharisee, 
 when, owing to the lateness of Easter, 
 the lesson course from St Luke is insuf- 
 ficient. 
 
 ^[ 17th Sunday after Trinity. Introit 
 in 1549, Ps. cxix., 17th portion. 
 
 "l ua nos, Domine, quaesumus, gratia 
 semper et prasveniat et sequatur ac bonis 
 operibus jugiter praestet intentos. Per 
 Dominum.' Sar. Miss., Sacrament, of 
 Greg. 
 
 The Epistle and Gospel are the same 
 as ours in Sar. Miss., in MS. of Leofric, 
 and Com. Pam. 
 
 In the Greek Church the Epistle is 
 2 Cor. ix. 6 — 11. 
 
 If Easter Day fall on the 22nd of 
 March, as it does when there are 17 
 Sundays devoted to the reading of St 
 Matthew, our 17th Sunday after Trinity 
 will be the Sunday before the 14th of 
 September, the Day of the Exaltation of 
 the Cross. For this a special Epistle, 
 Gal. vi. 11 — 18, and Gospel, John iii. 13 
 — 17, are appointed. 
 
 18th Sunday after Trinity. Introit 
 in 1549, Ps. cxix., 18th portion. 
 
 'Da qusesumus, Domine, populo tuo 
 diabolica vitare contagia et te solum 
 Deum puro corde sectari. Per.' Sar. 
 Miss., MS. of Leofric, Sacrament, of 
 Gelas. and Greg. 
 
 In 1549 the phrase, 'withstand the 
 temptations of the world, the flesh, and 
 the devil,' ran 'to avoid the infections 
 of the devil.' Our present phrase was 
 adopted in 1662. 
 
 The Epistle and Gospel are the same 
 as ours in the Sar. Miss., in MS. of Leo- 
 fric, and in Com. Pam. 
 
 In the Greek Church the Epistle is 
 2 Cor. xi. 31 — xii. 9. 
 
 On the supposition that Easter is on 
 the 22nd of March, this Sunday is the 
 one succeeding the Exaltation of the 
 Cross. For this a special Epistle and 
 Gospel are appointed : the Epistle, Gal. 
 ii. 16—20; the Gospel, Mar. viii. 34 — 
 ix. 1. 
 
 The festival commemorates the reco- 
 very of the wood of the cross by Hera- 
 clius from Chosroes II., and its restitu- 
 tion to Jerusalem by the emperor, who 
 bore it on his own shoulders to the top 
 of Calvary. It was taken away A. d. 614, 
 restored a.d. 629. 
 
 The interruption of the selections from 
 the Epistle to the Ephesians on this 18th 
 Sunday is said to be owing to the fact, 
 that the services for Ordination were at 
 one time continued until late on Satur- 
 day night, and that consequently the 
 succeeding Sundays were left without 
 any public services, being called Domi- 
 nicae Vacantes. Subsequently the Satur- 
 day service was brought to a close at an 
 earlier hour, and special portions were 
 appointed for these no less than for other 
 Sundays. 
 
 If 19th Sunday after Trinity. Introit 
 in 1549, Ps. cxix., 19th portion. 
 
 ' Dirigat corda nostra, qusesumus, Do- 
 mine, tuae miserationis operatio, quia tibi 
 sine te placere non possumus. Per Do- 
 minum.' Sar. Miss., MS. of Leofric, 
 Sacrament, of Gelas. and Greg. 
 
 In 1662 'thy Holy Spirit' was sub- 
 stituted for 'the working of thy 
 mercy.' 
 
 The Epistle in the Sar. Miss., in MS. 
 of Leofric, in Com. Pam. ends at v. 29, 
 instead of 32. 
 
 The Gospel is the same as ours. 
 
 In the Greek Church the Epistle is 
 Gal. x. 11—19- 
 
 According to the supposition that Eas- 
 ter Day falls on the 22nd of March, on 
 which we have given the full course of 
 lessons from St Matthew, the 19th Sun- 
 day after Trinity will be the 1st Sunday 
 following the Sunday after the Exalta- 
 tion of the Cross, for which a special 
 Gospel is appointed. It will thus be the 
 1st on which the reading of St Luke 
 begins. 
 
 The Gospel is Luke v. 1— 11. 
 
 (141) 
 
THE SIXTEENTH TO THE NINETEENTH SUNDAY AFTER TRINITY. 
 
 and to-morrow is cast into the oven : shall he 
 
 not much more clothe you, O ye of little faith ? 
 
 Therefore take no thought, saying, What shall 
 . we eat? or what shall we drink? or where- 
 I withal shall we be clothed ? (ta after all these 
 I things do the Gentiles seek :) for your heavenly 
 j Father knoweth that re have need of all these 
 | things. But seek ye first the kingdom of God, 
 
 and his righteousness, and all these things 
 ! shall be added unto you. Take therefore no 
 
 thought for the marrow j for the morrow shall 
 
 take thought for the things of itself: sufficient 
 
 unto the day is the evil thereof. 
 
 (Lbc „$i*tccntb Ssnbag after (Lnnitn. 
 
 The Collect. 
 
 OLOED, we beseech thee, let thy continual 
 pity cleanse and defend thy Church ; and, 
 because" it cannot continue in safety without 
 thy succour, preserve it evermore by thy help 
 and goodness ; through Jesus Christ our Lord. 
 Amen. 
 
 The Epistle. Ephes. iiL 13. 
 T DESIRE that ye faint not at my tribulations 
 J_ for you, which is your glory. For this cause 
 I bow my knees unto the Father of our Lord 
 Jesus Christ, of whom the whole family in 
 heaven and earth is named, that he would 
 grant you, according to the riches of his glory, 
 to be strengthened with might by his Spirit 
 in the inner man ; that Christ may dwell in your 
 hearts by faith ; that ye, being rooted and 
 grounded in love, may be able to comprehend 
 with all saints, what is the breadth, and length, 
 and depth, and height ; and to know the love of 
 Christ, which passeth knowledge, that ye might 
 he filled with all the fulness of God. Now unto 
 him that is able to do exceeding abundantly 
 above all that we ask or think, according to 
 the power that worketh in us, unto him be 
 glory in the Church by Christ Jesus, through- 
 out all ages, world without end. Amen. 
 The Gospel. St. Luke vii. U. 
 
 AND it came to pass the day after, that Jesus 
 L went into a city called Xain ; and many of 
 his disciples went with him, and much people. 
 Now when he came nigh to the gate of the city, 
 behold, there was a dead man carried out, the 
 only son of his mother, and she was a widow ; 
 and much people of the city was with her. 
 And when the Lord saw her. he had compassion 
 on her, and said unto her, Weep not. And he 
 came and touched the bier, (and they that bare 
 him stood still.) and he said, Young "man, I sav 
 unto thee. Arise. And he that was dead sat 
 up, and began to speak : and he delivered him 
 to his mother. And there came a fear on all, 
 and they glorified God, saying, That a great 
 Prophet is risen up among us, and that God 
 hath visited his people. And this rumour of 
 him went forth throughout all Judaea, and 
 throughout ail the region round about. 
 
 fbc .^cbentrcnib Smtbag ^ n 
 (Lrmitn. 
 
 TXe Collect. 
 
 IOED, we pray thee that thy grace may 
 j always prevent and follow us, and make 
 us continually to be given to ail good works; 
 through Jesus Christ our Lord. A men. 
 The Epistle. Ephes. iv. 1. 
 
 ITHEEEFORE the prisoner of the Lord be- 
 seech you, that ye walk worthy of the voca- 
 tion wherewith ye are called, with all lowliness 
 and meekness, with lone-suffering, forbearing 
 one another in love : endeavouring to keep the 
 unity of the spirit in the bond of peace. There 
 is one body, and one Spirit, even as ye are 
 called in one hope of your calling : one" Lord, 
 one faith, one baptism, one God and Father of 
 all. who is above all, and through all, and in ' 
 you all. 
 
 The Gospel. St. Luke xiv. 1. 
 
 IT came to pass, as Jesus went into the house 
 of one of the chief Pharisees to eat bread on 
 the sabbath-day, that they watched him. And 
 behold, there was a certain man before him 
 which had the dropsy. And Jesus answering 
 spake unto the Lawyers and Pharisees, saying. 
 Is it lawful to heal on the sabbath-day ? And 
 they held their peace. And he took him, and 
 healed him, and let him go ; and answered 
 them, saying, Which of yon shall have an ass, 
 or an ox, fallen into a pit, and will not straight- 
 way pull him out on the sabbath-day ? And 
 they could not answer him again to these 
 things. And he put forth a parable to those 
 which were bidden, when he marked how they 
 chose out the chief rooms, saying unto them, 
 When thou art bidden of any man to a wedding, 
 sit not down in the highest room ; lest a more 
 honourable man than thou be bidden of him ; 
 and he that bade thee and him come and say to 
 thee, Give this man place ; and thou besrin 
 with shame to take the lowest room. But 
 when thou art bidden, go and sit down in the 
 lowest room ; that, when he that bade thee 
 cometh, he may say unto thee, Friend, go up 
 higher : then shalt thou have worship in the 
 presence of them that ait at meat with thee. 
 For whosoever exalteth himself shall be abased; 
 I and he that humbleth himself shall be exalted. 
 
 ' £" be (Eiqbtcrnib Ssntag -after 
 (LrinitD. 
 
 The Collect. 
 
 10 ED, we beseech thee, grant thy people 
 j grace to withstand the temptations of the 
 world, the flesh, and the devil, and with pure 
 hearts and minds to follow thee the only God ; 
 through Jesus Christ our Lord. A men. 
 The Epistle. 1 Cor. L -L 
 
 I THAN K my God always on your behalf, for 
 the grace of God which is given you by Jesus 
 Christ ; that in every thing ye are enriched by 
 him, in all utterance, and in all knowledge ; 
 even as the testimony of Christ was confirmed 
 in you ; so that ye come behind in no gift ; 
 waiting for the coming of our Lord Jesus Christ, 
 who shall also confirm you unto the end, that 
 ye may be blameless in the day of our Lord 
 Jesus Christ. 
 
 The Go*pe?. St. Matth. xxii. 3L 
 YT^HEX the Pharisees had. heard that Jesus 
 \ \ had put the Sadducees to silence, they were 
 gathered together. Then one of them, who was 
 a Lawyer, asked him a question, tempting him, 
 and saying, Master, which is the great com- 
 mandment in the Law ? Jesus said unto him, 
 Thou shalt love the Lord thy God with all thy 
 heart, and with all thy soul, and with all thy 
 mind. This is the first and great command- 
 ment. And the second is like unto it, Thou 
 shalt love thy neighbour as thyself. On these 
 two commandments hang all the Law and the 
 Prophets. While the Pharisees were gathered 
 together, Jesus asked them, saying, Wnat 
 think ye of Christ ? whose son is he ? They 
 say unto him, The son of David. He saith unto 
 them, How then doth David in spirit call him 
 Lord, saying, The Lord said unto my Lord, Sit 
 thou on my right hand, till I make thine 
 enemies thy foot-stool? If David then call 
 him Lord, how is he his Son ? And no man 
 was able to answer him a word ; neither durst 
 any man from that day forth ask him any 
 more questions. 
 
 (Lbc JUnctccntb ^nnijun after (Lrirutn. 
 
 The Collect. 
 
 OGOD. forasmuch as without thee we are 
 not able to please thee: Mercifullv grant, 
 that thy Holy Spirit may in all things direct 
 
% 20th Sunday after Trinity. Introit 
 in 1549, Ps. cxix., 20th portion. 
 
 'Omnipotens et misericors Deus, uni- 
 versa nobis adversantia propitiatus ex- 
 clude, ut mente et corpore pariter expediti 
 quae tua sunt liberis mentibus exequa- 
 mur. Per Dominum.' Sar. Miss., MS. 
 of Leofric, Sacrament, of Gelas. and 
 Greg. 
 
 In 1662 the word 'cheerfully' was sub- 
 stituted for the previous phrase 'with 
 free hearts.' 
 
 The Epistle and Gospel in the Sar. 
 Miss, ana in Com. Pam. are the same 
 as ours. 
 
 In the Greek Church the Epistle is 
 Gal. ii. 16 — 20. 
 
 The Gospel is that for the 2nd Sunday 
 of St Luke, viz. Luke vi. 31 — 36. 
 
 U 21st Sunday after Trinity. Introit 
 in 1549, Ps. cxix., 21st portion. 
 
 ' Largire, qua:sumus, Domine, fidelibus 
 tuis indulgentiam placatus et pacem, ut 
 pariter ab omnibus mundentur offensis et 
 secura tibi mente deserviant. Per.' S:ir. 
 Miss., MS. of Leofric, Sacram. of Gelas. 
 and Greg. 
 
 In Sar. Miss, and in Com. Pam. the 
 Epistle ended with v. 17, not with v. 20, 
 as ours. 
 
 The Gospel ended with v. 53, not 54. 
 
 In the Greek Church the Epistle is 
 Gal. vi. 11— 18. 
 
 The Gospel, that for the 4th Sunday 
 of St Luke, is Luke viii. 5 — 8 ('E/cgitw- 
 Ta7rA.acrioi'a) , 9— 16, 2nd half of v. 8. 
 
 On the nth of October, if a Sunday, 
 or on the Sunday next succeeding it, the 
 same commemoration is made of the 2nd 
 Council of Nice as on the 13th of July. 
 The special Epistle, Tit. iii. 8—15, and 
 Gospel, Matt. v. 14—19, are added to 
 the Epistle and Gospel of the day. 
 
 (143) 
 
THE TWENTIETH AND TWENTY-FIRST SUNDAYS AFTER TRINITY. 
 
 and rule our hearts ; through Jesus Christ our 
 Lord. Amen. 
 
 The Epistle. Ephes. iv. 17. 
 
 THIS I say therefore, and testify in the Lord, 
 that ye henceforth walk not as other Gen- 
 tiles walk, in the vanity of their mind ; having 
 the understanding darkened, being alienated 
 from the life of God through the ignorance 
 that is in them, because of the blindness of 
 their heart : who, being past feeling, have 
 given themselves over unto lasciviousness, to 
 work all uncleanness with greediness. But ye 
 have not so learned Christ ; if so be that ye 
 have heard him, and have been taught by him, 
 as the truth is in Jesus : that ye put off, con- 
 cerning the former conversation, the old man, 
 which is corrupt according to the deceitful 
 lusts ; and be renewed in the spirit of your 
 mind ; and that ye put on the new man, which 
 after God is created in righteousness and true 
 holiness. Wherefore, putting away lying, 
 speak every man truth with his neighbour : 
 for we are members one of another. Be ye 
 angry and sin not : let not the sun go down 
 upou your wrath : neither give place to the 
 devil. Let him that stole ste;d no more ; but 
 rather let him labour, working with his hands 
 the thing which is good, that he may have to 
 give to him that needeth. Let no corrupt 
 communication proceed out of your mouth, 
 but that which is good to the use of edifying, 
 that it may minister grace unto the hearers. 
 And grieve not the Hoiy Spirit of God, whereby 
 ye are sealed unto the day of redemption. Let 
 all bitterness, and wrath, and anger, and 
 clamour, and evil-speaking, be put away from 
 you, with all malice. And be ye kind one to 
 another, tender-hearted, forgiving one another, 
 even as God for Christ's sake hath forgiven you. 
 The Gospel. St. Matth. ix. 1. 
 
 JESUS entered into a ship, and passed over, 
 and came into his own city. And behold, 
 they brought to him a man sick of the palsy, 
 lying on a bed. And Jesus, seeing their faith, 
 said unto the sick of the palsy, Son, be of good 
 cheer, thy sins be forgiven thee. And behold, 
 certain of the Scribes said within themselves, 
 This man blasphemeth. And Jesus, knowing 
 their thoughts, said, Wherefore think ye evil 
 in your hearts ? For whether is easier to say, 
 Thy sins be forgiven thee? or to say, Arise, 
 and walk ? But that ye may know that the 
 Sou of man hath power on earth to forgive 
 sins, (then saith he to the sick of the palsy,) 
 Arise, take up thy bed, and go unto thine house. 
 And he arose, and departed to his house. But 
 when the multitude saw it, they marvelled, 
 and glorified God, who had given such power 
 unto men. 
 
 (L be gfoentxeifj § unban after (Lrimtg. 
 
 The Collect 
 
 /"\ ALMIGHTY and most merciful God, of 
 V/ thy bountiful goodness keep us, we beseech 
 thee, from all things that may hurt us ; that 
 we, being ready both in body and soul, may 
 cheerfully accomplish those things that thou 
 wouldest have done; through Jesus Christ our 
 Lord. Amen. 
 
 The Epistle. Ephes. v. 15. 
 
 SEE then that ye walk circumspectly, not as 
 fools, but as wise, redeeming the time, be- 
 cause the days are evil. Wherefore be ye not 
 unwise, but understanding what the will of 
 the Lord is. And be not drunk with wine, 
 wherein is excess; but be filled with the Spirit ; 
 speaking to yourselves in psalms, and hymns, 
 and spiritual songs ; singing and making 
 melody in your heart to "the Lord; giving 
 thanks always for all things onto God and the 
 Father, in the Name of our Lord Jesus Christ : 
 submitting yourselves one to another in the 
 fear of God. 
 
 The Gospel. St. Matth. xxii. L 
 
 JESUS said, The Kingdom of heaven is like 
 unto a certain king, who made a marriage 
 for his son ; and sent forth his servants to call 
 them that were bidden to the wedding ; and 
 they would not come. Again, he sent forth 
 other servants, saying, Tell them which are 
 bidden. Behold, I have prepared my dinner ; 
 my oxen and my fatlings are killed, and all 
 things are ready ; come unto the marriage. 
 But they made light of it, and went their ways, 
 one to his farm, another to his merchandise : 
 and the remnant took his servants, and en- 
 treated them spitefully, and slew them. But 
 when the king heard thereof, he was wroth: 
 and he sent forth his armies, and destroyed 
 those murderers, and burnt up their city. 
 Then saith he to his servants. The wedding is 
 ready, but they who were bidden were not 
 worthy. Go ye therefore into the high-ways, 
 and as many as ye shall find bid to the mar- 
 riage. So those servants went out into the 
 high-ways, and gathered together all, as many 
 as they found, both bad and good ; and the 
 wedding was furnished with guests. And when 
 the king came in to see the guests, he saw there 
 a man which had not on a wedding-garment. 
 And he saith unto him, Friend, how earnest 
 thou in hither, not having a wedding-garment ? 
 And he was speechless. Then said the king to 
 the servants, Bind him hand and foot, and 
 take him away, and cast him into outer dark- 
 ness : there shall be weeping and gnashing of 
 teeth. For many are called, but few are chosen. 
 
 £jje (Lfonitn -first Sunbag after 
 (Lrirtitg. 
 
 The Collect. 
 
 GRANT, we beseech thee, merciful Lord, to 
 thy faithful people pardon and peace, that 
 they may be cleansed from all their sins, and 
 serve thee with a quiet mind ; through Jesus 
 Christ our Lord. A men. 
 
 The Epistle. Ephes. vi. 10. 
 
 MY brethren, be strong in the Lord, and in 
 the power of his might. Put on the whole 
 armour of God, that ye may be able to stand 
 against the wiles of the devil. For we wrestle 
 not against flesh and blood, but against princi- 
 palities, against powers, against the rulers of 
 the darkness of this world, against spiritual 
 wickedness in high places. Wherefore take 
 unto you the whole armour of God, that ye 
 may be able to withstand in the evil day, and, 
 having done all, to stand. Stand therefore, 
 having your loins girt about with truth ; and 
 having on the breast-plate of righteousness ; 
 and your feet shod with the preparation of the 
 Gospel of peace ; above all, taking the shield of 
 faith, wherewith ye shall be able to quench all 
 the fiery darts of the wicked ; and take the 
 helmet of salvation, and the sword of the 
 Spirit, which is the Word of God : praying 
 always with all prayer and supplication in the 
 Spirit, and watching thereunto with all per- 
 severance, and supplication for all saints; and 
 for me, that utterance may be given unto me, 
 that I may open my mouth boldly, to make 
 known the mystery of the Gospel, for which 
 T am an ambassador in bonds ; that therein 
 I may speak boldly, as I ought to speak. 
 
 The Gospel. St. John iv. 4>>. 
 r PHEEE was a certain nobleman, whose son 
 JL was sick at Capernaum. When he heard 
 that Jesus was come out of Judwa into Galilee, 
 he went unto him, and besought him that he 
 would come down and heal his son ; for he was 
 at the point of death. Then said Jesus unto 
 him, Except ye see signs and wonders, ye will 
 not believe. The nobleman saith unto him. 
 Sir, come down ere my child die. Jesus saith 
 unto him, Go thy way, thy son liveth. And 
 
 IO 
 
22nd Sunday after Trinity. Introit 
 in 1549, Ps. cxix., 22nd portion. 
 
 ' Familiam tuam, quaesumus, Domine, 
 continua pietate custodi, ut a cunctis ad- 
 versitatibus, te protegente, sit libera et in 
 bonis adtibus tuo nomini sit devota. Per 
 Dominum.' Sar. Miss., MS. of Leofric. 
 
 The Epistle in Sar. Miss, and in Com. 
 Pain, is the same as ours. 
 
 The Gospel began with the parable 
 itself. 
 
 In the Greek Church the Epistle is 
 Eph. ii. 4 — 10. 
 
 The Gospel, that for the 3rd Sunday 
 of St Luke, is Luke vii. 11 — 16. 
 
 23rd Sunday after Trinity. Introit 
 in 1549, Ps. cxxiv. 
 
 ' Deus, refugium nostrum et virtus, 
 adesto piis Ecclesise tuae precibus auctor 
 ipse pietatis, et praesta ut, quod fideliter 
 petimus, efficaciter consequamur. Per.' 
 Sar. Miss., MS. of Leofric, Sacrament, 
 of Greg. 
 
 The Epistle in the Sar. Miss., in MS. 
 of Leofric, and in Com. Pam. is the same 
 as ours. 
 
 The Gospel ends with v. 21, not 22. 
 
 In the Greek Church the Epistle is 
 Eph. ii. 14 — 22. 
 
 The Gospel, that for the 6th Sunday of 
 St Luke, is Luke viii. 27 — 39. 
 
 •[ 24th Sunday after Trinity. Introit 
 in 1549, Ps. cxxv. 
 
 ' Absolve, quaesumus, Domine, tuo- 
 rum delicta populorum ut a peccatorum 
 nostrorum nexibus, quae pro nostra fragi- 
 litate contraximus, tua benignitate libc- 
 remur. Per Dominum.' Sar. Miss., MS. 
 of Leofric, Sacrament, of Greg. 
 
 Until 1662 the word 'assoil* was used, 
 not ' absolve.' 
 
 In Sar. Miss, and Com. Pam. the 
 Epistle began with v. 9 and ended with 
 v. 11. 
 
 The Gospel ended with v. 22, not with 
 v. 26, as in our Order. 
 
 In the Greek Church the Epistle is 
 Eph. iv. 1 — 7. 
 
 The Gospel, that for the 5th Sunday of 
 St Luke, is Luke xvi. 19—31. 
 
 'J45) 
 
WENTY-SECOND To THE TWENTY-FOURTH SUNDAY AFTER TRINITY. 
 
 the man beiieved the word that Jesus had 
 spoken unto him, and he went his way. And, 
 as he was now eoing down, his servants met 
 him, and told fiim, saving. Thy son liveth 
 Then inquired he of them the hour when he 
 bejan to amend : and they said unto him, 
 Yesterday at the seventh hour the fever left 
 him. So" the father knew that it was at the 
 same hour, in the which Jesus said unto him. 
 Thy son iiveth : and himself believed, and his 
 whole house. This is again the second miracle 
 that Jesus did, when he was come out of J adsea 
 into Galiiee. 
 
 <lbc ebrnin-senmb § unban after j 
 (Lrinitn. 
 
 The Collect. 
 
 LORD, we beseech thee to keep thy house- J 
 hold the Church in continual godliness ; 
 that through thv protection it may be free 
 from aU adversities, and devoutly given to 
 ■am thee in good works, to the g!ory of thy 
 Name ; through Jesus Christ our I>ird. Amen. 
 The Eputle. Philip. L 3. 
 
 I THANK my God upon every remembrance 
 of you, (always in every prayer of mine for 
 you all Tn.iking request with joy,) for your 
 fellowship in the Gospel from the first day 
 untU now : being confident of this very thing, 
 that he who hath begun a good work in you 
 will perform it until the day of Jesus Christ ; ! 
 even as it is meet for me to think this of you \ 
 all, because I have you in my heart, inasmuch 
 as both in mv bonds, and in the defence and < 
 confirmation of the Gospel, ye all are partakers 
 at my grace. For God is my record, how greatly 
 I long after you all in the bowels of Jesus 
 Christ. And this I pray, that your love may 
 abound yet more and more in knowledge, and 
 in all judgement : that ye may approve things 
 Ti_ .: are ei.-e.len:, tiial Ve may be sin-:-er*, and 
 without offence, till the day of Christ : being 
 filled with the fruits of righteousness, which 
 are bv Jesus Christ, unto the glory and praise 
 of God. 
 
 The Gotpel. St. Masth. xviil 21. 
 
 PETER said unto Jesus, Lord, how oft shall ' 
 my brother sin against me, and I forgive 
 him ? till seven times ? Jesus saith unto him, 
 I say not unto thee, until seven times ; but 
 until seventy times seven. Therefore is the 
 Kinsdom of heaven likened unto a certain 
 king, which would take account of his servants. 
 And when he had begun to reckon, one was 
 brought unto him, which owed him ten thou- 
 sand talents. But forasmuch as he had not to 
 pay, his lord commanded him to be sold, and j 
 his wife and children, and ail that he had, and 
 payment to be made. The servant therefore 
 fell down and worshipped him. saying, Lord, 
 have patience with me, and I will pay thee alL 
 Then the lord of that servant was moved with 
 compassion, and loosed him, and forgave him 
 the debt. But the same servant went" out, and 
 found one of his fellow-servants, which owed 
 him an hundred pence ; and he laid hands on 
 him, and took him by the throat, saying, Pay 
 me that thou owest. And his fellow-servant 
 fell down at his feet, and besought him, saying, 
 Have patience with me, and I will part r.ee ail. 
 And he would not ; but went and cist him into 
 prison, till he should pay the debt. So when 
 his fellow-servants saw what was done, they 
 were very sorry, and came and told unto their 
 lord all thai was done. Then his lord, after 
 that he had called him, said unto him, O thou 
 wicked servant, I forgave thee all that debt, 
 because thon desiredst me : shouldest not thou 
 also have had compassion on thy fellow-servant, 
 even as I had pity on thee ? And his lord was 
 wroth, and delivered him to the tormentors, 
 till he should pay aU that was due unto him. 
 So likewise shall my heavenly Father do also 
 
 0 
 
 unto you. if ye from your hearts forgive not 
 every one his brother their trespasses. 
 
 (Lbe (Lfoentn-tbirb §unban after 
 (Lrinitn. 
 
 The Collect. 
 GOD, our refuge and strength, who art 
 the author of ail godliness; Be ready, we 
 beseech thee, to hear the devout prayers of thy 
 Church : and grant that those things which we 
 ask faithfully we may obtain effectually; 
 through Jesus Christ our Lord. Amen. 
 The EpUtle. PhUip. iii. IT. 
 
 BEETHREN. be followers together of me, 
 and mark them which walk so as ye have 
 us for an ensampje (For many walk, of whom 
 I have told you often, and now tell you even 
 weepins, that they are the enemies of the cross 
 of Christ : whose end is destruction, whose god 
 is their belly, and whose glory is in their shame, 
 who mind earthly things.) For our conversa- 
 tion is in heaven ; from whence also we look 
 for the Saviour, the Lord Jesus Christ; who 
 shall change our viie body, that it may be 
 fashioned like unto his glorious body, accord- 
 ing to the working whereby he is able even to 
 subdue all things unto himself. 
 
 The Gofpel. St. Matth xxii. 15. 
 
 THEN went tue Pharisees and took counsel 
 how they might entangle him in his talk. 
 And they sent out unto him their disciples, 
 with the Herodians, saying. Master, we know 
 that thou art true, and t^aohest the way of God 
 in truth, neither carest thou for any man : for 
 thou regardest not the person of men. Tell us 
 therefore, what thinkest thoa ? Is it lawful to 
 give tribute unto Casar, or not ? But Jesus 
 perceived their wickedness, and said, Why 
 tempt ye me, ye hypocrites? shew me the 
 tribute-money. And" they brought unto him 
 a penny. And he saith unto thern. Whose is 
 this image and superscription ? They say unto 
 him, Cajsar's. Then saith he unto them, 
 Render therefore unto Cesar the things which 
 are Ccesar's ; and unt-o God the things that are 
 God's. When they had heard these words, 
 they marveiied, and left him, and went their 
 way. 
 
 (lbe (Ttocntn-fonrtlj £ unban after 
 crinitn. 
 
 The Collect. 
 LORD, we beseech thee, absolve thy peo- 
 ple from their orJeuees ; that through thy 
 bountiful goodness we may ail be delivered 
 from the bands of those sins, which by our 
 frailty we have committed : Grant this, O 
 heavenly Father, for Jesu3 Christ s sake, our 
 blessed Lord and Siviour. Amen. 
 
 The Epistle. Coloss. L 3. 
 "\T1 rive thanks to God and the Father of 
 \> our Lord Jesus Christ, praring always 
 for you, since we heard of your faith in Christ 
 Jesus, and of the love which ye have to all the 
 saints ; for the hope which is iaid up for you in 
 heaven, whereof ye heard before in the word 
 of the truth of the" Gospel ; which is come unto 
 you, as it is in aU the world, and bringeth 
 forth fruit, as it doth aiso in you, since the day 
 ye heard of it, and knew the grace of God in 
 truth As ye also learned of Epaphras. our 
 dear fellow-servant, who is for you a faithful 
 minister of Christ : who also declared unto us 
 your love in the Spirit For this cause we also, 
 since the day we heard it, do not cease to pray 
 for you, and to desire that ye might be filled 
 with the knowledge of his will in all wisdom 
 and spiritual understanding: that ye might 
 walk worthy of the Lord unto ail pleasing, 
 being fruitful in every good work, and incrtii- 
 
 0 
 
 IO — 2 
 
■f 25th Sunday after Trinity. Introit 
 
 in 1349, Ps. cxxvii. 
 
 'Excita, quaesumus, Domine, tuorum 
 fidalium voluntates ut, divini operis fruc- 
 tum propensius exequentes, pietatis tuse 
 remedia majora percipiant. Per Domi- 
 nant.' Miss. Sar., MS. of Leofric, Sa- 
 crament, of Greg. 
 
 The portions for the Epistle and the 
 Gospel in Sar. Miss, and in Com. Pam. 
 are the same as ours. 
 
 It may be noticed that the same Gospel 
 is read on the 4th Sunday in Lent, but 
 that on that Sunday the extract begins 
 with v. 1. 
 
 In the Greek Church the Epistle is 
 Eph. v. 8 — 19. The Gospel, that for the 
 7th Sunday of St Luke, is Luke viii. 
 41-56- 
 
 In the case which we have supposed, 
 that Easter Day falls on March 22nd, 
 there will be 27 Sundays after Trinity. 
 
 The Epistle in the Greek Church for 
 the 26th will be Eph. vi. 10 — 17. The 
 Gospel, that for the 8th Sunday of St 
 Luke, is Luke x. 25 — 37. 
 
 For the 27th the Epistle will be Col. i. 
 12 — 18. The Gospel, that for the 9th 
 Sunday of St Luke, is Luke xii. 16 — 21. 
 
 A rubric in the Sar. Miss, provided 
 that this Collect, Epistle, and Gospel 
 should always be used on the Sunday 
 next before Advent. No directions were 
 appended in 1549. The direction in the 
 former sentence of the present rubric was 
 added in 1552 ; the latter in 1662 followed 
 the Scotch Lit. 
 
 Tf The observance of Saints' Days seems 
 to have arisen from the custom of meet- 
 ing annually at the graves of the martyrs 
 to hold religious services, in thankful 
 remembrance of the grace given to those 
 who had resisted unto blood. The Acts 
 of the martyrs were read on these occa- 
 sions, and an exhortation to practise the 
 same virtues was addressed to the living. 
 The Church of Smyrna states its inten- 
 tion of holding such an annual comme- 
 moration at the grave of Polycarp, mar- 
 tyred 167. In the Acts of Ignatius, mar- 
 tyred 107, a similar intention is ex- 
 pressed on the part of the Church of 
 Antioch. The Church of Smyrna strongly 
 disclaims any intention of paying worship 
 to the martyred bishop; their assembly 
 was a token of affection for him whom 
 they had lost, and a mode of stimulating 
 similar zeal. These annual commemora- 
 tions were originally confined to the 
 Churches with which the martyrs had 
 been connected. In process of time a 
 disposition arose to exaggerate the merits 
 of the martyrs and to praise them in 
 language well nigh, if not quite, blas- 
 phemous. From the continuance of such a 
 habit appears to have ariseij the excessive 
 
 1*47) 
 
 adoration of saints in the Roman Church. 
 These commemorative festivals were at 
 first restricted to the case of martyrs. 
 Similar celebrations were subsequently 
 instituted in memory of confessors and. 
 of other eminently pious persons. 
 
 ITUngen states that St Andrew travelled 
 into Scythia ; on other authority we are 
 told that he preached in Epirus and 
 Achaia. He is said to have been cruci- 
 fied at Patrse by order of the Proconsul. 
 Kis bones were removed from that city 
 to Rome, 359, from which time we may 
 perhaps date his festival. 
 
 Introit in 1549, Ps. exxix. 
 
 In 1549 the Collect was, '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 a 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.' The 
 present Collect was composed in i55 2 - 
 
 In Sar. Miss., MS. Leofric, and Com. 
 Pam. the Epistle is Rom. x. 10 — 18. 
 
 The Gospel is the same as ours. 
 
 It is appropriate that the Festival of 
 St Andrew, the first called among the 
 Apostles, should be first in the ecclesias- 
 tical year : there appears, however, a 
 question whether this is accidental or not. 
 Hospinian states that Gregory the Great 
 had such a regard for this Apostle as to 
 make his office the first. 
 
 In the Greek Church the Epistle is 
 1 Cor. iv. 9 — 16. The morning Gospel 
 is Matt. iv. 18—23. The Gospel at the 
 Liturgy is John i. 35 — 51. 
 
 The following is from the Greek Vesper 
 Service. 
 
 'Rejoice, O Bethsaida, be glad and 
 leap for joy. To-day there shines upon 
 us the illustrious company of those who 
 sprang from thee and gladdened the world 
 by the beams of their preaching and their 
 wondrous deeds. Yea. triumph every land 
 that the sun visits with his ravs, exclaim- 
 ing as is meet, Hail, Peter, prince of apo- 
 stles, rock of faith (jre'rpe, nerpa); hail 
 Andrew first called, example of manli- 
 ness [avhptas, aVcpdW'. Hail, chosen and 
 noble pair of brethren before Christ our 
 God, who followed his example of cruci- 
 fied suffering. Fail not to ask him con- 
 tinually that our souls may be saved.' 
 
 Another: 'Celebrate we the herald of 
 the faith, the minister of the word: him 
 who catches men from the deep, holding 
 for the fisherman's rod the cross in his 
 hands, and in place of a line plying a 
 mighty power, and thus bringing souls 
 from the subtlety of the enemy nigh unto 
 God, an acceptable gift. Such an one, 
 
TWENTY-FIFTH SUNDAY AFTER TRINITY. SAINT ANDREWS DAY. 
 
 ing in the knowledge of God ; strengthened 
 with .ill might. according to his glorious power, 
 unto. -ill patience and long-suffering with joy- 
 fulness; giving thanks unto the Father, which 
 hath made us meet to he partaken of the in- 
 heritance of the saints in light. 
 
 The Gospel. St Matth. ix. 18. 
 
 WHILE Jesus spake these things unto John's 
 disciples, behold, there came a certain 
 ruler.and worshipped him, Baying, My daughter 
 is even now dead ; hut come and lay thy hand 
 upon her, and she shall live. And Jesus arose, 
 and followed him, and so did his disciples. 
 (And behold, a woman, which was diseased 
 with an issue of blood twelve years, came be- 
 hind him, and touched the hem of his garment ; 
 for she said within herself, If I may but touch 
 his garment, I shall be whole. But- Jesus 
 turned him about, and, when he saw her, lie 
 said, Daughter, he of good comfort, thy faith 
 hath made thee whole. And the woman was 
 made whole from that hour.) And when Jesus 
 came into the ruler's house, and saw the min- 
 strels and the people making a noise, he said 
 unto them, Give place ; for the maid is not 
 dead, but sleepeth. And they laughed him to 
 scorn. But when the people were put forth, 
 he went in, and took her by the hand, and the 
 maid arose. And the fame hereof went abroad 
 into all that laud. 
 
 ffrjc (Lfocntn-fifib _§mta:tr> after 
 cl rinitn. 
 
 The Collect. 
 
 STIR up, we beseech thee, 0 Lord, the wills 
 of thy faithful people ; that they, plenteous- 
 ly bringing forth the fruit of good works, may 
 of thee he plenteousiy rewarded ; through Jesus 
 Christ our Lord. A men. 
 
 For the Epistle. Jer. xxiii. 5. 
 
 BEHOLD, the days come, saith the Lord, 
 that I will raise unto David a righteous 
 Branch, and a King shall reign, and prosper, 
 and shall execute judgement and justice in the 
 earth. In his days Judah shall he saved, and 
 Israel shall dwell safely: and this is his Name 
 wherehv he shall be called, THE LORD OUR 
 RIGHTEOUSNESS. Therefore behold, the 
 days come, saith the Lord, that they shall no 
 more say. The Lord liveth, which brought up 
 the children of Israel out of the land of Egypt ; 
 but. The Lord liveth, which brought up, and 
 which led the seed of the house of Israel out of 
 the north-country, and from all countries 
 whither I had driven them ; and they shall 
 dwell in their own land. 
 
 The Gospel. St. John vi. 5. 
 TT7DEN Jesus then lift up his eyes, and saw 
 > V a great company come unto him, he saith 
 unto Philip, Whence shall we buy bread that 
 these may eat? (And this he said to prove 
 him ; for he himself knew what he would do.) 
 Philip answered him, Two hundred penny- 
 worth of bread is not sufficient for them, that 
 every one of them may take a little. One of 
 his disciples, Andrew, Simon Peter's brother, 
 saith unto him, There is a lad here, which hath 
 five barley-loaves, and two small fishes ; but 
 what are "they among so many? Ami Jesus 
 said. Make the men sit down. Now there was 
 much crass in the place. So the men satdown, 
 in number about five thousand. And Jesus 
 took the loaves, and, when he had given thanks, 
 he distributed to the disciples, ana t he disciples 
 to them that were set down, and likewise of 
 the fishes, as much as they would. When they 
 were filled, he said unto his disciples, Gather 
 up the fragments that remain, that nothing be 
 lost. Therefore they gathered them together, 
 and filled twelve baskets with the fragments of 
 the five barley-loaves, which remained over 
 and above unto them that had eaten. Then 
 
 those men, when they had seen the miracle 
 that Jesus did, said, This is of a truth that 
 Prophet that should come into the world. 
 11 // there he any more Sundays before Advent- 
 Sunday, the Service of some of those Stmdaut 
 that teere omitted after the Epiphany shall f.e 
 taken in to supply so many as are here want- 
 ing. And if there be fewer, the overplus may 
 be omitted: Provided that this last Collect, 
 BjpUlle, and Gospel shall always be used upon 
 the SuncUiy next before Advent. 
 
 $Htat ^nbrcto's p:\rt. 
 
 The Collect. 
 
 ALMIGHTY God, who didst give such gTace 
 J\_ unto thy holy Apostle Saint Andrew, that 
 he readily obeyed the calling of thy Son Jesus 
 Christ, and followed him without delay ; Grant 
 unto us all, that we, being called by thy holy 
 Word, may forthwith give up ourselves obe- 
 diently to fulfil thy holy commandments; 
 through the same Jesus Christ OUT Lord. Amen 
 The Epistle. Rom. x. 9. 
 
 IF thou shalt confess with thy mouth the 
 Lord Jesus, and shalt believe in thine heart 
 that God hath raised him from the dead, thou 
 shalt be saved. For witli the heart man be- 
 lieveth unto righteousness, and with the 
 mouth confession is made unto salvation. For 
 the Scripture saith. Whosoever believeth ou 
 him shall not be ashamed. For there is no 
 difference between the Jew and the Greek : for 
 the same Lord over all is rich unto all that call 
 upon him. For whosoever shall call upon the 
 Name of the Lord shall be saved. How then 
 shall thev call on him, in whom they have not 
 believed ? And how shall they believe in him, 
 of whom they have not heard ? And how shall 
 they hear without a preacher ? And how shall 
 they preach, except they be sent ? As it is 
 written. How beautiful are the feet of them 
 that preach the Gospel of peace, and bring glad 
 tidings of good things 1 "But they have not all 
 obeyed the Gospel. For Esaias saith, Lord, 
 who hath believed our report? So then faith 
 cometh by hearing, and hearing by the Word of 
 God. But I say, "Have they not heard ? Yes 
 verily, their sound went into ail the earth, 
 and their words unto the euds of the world. 
 But I say, Did not Israel know? First Moses 
 saith, I will provoke you to jealousy by them 
 that are no people, and by a foolish nation I 
 will anger you. But Esaias is very bold, and 
 saith, I was found of them that sought me not ; 
 I was made manifest unto them that asked not 
 after me. But to Israel he saith, All day long 
 I have stretched forth my hands unto a dis- 
 obedient and gainsaying people. 
 
 The Gospel. St. Matth. iv. IS. 
 
 JEST'S, walking by the sea of Galilee, saw 
 two brethren, Simon called Peter, and An- 
 drew his brother, casting a net into the sea, 
 (for they were fishers ;) and he saith unto them, 
 Follow me ; and I will make you fishers of men. 
 And they straightway left their nets, and fol- 
 lowed him. And going on from thence he saw 
 other two brethren, James the son of Zehed.ee, 
 and John his brother, in a ship with Zebedee 
 their father, mending their nets; and he called 
 them. And they immediately left the ship 
 and their father, and followed him. 
 
 Skdnt (Thomas the Apostle. 
 
 The Collect. 
 
 < LMIGHTY and overliving God. who for the 
 J\ more confirmation of the faith didst suffer 
 thy holy Apostle Thomas to he doubtful in thy 
 Son's resurrection ; Grant us so perfectly, and 
 without all doubt, to believe in thy Son Jesus 
 Christ, that our faith in thy sight may never 
 
brethren, the follower of Christ, celebrate 
 with perpetual chorus of praise.' 
 
 St Andrew is represented Molding in his 
 hand a cross saltire, or leaning on it. 
 
 H St Thomas is stated, by Origen and 
 other writers, to have preached in Par- 
 thia. The connection of the Christians 
 of India and of Malabar with Thomas the 
 Apostle is very doubtful. His body is 
 said by Ruffinus, in the 4th century, to 
 have been at Edessa. There is no good 
 authority for his martyrdom. The fes- 
 tival is mentioned by Theodoret in the 
 5th century. A commemoration of St 
 Thomas is appointed for the 21st of 
 December in Athelstan's Psalter, 703. 
 
 St Thomas is represented as handling 
 our Lord's wounds ; or, in reference to a 
 late tradition of his martyrdom, with a 
 lance or spear; also holding a carpenter's 
 square. 
 
 Introit in 1549, Ps. exxviii. 
 
 The Collect was composed in 1549. 
 
 The Epistle is taken from the Sar. 
 Miss. The Gospel in the Miss, ends at 
 v. 29, not 31. 
 
 The Greek Church calls the 1st Sun- 
 day after Easter the Sunday of St Tho- 
 mas, and commemorates him on that 
 day, see p. 121. The Epistle has no 
 reference to St Thomas. The Gospel at 
 the Liturgy is John xx. 19 — 31. 
 
 He is also commemorated on the 6th 
 of October. The Epistle, the ordinary 
 Epistle in such cases, is 1 Cor. iv. 9—6; 
 the Gospel is John xx. 19 — 31. 
 
 U The commemoration of the Conver- 
 sion of St Paul appears to have arisen from 
 a sense of the importance of that event 
 to the Christian Church at large, and from 
 the desire to assign a separate festival to 
 St Paul, whose martyrdom was celebrat- 
 ed in conjunction with that of St Peter. 
 According to Eusebius, who quotes Caius 
 Romanus, Tertullian, Origen and Dicny- 
 sius of Corinth, the Apostles were mar- 
 tyred, St Peter crucified, St Paul behead- 
 ed, by order of Nero, on the same day, 
 June 29th, 67, or Feb. 22nd, 68, for the 
 actual day is disputed ; and their bodies 
 were buried, one on the Ostian way, the 
 other in the Vatican, until removed by 
 Xystus, 119 — 128, to the catacombs for 
 greater security in time of persecution. 
 St Jerome tells us that he frequently 
 went to see their sepulchres in the cata- 
 combs among the rest of the martyrs. 
 The festival of the martyrdom of St Peter 
 and St Paul is one of the most ancient 
 Apostolic festivals, and is as old as the 
 end of the 4th century. Of a special 
 celebration of the Conversion of St Paul 
 Guericke states that no trace is to be 
 found before the 12th century. We have, 
 however, a special Epistle and Gospel 
 for the festival in the MS. of Leofr. and 
 
 U 
 
 in the Com. Pam., which are evidence 
 
 against this assertion. 
 
 Introit in 1549, Ps. exxxviii. 
 
 The Collect in the Sar. Miss, for this 
 day is, ' Ueus, qui universum mundum 
 beati Pauh Apostoli tui prsedicatione do- 
 cuisti, da nobis, quaesumus, ut, qui ejus 
 hodie conversionein colimus, per ejus ad 
 te exempla gradiamur. Per,' &c. 
 
 The Collect is found in the Ambrosian 
 Miss, and in the MS. of Leofric. 
 
 The Epistle in the Sar. Miss., MS. 
 Leofr., Com. Pam. is the same as ours. 
 
 The Gospel ends with the words ' ever- 
 lasting life.' MS. Leofr., Com. Pam. 
 
 The Greek Church has no festival of 
 the Conversion of St Paul. 
 
 St Paul is represented as resting upon 
 a sword ; as holding one or two swords ; 
 as holding a sword and a book ; or with 
 three springs, supposed to have risen from 
 the three spots where his head bounded 
 after his decapitation. 
 
 ^1 The Festival of Hypapante, Symeon's 
 meeting of Christ in the temple, dates 
 from the reign of Justinian, 542. The 
 emperor is said to have instituted it on 
 occasion of an earthquake, which destroy- 
 ed half the city of Pompeiopolis, and of 
 other calamities. It was considered in 
 the Greek Church as one of the feasts 
 belonging to our Lord (Ae<77nmKai eop- 
 jat). The second name was given in the 
 9th century by the Roman pontiffs. The 
 custom of carrying candles in the Roman 
 Church on this festival seems derivable 
 from the heathen feast in honour of Pro- 
 serpine, for whom Ceres searched with 
 lighted torches. In memory thereof the 
 heathens kept a feast of lights. To this 
 the Roman Church gave a different turn, 
 and applied the honour to the Virgin as 
 mother of the true light. 
 
 Introit in 1549, Ps. exxxiv. 
 
 ' Omnipotens, sempiterne Deus, majes- 
 tatem tuam supplices exoramus ut, sicut 
 unigenitus Filius tuus hodierna die cum 
 nostra? carnis substantia in templo est 
 prassentatus, ita nos facias purificatis tibi 
 mentibus praesentari. Per eundem Do- 
 minium' Miss. Sar., MS of Leofr., 
 Sacrament, of Greg. 
 
 The Epistle in Sar. Miss., MS. of 
 Leofric, and Com. Pam. ended with v. 4. 
 The Gospel ended with v. 32, not v. 40. 
 In the Greek Church the prelude (npoKeC- 
 fievov) of this festival, which retains its 
 first name, Hypapante, is, 'My soul doth 
 magnify the Lord, for he hath regarded 
 the lowliness of his handmaiden.' 
 
 TheEpistleisHeb.vii.7 — 17. The morn- 
 ing Gospel is Lukeii. 25 — 33. The Gospel 
 at the Liturgy is Luke ii. 22 — 40. 
 
 The following is from the Greek Ser- 
 vice Book. 
 
 'Our king Christ, whom the children of 
 
 49) 
 
THE CONVERSION OF ST. PAUL. THE PURIFICATION OF ST. MARY. 
 
 be reproved. Hear us, O Lord, through the 
 same Jesus Christ, to whom, with thee and the 
 Holy Ghost, be all honour and glory, now and 
 for evermore. A men. 
 
 The KpU'le. Ephes. ii. 19. 
 "VfOW therefore ve are no more strangers and 
 1M foreigners, but fellow-citizens with the 
 saints, and of the household of God ; and are 
 built upon the foundation of the Apostles and 
 Prophets, Jesus Christ himself being the chief 
 corner-stone ; in whom all the building, fitly 
 framed together, groweth unto an holy temple 
 in the Lord; in whom ye also are builded 
 together for an habitation of God, through the 
 Spirit. 
 
 The Gospel. St. John xx. 24. 
 
 THOMAS, one of the twelve, called Didymns, 
 was not with them when Jesus came. The 
 other disciples therefore said unto him. We 
 have seen the Lord. But he said unto them. 
 Except I shall see in his hands the print of the 
 nails, and put my finger iuto the print of the 
 nails, and thrust my hand into his side, I will 
 not believe. And after eight days again his 
 disciples were within, and Thomas with them: 
 then came Jesus, the doors being shut, and 
 stood in the midst, and said, Peace be unto you. 
 Then saith he to Thomas, Reach hither thy 
 finger, and behold my hands ; and reach hither 
 thy hand, and thrust it into my side ; and be 
 not faithless, but believing. And Thomas an- 
 swered and said unto him. My Lord, and my 
 God. Jesus saith unto him, Tliomas, because 
 thou hast seen me, thou hast believed ; blessed 
 are they that have not seen, and yet have be- 
 lieved. And many other signs truly did Jesus 
 in the presence of his disciples, which are not 
 written in this book. But these are written, 
 that ye might believe that Jesus is the Christ, 
 the Son of God ; and that believing ye might 
 have life through his Name. 
 
 Cbc Conbrrstou of _#uint |hnl. 
 
 The Collect. 
 
 OGOD, who, through the preaching of the 
 „ blessed Apostle Saint Paul, hast caused the 
 light of the Gospel to shine throughout the 
 world ; Grant, we beseech thee, that we, having 
 his wonderful conversion in remembrance, 
 may shew forth our thankfulness unto thee for 
 the same, by following the holv doctrine which 
 he taught; through Jesus Christ our Lord. 
 A 7>ien. 
 
 For the Epistle. Acts is. 1. 
 AND Saul, yet breathing out threatenings 
 ii and slaughter against the disciples of the 
 Lord, went unto the high priest, and desired 
 of him letters to Damascus to the synagogues, 
 that, if he found any of this wav, whether they 
 were men or women, he might brini them 
 bound unto Jerusalem. And, as he journeyed, 
 he came near Damascus, and suddenly there 
 shined round about him a light from heaven. 
 And he fell to the earth, and heard a voice 
 saying unto him, Saul, Saul, why persecutest 
 thou me ? And he said, Who art thou, Lord ? 
 And the Lord said, I am Jesus whom thou 
 persecutest: it is hard for thee to kick against 
 the pricks. And he, trembling and astonished, 
 said, Lord, what wilt thou have me to do? 
 And the Lord said unto him, Arise, and go 
 into the city, and it shall be told thee what 
 thou must do. And the men which journey- 
 ed with him stood speechless, hearius a voice, 
 but seeing no man. And Saul arose from the 
 earth, and when his eyes were opened lie saw 
 no man ; but they led him by the hand, and 
 brought him into Damascus. And he was 
 three days without sight, and neither did eat 
 nor drink. And there was a certain disciple at 
 Damascus, named Ananias, and to him said 
 the Lord in a vision, Ananias. And he said. 
 Behold, I am here, Lord. And the Lord said 
 
 unto him. Arise, and go into the street which 
 is called Straight, and inquire in the house of 
 J udas for one Culled Said, of Tarsus : for behold, 
 he prayeth, and hath seen in a vision a man 
 named Ananias, coming in, and putting his 
 hand on him, that he might receive his sight. 
 Then Ananias answered, Lord, I have heard 
 by many of this man, how much evil he hath 
 done to thy saints at Jerusalem ; and here he 
 hath authority irom the chief priests to bind 
 all that call on thy Name. But the Lord said 
 unto him, Go thy way ; for he is a chosen vessel 
 unto me, to bear my Name before the Gentiles, 
 and kings, and the children of Israel : for I will 
 shew him how great things he must surfer for 
 my Name's sake. And Ananias went his way, 
 and entered into the house : and, putting his 
 hands on him, said, Brother Saul, the Lord, 
 (even Jesus that appeared unto thee in the way 
 ;is thou earnest,) hath sent me, that thou 
 mightest receive thy sight, and be filled with 
 the Hoiy Ghost. And immediately there fell 
 from his eyes as it had been scales; and he 
 received sight forthwith, and arose, and was 
 baptized. And when he had received meat, 
 he was strengthened. Then was Saul certain 
 days with the disciples which were at Damascus. 
 And straightway lie preached Christ in the 
 synagogues, that he is the Son of God. But all 
 that heard him were amazed, and said, Is not 
 this he that destroyed them which called on 
 this Name in J erusalem, and came hither for 
 that intent, that he might bring them bound 
 unto the chief priests ? But Saul increased the 
 more in strength, and confounded the Jews 
 which dwelt at Damascus, proving that this is 
 very Christ 
 
 The Gospel. St. Matth. xix. 27. 
 
 PETER answered and said unto Jesus, Behold, 
 we have forsaken all, and followed thee; 
 what shall we have therefore? And Jesus 
 said unto them, Verily I say unto you, That 
 ye which have followed me, in the regeneration 
 when the Son of man shall sit in the throne of 
 his glory, ye also shall sit upon twelve thrones, 
 judging the twelve tribes of Israel. And every 
 one that hath forsaken houses, or brethren, or 
 sisters, or father, or mother, or wife, or children, 
 or lands, for my Name's sake, shall receive an 
 hundred-fold, and shall inherit everlasting 
 life. But many that are first shall be last, 
 and the last shall be first. 
 
 THE PRESENTATION OF CHRIST IN THE 
 TEMPLE, 
 
 COMMONLY CALLED, 
 
 (The y uriftnttion of &xbd ^Vtarn 
 the Virgin. 
 
 The Collect. 
 
 ALMIGHTY and everliving God, we humbly 
 beseech thy Majesty, that, as thy only- 
 begottan Son was this day presented in the 
 temple in substance of our flesh, so we may be 
 presented unto thee with pure and clean hearts, 
 by the same thy Son Jesus Christ our Lord. 
 
 For the Epistle. Mai. iii. 1 
 
 BEHOLD, I will send my messenger, and he 
 shall prepare the way before me : and the 
 Lord, whom ye seek, shall suddenly come to 
 his temple ; even the messenger of the covenant, 
 whom ye delight in; behold, he shall come, 
 saith the Lord of hosts. But who may abide 
 the day of his coming? and who shall stand 
 when he appeareth ? for he is like a refiner's 
 fire, and like fullers' soap. And he shall sit as 
 a refiner and purifier of silver; and he shall 
 purify the sons of Levi, and purse them as cold 
 and silver, that they may oner unto the Lord 
 an offering in righteousness. Then shall the 
 offerings of Judah and Jerusalem be pleasant 
 unto the LonL, as in the days of old, and as in 
 
the captivity confessed, crying with a 
 loud voice in the furn.-ice, Praise the 
 Lord, all ye works, 
 
 ' Him, who for our sake became an in- 
 fant, and was brought under the law, to 
 free us from the ordinances of the law, 
 h'.m praise all ye works, him our Lord. 
 
 'Thee, the light of the soul, the inef- 
 fable light, the light to save the Gentiles, 
 Simeon took up in his arms, crying, O 
 Lord, now lettest thou thy servant depart 
 from this fleeting life, to the life in the 
 spirit. The eternal God, who deigned 
 for us to become a babe, and be received 
 in the arms of aged Simeon, praise as 
 Lord all ye works.' 
 
 A Festival of Symeon and Anna is 
 kept on the following day. 
 
 *[ The history of Matthias is unknown. 
 Sophronius, c. 380, relates that he preach- 
 ed in ^Ethiopia. Whether he died a 
 natural death, or was martyred, is uncer- 
 tain. In the old mode of reckoning there 
 was some doubt as to the day on which 
 he should be commemorated in Leap-year, 
 see p. 31. The festival is mentioned in 
 Athelstan's Psalter, 703, and occurs also 
 in a German Martyrology, supposed to 
 be nearly co-eval with Gregory the Great. 
 
 Introit in 1549, Ps. cxl. 
 
 The Collect was composed in 1549. 
 
 The Epistle and Gospel are the same 
 as in Sar. Miss. 
 
 The Greek Church keeps a Festival of 
 St Matthias on the 9th of August. 
 
 The following are from the Greek 
 Service Book. 
 
 ' By the radiance of thy divine words 
 thou didst consume evil error, and didst 
 enlighten believers to glorify the incar- 
 nation, O thou blessed one, of the Lord 
 of all ; and his divine passion thou didst 
 imitate ; therefore, on the recurrence of 
 thy holy festival, we raise our united 
 voice in thy honour, O apostle Matthias, 
 and ask thy intercession. 
 
 'As divine salt thou wast cast, O blessed 
 one, into the world, apostle Matthias, pu- 
 rifying the corruption of error by the 
 preaching of repentance, chasing diseases 
 and banishing infirmities of souls and 
 bodies, O illustrious one.' 
 
 The Epistle is Acts i. 12 — 17, 21 — 26. 
 
 The Gospel is Luke x. 16 — sx. 
 
 St Matthias is represented as bearing 
 a halbert; leaning upon a sword: hold- 
 ing a sword by the point; a lance, 
 hatchet or axe ; with a stone in his hand; 
 with a carpenter's square; with a book 
 and scimitar. 
 
 *I Of the Festival of the Annunciation 
 Bingham writes, that it had come into 
 use before the Council of Trullo, 692; 
 for that Council, renewing a prohibition 
 of the Council of Laodicea, makes a fur- 
 ther exception in behalf of the Annun- 
 ciation, forbidding all festivals to be kept 
 in Lent except the Sabbath and the 
 Lord's-day and the Holy Annunciation ; 
 which shews that by this time it was 
 become a noted festival, and therefore 
 we may date its original as far back as 
 the 7th century at least, when we find 
 that sermons began to be made upon it. 
 
 Introit in 1549, Ps. cxxxi. 
 
 'Gratiam tuain, quajsumus, Domine, 
 mentibus nostris infunde ut, qui angelo 
 nuntiante Christi filii tui incarnationem 
 cognovimus, per passionem ejus et crucem 
 ad resurrectionis gloriam perducamur. 
 Qui tecum vivit et regnat Deus.' Sar. 
 Miss., MS. Leofric, Sacram. Greg. The 
 Epistle and Gospel are the same as in 
 Sar. Miss. 
 
 In the Greek Church the Epistle is 
 Heb. ii. 11 — 18. The morning Gospel is 
 Luke i. 39 — 49, 56. The Gospel at the 
 Liturgy is Luke i. 24 — 33. 
 
 The following, which is the introduc- 
 tion to the service of the day of the An- 
 nunciation, may serve as a specimen of the 
 extreme veneration which the Greeks pay 
 to the Virgin. 
 
 ' Revealing the counsel of God decreed 
 from everlasting, O virgin, Gabriel stood 
 at thy side saluting thee with words of 
 good omen. Hail, land unsown; hail, bush 
 unconsumed ; hail, abyss impenetrable ; 
 hail, bridge which conducts to heaven ; 
 lofty ladder which Jacob beheld. Hail, 
 divine pot of manna ; hail, abolition of the 
 curse ; hail, the recaller of Adam's trans- 
 gression, the Lord is with thee.' 
 
 The tradition of the Greek Church is, 
 that the Annunciation took place at a 
 well which they still shew at Nazareth. 
 
ST. MATTHIAS'S DAY. THE ANNUNCIATION OF THE VIRGIN MARY. 
 
 former years. And I wiH come near to yon 
 to judgement, and I will be a swift witness 
 against the sorcerers, and against the adulter- 
 ers, and against false-swearers, and against 
 those that oppress the hireling in his wages, 
 the widow, and the fatherless, and that turn 
 aside the stranger from his light, and fear not 
 me, saith the Lord of hosts. 
 
 The Gospel. St. Luke ii. 22. 
 AND when the days of her purification, ac- 
 x\. cording to the Law of Moses, were accom- 
 plished, they brought him to Jerusalem, to 
 present him to the Lord; (as it is written in 
 the Law of the Lord, Every male that openeth 
 the womb shall be called holy to the Lord ;) 
 and to oiler a sacrifice, according to that which 
 is said in the Law of the Lord, A pair of turtle- 
 doves, or two young pigeons. And behold, 
 there was a man in Jerusalem, whose name 
 was Simeon ; and the same man was .just and 
 devout, waiting for the consolation of Israel : 
 and the Holy Ghost was upon him. And it 
 was revealed unto him by the Holy Ghost, 
 that he should uot see death, before he had seen 
 the Lord's Christ. And he came by the Spirit 
 into the temple ; and when the parents brought 
 in the child Jesus, to do for him after the 
 custom of the Law, then took he him up in his 
 arms, and blessed God, and said, Lord, now 
 lettest thou thy servant depart in peace, ac- 
 cording to thy word : for mine eye? have seen 
 thy salvation, which thou hast prepared before 
 the face of all people; a light to lighten the 
 Gentiles, and the glory of thy people Israel. 
 And Joseph and his mother marvelled at those 
 things which were spoken of him. And Simeon 
 blessed them, and said unto Mary his mother, 
 Behold, this child is set for the fall and rising 
 again of many in Israel ; and for a sign which 
 shall be spoken against ; (yea, a sword shal I 
 pierce through thy own soul also ;) that the 
 thoughts of many hearts may be revealed. And 
 there was one Anna a prophetess, the daughter 
 of Phanuel, of the tribe of Aser ; she was of a 
 great age, and had lived with an husband seven 
 years from her virginity : and she was a widow 
 of about fourscore and four years ; which de- 
 parted not from the temple, but served God 
 with fastings and prayers night and day. And 
 she coming in that instant gave thanksiikewise 
 unto the Lord, and spake of him to all them 
 that looked for redemption in Jerusalem. And 
 when they had performed all things according 
 to the Law of the Lord, they returned into 
 Galilee to their own city Nazareth. And the 
 child grew, and waxed strong in spirit, filled 
 with wisdom; aud the grace of God was upon 
 him. 
 
 J?;urtt gftattbhis's §}ag. 
 
 The Collect 
 
 0 ALMIGHTY God, who into the place of 
 the traitor Judas didst choose thy faithful 
 servant Matthias to be of the number of the 
 twelve Apostles ; Grant that thy Church, being 
 alway preserved from false Apostles, may be 
 ordered and guided by faithful and true pastors ; 
 through Jesus Christ our Lord. Amen. 
 For the Epistle. Acts i. 15. 
 
 IN those days Peter stood up in the midst of 
 the disciples, and said, (the number of the 
 names together were about an hundred and 
 twenty,) Hen and brethren, this Scripture 
 must needs have been fulfilled, which the 
 Holy Ghost by the mouth of David spake 
 before concerning Judas, which was guide to 
 them that took. Jesus: for he was numbered 
 with us, and had obtained part of this ministry. 
 Now this man purchased a field with the re- 
 ward of iniquity; and falling headlong l>e 
 burst asunder in the midst, and all his bowels 
 gushed out. And it was known uuto all the 
 
 dwellers at Jerusalem, insomuch as that field 
 is called in their proper tongue, Aceldama, 
 that is to say, The field of biood. For it is 
 written Ln the book of Psalms, Let his habitation 
 be desolate, and let no man dwell therein ; 
 and, His bishopriek let another take. Where- 
 fore, of these men which have companied with 
 us all the time that the Lord Jesus went in 
 and out among us, beginning from the baptism 
 of John, uuto that same day that he was taken 
 up from us, must one be ordained to be a wit- 
 ness with us of his resurrection. And they 
 appointed two, Joseph called Barsabas, who 
 was surnamed Justus, and Matthias. And 
 they prayed, and said, Thou, Lord, which 
 kuowest the hearts of all men, shew whether 
 of these two thou hast chosen ; that he may 
 take part of this ministry and apostleship, 
 from w hich Judas by transgression fell, that he 
 might go to his own place. And they gave 
 forth their lots ; and the lot fell upon Matthias, 
 and he was numbered with the eleven Apostles. 
 The Gospel. St. Matth. xi. 25. 
 
 AT that time Jesus answered and said, I 
 thank thee, 0 Father, Lord of heaven and 
 earth, because thou hast hid these things from 
 the wise and prudent, and hast revealed them 
 unto babes. Even so, Father, for so it seemed 
 good in thy sight. All things are delivered unto 
 me of my Father: and no man knoweth the 
 Son, but the Father ; neither knoweth any man 
 the Father, save the Son, and he to whomsoever 
 the Son will reveal him. Come unto me, all ye 
 that labour and are heavy laden, and I will 
 give you rest. Take my yoke upon you, and 
 learn of me ; for I am meek and lowly in heart : 
 and ye shall find rest unto your souls. For my 
 yoke is easy, and my burden is light. 
 
 (Lbc ^nmuui'dtion of ibc ^Irsscb 
 Virgin ||taxgJ. 
 
 The Collect. 
 
 WE beseech thee, 0 Lord, pour thy grace 
 into our hearts ; that, as we have known 
 the incarnation of thy Son Jesus Christ by the 
 message of an angel, so by his cross and passion 
 we may be brought onto the glory of his resur- 
 rection ; through the same Jesus Christ our 
 Lord. Amen. 
 
 For the Fpistle. Tsai. vii. 10. 
 OK.EOVER, the Lord spake again unto 
 Ahaz, saying. Ask thee a sign of the Lord 
 thy God ; ask it either in the depth, or in the 
 height above. But Ahaz said, I will not ask, 
 neither will I tempt the Lord. And he said, 
 Hear ye now, O house of David; Is it a small 
 thing for you to weary men, but will ye weary 
 my God also ? Therefore the Lord himself 
 shall give you a sign ; Behold, a Virgin shall 
 conceive, and bear a son, and shall call his 
 name Immanuel. Butter and honey shall he 
 eat, that he may know to refuse the evil, and 
 choose the good. 
 
 The Gospel. St. Luke i. 26. 
 AND in the sixth month the angel Gabriel 
 iA_ was sent from God unto a city of Galilee 
 named Nazareth, to a Virgin espoused to a man 
 whose name was Joseph, of the house of David ; 
 and the Virgin's name was Mary. And the 
 angel came in unto her, and said, Hail, thou 
 that art highly favoured, the Lord is with thee ; 
 blessed art thou among women. And when she 
 saw him she was troubled at his saying, and 
 cast in her mind what manner of salutation 
 this should be. And the angel said unto her, 
 Fear not, Mary; for thou hast found favour 
 with God. And behold, thou shalt conceive in 
 thy womb, and bring forth a Son, and shalt 
 call his name JESUS. He shall be great, and 
 shall be called the Son of the Highest ; and the 
 Lord God shall give unto him the throne of his 
 father David. And. he shall reign over the 
 
 M 
 
1 St Mark, the companion of St Peter, 
 is related to have written his Gospel 
 under the direction of that Apostle. He 
 founded, or rather superintended, the 
 Church of Alexandria, where he is said 
 to have been martyred in attempting to 
 stop the worship of Serapis, c. 64. His 
 body was carried to Venice, 465. The 
 festival is as old as 730. 
 
 Introit in 1549, Ps. cxli. 
 
 The Collect was composed in 1549. 
 
 The Epistle in Sar. Miss, ends with 
 v. 13, not 16, as in our Order. The Gos- 
 pel ended with v. 7, not with v. 11, as 
 ours. 
 
 In the Greek Church the Epistle is 
 1 Pet. v. 6 — 14. The Gospel is Luke x. 
 16 — 21. 
 
 The following is from the Greek Ser- 
 vice Book. 
 
 ' O blessed Mark, thou didst drink from 
 the fountain of grace, and didst flow 
 forth from Eden a most illustrious river 
 of peace, watering with the streams of 
 thy evangelic preaching the face of the 
 earth, and moistening the foundations of 
 the church with thy inspired teaching. 
 
 'O noble Mark, Moses of yore whelmed 
 the Egyptians in the sea, but thou, O 
 wise one, didst draw forth the same peo- 
 ple from error, through the same power 
 having in bodily presence sojourned a- 
 mong them and destroyed their idols 
 with a high arm.' 
 
 The Great Litany of St Mark's Day 
 was instituted by Gregory the Great, 590, 
 on occasion of a pestilence in Rome. It 
 was received in England by the Council of 
 Cloveshoo, 747. Seven processions set out 
 from different Churches, and met in one 
 principalChurch for a solemn service. Thus 
 commenced theLitaniaSeptena; and from 
 the circumstances of its origin the Litany 
 on St Mark's Day is called the Litania 
 Major, although the service used does 
 not differ from that of the Rogations. 
 
 St Mark is represented with a lion by 
 his side; seated, a fig-tree behind him; 
 strangled ; dragged by the neck. 
 
 If Of the Evangelistic symbols the fol- 
 lowing interpretation may be given : 
 
 The angel with human face, assigned 
 to St Matthew, alludes to the humanity 
 of our Lord, on which this Evangelist 
 especially dwells. 
 
 The lion of St Mark represents the 
 royal character of the Son of David. 
 
 The ox, or calf, of St Luke sets forth 
 the sacrificial nature of the Redeemer. 
 
 The soaring sublimity of St John is 
 expressed by the eagle. 
 
 If Philip the Apostle lived for some time, 
 and died at Hierapolis in Phrygia. He 
 had two unmarried daughters, who at- 
 tained a great age, and were buried at 
 Hierapolis. 
 
 (*: 
 
 If James, the son of Alphaeus, were 
 not the same person as James the Bishop 
 of Jerusalem, we know nothing of his 
 history. If he were, then he presided 
 f ir 30 years over the Church there, and 
 was martyred, 62 ; he received his death- 
 blow from a fuller's club. 
 
 We find the Festival of St Philip and 
 St James in Bede, 730. In other calen- 
 dars a separate day is assigned to St 
 James, June 22nd. 
 
 Introit in 1549, Ps. cxxxiii. 
 
 The Collect was composed in 1549, 
 and ran as follows: 'Almighty God, 
 whom truly to know is everlasting life: 
 grant us perfectly to know thy Son Jesus 
 Christ to be the way, the truth, and the 
 life, as thou hast taught St Philip and 
 other the Apostles; through Jesus Christ 
 our Lord :' altered to its present form in 
 1662. 
 
 The Epistle in Sar. Miss, is Wisdom 
 v. 1 — 6. The Gospel in Sar. Miss, and 
 in MS. Leofric is the same as ours. 
 
 In the Greek Church the Festival of St 
 Philip is kept on the 14th of November. 
 
 The Epistle is Acts viii. 26 — 39. This 
 selection has reference to Philip the 
 Deacon. The Gospel, John i. 44 — 51, to 
 Philip the Apostle. 
 
 From the Greek Service Book. 
 
 'As an organ touched by the breath of 
 God and the guidance of the Holy Spirit 
 didst thou quit thyself; and, by singing a 
 strain of supernatural beauty to the world, 
 thou didst with thy tongue of fire wither 
 all deceit like combustible wood, and like 
 grass of the earth that fadeth away ; and 
 to all the inhabitants of the globe thou 
 preachedst, O holy Philip, our master and 
 Lord Christ.' 
 
 Another. 
 
 'Kindled with the rays of heavenly 
 light, O Philip, thou didst shine a world- 
 wide star, and didst seek and find the 
 Father of lights in the Son : for light is 
 found in light. For he is the stamp of 
 perfect resemblance to its archetype. 
 Thence, O Apostle, ask that they who 
 have been sealed may be saved by his 
 divine blood. 
 
 James, the son of Alphseus, is com- 
 memorated on the 9th of October. 
 
 The Epistle is 1 Cor. iv. 9 — 16. The 
 Gospel is Matt. ix. 36 — x. 8. 
 
 From the Greek Service Book. 
 
 ' Filled to overflowing with the streams 
 of divine wisdom thou gushedst forth as 
 a river of paradisiacal beauty, and didst 
 bedew the face of the earth, 0 wise one, 
 with genuine waters of godliness.' 
 
 James, the Lord's brother, the first 
 Bishop of Jerusalem, is commemorated 
 on the 23rd of October. 
 
 The Epistle is Gal. i. 11— 19. The Gospel 
 is Matt. xiii. 54—58. 
 3) 
 
ST. MARK'S DAT.— ST. PHILIP AND ST. JAMES'S DAY.— ST. BARNABAS. 
 
 house of Jacob for ever ; and of his kingdom 
 there shall be no end. Then said Mary unto 
 the angel, How shall this be, seeing I know not 
 a man ? And the angel answered and said 
 unto her. The Holy Ghost shall come upon thee, 
 and the power of the Highest shall overshadow 
 thee: therefore also that holy thing which 
 shall be burn of thee shall be called the Son of 
 God. And behold, thy cousin Elisabeth, she 
 hath also conceived a son in her old age; and 
 this is the sixth month with her who was called 
 barren : for with God nothing shall be impos- 
 sible. And Mary said, Behold the handmaid of 
 the Lord ; be it unto me according to thy word. 
 And the angei departed from her. 
 
 Saint park's ||agr. 
 
 The Collect. 
 
 f\ ALMIGHTY God, wh.. hast instructed thy 
 I J holy Church with the heavenly doctrine of 
 thy Evangelist Saint Mark; Give us grace, 
 that, being not like children carried away with 
 every blast of vain doctrine, we may be estab- 
 lished in the truth of thy holy Gospel ; through 
 Jesus Christ our Lord. A men. 
 
 The Epistle. Ephes. iv. 7. 
 
 U>"TO every one of us is given grace, accord- 
 ing to tlie measure of the gift of Christ. 
 "Wherefore he saith. When he ascended up on 
 high, he led captivity captive, and save gifts 
 unto men. (Now that he ascended, what is it 
 but that he also descended first into the lower 
 parts of the earth ? He that descended is the 
 same also that ascended up far above all hea- 
 vens, that he might fill all things.) And he 
 gave some Apostles, and some Prophets, and 
 some Evangelists, and some Pastors and Teach- 
 ers ; for the perfecting of the saints, for the 
 work of the ministry, for the edifying of the 
 body of Christ ; till we all come in the unity of 
 the faith, and of the knowlelge of the Son of 
 God, unto a perfect man, unto the measure of 
 the stature of the fulness or" Christ ; that we 
 henceforth be no more children, tossed to and 
 fro, and carried about with every wind of doc- 
 trine, by the sleight of men, and eunningcraft- 
 iness, whereby they lie in wait to deceive ; but 
 speaking the truth in love, may grow up into 
 him in all things, which is the head, even 
 Christ : from whom the whole body fitly joined 
 together, and compacted by that which every 
 joint supplieth, according to the effectual work- 
 ing in the measure of every part, maketh 
 increase of the body, unto the edifying of itself 
 in love. 
 
 The Gospel. St. John xv. 1. 
 T AM the true vine, and my Father is the 
 JL husbandman. Every branch in me that 
 beareth not fruit he taketh away ; and every 
 branch that beareth fruit, he pureeth it, that 
 it may bring forth more fruit. "Now ye are 
 clean through the word which I have spoken 
 unto you. Abide in me, and I in you. As the 
 branch cannot bear fruit of itself, except it 
 abide in the vine ; no more can ye, except ye 
 abide in me. I am the vine, ye are "the branches. 
 He that abideth in me, and I in him, the same 
 bringeth forth much fruit; for without me ye 
 can do nothing. If a man abide not in me, he 
 is cast forth M ■ branch, and is withered ; and 
 men wither them, and cast them into the fire, 
 and they are burned. If ye abide in me, and 
 my words abide In you, ye shall ask what ye 
 will, and it shall be done unto you. Herein is 
 my Father glorified, that ve bear much fruit; 
 so shall ye be my disciples. As the Father 
 hath loved me, bo have I loved you: continue 
 ye in my love. If ye keep my commandments, 
 ye shall abide in my love ; even as I have kept 
 my Father's commandments, and abide in his 
 love. These thinsrs have I spoken unto vou, 
 that my joy might remain in you, and that 
 your joy might be full. 
 
 Saint anb Snint |:imcs's pan. 
 
 The Collect. 
 
 0 ALMIGHTY God, whom truly to know is 
 everlasting life ; Grant us perfectly to know 
 thy Son Jesus Christ to be the way, the truth, 
 and the life; that, following the steps of thy 
 holy Apostles, Saint Philip and Saint James, 
 we may stedfastly walk in the way that leadeth 
 to eternal life ; through the same thy Son Jesus 
 Christ our Lord. A men. 
 
 The Epistle. St. James L 1. 
 
 JAMES, a servant of God and of the Lord 
 Jesus Christ, to the twelve tribes which are 
 scattered abroad, greeting. My brethren, count 
 it all joy when ye fall into divers temptations; 
 knowing this, that the trying of your faith 
 worketh patience. But let patience have her 
 perfect work, that ye may be perfect and entire, 
 wanting nothing. If any of you lack wisdom, 
 let him ask of God, that giveth to all men 
 liberally, and upbraideth not, and it shall be 
 given him. But let him ask in faith, nothing 
 wavering ; for he that wavereth is like a wave 
 of the sea, driven with the wind, and tossed. 
 For let not that man think that he shall 
 receive any thing of the Lord. A double-minded 
 man is unstable in all his ways. Let the brother 
 of low degree rejoice in that he is exalted ; but 
 the rich in that he is made low ; because as the 
 flower of the grass he shall pass away. For tlxe 
 sun is no sooner risen with a burning heat, but 
 it withereth the grass, and the flower thereof 
 falleth, and the grace of the fashion of it 
 perisheth : so also shall the rich man fade away 
 in his ways. Blessed is the man that endureth 
 temptation ; for when he is tried, he shall re- 
 ceive the crown of life, which the Lord hath 
 promised to them that love him. 
 
 The Gospel. St. John xiv. 1. 
 
 AND Jesus said unto his disciples, Let not 
 your heart be troubled ; ye believe in God, 
 believe also in me. In my Father's house are 
 many mansions ; if it were not so, I would 
 have" told you. I go to prepare a place for you : 
 and if I go and prepare a place for you, I will 
 come again, and receive you unto myself, that 
 where I am, there ye may be also. And whither 
 I go ye know, and the way ye know. Thomas 
 saith unto him, Lord, we know not whither 
 thou goest, and how can we know the way? 
 Jesus saith unto him, I am the way, the truth, 
 and the life : no man cometh unto the Father 
 but by me. If ye had known me, ye should 
 have known my Father also : and from hence- 
 forth ye know him, and have seen him. Philip 
 saith unto him, Lord, shew us the Father, and 
 it sufficeth us. Jesus saith unto him, Have I 
 been so long time with you, and yet hast thou 
 not known me, Philip ? He that hath seen me 
 hath seen the Father; and how sayest thou 
 then. Shew us the Father ? Believest thou not 
 that I am in the Father, and the Father in me ? 
 The words that I speak unto you I speak not of 
 myself; but the Father that dwelleth in me, 
 he doeth the works. Believe me, that I am in 
 the Father, and the Father in me ; or else be- 
 lieve me for the very works' sake. Yerily, 
 verily I say unto you, He that believeth on me, 
 the worksthat I do shall he doalso; and greater 
 works than these shall he do ; because I go unto 
 my Father. And whatsoever ye shall ask in 
 my Name, that will I do, that the Father may 
 be glorified in the Son. If ye shall ask any 
 thing in my Name, I will do it. 
 
 Saint $anubns tbe flpostle. 
 
 The Collect. 
 
 OLORD God Almighty, who didst endue thy 
 holy A post 1 e Barnabas with singular gifts 
 of the Holy Ghost ; Leave us not, we beseech 
 thee, destitute of thy manifold gifts, nor yet of 
 
From the Greek Service Book. 
 
 'O wise James, the wisdom of our 
 Lord incarnate was thy teacher, direct- 
 ing thee into unutterable and incompre- 
 hensible mysteries ; to godliness didst 
 thou with thy voice stimulate the people : 
 bless all ye works, the Lord's brother.' 
 
 St James is represented with a fuller's 
 club in his hand; as a child with a toy- 
 mill in his hand ; as a child with a palm- 
 branch; his brains beaten out with a 
 fuller's club : a saw in his hand. 
 
 St Philip is represented with a basket 
 in his hand ; a basket held up ; a basket 
 with bread ; two loaves and a cross ; 
 three loaves in his hand ; cross in his left, 
 money in right hand; bearing a knotted 
 cross; crucified with his head down- 
 wards ; with a tall cross and book ; devils 
 and idols driven away and overthrown 
 by the cross from an altar ; serpent drawn 
 from beneath an altar of Mars; a spear 
 and double cross. 
 
 The history of Barnabas, apart from 
 the facts recorded ill Scripture, is very 
 obscure. A late and suspicious tradition 
 connects him with the foundation of the 
 Church in Milan ; the evidence for his 
 having been stoned to death at Salamis 
 by the unbelieving Jews is unworthy of 
 credit. 
 
 The Epistle bearing his name, if genu- 
 ine, proves him to have survived the de- 
 struction of Jerusalem. Its authenticity 
 is however very doubtful ; Burton con- 
 siders it of the early part of the 2nd cent. 
 
 Introit in 1549, Ps. cxlii. 
 
 The Collect was composed in 1549. 
 
 In the Sar. Miss, the Epistle is merely 
 the Epistle in ' Vigilia unius Apostoli,' 
 viz. Eph. ii. 19 — 22 ; but in the Roman 
 Miss. vv. 1 — 3 of Acts xiii. are added to 
 our Epistle. The Gospel in Sar. Miss, 
 is the same as ours. 
 
 The Festival of St Barnabas is noted in 
 Bede and in calendars of the 8th century. 
 • In the Greek Church Barnabas and 
 Bartholomew are commemorated toge- 
 ther on the nth of June. The Epistle is 
 Acts xi. 19 — 30. The Gospel is Luke x. 
 16 — 21. From the Greek Service Book. 
 
 ' Having ascended to the climax of 
 virtue, thou wast enriched with the fire- 
 breathing tongue, cloven like fire, as the 
 apostle of the Lord ; that tongue which, 
 O excellent one, dispels ungodliness and 
 vanity.' 
 
 ' O glorious Barnabas, thou didst shew 
 thyself to us, bearing from the fountains 
 of grace the shower prepared for us, and 
 causing to flow the river of fulness of joy.' 
 
 Barnabas is represented as holding St 
 Matthew's Gospel; as stoned; as press- 
 ing a stone to his breast; as burnt to 
 death; with an open book and staff; 
 with three stones ; with a fire near him. 
 
 (1 
 
 If If our Lord's birth be celebrated on 
 the 25th Dec, the birth of John the 
 Baptist would naturally precede this date 
 by six months. In the increment and de- 
 crement of days from these periods re- 
 spectively, allusion is found by Augustine 
 and Csesarius of Aries to the passage, 'He 
 must increase, but I must decrease.' 
 
 There is a manifest reason for com- 
 memorating the birth of John the Bap- 
 tist. The natalitia of other holy men are 
 the days of their death, their heavenly, 
 not their earthly birth. 
 
 The institution of the festival is as old 
 as the 4th or 5th century. The Decolla- 
 tion of St John, Aug. 29th, was of a later 
 date,andoffar more restricted acceptance. 
 
 Introit in 1549, Ps. cxliii. 
 
 The Collect was composed in 1549, but 
 the word penance was used instead of 
 repentance ; this was altered in 1604. 
 
 The portion for the Epistle is found in 
 a Gallican Lectionary ; it ends there with 
 the words 1 work before him.' In the Sar. 
 Miss, the portion is Is. xlix. 1 — 7. In the 
 Sar. Miss., MS. Leofric, and Com. Pam. 
 the Gospel ends with v. 68. In the Greek 
 Church the Epistle is Rom. xiii. n — xiv. 
 1 — 4. The morning Gospel is Luke i. 24, 
 25, 57 — 68, 76, 80. The Gospel at the 
 Liturgy is Luke i. 1 — 25, 57—68, 76, 80. 
 
 From the Greek Service Book. 
 
 'O father, rejoice; mother, be glad, for 
 thou hast borne to day a prophet on the 
 earth, the God-called forerunner accord- 
 ing to promise. Earren though thou 
 wast, thou givest suck to the Baptist, 
 whilst Zacharias rejoices in the birth, 
 saying, My tongue is loosed at thy ap- 
 pearance on the earth, lamp of the great 
 light. A strange and startling wonder.' 
 
 Ode. 'As a fair dawn, precursor of the 
 sun, the offspring of the barren womb 
 proclaims the conception of the Virgin. 
 To the whole world and its limits, cause 
 the light of godliness and grace to shine.' 
 
 St John is represented with a lamb on 
 a book, small cross, close crown or cap; 
 tunic of camel's hair; cope fastened with 
 two leather thongs crossed ; with a lamb 
 on a book ; with lamb and cross on a book ; 
 lamb and cross; lamb; lamb's trotter; 
 lamb and locust ; his head on a dish. 
 
 ^[ See notes on Conversio7i of St Paul. 
 
 The Apostles Peter and Paul are said 
 to have suffered martyrdom at Rome on 
 the same day, 29th of June, a.d. 67, by 
 order of Nero. The day is, however, 
 disputed, some placing the martyrdom 
 on the 22nd of February, 68. In the 
 Sar. Miss, the day still bears the names 
 of both Apostles. Of all the festivals of 
 the Apostles this claims to be the most 
 ancient ; it dates from the 4th century. 
 
 Introit in 1549, Ps. cxliv. 
 
 The Collect was composed in 1549. 
 
 55) 
 
SAINT JOHN BAPTIST'S DAY. SAINT PETER'S DAY. 
 
 grace to use them alway to tliy honour ami 
 glory ; through Jesus Christ our Lord. Amen. 
 
 For the Epistle, Acts xi. 22. 
 rPIDINGS of these things came unto the ears 
 J_ of the Church which was In Jerusalem ; and 
 they sent forth Barnabas, that he should go as 
 far as Antioeh. Who, when he came, and had 
 Men the grace of Qod, was glad; and exhorted 
 them all, that with purpose of heart they would 
 cleave unto the Lord. For he was a good man, 
 and full of the Holy Ghost, and of faith : and 
 much people was added unto the Lord. Then 
 departed Barnabas to Tarsus, for to seek Saul. 
 And when he had found him, he brought him 
 unto Antioeh. And it came to pass, that a 
 whole year they assembled themselves with the 
 Church, and taught much people : and the 
 disciples were called Christians first in Antioeh. 
 And in these days came prophets from Jeru- 
 salem unto Antioeh. And there stood up one 
 of them named Agabus, and signified by the 
 Spirit, that there should be great dearth 
 throughout all the world; which came to pass 
 in the'days of Claudius Cesar. Then the disci- 
 ples, every man according to his ability, deter- 
 mined to send relief unto the brethren which 
 dwelt in Judaea. Which also they did, and sent 
 it to the elders by the hands of Barnabas and 
 Saul. 
 
 TJie Gospel. St. John xv. 12. 
 
 THIS is my commandment, That ye love one 
 another, as I have loved you. Greater love 
 hath no man than this, that a man lay down 
 his life for his friends. Ye are my friends, it ye 
 do whatsoever I command you. Henceforth I 
 call you not servants ; for the servant knoweth 
 not what his lord doetb : but I have called you 
 friends : for all things that I have heard of "my 
 Father I have made known unto you. Ye have 
 not chosen me, but I have chosen you, and 
 ordained you, that ye should go and bring forth 
 fruit, and that your fruit should remain : that 
 whatsoever ye shall ask of the Father in my 
 Name, he may give it you. 
 
 Saint |oIm |hpiist's |pag. 
 
 TJie Collect. 
 
 ALMIGHTY God, by whose providence thy 
 servant John Baptist was wonderfully 
 born, and sent to prepare the way of thy Son 
 our Saviour, by preaching of repentance; Make 
 us so to follow his doctrine and holy life, that 
 we may truly repent according to his preaching ; 
 and after his example constantly speak the 
 truth, boldly rebuke vice, and patiently suffer 
 for the truth's sake ; through J esus Christ our 
 Lord. A men. 
 
 For the Epistle. Isai. xl. L 
 
 (COMFORT ye, comfort ye my people, saith 
 J your God. Speak ye comfortably to Jeru- 
 salem, and cry unto her, That her warfare is 
 accomplished ; that her iniquity is pardoned : 
 for she hath received of the Lord's hand double 
 for all her sins. The voice of him that crieth in 
 the wilderness, Prepare ye the way of the Lord, 
 make straight in the desert a high-wav for our 
 God. Every valley shall be exalted, and every 
 mountain and hill shall be made low, and the 
 crooked shall be made straight, and the rough 
 places plain. And the glory of the Lord shall 
 be revealed, and all flesh shall see it together: 
 lor the mouth of the Lord hath spoken it. The 
 voice said. Cry. And he said, What shall I cry ? 
 All flesh is grass, and all the goodliness thereof 
 is as the flower of t he field. The grass wither- 
 eth, the flower fadeth, because the Spirit of the 
 Lord bloweth upon it: surelv the people is 
 grass. The grass withered, the flower fadeth ; 
 but the word of our God shal 1 stand for ever. O 
 Ziou, that bringest good tidings, get thee up 
 into the high mountain: O Jerusalem, that 
 bringest good tidings, lift up thv voice with 
 strength; lift it up, be not afraid: say unto the 
 
 cities of Judah, Behold your God. Behold, the 
 Lml God will come with strong hand, and his 
 arm shall rule for him : behold, his reward is 
 with him, and his work before him. He shall 
 feed his flock like a shepherd ; he shall gather' 
 the lambs with his arm, and carry them in his 
 bosom, and shall gently lead those that are 
 with young. 
 
 The Gospel St. Luke i. 57. 
 
 ELISABETH'S full time came that she should 
 be delivered ; and she brought forth a son. 
 And her neighbours and her cousins heard how 
 the Lord had shewed great mercy upon her ; 
 and they rejoiced with her. And it came to 
 pass, that on the eighth day they came to cir- 
 cumcise the child ; and they called him Zacha- 
 rias, after the name of his father. And his 
 mother answered and said, Not so ; but he shall 
 be called John. And they said unto her. There 
 is none of thy kindred that is called by this 
 name. And they made signs to his father, how- 
 he would have him called. And he asked lor 
 a writing-table, and wrote, saying, His name is 
 John. And they marvelled all. And hismouth 
 was opened immediately, and his tongue loosed, 
 and he spake, and praised God. And fear came 
 on all that dwelt round about them; and all 
 these sayings were noised abroad throughout 
 all the hill-country of Judrea. And all they 
 that had heard them laid them up in their 
 hearts, saying, What manner of child shall 
 this be ? And the hand of the Lord was with 
 him. And his father Zacharias was filled with 
 the Holy Ghost, and prophesied, saying, Blessed 
 be the Lord God of Israel : for he hath visited 
 and redeemed his people, and hath raised up 
 an horn of salvation for us in the house of his 
 servant David ; as he spake by the mouth of 
 his holy prophets, which have been since the 
 world began ; that we should be saved from our 
 enemies, and from the hand of all that hate 
 us; to perform the mercy promised to our 
 fathers, and to remember his holy covenant; 
 the oath which he sware to our father Abraham, 
 that he would grant unto us, that we, being 
 delivered out of the hands of our enemies, 
 might serve him without fear, in holiness and 
 righteousness before l.:m all the days of our life. 
 And thou, Child, shalt be called the Prophet of 
 the Highest : for thou shalt go before the face of 
 the Lord to prepare his ways ; to give know- 
 ledge of salvation unto his people, by the 
 remission of their sins, through the tender 
 mercy of our God, whereby the day-spring from 
 on high hath visited us; to give light to them 
 that sit in darkness and in the shadow of death, 
 to guide our feet into the way of peace. And 
 the child grew, and waxed strong in spirit; 
 and was in the deserts till the day of his shew- 
 ing unto Israel. 
 
 3mnt Jeter's |pag. 
 
 The Collect. 
 
 0 ALMIGHTY God, who by thy Son Jesus 
 Christ didst give to thy Apostle Saint Peter 
 many excellent gifts, and commandedst him 
 earnestly to feed thy flock ; Make, we beseech 
 thee, all Bishops and Pastors diligently to 
 preach thy holy Word, and the people obe- 
 diently to follow the same, that they may 
 receive the crown of everlasting glory ; through 
 Jesus Christ our Lord. Amen. 
 
 For the Epistle. Acts xii. 1 
 
 ABOUT that time Herod the king stretched 
 . forth his hands to vex certain of theChurch. 
 And he killed James the brother of John with 
 the sword. And, because he saw it pleased the 
 Jews, he proceeded further to take Peter also. 
 (Then werethe days of unleavened bread.) And 
 when lie had apprehended him, he put him in 
 prison, and delivered hiin to four quaternions 
 of soldiers to keep him, intending after Easter 
 to bring him forth to the people. Peter therefore 
 
The Epistle and Gospel are the same a Martyrology of the 10th century, and in 
 
 as in Sar. Miss., MS. Leofric, and Com. the Calendar of Athelstan's Psalter, a.d. 
 
 Pam. In the Greek Church the Epistle 703. The translation of his body to Com- 
 
 is 2 Cor. xi. 21 — xii. 9. The morning Gos- postella is mythical 
 
 pel is John xxi. 14 — 25. The Gospel at Introit in 1549, Ps. cxlviii. 
 
 the Liturgy is Matt. xvi. 13 — 19. The Collect was composed in 1549. 
 
 From the Greek Service Book. _ In the Sar. Miss, the Epistle is Eph. 
 
 'Thou gavest an example of conversion ii. 19 — 22. In the Rom. Miss, the Epistle 
 
 to the erring in thy two apostles; the one is 1 Cor. iv. 9 — 15. The Gospel in Sar. 
 
 of whom denied thee at the time of thy Miss, ends with v. 23, not 28, as in our 
 
 passion, but repented: the other from Order. In the Greek Church the festival 
 
 the first opposed the preaching of thy of St James is April 30th. The Epistle is 
 
 name; but both became of the chief Acts xii. 1 — 11. The Gospel is Luke ix. 
 
 among thy friends ; O Jesus, Lord of 1 — 6. From the Greek Service Book, 
 
 all, Saviour of our souls.' 'Thou didst become a divine herald of 
 
 St Peter is represented with a key in the Lord,OJames. Having contemned the 
 his hand ; with a key and church ; key occupation of thy father, and exchanged 
 and double-barred cross ; with two golden transitory for eternal treasures, thou, O 
 keys ; with one gold and one silver key ; blessed and noble one, didst obtain the 
 with two keys, open book, with the words unspeakable inheritance of the heavens.' 
 ' Credo in Deum P.itrem omnipotentem ;' ' O fire of love towards thy master, 
 with keys and closed book; keys and wonderfully didst thou love him, being 
 cross ; keys held back to back, so as to illumined by his light, so that being con- 
 give the appearance of a cross held down- formed to his likeness, thou didst shed 
 wards ; in chains in prison ; weeping, abroad a second light, kindled from the 
 cock crowing near him ; meeting our Sa- beams of the primal light, O venerable, 
 viour on the Appian way ; crucified with blessed James.' 
 
 head downwards ; banner with six roses. St James is represented as a pilgrim 
 
 In 1549 a Collect, Epistle, and Gospel with staff ; with staff and shells ; with 
 
 were appointed for the 22nd of July, in staff, shell, hat and wallet ; with staff 
 
 remembrance of Mary Magdalene. and wallet with shell upon it ; as a child 
 
 The Introit was Ps. cxlvi. with staff and wallet; with staff and book ; 
 
 The Collect, composed in 1549, was holding a shell ; on a white charger, con- 
 
 * Merciful Father, give us grace that we quering the Saracens ; with a sword, 
 
 may never presume to sin through the *? A festival in honour of the seven 
 
 example of any creature ; but if it shall martyred Maccabees, instituted in the 
 
 chance us at any time to offend thy 4th century, was celebrated with great 
 
 divine majesty, that then we may truly solemnity on the ist of August. Chryso- 
 
 repent and lament the same after the stom, Gregory Nazianzen, and Augus- 
 
 example of Mary Magdalene, and by tin have homilies upon it. 
 
 lively faith obtain remission of all our ^[ From a comparison of the Gospel 
 
 sins, through the only merits of thy Son narratives it is commonly inferred that 
 
 our Saviour Christ.' Bartholomew is the same person as Na- 
 
 The portion for the Epistle was Prov. thanael. He is said to have preached in 
 xxxi. 10 — 31, as in Sar. Miss. The Gos- India, and to have left a copy of St Mat- 
 pel, Luke vii. 36 — 50, as in Sar. Miss. It thew's Gospel in Hebrew there. The 
 is very doubtful if this passage in St Luke authority for this is Pantasnus, c. A. D. 185. 
 refers to Mary Magdalene. It is probable that by the term India the 
 
 The earliest mention of the festival is country south of Persia, perhaps Arabia 
 
 in the Council of Toulouse, a.d. 1229. Felix, is intended. The manner of Bar- 
 
 The Greek Church keeps a festival on thoiomew's death, though variously given 
 
 this day. The Epistle is 1 Cor. ix. 2 — 12. in martyrologies, is wholly uncertain. 
 
 The Gospel is Luke viii. 1 — 3. His festival is mentioned in Calendars of 
 
 Mary Magdalene is represented with the 8th century, 
 
 a box of ointment in her hand; holding Introit in 1549, Ps. cxv. 
 
 a vase ; holding a boat and an open ' Omnipotent, sempiteme Deus, qui 
 
 book; preaching to King Rene at Mar- hujus diei venerandam sanctamque laeti- 
 
 seilles; holding a crucifix, open book be- tiam in beati Bartholomaei Apostoli tui 
 
 fore her with a skull upon it; skull in fctivitate tribuisti, daEcclesiae tuae, quse- 
 
 her hand or at her feet; angels taking sumus, et amare quod credidit et praedi- 
 
 her up to heaven; standing covered with care quod docuit. Per Dominum nostrum.' 
 
 her flowing hair ; standing at the entrance Sar. Miss., MS. Leofric, Sacram. Greg, 
 
 of a cave, ointment-box on a book at her The portions for the Epistle and Gospel 
 
 feet; receiving the Holy Communion are the same as in Sar. Miss, 
 
 from St Maximin. In the Greek Church Bartholomew is 
 
 H The Festival of St James is noted in commemorated with Barnabas June nth. 
 (157/ 
 
SAINT JAMES. SAINT BARTHOLOMEW. 
 
 -SAINT MATTHEW. 
 
 was kept in prison: but prayer was made 
 I without ceasing of the Church unto God for 
 him. And when Herod would have brought 
 him forth, the same night Peter was sleeping 
 between two soldiers, nound with two chains; 
 and the keepers before the door kept the prison. 
 And heboid, the angel of the Lord came upon 
 him, and a fight shined in the prison ; and he 
 smote IVter on the side, and raised him up, 
 Hying, Arise up quickly. And his chains fell 
 off from his hands. And the angel said unto 
 him, Gird thvse'.f, and bind on thy sandals: 
 and so he did. And he saith unto him, Cast 
 thy garment about thee, and follow me. And 
 he went out and followed him; and wist not 
 that it was true which was done by the angel ; 
 but thought he saw a vision. When they were 
 past the first and the second ward, they came 
 unto the bran gate that leadeth unto the city, 
 which opened to them of his own accord ; and 
 thev went out, and passed on through one 
 street, and forthwith the angel departed from 
 him. And when Peter was come to himself, 
 he said, Now I know of a surety, that the Lord 
 hath sent his ansrel, and hath delivered me out 
 of the hand of Herod, and from all the expec- 
 tation of the people of the Jews. 
 
 The Gospel. St. Matth. xvi. 13. 
 \T""HF.N Jesus came into thecoastsof Csesarea 
 \> Philippi, he asked his dis-ipies, saying. 
 
 sit, the one on thy right hand, and the other 
 on the left, in thy kingdom. But Jesus an- 
 swered and said, Ye know not what ye ask. 
 Are ye able to drink of the cup that I shall 
 drink of, and to be baptized with the baptism 
 that I am baptized with ? They say unto him, 
 We are able. And he saith unto them, Ye 
 shall drink indeed of my cup, and be baptized 
 with the baptism that I am baptized with : 
 but to sit on my right hand, and on my left, is 
 not mine to give ; but it shall be given to them 
 f«>r whom it is prepared of my Father. And 
 when the ten heard it, they were moved with 
 indignation against the two brethren. But 
 Jesus called them unto him, and said, Ye know 
 that the princes of the Gentiles exercise do- 
 minion over them, and they that are great 
 exercise authority upon them. But it shall 
 ni>t be so among you; but whosoever will be 
 great among you, let him be your minister ; 
 and whosoever will be chief among you, let 
 him be your servant : even as the Son of man 
 came not to he m i n i stered unto , but to minister, 
 and to give his life a ransom for many. 
 
 Saint iiitrtbolomcb tbc |ipostl£. 
 
 The Collect. 
 
 0 ALMIGHTY aud everlasting God, who 
 didst give to thine Apostle Bartholomew 
 
 men say that I, the Son of man /am? , grace truly to believe and to preach thy Word 
 
 And thev said, Some say that thou art John 
 the Baptist, some Elias, and others Jeremias, 
 or one of the prophets. He saith unto them, 
 But whom sav ve that I am ? And Simon 
 Peter answered and said. Thou art Christ, the 
 Son of the living God. And Jesus answered 
 and said unto him, Blessed art thou, Simon 
 Bar-jona : for flesu and blood hath not revealed 
 it unto thee, but my Father which is in heaven. 
 And I say also unto thee. That thou art Peter, 
 aud upon this rock I will build my Church ; 
 and the gates of hell shall not prevail against 
 it. And I will give unto thee the keys of the 
 kingdom of heaven : and whatsoever thou shalt 
 bind on earth shall be bound in heaven : and 
 whatsoever thou shalt loose on earth shall be 
 loosed iu heaven. 
 
 Saint |amcs tbc Apostle. 
 
 The CnTlect. 
 
 GRANT. 0 merciful (rod, that as thine holy 
 Apostle Saint James, leaving his father 
 and all that he had, with' >ut delay was obedient 
 unto the calling of thy Son Jesus Christ, and 
 followed him: so we, forsaking all worldly 
 and carnal affections, may lie evermore ready 
 to follow thy holy commandments; through 
 Jesus Christ our Lord. Amen. 
 
 Par the Epistle. Acts xi. 27, and part of 
 Chapter xii. 
 
 r those days came prophets from Jerusalem 
 into Antioch. And there stood up one of 
 them named Agabus, and signified by the 
 Spirit, that there should be great dearth 
 throughout all the world : which came to pass 
 in the days of Claudius Csssar. Then the dis- 
 ciples, every man according to his ability, 
 determined to send relief unto the brethren 
 which dwelt in Judiea. Which also they did, 
 and sent it to the elders by the hands of Bar- 
 nabas and Saul. Now about that time Herod 
 tue king stretched forth his hands to vex 
 certain of the Church. And he killed James 
 the brother of John with the sword. And, 
 he saw it pleased the Jews, he pro- 
 ; further to take Peter also. 
 
 The GoxpH. St. Matth. xx. 20. 
 
 THEN came to him the mother of Zebedee's 
 children with her sons, worshipping him, 
 and desiring a certain thing of him. And he 
 said unto her, What wilt thou? She saith 
 unto him. Grant that these my two sous may 
 
 Grant, we beseech thee, unto thy Church, to 
 love that Word which he believed, and both to 
 preach and receive the same ; through Jesus 
 Christ our Lord. Amen. 
 
 For the Epistle. Acts v. 12. 
 
 I)Y the hands of the Apostles were many 
 ) signs and wonders wrought among the peo- 
 ple : (and they were all with one accord in 
 Solomon's porch: and of the rest durst no 
 man join himself to them : but the people 
 magnified them: and believers were the more 
 added to the Lord, multitudes both of men 
 and women :) insomuch that they brought 
 forth the sick into the streets, and laid them 
 on beds and couches, that at the least the sha- 
 dow of Peter passing by might overshadow 
 some of them. There came also a multitude 
 out of the cities round about unto Jerusalem, 
 bringing sick folks, and them which were 
 vexed with unclean spirits ; and they were 
 healed every one. 
 
 The Gospel. St Luke xxii. 24. 
 VND there was also a strife among them, 
 Xl which of them should be accounted the 
 greatest. And he said unto them, The kings 
 of the Gentiles exercise lordship over them; 
 and they that exercise authority upon them 
 are called benef;ictors. But ye shall not be so : 
 but he that is greatest among you, let him be 
 as the younger ; and he that is chief, as he that 
 doth serve. For whether is greater, he that 
 sitteth at meat, or he that serveth ? is not he 
 that sitteth at meat ? but I am among you as 
 he that serveth. Ye are they which have con- 
 tinued with me in my temptations. And I 
 appoint unto you a kingdom, as my Father 
 hath appointed unto me ; that ye may eat and 
 drink at my table in my kingdom, and sit on 
 thrones judging the twelve tribes of Israel. 
 
 Saint Utattbcfo tbc gpostl*. 
 
 The Collect. 
 
 0 ALMIGHTY God, who by thy blessed Son 
 didst call Matthew from the receipt of 
 custom to be an Apostle and Evangelist ; Grant 
 us grace to forsake all covetous desires, and in- 
 ordinate love of riches, and to follow the same 
 thy Son Jesus Christ, who liveth and reurueth 
 with thee and the Holy Ghost, one God, world 
 without end. A men. 
 
 The EpUtle. 2 Cor. iv. l. 
 
 THEREFORE seeing we have this ministry, 
 as we have received mercy, we faint not ; but 
 
St Bartholomew is represented with a 
 knife and book ; with a knife in his 
 hand, the devil under his feet; healing a 
 Princess of Armenia. 
 
 ■f St Matthew is said, by writers of the 
 4th and 5th centuries, to have preached 
 in Ethiopia; whether African or Asiatic 
 Ethiopia is not stated. His history, ex- 
 cept what we find in Scripture, is very 
 uncertain. The festival of St Matthew 
 is mentioned in a martyrology of the 
 10th century and in the Calendar of 
 Athelstan's Psalter, A.D. 703. 
 
 Introit in 1549, Ps. cxvii. 
 
 The Collect was composed in 1549. 
 
 The portion for the Epistle in the Sar. 
 Miss, is Ezek. i. 10 — 13. The Gospel in Sar. 
 Miss, and in Com.Pam.is the same as ours. 
 
 In the Greek Church St Matthew is 
 commemorated on Nov. 16th. The E- 
 pisile is 1 Cor. iv. 9 — 16. The Gospel in 
 the Greek Church is the same as ours. 
 
 Erom the Greek Service Book. 
 
 'Diseases,© Matthe\v,are banished, and 
 the host of devils takes to flight by means 
 of the graces of the divine spirit in thee, 
 whereby thou didst utter thy song: God 
 of our fathers, our Lord, thou art blessed.' 
 
 Another : ' Wisely didst thou cast aside 
 the scales of the publican, and follow 
 Christ, O heavenly minded Matthew : 
 marvellously treading in his steps, thou 
 didst become a partaker of his kingdom, 
 and a sharer of his glory, and an inter- 
 preter of his mysteries.' 
 
 St Matthew is represented as leaning 
 on a short sword ; ditto, with a dolphin 
 at his feet ; holding a money-bag ; or 
 three money-bags ; holding a money- 
 box ; with an angel near him, crowned ; 
 angel holding inkstand for him ; with 
 halbert, book, and inkhorn ; with axe 
 and book; with battle-axe ; with square; 
 with tall cross of wood. 
 
 A festival of St Michael and All 
 Angels, to commemorate the community 
 of service between angels and men, has 
 been observed since the 5th century. 
 
 Introit in 1549, Ps. cxiii. 
 
 'Deus, qui miro ordine angelorum mi- 
 nisteria hominumque dispensas, concede 
 propitius, ut quibus tibi ministrantibus in 
 coelo semper assistitur ab his in terra 
 vita nostra muniatur.' Miss. Sar., MS. 
 of Leofric, Sacrament, of Greg. 
 
 In Sar. Miss, the portion for the 
 Epistle is Rev. i. 1 — 6. The Gospel in 
 Sar. Miss, and in Com. Pam. is the same 
 as ours. 
 
 In the Greek Church the festival of 
 St Michael and the Bodiless Powers is 
 Nov. 8th. The Epistle is Heb. ii. 2 — 10. 
 The morning Gospel is Matt.xviii. 10 — 20. 
 The Gospel at the Liturgy is Luke x. 16 — 
 21. From the Service Book. 
 
 4 Let us emulate the life of angels, ard 
 
 wing our souls on high ; with them let us 
 praise the Lord, lauding and magnifying 
 him for ever.' 
 
 'Holy fraternity, members of the hea- 
 venly chorus, angels who present them- 
 selves before the throne of glory, and 
 move hither and thither to do God's 
 behests, laud and magnify him for ever.' 
 
 4 Trinity, who maketh the flame of imma- 
 terial fire, who createth the heavenly mi- 
 nistrants, and makeih his angels spirits, 
 we worship and magnify thee for ever 
 and ever.' 
 
 St Michael is represented in armour, 
 striking a dragon with a sword; with a 
 pair of scales, a black devil in one, a 
 white figure in the other; with a pair of 
 scales, devils in one, souls in the other, 
 one devil fallen out and scale rising: 
 weighing souls, devil depressing one 
 scale ; with sword and scales, two men 
 in one, millstone in the other, which a 
 dragon is pulling down; holding scales, 
 devil pulling down one scale, soul in 
 the other, the Virgin Mary throwing 
 in a rosary, which weighs it down ; 
 holding scales, Satan pulling down one 
 scale, St Michael piercing him with a 
 cross-staff ; with a lance and shield ; 
 piercing Satan with a long cross; ditto, 
 and a short cross in his hand. 
 
 *[ The history of St Luke is to be ga- 
 thered from the Acts and the Epistles of 
 St Paul. Burton supposes him to have 
 been a proselyte of Antioch, to have 
 been left in charge of the Church at 
 Philippi between St Paul's 1st and 2nd 
 visit, to have attended the Apostle in 
 his two imprisonments at Caesarea and 
 at Rome, during which periods he may 
 have been engaged on his Gospel and 
 on the Acts respectively. He was be- 
 lieved to have been of the 70 disciples; 
 but the preface to his Gospel rather 
 militates against this. That he was 
 a physician we know from Scripture ; 
 that he was a painter is a tradition of a 
 later age, and seems to have arisen from 
 the existence of a Byzantine hermit in 
 the 10th century, who painted pictures 
 of the Virgin. Jerome records that St 
 Luke lived to be 84. He is said to have 
 preached in Bithynia. His festival is men- 
 tioned in the Carthage Calendar, a.d. 484. 
 
 Introit in 1549, exxxvii. 
 
 The Collect was composed in 1549. 
 
 In Sar. Miss, the portion for the 
 Epistle was Ezek. i. 10 — 13. The Gos- 
 pel is the same as ours. 
 
 In the Greek Church the Epistle is 
 Col. iv. 5 — 18. The Gospel is Luke x. 
 16 — 21. From the Service Book. 
 
 'What shall I name thee O apostle? 
 A heaven, because thou didst set forth 
 the glory of God ; a light-bolt, because 
 * v ou didst irradiate the earth with thy* 
 5Q) 
 
ST. MICHAEL AND ALL ANGELS.— ST LUKE.-ST. SIMON AND ST. JUDE. 
 
 have renounced the h idden things of d i sh on est. v, 
 Btpt walking in craftiness, nor handling the 
 Word of God deceitfully, but by manifestation 
 of the truth commending ourselves to every 
 man's conscience in the sight of God. But if 
 our Gospel be bid, it is hid to them that are 
 lost : in whom the God of this world hath 
 blinded the minds of them which believe not, 
 lest the light of the glorious Gospel of Christ, 
 who is the image of God, should shine unto 
 them. For we preach not ourselves, but Christ 
 Jesus the Lord ; and ourselves your servants 
 for Jesus' sake. For God, who commanded 
 the light to shine out of darkness, hath shined 
 in our hearts, to give the light of the know- 
 ledge of the glory of God, in the face of Jesus 
 Christ. 
 
 The Gospel. St. Matth. ix. 9. 
 AND as Jesus passed forth from thence, he 
 xV saw a man named Matthew, sitting at 
 the receipt of custom : and he saith unto him, 
 Follow me. And he arose, and followed him. 
 And it came to pass, as Jesus sat at meat in the 
 house, behold, many Publicans and sinners 
 came, and sat down with him and his disciples. 
 And when the Pharisees saw it, they said unto 
 his disciples, Why eateth your Master with 
 Publicans and sinners ? But when Jesus 
 heard that, he said unto them. They that be 
 whole need not a physician, but they that are 
 sick. But go ye and learn what that meaneth, 
 I will have mercy, and not sacrifice; for I am 
 not come to call the righteous, but sinners to 
 repentance. 
 
 Saittt |fttrlnttl anb all SUtqrls. 
 
 The Collect. 
 
 f\ EVERLASTING God, who hast ordained 
 V " and constituted the services of Angels and 
 men in a wonderful order ; Mercifully grant, 
 that as thy holy Angels alway do thee service 
 m heaven, bo by thy appointment they may 
 succour and defend us on earth ; through Jesus 
 Christ our Lord. Amen. 
 
 For the Eputle. Rev. xii. 7. 
 SPHERE was war in heaven : Michael and his 
 _L angels fought against the dragon, and the 
 dragon fought and his angels; and prevailed 
 in>t, neither was their place found any more in 
 heaven. And the great dragon was cast out, 
 that old serpent, called the devil and Satan, 
 which deceiveth the whole world ; he was cast 
 out into the earth, and his angels were cast out 
 with him. And I heard a loud voice saying in 
 heaven, New is come salvation, and strength, 
 and the kingdom of our God, and the power of 
 his Christ : "for the accuser of our brethren is 
 cast down, which accused them before our God 
 day and night. Aud they overcame him by the 
 blood of the Lamb, and by the word of their 
 testimony ; and they loved not their lives unto 
 the death. Therefore rejoice, ye heavens, and 
 ye that dwell in them. Woe to the inhabiters 
 of the earth, and of the sea : for the devil is 
 come down unto you, having great wrath, be- 
 cause he knoweth that he hath but a short 
 time. 
 
 The Go*i>el. St. Matth. xviii. 1. 
 
 VT the same time came the disciples unto 
 Jesus, saying, Who is the greatest in the 
 Kingdom of heaven ? And Jesus called a little 
 child unto him, and set him in the midst of 
 them, and said, Verily I say unto you, Except ye 
 be converted, and become as little children, ye 
 shall not enter into the Kingdom of heaven 
 Whosoever therefore shall humble himself as 
 this little child, the same is greatest in the 
 Kingdom of heaven. And whoso shall receive 
 one such little child in my Name, receiveth 
 me But whoso shall otfend one of these little 
 ones which believe in me, it were better for 
 him that a millstone were hanged about his 
 neck, and that he were drowned in the depth 
 
 of the sea. Woe unto the world because of 
 offences : for it must needs be that otfences 
 come : but woe to that man by whom the 
 offence cometh. Wherefore if thy hand or thy 
 foot otfend thee, cut them off, and cast them 
 from thee: it is better for thee to enter into 
 life halt or maimed, rather than having two 
 hands or two feet to be cast into everlasting 
 fire. And if thine eye offend thee, plugk it out, 
 and cast it from thee : it is better for thee to 
 enter into life with one eye, rather than having 
 two eyes to be cast into hell-tire. Take heed 
 that ye despise not one of these little ones; for 
 I say unto you, That in heaven their angels do 
 always behold the face of my Father which is 
 in heaven. 
 
 £airtt %\\\\t iht fj-bancjclisf. 
 
 The Collect. 
 
 ALMIGHTY God, who calledst Luke the 
 J\ Physician, whose praise is in the Gospel, to 
 be an Evangelist, and Physician of the soul ; 
 May it please thee, that, by the wholesome 
 medicines of the doctrine delivered by him, all 
 thediseasesof our souls inay be healed ; through 
 the merits of thy Son Jesus Christ our Lord. 
 Amen. 
 
 The F.pistlc. 2 Tim. I v. 5. 
 
 WATCH thou in all thiuirs, endure afflic- 
 tions, do the work of an Evangelist, make 
 full proof of thy ministry. For 1 am now ready 
 to be offered, and the time of my departure is 
 at hand. I have fought a good fight, I have 
 finished my course, I have kept the faith. 
 Henceforth'there is laid up for me a crown of 
 righteousness, which the Lord, the righteous 
 Judge, shall give me at that day: and not to 
 me only, but unto all them also that love his 
 appearing. Do thy diligence to come shortly 
 unto me : for Demas hath forsaken me, having 
 loved this present world, and is departed unto 
 Thessalonica ; Crescens to Galatia, Titus unto 
 Dalmatia. Only Luke is with me. Take Mark 
 and bring him with thee : for he is profitable 
 to me for the ministry. And Tychicus have I 
 sent to Ephesus. The cloke that I left at Troas 
 with Carpus, when thou comest, bring with 
 thee ; and the books, but especially the parch- 
 ments. Alexander the copper-smith did me 
 much evil: the Lord reward him according to 
 his works. Of whom be thou ware also, for he 
 hath greatly withstood our words. 
 
 21ie Gospel. St. Luke x. 1. 
 
 THE Lord appointed other seventy also, and 
 sent them two and two before his face into 
 every city and place whither he himself would 
 come. Therefore said he unto them, The har- 
 vest truly is great, but the labourers are few ; 
 pray ye therefore the Lord of the harvest, that 
 lie would send forth labourers into his harvest. 
 Go your ways ; behold, I send you forth as 
 lambs among wolves. Carry neither purse, nor 
 scrip, nor shoes, and salute no man by the way. 
 And into whatsoever house ye enter, first say, 
 Peace be to this house. And if the son of peace 
 be there, your peace shall rest upon it : if not, 
 it shall turn to you again. And in the same 
 house remain, eating and drinking such things 
 as they give: tor the labourer is worthy of his 
 hire. 
 
 J? ami. S»i 
 
 Apostles. 
 
 The Collect. 
 
 0 ALMIGHTY God, who hast built thy 
 Church upon the foundation of the Apo- 
 stles and Prophets, Jesus Christ himself being 
 the head corner-stone ; Grant us so to be joined 
 together in unity of spirit by their doctrine, 
 that we may be ii)ade an holy temple accepta- 
 ble unto thee ; through Jesus Christ our Lord. 
 A men. 
 
 l i 
 
light : a cloud, that sheds divine dews ; 
 a bowl filled with heavenly wisdom, 
 mantling with wine to glad our hearts. 
 
 'What shall I name thee, O inspired 
 one ? A river of paradise, flowing forth to 
 us; an ark of the covenant, which Christ 
 established ; a lamp flashing forth light 
 to the mind; a candlestick irradiating the 
 church ; a divine table spread with the 
 bread of life, and the cup of the spirit. 
 
 ' What shall we call thee, seer of God ? 
 minister most earnest of the mysteries of 
 Christ ; wise master-builder of the spiri- 
 tual tabernacle; fashioner of the tables of 
 grace; writer of the new law that goes forth 
 irom him, and is by thee proclaimed. 
 
 ; What shall we call thee, glorious one? 
 A sure treasure of heavenly graces; a 
 healer of souls and bodies ; a diligent 
 fellow-labourer and traveller of Paul; a 
 narrator of apostolic deeds. Many names, 
 0 Luke, thy excellence has gained thee. 
 Intercede for us.' 
 
 St Luke is represented with an ox 
 lying near him; painting a portrait of 
 the Virgin; holding a picture of the Vir- 
 gin; with painting materials about him; 
 as a physician. 
 
 ^| St Simon is said to have preached 
 in Egypt, Cyrene, and Mauritania. 
 
 St Jude is stated by Hegesippus to have 
 married and left descendants, who were 
 summoned before Domitian as possible 
 aspirants to the kingdom of Judea. They 
 shewed their horny hands, and convinced 
 the emperor that the kingdom which they 
 sought was not of this world. 
 
 According to Eusebius, who quotes 
 Hegesippus, Symon, the Bishop of Jeru- 
 salem, who was martyred in the reign of 
 Trajan, at the age of 120, was the son of 
 Cleophas and brother of our Lord. By 
 some he is identified with Simon the 
 Canaanite. Simon and Jude are said by 
 some to have preached the Gospel toge- 
 ther, and Jude, as well as Simon, to 
 have been crucified in the reign of Tra- 
 jan. This last is very improbable. 
 
 The festival dates from thei ith century. 
 
 Intro it in 1549. Ps. cL 
 
 The Collect was composed in 1549. 
 
 In Sar. Miss, the Epistle is Rom.viii. 28 
 — 39. The Gospel in Sar.Miss.and in Com. 
 Pam. ends with v. 25, not, as ours, v. 27. 
 
 In the Greek Church St Simon Zelotes 
 is commemorated on May 10th. The 
 Epistle is 1 Cor. iv. 9 — 16. There is no 
 special Gospel. From the Service Book. 
 
 'The blessed Simon, hasting like a 
 wheel rolling in rapid course, traversed 
 the world, burnt by the fire of his words 
 the madness of idolatry, and gloriously 
 lighted bright torches of truth for the 
 faithful, bidding them in their light glo- 
 rify one Godhead in three persons, indi- 
 visible, undivided. 
 
 [J61J 
 
 ' O thou, named zealous from thy zeal, 
 admirable Simon ; zealously didst thou 
 labour for God Almighty, who enabled 
 thee to do marvellous and divine won- 
 ders. Hence wast thou called zealous, a 
 name conformable to thy character.' 
 
 St Jude is commemorated on June 19th. 
 The Epistle of Jude is read. The Gospel 
 isjohnxiv.21 — 24. From the ServiceBook. 
 
 ' Surpassing fair beyond all greatness 
 is the glory of the Lord's disciples. They 
 were his friends and relations, clansmen, 
 and sharers of his hearth, proclaimers of 
 Gospel mysteries. 
 
 'O Jude, thy brethren praise thee, 
 who wast manifested and wast reputed 
 the brother of him. who manifested him- 
 self in the flesh, the word from eternity, 
 who shone forth the begotten of the 
 eternal Father. 
 
 ' Having mortified thy members on 
 the earth, thou, O glorious one, didst 
 dwell with Christ the life of the universe, 
 and, a messenger of vivifying life, didst 
 utter words of life to the whole world.' 
 
 The Apostle Thaddeus is commemo- 
 rated on August 21st. No special Epistle 
 is appointed. The Gospel is Mar. iii. 
 
 St Simon is represented with a fish in 
 his hand ; a fish on the leaves of a closed 
 book held with the leaves upwards ; two 
 fishes in his hand ; an oar in his hand ; 
 a fuller's bat; a saw in his hand; sawn 
 through longitudinally. 
 
 St Jude is represented with a boat in 
 his hand ; a child with a boat in his 
 hand; with a boat-hook; a carpenter's 
 square ; a fuller's bat in his hand ; a ship 
 with sails in his hand; carrying loaves 
 or fish ; with a club ; an inverted cross ; 
 with a medallion of our Saviour on his 
 breast or in his hand ; with a halbert. 
 
 "If The commemoration of special saints 
 and martyrs was observed by the 
 Churches with which they were con- 
 nected from a very early period. In 
 addition to this the Church observed a 
 day, probably Trinity Sunday, in memory 
 of all saints. So Chrysostom tells us. 
 In a. d. 610 Pope Boniface the 4th dedi- 
 cated the Pantheon, of which he had 
 obtained possession, to the Virgin and 
 All Saints. From this arose the festival 
 of All Saints, which was observed in the 
 8th century, and became general after the 
 decree of Pope Gregory IV. in a.d. 834. 
 
 Introit in 1549, Ps. cxhx. 
 
 The Collect, was composed in 1549. 
 
 The Epistle in the Sar. Miss, is the 
 same as ours. The Gospel ends with 
 'great is your reward in heaven.' 
 
 The Greek Church keeps this festival 
 on the Sunday after Whitsunday. The 
 Epistle is Heb. xi. 33 — xii. 1. The Gospel 
 is Matt. x. 32, 33, 37, 38, xix. 27—30. 
 
ALL SAINTS' DAY. 
 
 The Epistle. St. Jude L 
 
 JUDE, the servant of Jesus Christ, and bro- 
 ther of James, to them that are sanctified 
 by God the Father, and preserved in Jesus 
 Christ, and called : Mercy unto you, and peace, 
 and love be multiplied. Beloved, w hen I cave 
 all diligence to write unto you of the common 
 salvation, it was needful for me to write Unto 
 you, and exhort you, that ye should earnestly 
 contend for the faith which was once delivered 
 unto the saints. For there are certain men 
 crept in unawares, who were before of old 
 ordained to this condemnation ; ungodly men, 
 turningthegraceof ourGod into lasciviousness, 
 and denying the only Lord God, and our Lord 
 Jesus Christ. I will therefore put you in re- 
 membrance, though ye once knew this, how 
 that the Lord, having saved the people out of 
 the land of Egypt, afterward destroyed them 
 that believed not. And the angels which kept 
 not their first estate, but left their own habi- 
 tation, he hath reserved In everlasting chains 
 under darkness unto the judgement of the 
 great day. Even as Sodom and Gomorrha, 
 and the cities about them in like manner giving 
 themselves over to fornication, and going after 
 strange flesh, are set forth for an example, 
 suffering the vengeance of eternal fire. Like- 
 wise also these filthy dreamers defile the flesh, 
 despise dominion, and speak evil of dignities. 
 The Gospel. St. John xv. 17. 
 
 THESE things I command you, that ye love 
 one another. If the world hate you, ye 
 know that it hated me before it hated you. If 
 ye were of the world, the world would love his 
 own : but because ye are not of the world, but 
 I have chosen you out of the world, therefore 
 the world hateth you. Remember the word 
 that I said unto you, The servant is not greater 
 than the lord : if they have persecuted me, they 
 will also persecute you ; if they have kept my 
 saying, they will keep yours also. But all 
 these things will they do unto you for my 
 Name's sake, because they know not him that 
 sent me. If I had not come and spoken unto 
 them, they had not had sin: but now they 
 have no cloke for their sin. He that hateth 
 me hateth my Father also. If I had not done 
 among them the works which none other man 
 did, they had not had sin ; but now have they 
 both seen, and hated both me and my Father. 
 But this cometh to pass, that the word might 
 i-e fulfilled that is written in their law. They 
 hated me without a cause. But when the 
 Comforter is come, whom I will send unto you 
 from the Father, even the Spirit of truth, 
 which proceedeth from the Father, he shall 
 testify of me. And ye also shall bear witness, 
 because ye have been with me from the be 'in- 
 ning. 
 
 For the Epistle. Rev. vil 2. 
 
 AN D I saw another angel ascending from the 
 . east, having the seal of the living God ; 
 and he cried with a loud voice to the four an- 
 gels, to whom it was given to hurt the earth, 
 and the sea, saying. Hurt not the earth, neither 
 the sea, nor the trees, till we have sealed the 
 servants of our God in their foreheads. And I 
 heard the number of them which were sealed ; 
 and there were sealed an hundred and forty and 
 four thousand, of all the tribes of the children 
 of Israel. 
 
 Of the tribe of Juda were sealed twelve 
 thousand. 
 
 Of the tribe of Reuben were sealed twelve 
 thousand. 
 
 Of the tribe of Gad were sealed twelve thou- 
 sand. 
 
 Of the tribe of Aser were sealed twelve 
 thousand. 
 
 Of the tribe of Nepthalim were sealed twelve 
 thousand. 
 
 Of the tribe of Manasses were sealed twelve 
 thousand. 
 
 Of the tribe of Simeon were sealed twelve 
 thousand. 
 
 Of the tribe of Levi were sealed twelve thou- 
 sand. 
 
 Of the tribe of Issachar were sealed twelve 
 thousand. 
 
 Of the tribe of Zabulon were sealed twelve 
 thousand. 
 
 Of the tribe of Joseph were sealed twelve 
 thousand. 
 
 ail hunts' 3 
 
 The Collect. 
 
 f \ ALMIGHTY God, who hast knit together 
 \J thine elect in one communion and fellow- 
 ship in the mystical body of thy Son Christ 
 our L,rd; Grant us grace so to follow thy 
 blessed Saints in all virtuous and godly liviug, 
 that we may come to those unspeakable joys, 
 which thou hast prepared for them that un- 
 leignedly love thee; through Je.sus Christ our 
 Lord. A men. 
 
 After this I beheld, and lo, a great multi- 
 tude, which no man could number, of all na- 
 tions, and kindreds, and people, and tongues, 
 stood before the throne, and before the Lamb, 
 clothed with white robes, and palms in their 
 hands ; and cried with a loud voice, saying, 
 Salvation to our God which sitteth upon the 
 throne, and unto the Lamb. And all the an- 
 gels stood round about the throne, and about 
 the elders, and the four beasts, and fell before 
 the throne on their faces, and worshipped God, 
 saying, Amen ; Blessing, and glory, and wis- 
 dom , and thanksgiving, and honour, and power, 
 and might, be unto our God for ever and ever. 
 Amen. 
 
 TJ,e Gospel. St. Matth. v. 1. 
 
 JESUS, seeing the multitudes, went up into 
 a mountain ; and when he was set, his dis- 
 i ciples came unto him. And he opened his 
 ! mouth, and taught them, saying, Blessed are 
 I the poor in spirit : for theirs is the kingdom of 
 j heaven. Blessed are thev that mourn : for they 
 shall be comforted. Blessed are the meek : for 
 ] they shall inherit the earth. Blessed are they 
 | which do hunger and thirst after righteousness: 
 ; for they shall be filled. Blessed are the mer- 
 ciful : for they shall obtain mercy. Blessed 
 I are the pure in heart : for they shall see God. 
 Blessed are the peace-makers : for they shall be 
 called the children of God. Blessed are they 
 which are persecuted for righteousness' sake : 
 for theirs is the kingdom of heaven. Blessed 
 are ye, when men shall revile you, and persecute 
 you, and shall say all manner of evil against 
 you falsely for my sake. Rejoice, and be ex- 
 ceeding glad ; for great is your reward in 
 | heaven : for so persecuted they the prophets 
 1 which w ere before you. 
 
 I 
 
OF THE COMMUNION OFFICE. 
 
 *[ In 1548 an 'Order of Communion' was 
 put forth prescribing a form, after the 
 Priest had received the Sacrament, ac- 
 cording to which the people should com- 
 municate, 'without the varying of any- 
 other rite or ceremony in the mass.' This 
 Order contained, very nearly as we have 
 them now, the third Exhortation, to which 
 was appended a warning to the impeni- 
 tent not to approach the Holy Table, the 
 Invitation, the Confession, the Absolution, 
 the Comfortable Words and the Prayer of 
 humble access. After which came the Ad- 
 ministration and Benediction. In 1549 the 
 Latin Service gave place to the Commu- 
 nion Office of the First Prayer-book, which 
 embodied all that had appeared in the 
 Order of Communion. For a summary 
 of its contents see pp. 180 — 1. This form 
 gave place, in 1552, to one with which 
 our present form agrees in substance and 
 arrangement. Some alterations, noticed 
 in their proper place, were made in 1662. 
 
 Other forms of the Communion office, 
 in the English tongue, are the Scotch, of 
 1637, and the American. 
 
 The Scotch of 1637 agrees with our 
 present form in arrangement, and for the 
 most part in substance, to the end of the 
 Do.xology, "Therefore with angels and 
 archangels, &c." Then comes the 'prayer 
 of consecration,' as follows. 
 
 'Almighty God, our heavenly Father, 
 &c. (as in ours) ... and in his holy gospel 
 command us to continue a perpetual 
 memory of that his precious death and 
 sacrifice, until his coming again: Hear 
 us, O Merciful Father, we most humbly 
 beseech thee, and of thy Almighty good- 
 ness vouchsafe so to bless and sanctify 
 with thy Word and Holy Spirit these thy 
 gifts and creatures of I read and wine, 
 that they may be unto us the body and 
 blood of thy most dearly beloved Son, so 
 that we receiving them, according to thy 
 Son our Saviour Jesus Christ's holy insti- 
 tution in remembrance of his death and 
 passion, may be partakers of the same 
 his most precious body and blood ; Who 
 in the night ... in remembrance of me.' 
 
 ' Immediately after shall be said this 
 memorial or prayer of oblation, as f ol- 
 io met h. 
 
 ' Wherefore, O Lord and heavenly Fa- 
 ther, according to the institution of thy 
 dearly beloved Son our Saviour Jesus 
 Chiist, we thy humble servants do cele- 
 brate and make here before thy divine 
 majesty, with these thy holy gifts, the 
 memorial which thy Son hath willed us 
 
 to make, having in remembrance his 
 blessed passion, mighty resurrection, and 
 glorious ascension, rendering unto thee 
 most hearty thanks for the innumerable 
 benefits procured unto us by the same. 
 And we entirely desire thy fatherly good- 
 ness mercifully to accept this our sacri- 
 fice of praise and thanksgiving, most 
 humbly beseeching thee to grant, that 
 by the merits and death of thy Son 
 Jesus Christ, and through faith in his 
 blood, we (and all thy whole church,) 
 may obtain remission of our sins, and all 
 other benefits of his passion. And here 
 we offer and present unto thee, O Lord, 
 ourselves, our souls and bodies, to be a 
 reasonable, holy, and lively sacrifice unto 
 thee, humbly beseeching thee, that who- 
 soever shall be partakers of this holy 
 communion, may worthily receive the 
 most precious body and blood of thy Son 
 Jesus Christ, and be fulfilled with thy 
 grace and heavenly benediction, and 
 made one body with him, that he may 
 dwell in them, and they in him. And 
 although we be unworthy &c.' (as in our 
 first Post-communion prayer.) 
 
 Then followed the Lord's prayer, after 
 which came, the Prayer of humble access, 
 the Administration, the former clause only 
 of the words of delivery being recited, 
 and our second Post-communion prayer. 
 
 In the arrangement, as well as in the 
 substance of these prayers, the Scotch 
 Book followed our first Prayer-book. It 
 differed from it in introducing into the 
 Invocation the words, 'so that we receiv- 
 ing. ..partakers of the same his most pre- 
 cious body and blood.' 
 
 The Scotch service concluded with the 
 'Gloria in ex eel sis' and the Blessing. 
 
 The American Liturgy agrees, for the 
 most part, in arrangement and substance 
 with the Scotch. It differs from the 
 Scotch in placing the Prayer of humble 
 access before the Prayer of consecration, 
 and the Lord's Prayer after the Admini- 
 stration ; in making the Invocation after 
 the Oblation, instead of before the recital 
 of the words of institution ; in omitting 
 from the Invocation the words 'that they 
 may be unto us the body and blood of thy 
 most dearly beloved Son ;' and in adding 
 an express verbal Oblation. Both clauses 
 also are recited in the Administration, be- 
 fore which a hymn is sung. 
 
 Immediately after the recital of the 
 words of institution it proceeds thus : 
 
 ' The Oblation. Wherefore, O Lord 
 and heavenly Father, according to the 
 
 \2) 
 
institution of thy dearly beloved Son our 
 Saviour Jesus Christ, we thy humble 
 servants do celebrate and make here be- 
 fore thy divine majesty, with these tliy 
 holy gilts, which we now otter unto thee, 
 the memorial thy Son hath commanded 
 us to make ; having in remembrance his 
 blessed passion and precious death, his 
 mighty resurrection and glorious ascen- 
 sion ; tendering unto thee most hearty 
 thanks, for the innumerable benefits pro- 
 cured unto us by the same. 
 
 i T/ie Invocation. And we most humbly 
 beseech thee, O merciful Father, to hear 
 us : and, of thy almighty goodness, vouch- 
 safe to bless and sanctify, with thy Word 
 and Holy Spirit, these thy gifts and crea- 
 tures of bread and wine ; that we, re- 
 ceiving them according to thy Son our 
 Saviour Jesus Christ's holy institution, 
 in remembrance of his death and passion, 
 may be partakers of his most blessed 
 flesh and blood. And we earnestly de- 
 sire thy fatherly goodness, &c.,' as in the 
 Scotch Liturgy. 
 
 *| The earliest description of Christian 
 worship, including Holy Communion, is 
 given by Justin Martyr, c. 150, in these 
 words : 
 
 'On the day called Sunday all the 
 members of our body either in town or 
 country meet together ; the memorials of 
 the Apostles, or the writings of the Pro- 
 phets, are read for a certain space ; at 
 the end of these selections the president 
 addresses the hearers, urging and encou- 
 raging them to rule their lives according 
 to the excellent lessons that they have 
 heard ; then we all rise together and 
 offer prayers ; when these are ended, as 
 we said before, bread, wine, and water 
 are brought forth ; the president utters 
 both supplications and thanksgivings, as 
 the occasion serves, to which the people 
 respond with their Amen. From the 
 offerings thus blessed one portion is dis- 
 tributed to those who are present, all of 
 1 whom partake of the feast ; another is 
 conveyed by the deacons to those who 
 arc absent. The rich and liberal make 
 contributions as their good-will prompts 
 them; the whole contribution is entrusted 
 
 to the care of the president, who is thus 
 able to relieve orphans 1 , &c.' 
 
 *\\ In 1549 the hrst rubric required that 
 the names should be given over night, or 
 in the morning before Matins, or else 
 immediately after. When the habit of 
 uniting the morning services had become 
 general, the rubric assumed its present 
 form in 1662. 
 
 \ In primitive times the custom was 
 that all the baptized worshippers should 
 receive theLord's Supper, except one class 
 of penitents who were allowed to remain 
 and hear the prayers, but not to offer 
 their gifts or to communicate. Those 
 who did not remain for the administra- 
 tion were subject to ecclesiastical cen- 
 sure. The Apostolical Canons of the 
 Council of Antioch, 341, require that 
 disorderly persons should be excommuni- 
 cated. InChrysostom'stime laxity in com- 
 municating had commenced : he re-proves 
 it. In the Council of Agde, 506, the 
 withdrawal of persons unwilling to com- 
 municate is recognised, and in the Coun- 
 cil of Orleans, 511, not disapproved. 
 
 In early ages the bishop was directed 
 to refuse, preliminary to communion, the 
 gifts of men at envy and variance w ith 
 their brethren ; of noted and known op- 
 pressors of the poor; of thieves and har- 
 lots ; of fraudulent hucksters ; of covetous 
 and adulterers ; of fornicators ; of those 
 that oppressed the widow and fatherless ; 
 of those who filled the prisons with inno^ 
 cent persons, or evil-entreated their ser- 
 vants with stripes, famine, and hard bond- 
 age, and laid waste whole cities ; corrupters 
 and dishonest lawyers, idol-makers, ex- 
 tortionate publicans and fraudulent deal- 
 ers ; soldiers that accuse falsely, and are 
 not content with their wages, but oppress 
 the poor; murderers, hangmen, and un- 
 righteous judges; drunkards, blasphem- 
 ers, and effeminate ; all usurers, and 
 generally very wicked men that lived in 
 rebellion against the will of God. 
 
 \ Bingham takes the Liturgy in the 
 Apostolical Constitutions as an example 
 of the early mode of celebrating the 
 Lord's Supper. It is as follows. 
 
 The service commenced with silent 
 
 1 T/J tow »JXiou AeyOfzeVrj vfiepa. rravroiv a pros npoo~<pep€Tai Kal oTfO? Kal vSwp' Kal 
 
 Kara woAe 1? rj a'-yyov? p.evot>Tuv tTrl to o 7rpoecrTu)s ev>"a? o/zouu? Kal ci>xapiorui9 
 
 avrb ovveKevcrii yiverai, Kal ra dnofivr}- oar) SuVa/xis avriZ dvanep.net, Kal 6 Aabs 
 
 tJ.ovevfi.cira Ttoe a'-oa-ToAuji' rj ra avyypdfA- enev<i>rip.el \eyoov To'Afir'iv. Kal r} Siaoocns 
 
 MaTa rdjv 7r£>o<f>7jru>i/ dvayivwcrKeTai fxe'xpts KCU rj p.«Ta'Ajji//i? dnb twv evxaptcnriOevTwv 
 
 eyxajpei • eira navo~ap.evov toG aVaytvco- exa'a-rco yiverai, Kal toi? ov napoixTL Sid 
 
 (jkovtos 6 TrpotdTdj; 6id \6yov rr)v vovOe- 
 <riav Kal np6<kr) <jiv rrj<: TtZv Ka\wv tovtojv 
 M.i/u.Tjarea)? jroieiTat ' e7r«iTa dviard p.eOa 
 KOtvfj ndvres Kal ev\ds nep.nop.ev' Kal ul? 
 jrpoe'^rj/mev navaap-evuiv r]pd\v Trjs evx^t 
 
 yiverai, icai tois ou napovcri 
 T(Zu StaKoviov nepnerai. oi evnopovvres 6e 
 Kal Bov\6p.evoi Kara npoaipeaiv e'/cacrTCK, 
 rijv iaVTOv, o fiovXerai 8i8io<Ti' Kai to o-vA- 
 Ktyopevov jrapa t<Z npoecniZri dnoTiQeiai, 
 Kai auras iniKovpei op^aVou, k.t.A. 
 
 (163) 
 
prayer on the part of the worshippers, of thy glory : blessed art thou for ever. 
 
 This was followed by a bidding prayer Amen.' 
 
 proclaimed by the deacon. The peti- The bishop then recites the wonders 
 
 tions offered in this prayer assume the of redemption, concluding this narrative 
 form of a litany for the Church of Christ with an account of the consecration of 
 
 and for those as yet not brought within the elements by our Lord, an offering of 
 
 the fold. The form given in the Aposto- the gifts unto God, and a prayer that he 
 
 lical Constitutions may well have served will send the Holy Spirit upon the sacri- 
 
 as the prototype of our own Litany. The flee which is a witness of the suffering of 
 
 people respond, at the close of each peti- the Lord Jesus, that he may make the 
 
 tion, ' Kyrie eleeson' (Kv'pce eAerjcoi/). bread the body of Christ and the cup 
 
 These prayers were said by the deacon the blood of Christ, that they who par- 
 
 and people, kneeling ; at their close the take of it may be confirmed in godliness 
 
 deacon bade the people rise. and obtain remission of sins; may be de- 
 
 The bishop, or chief minister present, livered from the devil and his impostures ; 
 
 then collected the petitions in an invoca- may be filled with the Holy Ghost, and 
 
 tion to God that the prayers made might be made worthy of Christ and obtain 
 
 be heard and answered. The people eternal life. 
 
 answered, 'Amen.' Then the various members of the 
 
 Next to the prayer of invocation came Christian Church living and dead, the 
 the offertory. The offerings consisted of latter as still belonging to the Church, 
 money and gifts of various kinds, includ- not as sinners in purgatory, are remain- 
 ing bread and wine. None but actual bered in prayer. Blessings are invoked 
 communicants were permitted to offer, on these in their various offices and needs. 
 Cyprian informs us that the collection Help and forgiveness are asked for the 
 from the people was made by the deacon, catechumens, the penitent, the lapsed, 
 who presented it, with the names of and the absent. (The terms, offer, irpoa- 
 those who offered, to the priest. From ^e'po/xei/, and pray, traparnxXovfiev, are 
 the gifts a portion of bread and wine was used indiscriminately.) This portion con- 
 set apart to be consecrated. Wafers eludes with an aspiration that all crea- 
 were first introduced in the nth or 12th tion may be united in glorifying the 
 century, and their introduction was then blessed Trinity. The people answer, 
 condemned. The wine for the consecra- 'Amen.' The bishop again says, 'The 
 tion was usually mixed with water. peace of God be with you all.' People, 
 
 The deacon exclaims, 'Let us pay 'And with thy spirit.' The deacon re- 
 attention.' cites another litany for the faithful, the 
 
 The bishop says, 'The peace of God people answer, 'Amen.' The deacon ex- 
 be with you all.' The people answer, claims, 'Let us pay attention.' The 
 'And with thy spirit.' bishop, 'Holy things to the holy' (to. 
 
 The deacon, ' Salute ye one another ayia tocs ayi'ois). The people, ' There is 
 
 with a holy kiss.' Clerics salute clerics ; one Holy, one Lord, one Jesus Christ, 
 
 men, men ; women, women. to the glory of God the Father, blessed 
 
 The priests wash their hands. for ever, Amen. Glory be to God on 
 
 Non-communicants, catechumens, pe- high, and in earth peace, good will to- 
 il itents, unbelievers and heretics are dis- wards men. Hosanna to the Son of 
 missed. Communicants are encouraged David : blessed be the Lord God, that 
 to draw near. came in the name of the Lord and mani- 
 
 The deacons bring the elements. The fested himself unto us : Hosanna in the 
 bishop makes a silent prayer, then, sign- highest.' Then followed the act of com- 
 ing the cross on his forehead, says, ' The municating. 
 
 grace of Almighty God, and the love of The author of the Constitutions speaks 
 our Lord Jesus Christ, and the fellow- of the form of communicating in this 
 ship of the Holy Ghost, be with you all.' manner: 'Let the bishop give the obla- 
 The people, 'And with thy spirit.' The tion, saying, "The body of Christ;" and 
 bishop, 'Lift up your hearts.' People, let the receiver answer, 'Amen.' Let the 
 'We lift them up unto the Lord. Bishop, deacon hold the cup, and when he gives 
 'Let us give thanks unto the Lord.' it say, "The blood of Christ, the cup of 
 People, 'It is meet and right so to do.' life;" and let him that drinks it say, 
 The bishop, 'It is very meet and right 'Amen.' The 34th Psalm was sung whilst 
 above all things to praise thee, the true the people were communicating. 
 God, who art before all creatures,' &c. After reception of the elements and 
 The prayer rehearses the wonderful removal of the remainder of them into 
 works of God the Creator, and concludes the pastophoria (vestry), the deacon ad- 
 with a seraphic hymn, in which the monishes the people to return thanks, 
 people join, saying, ' Holy, holy, holy, Then they are bidden to rise and corn- 
 Lord of hosts, heaven and earth are full mend themselves toGodin Christ. Upon 
 
 (164) 
 
r 
 
 THE ORDER FOR THE 
 
 ADMINISTRATION OF THE LORD'S SUPPER, 
 
 HOLY COMMUNION. 
 
 1 So many as intend to be partakers of the holy Communion shall signify their names to the 
 Curate, at least some time the day before. 
 
 r And if any of those be an open and notorious evil liver, or have done any vrrong to his 
 neighbours by word or deed, so that the Congregation be thereby offended ; the Curate, having 
 knowledge thereof, shall call him and advertise him, that in any wise he presume not to come 
 to the Lord's Table, until he hath openly declared himself to have truly repented and amended 
 his former naughty life, that the Congregation may thereby be satisfied, which before were 
 offended; and that he hath recotnpensed the parties, to whom he hath done wrong ; or at least 
 aeclare himself to be in full purpose so to do, as soon as he conveniently may. 
 
 1 The same order shall the Curate use with those betwixt whom he perceiveth malice and hatred 
 to reign; not suffering them to be partakers of the Lord's Table, until he know them to be 
 reconciled. And if one of the parties so at variance be content to forgive from the bottom of his 
 heart all that the other hath trespassed against him, and to make amends for that he himself 
 hath offended ; and the other party will not be persuaded to a godly unity, but remain still in 
 his fro ward ness and malice: the Minister in that case ought to admit the' penitent person to the 
 holy Communion, and not him that is obstinate. Provided that every Minister so repelling 
 any, as is specified in this, or the next precedent Paragraph of this Rubrick, shall be 
 obliged to give an account of the same to the Ordinary within fourteen days after at the 
 farthest. A nd the Ordinary shall proceed against the offending person according to the Canon. 
 
 1 The Table, at the Communion-time having a fair white linen cloth upon it, shall stand in the 
 Body of the Church, or in the Chancel, where Morning and Evening Prayer are appointed to 
 be said. A nd the Priest standing at the Sorth-side of the Table shall say the Lord s Prayer 
 with the Collect following, the people kiweling. 
 
 OUR Father, which art in heaven, Hallowed 
 be thy Name. Thy kingdom come. Thy 
 will be done in earth, As it is in heaven. Give 
 us this day our daily bread. And forgive us 
 our trespasses, As we forgive them that tres- 
 pass against us. And lead us not into tempta- 
 tion ; But deliver us from evil. Amen. 
 The Collect. 
 
 ALMIGHTY God, unto whom all hearts be 
 j\. open, all desires known, and from whom 
 no secrets are hid : Cleanse the t houghts of our 
 hearts by the inspiration of thy Holy Spirit, 
 that we m-iy perfectly love thee, and worthily 
 magnify thy holy Name ; through Christ our 
 Lord. Amc'n. 
 
 \ Then shall the Priest, turning to the people, 
 rehearse distinctly all the TEX COMMA ND- 
 MEXTS; and the people still kneeling shall, 
 after every Com mandment, ask God mercy for 
 their transgression thereof for the time past, 
 and grace 'to keep the same for the lime to 
 come, asfolloweth. 
 
 Minister. 
 
 GOV spake these words, and said; I am the 
 Lord thy God : Thou shalt have none other 
 gods but me. 
 
 Penple. Lord, have mercy upon us, and in- 
 cline our hearts to keep this law. 
 
 Minister. Thou shalt not make to thyself 
 any graven image, nor the likeness of any 
 thing that is in heaven above, or in the earth 
 beneath, or in the water under the earth. 
 Thou shalt not bow down to them, nor worship 
 them : for I the Lord thy God am a jealous 
 God, and visit the sins of the fathers upon the 
 children, unto the third and fourth generation 
 of them that hate me, and shew mercy unto 
 thousands in them that love me, and keep my 
 commandments. 
 
 People. Lord, have mercy upon us, and in- 
 cline our hearts to keep this law. 
 
 Minister. Thou shait not take the Name of 
 the Lord thy God in vain : for the Lord will 
 not hold him guiltless, that taketh his Name 
 in vain. 
 
 People. Lord, have mercv upon us, and in- 
 cline our hearts to keep this law. 
 
 Minister. Remember that thou keep holy 
 the Sabbath-day. Six davs shalt thou labour, 
 and do all that thou hast to do ; but the seventh 
 day is the Sabbath of the Lord thy God. Id it 
 thou shalt do no manner of work, thou, and 
 thy son, and thy daughter, thy man-servant, 
 and thy maid-servant, thy cattle, and the 
 stranger that is within thy gates. For in six 
 days the Lord made heaven and earth, the sea, 
 and all that in them is, and rested the seventh 
 day : wherefore the Lord blessed the seventh 
 day, and hallowed it. 
 
 People. Lord, have mercy upon us, and in- 
 cline our hearts to keep this law. 
 
 Minister. Honourthy father and thy mother ; 
 that thy days may be long in the land, which 
 the Lord thy God giveth thee. 
 
 People. Lord, have mercy upon us, and in- 
 cline our hearts to keep this law. 
 
 Minister. Thou shalt do no murder. 
 
 People. Lord, have mercy upon us, and in- 
 cline our hearts to keep this" law. 
 
 Minister. Thou shalt not commit julultery. 
 
 I'eople. Lord, have mercy upon us, and in- 
 cline our hearts to .keep this law. 
 
 Minister. Thou shalt not steal. 
 
 People. Lord, have mercy upon us, and in- 
 cline our hearts to keep this law. 
 
 Minister. Thou shalt not bear false witness 
 against thy neighbour. 
 
 People. Lord, have mercy upon us, and in- 
 cline our hearts to keep this" law. 
 
 Minister. Thou slv.tlt not covet thy neigh- 
 
this the bishop commends them to God In 1552 the Decalogue was introduced 
 in a general thanksgiving and concise to follow the Collect for Purity. Pol- 
 prayer, that the former petitions may be lanus and Alasco had set the enample of 
 granted. reading the Ten Commandments at the 
 The people are bidden to bow their commencement of the Communion Ser- 
 heads ; the bishop pronounces a benedic- vice. In our Prayer-book this lesson 
 tion, ascribing glory to God, praying from Scripture took the place of the 
 him for his great name's sake to bless additional introduction, which was then 
 and sanctify his people, and concluding omitted. The response after each com- 
 with a doxology. The deacon dismisses mandment is peculiar to our service, 
 the people with the words ' Go in peace.' The repetition was perhaps suggested 
 
 If See rubric on vestmetits before the by the nine times repeated ' have mercy 
 
 Order for Morning Prayer, -p. 57. upon us' of 1549. A similar prayer is 
 
 If In 1549 the last rubric was, 'The found at the end of the second table in 
 
 priest standing humbly afore the midst the Sar. Miss, as recited in Lent: 'Mise- 
 
 of the altar,' &c. rere mei, Domine,quoniam infirmus sum, 
 
 The word 'altar' was changed on the sana me Domine.' 
 remonstrance of Bishop Hooper. The The Greek Liturgies uniformly corn- 
 question was not however set at rest, for mence with a Litany. This is followed 
 the position of the tables appointed to by anthems and collects, the Prayer of 
 take the place of altars excited contro- Entrance into the Sanctuary, the Trisa- 
 versy. Should they be placed altar-wise, gion and the hymn of the Trisagion, in 
 and where? Queen Elizabeth tried to the Liturgies of Basil and Chrysostom. 
 moderate the fury of the opposing par- The Epistle and Gospel are then read, 
 ties; but the dispute raged through the The Prayer of the Trisagion runs thus : 
 period of the Commonwealth, and the 'O holy God, who dwellest among the 
 opinions held on it became a badge of saints ; thou whom the seraphim in triple 
 party. After the Restoration attention voice of praise glorify, the cherubim 
 was paid more to the convenience of adore, and all the heavenly hosts wor- 
 administration than to the position of the ship: thou who hast called into being all 
 table. things out of nothing ; who hast created 
 
 ^f Ccelestine, Bishopof Rome, 423 — 431, man in thy image and likeness, and hast 
 appointed an introduction of psalmody, enriched him with all thy good gifts: 
 lntroits owe their origin to Gregory the thou who givest wisdom and understand- 
 Great. The Lord's Prayer is thought to ing to him that asketh thee, that dost 
 have been concealed from catechumens not overlook the sinner, but grantest re- 
 in the earliest ages, but subsequently it pentance unto salvation : thou who hast 
 became the custom for the priest to com- permitted us, thy humble and unworthy 
 mence almost, if not quite, every service servants, as at this time, to stand before 
 with it. Its use at this place was en- the glory of thy holy mercy-seat, and to 
 joined in the Sar. Miss. In the Reformed offer to thee our bounden tribute of u or- 
 Office of 1549 it was appointed to be said ship and adoration : receive, O Lord, at 
 in this place, but it was not actually the mouth even of us sinners, this thrice 
 printed here until 1662. holy hymn 'jptadyiov), and look upon 
 
 *[f The Collect for Purity, which occurs us in thy goodness. Forgive us every 
 
 in MS. of Leofr., may be found also in sin, either of wilfulness or ignorance, 
 
 the Sacramentary of Alcuin : 'Dens, cui Sanctify our souls and bodies, and grant 
 
 omne cor patet et omnis voluntas loqui- that we may serve thee in righteousness 
 
 tur et quern nullum latet secretum, puri- all the days of our life For thou our 
 
 fica per infusionem Sancti Spiritus cogi- God art holy : to thee we ascribe glory, 
 
 tationes cordis nostri ut te perfecte dili- Father, Son, and Holy Spirit, now, 
 
 gere et digne laudare mereamur. Per always, and to all eternity.' 
 
 Christum Dominum nostrum. Amen.' *|f In the Liturgy of the orthodox 
 
 ^f In 1549 the Introit followed the Col- Church of Alexandria, to which Palmer 
 
 leci for Purity. Then the priest was to refers the first origin of collects, the; e 
 
 say, or the clerks were to sing, were petitions for the king and Church 
 
 'Lord, have mercy upon us,' thrice. before the reading of the lessons. 
 
 'Christ, have mercy upon us,' thrice. At the collect for the emperor in the 
 
 ' Lord, have mercy upon us,' thrice. Alexandrian Church the deacon pro- 
 
 ' Glory be to God on high,' and the claimed, ' Pray ye for the emperor.' The 
 
 hymn, 'We praise thee, we bless thee,' people thrice responded, 'Lord, have 
 
 &C., succeeded. The priest, at the close mercy upon him.' Then the priest or 
 
 of these, turned to the people and said, bishop offered the prayer, which ran thus : 
 
 'The Lord be with you.' 'O Lord God, our Governor, Father 
 
 People, ' And with thy spirit.' of our Lord God and Saviour Jesus 
 
 Priest, ' Let us pray.' Christ, we pray and beseech thee to pre- 
 (165) 
 
THE COMMUNION. 
 
 • hour's house, thou shalt not covet thy neigh- 
 ' hour's wife, nor his servant, nor his maid, nor 
 I his ox, nor his ass, nor any thing that is his. 
 
 People. Lord, have mercy upon us, and write 
 > all these thy laws in our hearts, we heseech 
 < thee. 
 
 % Then shall follow one of these two Collects for 
 the Queen, the Priest standing as before, and 
 saying, 
 
 Let us pray. 
 
 ALMIGHTY God, whose kingdom iseverlast- 
 . ing, and power infinite ; Have mercy upon 
 the whole Church ; and so rule the heart of thy 
 chosen Servant VICTORIA, our Queen and 
 Governor, that she (knowing whose minister 
 she is) may above all things seek thy honour 
 and glory: and that we, and all her subjects 
 (dulv considering whose authority she hath) 
 may faithfully serve, honour, and humbly 
 obey her, in thee, and for thee, according to 
 thy blessed Word and ordinance; through 
 Jesus Christ our Lord, who with thee and the 
 Holy Ghost liveth and reigueth, ever one liod, 
 world without end. A men. 
 
 Or, 
 
 ALMIGHTY and everlasting God, we are 
 taught by thy holy Word, that the hearts 
 of Kings are in thy rule and governance, and 
 that thou dost dispose and turn them as it 
 | seemeth best to thy godly wisdom : We humbly 
 I beseech thee so to dispose and govern the heart 
 i of VICTORIA thy Servaut, our Queen and 
 Governor, that, in all her thoughts, words, and 
 works, she may ever seek thy honour and 
 glory, and study to preserve thy people com- 
 mitted to her charge, in wealth, peace, and 
 godliness : Grant this, O merciful Father, for 
 thy dear Son's sake, Jesus Christ our Lord. 
 Amen. 
 
 * Then shall be said the Collect of the Day. 
 And immediately after the Collect the Priest 
 shall read the Epistle, saying, The Epistle 
 [or, The portion of Scripture appointed for 
 the Epistle] is written in the — Chapter of — 
 beginning at the — Verse. A nd the Epistle 
 ended, he shall say, Here endeth the Epistle. 
 Then shall he read the Gospel (the people all 
 standing up) saying. The holy Gospel is 
 written in the — Chapter of — beginning at 
 the — Verse. And the Gospel ended, shall be 
 sung or said the Creed following, the people 
 still standing, as before. 
 
 I BELIEVE in one God the Father Al- 
 mighty. Maker of heaven and earth, And 
 of all things visible and invisible: 
 
 And in one Lord Jesus Christ, the onlv-be- 
 gotten Son of God, Begotten of his Father be- 
 fore all worlds, God of God, Light of Light, 
 Very God of very God, Begotten, not made, 
 Being of one substance with the Father, By 
 ■whom all things were made : Who for us men, 
 and for our salvation came down from heaven, 
 And was incarnate by the Holy Ghost of the 
 Virgin Mary, And was made man. And was 
 crucified also for us under Pontius Pilate. He 
 Buffered and was buried, And the third day he 
 rose again according to the Scriptures, And as- 
 cended into heaven, And sitteth on the right 
 hand of the Father. And he shall come again 
 with glory' to judge both the quick and the 
 dead : Whose kingdom shall have no end. 
 
 And I believe in the Holy Ghost, The Lord 
 and Giver of life, Who proceedeth from the 
 Father and the Son, Who with the Father and 
 the Son together is worshipped and glorified, 
 Who spake by the Prophets. And I believe 
 | one Catholick and Apostolick Church. I ac- 
 knowledge one Baptism for the remission of 
 sins, And I look for the Resurrection of the 
 dead, And the life of the world to come. Amen. 
 
 T Then the Curate shall declare unto the people 
 what Holy-days, or Fasting-days, are in the 
 
 Week following to be observed. And then also 
 (if occasion be) shall notice be given of the 
 Communion; and Briefs, Citations, and 
 Excommunications read. And nothing shall 
 be proclaimed or published in the Church, 
 during the time of Divine .Service, but by the 
 Minister : nor by hhn any thing, but what is 
 prescribed in the Jiules of this Hook, or en- 
 joined by the Queen, or by the Ordinary of the 
 place. 
 
 1 Then shall follow the .Sermon, or one of the 
 Homilies already set forth, or hereafter to be 
 set forth, by authority. 
 
 If Then shall the Priest return to the Ix>rd's 
 Table, and begin the Offertory, saying one or 
 more of these Sentences following , as he think- 
 eth most convenient in his discretion. 
 
 1ET your light so shine before men, that they 
 j may see your good works, and glorify your 
 Father which is in heaven. St. Matth. v. 
 
 Lay not up for yourselves treasure upon the 
 earth ; where the rust and moth doth corrupt, 
 and where thieves break through and steal : 
 but lay up for yourselves treasures in heaven ; 
 where neither rust nor moth doth corrupt, and 
 where thieves do not break through and steal. 
 St. Matth. vL 
 
 Whatsoever ye would that men should do 
 unto you, even so do unto them ; for this is the 
 Law and the Prophets. St. Matth. vii. 
 
 Not every one that saith unto me, Lord, 
 Lord, shall enter into the Kingdom of heaven ; 
 but he that doeth the will of my Father which 
 is in heaven. St. Matth. vii. 
 
 Zacchasus stood forth, and said unto the Lord, 
 Behold, Lord, the half of my goods I give to 
 the poor ; and if I have done any wrong to any 
 man, I restore four-fold. St. Luke xix. 
 
 Who goeth a warfare at any time of his own 
 cost? Who planteth a \-ine5-ard, and eateth 
 not of the fruit thereof? Or who feed eth a 
 flock, and eateth not of the milk of the flock ? 
 
 1 Cor. ix. 
 
 If we have sown unto you spiritual things, is 
 it a great matter if we shall reap your worldly 
 things ? 1 Cor. ix. 
 
 Do ye not know, that they who minister 
 about holy things live of the sacrifice ; and they 
 who wait at the altar are partakers with the 
 altar ? Even so hath the Lord also ordained, 
 that they who preach the Gospel should live of 
 the Gospel. 1 Cor. ix. 
 
 He that soweth little shall reap little ; and 
 he that soweth plenteously shall reap plente- 
 ously. Let every man do according as he is 
 disposed in his heart, not grudgingly, or of 
 necessity ; for God loveth a cheerful giver. 
 
 2 Cor. ix. 
 
 Let him that is taught in the Word minister 
 unto him that teacheth, in all good things. 
 Be not deceived, God is not mocked : for what- 
 soever a man soweth that shall he reap. Gal. vi. 
 
 While we have time, let us do good unto all 
 men : and specially unto them that are of the 
 household of faith. Gal. vi. 
 
 Godliness is great riches, if a man be content 
 with that he hath: for we brought nothing 
 into the world, neither may we carry any thing 
 out. 1 Tim. vi. 
 
 Charge them who are rich in this world, that 
 they be ready to give, and glad to distribute ; 
 laying up in store for themselves a good foun- 
 dation against the time to come, that they may 
 attain eternal life. 1 Tim. vi. 
 
 God is not unrighteous, that he will forget 
 your works, and labour that procee' leth of love ; 
 which love ye have shewed for his Name's sake, 
 who have ministered unto the saints, and yet 
 do minister. Hebr. vi. 
 
 To do good, and to distribute, forget not : for 
 with such sacrifices God is well pleased. Ilebr. 
 xiii. 
 
 Whoso hath this world's good, and seeth his 
 brother have need, and shutteth up his com- 
 
serve our emperor in peace, strength, word 'holy' before ' Catholick' and the 
 
 and righteousness. O Lord, subdue be- final clause 'whose kingdom shall have no 
 
 fore him every enemy and foe; take end' were omitted in the P. B. of 1549. 
 
 thine arms and shield and arise to help The clause was added in the P. B. of 1552. 
 
 him. O Lord, grant him victory, that 
 he may have a peaceful mind towards us 
 and thy holy name ; that so in the tran- 
 quillity of his days we may have a calm 
 and quiet life in all piety and godliness, 
 through the grace and mercy and love of 
 thy only-begotten Son. Through whom 
 and with whom, to thee and the most 
 holy, good and life-giving Spirit, be 
 glory and dominion now and ever and 
 world without end.' The people an- 
 swered, 'Amen.' 
 
 Our collects for the king were com- 
 posed and introduced at this part of the 
 service in 1549. The original of the 
 second is to be found in a Scottish prayer 
 composed in accordance with the decree 
 of a Synod of the Scottish Church in 
 1225, that five prayers, the first of them 
 for the king, the second for the Church, 
 should be used here. The collect for 
 the day originally preceded that for the 
 king. The order was changed in 1662, 
 after the example of the Scot. Lit. of 1637. 
 
 In Lyons, Vienne, Tours, Rouen, and 
 other French Churches, petitions for the 
 king, queen, bishops, judges, army, &c. 
 followed the collect for the day. 
 
 H The Injunctions of Elizabeth ap- 
 pointed an Epistler and Gospeller in copes ; 
 these officers are still recognized at Dur- 
 ham and in some other places. If the 
 priest were alone, he read the Epistle 
 from the south side, the Gospel from the 
 north side of the altar, which were called 
 Cornu Epistolae and Cornu Evangelii 
 respectively. 
 
 In primitive times the Epistle, more 
 anciently called the Apostle, and the 
 Gospel were read from the ambon, or 
 pulpit. The Injunctions of Eliz. give the 
 alternative of another convenient place. 
 
 For re7narks on the mode of reading 
 the Epistle and Gospel, see p. 81. 
 
 The Gradual following the Epistle and 
 the Sequences of Notker, introduced in 
 the 9th century, were discontinued at the 
 Reformation. In Spain and Gaul 'Alle- 
 luia' was said at the end of the Gospel. 
 In many English Churches the people 
 acclaim, 'Thanks be to thee, O Lord, 
 for thy holy Gospel.' 
 
 In the Liturgies of Chrysostom, Basil, 
 and the Presanctified, a prayer for bless- 
 ing on the Gospel follows it. To this 
 succeeds a litany, a prayer for the cate- 
 chumens, and their dismissal. 
 
 TI The Creed framed at the General 
 Council of Nice, a. d. 325, ended with 
 the words, ' I believe in the Holy Ghost.' 
 The later clauses were added at the 
 Council of Constantinople, a.d. 381. The 
 
 (167J 
 
 The repetition of the Creed at the 
 Liturgy was first introduced by Peter 
 Fullo, Patriarch of Antioch, A. d. 471, 
 into his own Church. Timotheus of Con- 
 stantinople introduced it into that Liturgy 
 a. d. 511. Thence it found its way into 
 the West. It was originally repeated, 
 and in the East is still repeated, after the 
 dismissal of the catechumens. In the 
 Uses of Sarum, York, and Hereford, 
 however, it occupies the same position as 
 in our Liturgy. 
 
 The words ' Filioque,' are thought to 
 have been introduced into the Islicene 
 Creed in the 5th century : they were form- 
 ally adopted at the Council of Toledo, 
 a. d. 589. Though intended as a protest 
 against Arianism, the alteration by one 
 portion of the Church of a Creed com- 
 posed at an oecumenical council is much 
 to be regretted. Any alteration of a 
 Creed of the Catholic Church ought to 
 have received the assent of Eastern as 
 well as of Western Christendom. 
 
 If A declaration of holy -days and 
 fasting -days was ordered in 1552. It 
 then followed the Sermon. In 1662 it 
 preceded the Sermon, and to it was 
 added the direction to publish briefs, 
 citations, excommunications, banns of 
 matrimony, and notice of communion. 
 ' Brief is explained by Dr Hook as 'the 
 sovereign's letters patent, authorizing 
 a collection for a charitable purpose, as 
 they are now styled Queen's Letters.' 
 'Citation' by the same author is de- 
 fined as 'a precept under the seal of the 
 ecclesiastical judge, commanding the per- 
 son against whom the complaint is made 
 to appear before him, on a certain day 
 and at a certain place therein mentioned, 
 to answer the complaint in such a cause.' 
 
 By 26 George II. c. 33, s. 1, the first 
 Marriage Act, the publication of banns is 
 prescribed 'upon three Sundays pre- 
 ceding the solemnization of Matrimony, 
 during the time of morning service, or of 
 evening service (if there be no morning 
 
 service upon any of those Sundays; 
 
 immediately after the second lesson.' 
 
 Respecting the time for publishing 
 banns, the rubrics of 1662 are not con- 
 sistent, the rubric in this office directing 
 them to be published before the Sermon, 
 that in the office of Matrimony immedi- 
 ately before the Offertory Sentences. 
 
 The custom of public announcements 
 in this place may be traced in our Church 
 at least as far back as the 14th century. 
 
 Hincmar, in the 9th century, directs 
 that excommunications should be read 
 before the Gospel, not after it, as was 
 
THE COMMUNION. 
 
 passion from him, how dwelleth the love of 
 God in him ? 1 St. John iii. 
 
 Give alma of thy goods, and never turn thy 
 face Cram any poor man ; and then the tace of 
 the Lord shall not be turned away from thee. 
 Tohit iv. 
 
 Be merciful after thy power. If thou hast 
 much, give plenteously : if thou hast little, do 
 thy diligence gladly to give of that little: for so 
 gatherest thou thyself a good reward in the day 
 of necessity. Tobit iv. 
 
 He that hath pity upon the poor lendeth 
 unto the Lord : and look, what he layethout, it 
 shall be paid him again. Protr. xix. 
 
 Blessed he the man that provideth for the 
 sick and needy : the Lord shall deliver him in 
 the time of trouble, Psalm xli. 
 | Whilst these Sentences are in reading, the Dea- 
 cons, Church- wardens, or other fit person 
 ap})i>inted for that purpose, shall receive the 
 Alms for the Poor, and other devotions of the 
 people, in a det ent bason to be provided by the 
 Parish fur that purpose ; and reverently briny- 
 it to the Priest, who shall humbly present and 
 place it upon the holy Table. 
 | And tvhen there is a Communion, the Priest 
 shall then place upon the Table so much Bread 
 and Wine, as he shall think sufficient. After 
 which done, the Priest shall say, 
 Let us pray for the whole state of Christ's 
 Church militant here in earth. 
 
 ALMIGHTY and everliving God, who by thy 
 holy Apostle hast taught us to make pray- 
 ers, and suppl Rations, and to give thanks, tor all 
 rueu; We humbly beseech thee most mercifully 
 [* to accept our alms ansl obla- *IJ there benoalms 
 tions, and] to receive these our or oblations, then 
 prayers, which we offer unto shall the words [of 
 thy Divine Majesty; beseech- accept mgouraims 
 ingtheeto inspire continually «"<i nM«tk—] te 
 the universal Church with the kf —* unsaid. 
 spirit of truth, unity, and concord : And gTant, 
 that all they that do conies.-, thy holy Name may 
 agree in the truth of thy holy Word, and live in 
 unity, and godly love. We beseech thee also to 
 save and defend all Christian Kings, Princes, 
 and Governors ; and specially thy Servant VIC- 
 TORIA our Queen ; that under her we may he 
 godly and quietly governed : And grant unto 
 her whole Council, ami to all that are put in 
 authority under her, that they may truly and 
 indifferently minister justice, to the punish- 
 ment of wickedness and vice, and to the main- 
 tenance of thy true religion, and virtue. Give 
 grace, 0 heavenly Father, to all Bishops and 
 Curates, that they may both by their life and 
 doctrine set forth thy trueaud lively Word, and 
 rightly and duly administer thy holy Sacra- 
 ments : And to all thy people give thy heavenly 
 grace ; and especially to this congregation here 
 present; that, with meek heart and due rever- 
 ence, they may hear.and receive thy holy Word; 
 truly serving thee in holiness and righteousness 
 all the days of their life. And we most humbly 
 beseech thee of thy goodness, 0 Lord, to comfort 
 and succour all them, who in this transitory 
 life are in trouble, sorrow, need, sickness, orany 
 other adversity. And we also bless thy holy 
 Name for all thy servants departed this life in 
 thy faith and fear ; beseeching thee to give us 
 grace so to follow theirgood examples, that with 
 them we may be partakers of thy heavenly king- 
 dom: Grant this, O Father, for Jesus Christ's 
 sake, our only Mediator and Advocate. A men. 
 f When the Minister gireth warning for the 
 celebration of the holy Communion, {which he 
 shall always do upon the Sunday, or some 
 Jloly-duy, immediately preceding,) after the 
 Sermon or Homily ended, he ihall read this 
 Exhortation following. 
 
 DEARLY beloved, on —day next I purpose, 
 through God's assistance, to administer to 
 
 all such as shall be religiously and devoutly 
 disposed the most comfortable Sacrament of 
 the Body and Blood of Christ ; to be by them 
 received in remembrance of his meritorious 
 Cross and Passion ; whereby alone we obtain 
 remission of our sins, and are made partakeis 
 of the Kingdom of heaven. Wherefore it is our 
 duty to render most humble and hearty thanks 
 to Almighty God our heavenly Father, for that 
 hehath given hisSon our Saviour Jesus Christ, 
 not only to die for us, but also to be our spiritual 
 food and sustenance in that holy Sacrament. 
 Which being so divine and comfortable a thing 
 to them who receive it worthily, and so danger- 
 ous to them that will presume to receive it 
 unworthily; my duty is to exhort you in the 
 mean season to consider the dignityof thatholy 
 mystery, and the great peril of the unworthy 
 receivingthereof ; and so to search and examine 
 your own consciences, (and that not lightly, 
 and after the manner of dissemblers with God; 
 but so) that ye may come holy and clean to such 
 a heavenly Feast, in the marriage-garment re- 
 quired by God in holy Scripture, and be received ! 
 as worthy partakers of that holy Table. 
 
 The way and means thereto is ; First, to ex- 
 amine your lives and conversations by the rule 
 of God's commandments ; and whereinsoever 
 ye shall perceive yourselves to have offended, 
 either by will, word, or deed, there to bewail 
 your own sinfulness, and to confess yourselves 
 to Almighty God, with full purpose "of amend- 
 ment of life. And if ye shall perceive your 
 offences to be such as are not only against God, 
 but also against yourneighbours ; then yeshall 
 reconcile yourselves unto them ; being ready to 
 make restitution and satisfaction, according to 
 the uttermost of your powers, for all injuries 
 and wrongs done by you to any other ; and being 
 likewise ready to forgive others that have of- 
 fended you, as ye would have forgiveness of 
 your offences at God's hand : for otherwise the 
 receiving of the holy Communion doth nothing 
 else hut increase your damnation. Therefore if 
 any of you be a blasphemer of God, an hinderer 
 or slanderer of his Word, an adulterer, or be in 
 malice, or envy, or in any other grievous crime, 
 repent you of your sins, or else come not to that 
 holy Table J lest after the taking of that hoiy 
 Sacrament, the devil enter into you, as he enter- 
 ed into Judas, and fill you full of all iniquities, 
 and bring you to destruction both of body and 
 soul. 
 
 And because it is requisite, that no man should 
 come to the holy Communion, but with a fuli 
 trust in God's mercy, and with a quiet con- 
 science ; therefore if there be any of you, who 
 by this means cannot quiet his own conscience 
 herein, but requireth further comfort or coun- 
 sel, let him come to me, or to some other discreet 
 and learned Minister of God's Word, and open 
 his grief; that by the ministry of God's holy 
 Word he may receive the benefit of absolution, 
 together with ghostly counsel and advice, to the 
 quieting of his conscience, and avoiding of all 
 scruple and doubtiulness. 
 
 1 Or, in case he shall see the people negligent to 
 come to the holy Communion, instead of the 
 former, he shall use this Exhortation. 
 
 DEARLY beloved brethren, on I intend, 
 by God's grace, to celebrate the Lord's Sup- 
 per: unto which, in God's behalf, I bid you all 
 that are here present ; and beseech you, for the ! 
 Lord Jesus Christ's sake, that ye will not refuse 
 to come thereto, being so lovingly called and 
 bidden by God himself Ye know how grievous ! 
 and unkind a thing it is, when a man hath 
 repared a rich feast, decked his table with nil . 
 ind of provision, so that there lacketh nothing 
 but the guests to sit down : and yet they who 
 are called (without any cause) most unthank- 
 fully refuse to come. Which of you in such a 
 case would not be moved ? Who would not 
 think a great injury and w rong done unto him ? 
 
then customary, lest the offenders should 
 leave the Church and escape them. 
 
 A form of bidding prayer was also 
 appointed here by the Canons of 1604. 
 
 "|f In early times preaching was not 
 universal. The first great preacher of the 
 Roman Church was Leo I., A. d. 441 — 
 461. Tn the middle ages ordinary parish 
 priests did not preach much. 
 
 The Constitutions of Archbp Peckham, 
 A. D. 1281, require the priest to explain 
 the Creed, the commandments of the 
 Law, and the Gospel, the good works to 
 be done, the sins to be avoided, the prin- 
 cipal Christian virtues, and the doctrine 
 of the sacraments. This was to be done 
 quarterly. Archbp Arundel renewed this 
 Constitution in a. d. 1408, and required 
 that the customary, i.e. bidding prayers, 
 should be said at the same time. 
 
 Alfric, Bishop of Wilton, in 990 and 
 991 collected two books of homilies which 
 he had composed, and dedicated them to 
 Archbishop Sigeric, who ordered them 
 to be read in Church. The same Alfric 
 enjoined an explanation of the Gospel, 
 the Creed, and the Lord's Prayer on 
 Sundays and holy-days. He was made 
 Archbishop of Canterbury in 994. 
 
 The Injunctions of Edw. VI., 1547, 
 require that, when there is no sermon, 
 the priest should recite the Lord's Prayer, 
 the Ten Commandments, and the Apo- 
 stles' Creed from the pulpit. In a Liber 
 Festivalis of Henry VIII. is found a 
 collection of homilies for all the holy-days 
 of the year. 
 
 The first book of Homilies was printed 
 in 1547. Its authorship is ascribed mainly 
 to Cranmer, Ridley, and Latimer. It 
 was reprinted in a.d. 1560. 
 
 The second book of Homilies appeared 
 in a. d. 1563 ; Bp Jewel is believed to 
 have had a great share in its composi- 
 tion. See more on the Honiilies in note 
 to Art. xxxv. 
 
 *\ An interesting account of the various 
 modes of presenting offerings is given by 
 Palmer, Orig. Lit. 4th ed., Vol. 11. p. 67. 
 In the East the contributions are made 
 before the commencement of the Liturgy ; 
 they seem to have been so made from 
 the earliest times. In the West it has 
 been the practice to offer during service. 
 
 An anthem, termed Offertory, was sung 
 during the collection of the offerings ; to 
 this our Sentences correspond. In 1549 
 the option of singing them was given. 
 
 In 1549 tne people were directed to 
 come themselves and offer unto the poor 
 men's box : the accustomed offerings 
 were also to be made to the curate. Non- 
 communicants then left the "quire." 
 
 In 1552 the churchwardens, or others 
 appointed by them, gathered the devotion 
 of the people and put it into the poor 
 
 men's box, and the accustomed offerings 
 were paid to the Curate. 
 
 In the Greek Church, after the dis- 
 missal of the catechumens, the priest 
 unfolds and spreads the linen cloth. 
 
 A prayer for the whole Church of 
 Christ was universal in primitive Litur- 
 gies. In 1549 our present prayer for the 
 Church militant formed the first part of 
 the prayer of consecration. The words, 
 'militant here in earth,' were added at 
 the instance of Bucer in 1552. 
 
 In 1662 the phrase, accept our alms, 
 was amplified into 'accept our alms and 
 oblations.' 
 
 Some refer 'oblations' to the other 
 devotions of the people, i.e. the offerings 
 for the curate, &c. formerly prescribed. 
 Alms and oblations are coupled together 
 so closely, and with so little apparent 
 distinction, that it is natural to ascribe 
 to them a similar character rather than 
 to understand one as eleemosynary and 
 the other votive. Moreover, the votive 
 offering of the elements, though univer- 
 sal in primitive Liturgies, was not always 
 formally expressed. If, however, we 
 refer to the Scot. Lit. which furnished 
 many hints to our revisers in 1662, we 
 there find a rubric, that the presbyter 
 shall offer up the bread and wine. The 
 introduction of the word 'oblations' on 
 the next revision of our Lit. in 1662, con- 
 currently with the direction to the Priest 
 to place the bread and wine on the table, 
 affords a very strong presumption that 
 our revisers intended a reference to 
 the elements, as well as to the pecuniary 
 contributions of the people. 
 
 *ir From very early times the prayer for 
 the Church of Christ was made to include 
 commemoration of the dead. They are 
 mentioned in the Liturgy of the Aposto- 
 lical Constitutions. The idea was to 
 preserve unbroken the communion of 
 saints. It was, however, for the dead 
 who had departed this life in the faith 
 and fear of Christ, for the Virgin, the 
 saints and holy men, that prayer was 
 offered, not with any idea of benefiting 
 souls in Purgatory, which was an inven- 
 tion of later ages. In the sense of main- 
 taining the brotherhood in Christ of all 
 Christians, whether on earth or in the 
 unseen world, a prayer for the consum- 
 mation of bliss to them was retained in 
 1549; in 1552 it was omitted lest coun- 
 tenance should seem to be given to the 
 doctrine of Purgatory. The simple com- 
 memoration was added in 1662 after the 
 example of the Scotch Liturgy. 
 
 The prayer for the Catholic Church in 
 the Liturgy of the Apostolical Constitu- 
 tions, the main features of which survive 
 in Greek Liturgies of the present day, 
 comprises petitions for the bishops and 
 6<t) 
 
THE COM 
 
 MUNION. 
 
 Wherefore, most dearly beloved in Christ, take 
 ye good heed, lest ye, withdrawing yourselves 
 from this holy Supper, provoke God s indigna- 
 tion against you. it is an easy matter for a man 
 to say, I will not communicate, because I am 
 otherwise hindered with worldly business. But 
 such excuses are not so easily accepted and al- 
 lowed before God. If any man say, I am a 
 grievous sinner, and therefore am afraid to 
 come: wherefore then do ye not repent and 
 amend? When God calleth you, are ye not 
 ashamed to say ye will not come ? When ye 
 should return to God, will ye excuse yourselves, 
 and say ye are not ready ? Consider earnestly 
 with yourselves how little such feigned excuses 
 will avail before God. They that refused the 
 feast iu the Gospel, because they bad bought 
 a farm, or would try their yokes of oxen, or 
 because they were married, were not so excused, 
 but counted unworthy of the heavenly feast. I, 
 for mv part, shall be ready; and, according to 
 mine 'Office, I bid you in the Name of God, I 
 call you in Christ's behalf, I exhort you, as ye 
 love your own salvation, that ye will be par- 
 takers of this holy Communion. And as the 
 Son of God did vouchsafe to yield up his soul 
 by death upon the Cross for your salvation ; so 
 it is your duty to receive the Communion in 
 remembrance of the sacrifice of his death, as he 
 himself hath commanded : which if ye shall 
 negleot to do, consider with yourselves how- 
 great injury ye do unto God, and how sore 
 [ punishment hangeth over your heads for the 
 same; when ye wilfully abstain from the Lord's 
 Table, and separate from your brethren, who 
 come to feed on the banquet of that most heaven- 
 ly food. These things if ye earnestly consider, 
 ye will by God's grace return to a better mind: 
 for the obtaining whereof we shall not cease to 
 make our humble petitions unto Almighty God 
 our heavenly Father. 
 
 t At the d'nif of the celebration of the Commu- 
 nion, the Communicants being conveniently 
 placed for the receiving oftheholy Sacrament, 
 the Priest shall say this Exhortation. 
 
 DEARLY beloved in the Lord, ye that mind 
 to come totheholyCommunion oftheBody 
 and Blood of our SaviourChrist, must consider 
 how Saint Paul exhortethall persons diligently 
 to try and examine themselves, before they 
 presume to eat of that Bread, and drink of that 
 Cup. For as the benefit is great, if with a true 
 penitent heart and lively faith we receive that 
 holy Sacrament ; (for then we spiritually eat 
 j the flesh of Christ, and drink his blood; then 
 we dwell in Christ, and Christ in us ; we are 
 one with Christ, and Christ with us ;) so is the 
 dangergreat, if wereceive thesameunworthily. 
 For then we are guilty of the Body and Blood 
 of Christ our Saviour; weeat and drink ourown 
 damnation, not considering the Lord's Body ; 
 we kindle God's wrath against us; we provoke 
 him to plague us with divers diseases, and sun- 
 dry kinds of death. Judee therefore yourselves, 
 brethren, that ye be not judged of the Lord ; 
 repent you truly for your sins past ; have a 
 lively ami stedfast faith in Christ our Saviour; 
 amend your lives, and be in perfect charity with 
 all men ; so shall ye be meet partakers of those 
 holy mysteries. And above all things ye must 
 Rive most humble and hearty thanks to God, 
 the Father, the Son, and the Holy Ghost, for 
 the redemption of the world by the death and 
 passion of our Saviour Christ, both God and 
 man ; who did humble himself, even to the 
 death upon theCross, for us, miserable sinners, 
 who lay in darkness and the shadow of death ; 
 that he might makeusthechildren of God, and 
 exalt us to everlasting life. And to the end that 
 we should al way remember Che exceeding great 
 love of our Master, and only Saviour, Jesus 
 Christ, thus dying for us, and the innumerable 
 benefits which by his precious blood-shedding 
 he hath obtained to us ; he Lath instituted and 
 
 ordained holy mysteries, as pledges of his love, 
 and for a continual remembrance of his death, 
 to ourgreat and endless comfort. To him there- 
 fore, with the Father and the Holy Ghost, let 
 us give (as we are most bounden) continual 
 thanks ; submitting ourselves wholly to his 
 holy will and pleasure, and studying to serve 
 him in true holiness and righteousness all the 
 days of our life. A men. 
 
 % Then shall the Priest say to them that come to 
 receive the holy Communion, 
 
 YE that do truly and earnestly repent you of 
 your sins, and are in love and charity with 
 your neighbours, and intend to lead a new life, 
 followingthe commandments of God, and walk- 
 ing from henceforth in his holy ways; Draw 
 near with faith, and take this holy Sacrament 
 to your comfort ; and make your humble con- 
 fession to Almighty God, meekly kneeling upon 
 your knees. 
 
 11 Then shall this general Confession be made, 
 in the name of all those that are minded to 
 receive the holy Communion, by one of the 
 Ministers ; both heandall the people kneeling 
 humbly upon their knees, and saying, 
 ALMIGHTY God, Father of our Lord Jesus 
 A. Christ, Maker of all things. Judge of all 
 men ; We acknowledge and bewail ounnanifold 
 sins and wickedness, Which we, from time to 
 time, most grievously have committed, By 
 thought, word, and deed, Against thy Divine 
 Majesty, Provoking most justly thy wrath and 
 indignation against us. We do earnestly repent, 
 And are heartily sorry for these our misdoings; 
 The remembrance of them is erievous unto us; 
 The burden of th em is intolerable. Have mercy 
 upon us, Have mercy upon us, most merciful 
 Father; For thy Son our Lord Jesus Christ's 
 sake, Forgive us all that is past ; And grant 
 that we may ever hereafter Serve and please 
 thee In newness of life, To the honour and glory 
 of thy Name; Through Jesus Christ our Lord. 
 Amen. 
 
 f Then shall the Priest {or the Bishop, being 
 present,) stand up, and turning himself to the 
 people, pronou nce this A bsolution. 
 ALMIGHTY God, our heavenly Father, who 
 J\_ of his great mercy hath promised forgive- 
 ness of sins to all them that with hearty repent- 
 ance and true faith turn unto him; Have mercy 
 upon you ; pardon and deliver you from all your 
 sius; confirm and strengthen you in all good- 
 ness ; and bring you to everlasting life ; through 
 Jesus Christ our Lord. Amen. 
 
 f Then shall the Priest say, 
 Hear what comfortable words our Saviour 
 Christ saith unto all that truly turn to him. 
 
 C^OME unto me all that travail and areheavy 
 j laden, and I will refresh you. St. Matth. 
 xi. 28. 
 
 So God loved thewor'd, thathegavehisonly- 
 begotten Son, to the end that all that believe 
 in him should not perish, but have everlasting 
 life. St. John iii. 16. 
 
 Hear also what Saint Paul saith. 
 
 This is a true saying, and worthy of all men 
 to be received, That Christ Jesus came into the 
 world to save sinners. 1 Tim, i. 15. 
 
 Hear also what Saint John 6aith. 
 
 If any man sin, we have an Advocate with 
 the Father, Jesus Christ the righteous ; and he 
 is the propitiation for our sins. 1 St. John ii. 1. 
 
 T After which the Priest shall proceed, saying, 
 Lift up your hearts. 
 
 Answer. We lift them up unto the Lord. 
 
 Priest. Let us give thanks unto our Lord 
 God. 
 
 a tmaer. It is meet and right go to do. 
 
clergy ; for kings and magistrates ; for 
 the dead in general and for persons 
 specially mentioned ; for the living mem- 
 bers of each particular Church and every 
 order in it; for those in sickness, slavery, 
 banishment, proscription ; for those who 
 travel by sea or by land ; for enemies and 
 persecutors, heretics, and unbelievers; 
 for catechumens, energumens, and peni- 
 tents; for healthful and fruitful seasons, 
 and for absent brethren. It concludes 
 with a doxology to the Trinity. 
 
 In the Liturgy of Chrysostom the 
 prayer at the placing of the elements on 
 the holy table is as follows: 
 
 'O Lord God Almighty, the only holy 
 one, who receivest the sacrifice of praise 
 from those who call upon thee with all 
 their heart, accept the prayer of us sin- 
 ners, and bring it before thy holy altar; 
 strengthen us to offer unto thee both 
 gifts and spiritual sacrifices for our sins 
 and the ignorances of our people. Grant 
 that we may find grace in thy sight, that 
 our sacrifice may be acceptable unto thee, 
 and that the good spirit of thy grace may 
 rest upon us and upon these gifts which we 
 lay before thee, and upon all thy people.' 
 
 The Exhortations are an introduction 
 of the Reformation period. The sub- 
 stance of the first is to be found in Her- 
 mann's Consultation ; it appeared in the 
 Supplementary Service for the People's 
 Communion in 1548 ; in 1549 it was placed 
 before the Offertory Sentences. As it 
 then stood it gave toleration to auricular 
 confession. 
 
 Until 1662 these exhortations were 
 used at the lime of actual celebration of 
 the Lord's Supper. 
 
 The phrase, "Therefore, if any of you 
 be a blasphemer,' &c, was introduced 
 into the first exhortation when this be- 
 came a preliminary notice of communion 
 in 1662. It formerly occurred in the 
 address to communicants. 
 
 The second exhortation, with a differ- 
 ent commencement, is said to have been 
 the work of Peter Martyr. Until 1662 
 the order of the exhortations was dif- 
 ferent. Palmer draws a parallel between 
 these exhortations, containing as they do 
 admonitions to brotherly kindness, and 
 the Apostolic kiss of peace. This salu- 
 tation was wisely discontinued, to avoid 
 scandal. From 1552 to 1662 non-commu- 
 nicants were here warned to withdraw. 
 
 In the Liturgies of Chrysostom, Basil, 
 and the Presanctified, the priest pro- 
 nounces at this part, 'Peace be to all.' 
 In the two former the deacon exhorts to 
 mutual love, that the people may in unity 
 of spirit confess Father, Son, and Holy 
 Ghost. The Creed is recited, the priest 
 and deacon kiss the elements lying under 
 the cloth. 
 
 The third exhortation, as well as the 
 two preceding, is peculiar to the Reformed 
 Offices. It was probably deemed desir- 
 able to give the people instruction in the 
 meaning of the Holy Communion, and 
 caution against former errors. In the 
 Liturgies of Chrysostom and Basil we 
 have a short exhortation from the deacon 
 at this point, ' Stand we with reverence, 
 stand we with devotion; let us take heed 
 to offer the holy offering in peace.' The 
 people subjoin, 'The oblation of peace; 
 the sacrifice of praise.' 
 
 In the Liturgy of th? Church of Jeru- 
 salem the deacon bade the people draw 
 near with the fear of God, with faith and 
 charity. 
 
 In the Liturgy of Basil the deacon 
 proclaimed, ' Incline your heads to the 
 Lord.' And then the bishop blessed 
 them, saying, 'O Lord, our Ruler, Fa- 
 ther of mercies, and God of all comfort; 
 bless, sanctify, keep, strengthen, and de- 
 fend those who have bowed down their 
 heads unto thee ; remove them from every 
 evil work, fit them for every good work, 
 and grant that they may, without con- 
 demnation, be partakers of these pure 
 and life-giving sacraments for the remis- 
 sion of their sins and the communion of 
 the Holy Ghost.' 
 
 1[ In primitive times the priest appears 
 to have made a long confession of his sins 
 in silence, and the people did the same. 
 Confessions were afterwards introduced 
 at the beginning of Liturgies. Our pre- 
 sent position is more like that of primitive 
 times. Before the Reformation the priest 
 and people confessed separately, and the 
 priest then invoked a blessing upon the 
 people. We have united the confessions. 
 
 The absolution in Sar. Miss, is, 
 'Misereatur vestri omnipotens Deus, et 
 dimittat vobis omnia peccata vestra, 
 liberet vos ab omni malo, conservet et 
 confirmet in bono, et ad vitam perducat 
 a;ternam.' 
 
 Our form resembles that in Hermann's 
 Consultation. 
 
 ^[ The extracts from Scripture, except 
 the first, were interwoven in a long form of 
 Confession and Absolution found in Her- 
 mann's Consultation. Two passages, 
 John iii. 35 and part of 36, Acts x. 43, 
 which occur in his form, were omitted. 
 The object of interweaving these quota- 
 tions manifestly was to confirm the view 
 of absolution there enunciated by the 
 words of Scripture. 
 
 Our Reformers separated the extracts 
 from the Absolution, introduced the verse 
 from St Matthew, and called attention 
 to the comfortable words of the Gospel. 
 The injunction to listen is not unlike the 
 proclamation made when Scripture is read 
 in the Greek Church. 
 7i] 
 
THE COMMUNION. 
 
 1 Then shall the Priest turn to the Lord's Table, 
 and say, 
 
 IT is vervmeet, right, and our boundenduty, 
 that we should at all times, and inall places, 
 Stive thanks unto thee, O 'The* nW»[Holy Fa- 
 Lord, 'Holy Father, Al- ther] must be omitted on 
 mighty, Everlasting God. Trinity Sunday. 
 
 J Here shall follow the Proper Pre/are, accord- 
 ing to the time, if there be any specially 
 appointed: or else iynniediatcly shall follow, 
 
 THEREFORE with Angels and Archangels, 
 and with all the company of heaven, we 
 laud and maguify thy glorious Name ; evermore 
 praising thee, and saying, Holy, holy, holy. 
 Lord God of hosts, heaven and earth are full 
 of thy glory : Glory be to thee, O Lord most 
 High. Amen. 
 
 PROPER PREFACES. 
 Upon Christinas Day, and seven days after. 
 
 BECAUSE thou didst give Jesus Christ thine 
 only Son to be born as at this time for us ; 
 who, by the operation of the Holy Ghost, was 
 | made very man of the substance of the Virgin 
 | Mary his mother; and that without spot of sin, 
 to make us clean from all sin. Therefore with 
 Angels, ic. 
 
 Upon Easter Day, ana seven days after. 
 
 BUT chiefly are we bound to praise thee for 
 the glorious Resurrection of thy Son Jesus 
 Christ our Lord : for he is the very Paschal 
 Lamb, which was offered for us, and hath taken 
 away the sin of the world ; who by his death 
 hath destroyed death, and by his rising to life 
 again hath restored to us everlasting life. 
 Therefore with Angels, &c. 
 
 Upon Ascension Day, and seven days after. 
 rPHROUGH thy most dearly beloved Son 
 JL Jesus Christ our Lord ; who after his most 
 glorious Resurrection manifestly appeared to 
 ail his Apostles, and in their sight ascended up 
 into heaven to prepare a place for us ; that 
 where he is, thither we mi- lit also ascend, and 
 reign with him in glory. Therefore with An- 
 gels, <rc. 
 
 Upon Whit Sunday, and six days after. 
 
 THROUGH Jesus Christ our Lord ; according 
 to whose most true promise, the Holy Ghost 
 came down as at this time from heaven with 
 a sudden great sound, as it had been a mighty 
 wind, in the likeness of fiery tongues, lighting 
 upon the Apostles, to teach them, and to lead 
 them to all truth; giving them both the gift 
 of divers languages" and" also boldness with 
 fevvent zeal constantly to preach the Gospel 
 untoall nations ; whereby we have been brought 
 out of darkness and error into the clear liuht 
 and true knowledge of thee, and of thy Son 
 Jesus Christ. Therefore with Angels, tc. 
 
 Upon the Feast of Trinity only. 
 
 WHO art one God, one Lord ; not one only 
 Person, but three Persons in one Sub- 
 stance. For that which we believe of the glory 
 of the Father, the same we believe of the Son, 
 and of the Holy Ghost, without anv difference 
 or inequality. Therefore with Augels, Jtc. 
 
 5 After each of which Prefaces shall imme- 
 diately be sung or said, 
 
 THEREFORE with Angels and Archangels, 
 and with all the company of heaven, we 
 laud and magnify thy glorious Name; ever- 
 more praising thee, and saying, Holy, holv, 
 holy. Lord God of hosts, heaven and earth are 
 full of thy glory : Glory be to thee, O Lord 
 most High. A men. 
 
 (a) Here the Priest 
 is to take the Paten 
 into his hands: 
 (6) And here to 
 
 the Bread: 
 (c) Ar.d here to lay 
 his hand upon ali 
 tie Bread. 
 
 1 Then shall the Priest, kneeling dmim at the 
 Lord's Table, say in the name of all them tltat 
 shall receive the Communion this Prayer 
 following. 
 
 WE do not presume to come to this thy 
 Table, O merciful Lord, trusting in our 
 own righteousness, but in thy manifold and 
 great mercies. We are not worthy so much as 
 to gather up the crumbs under thy Table. But 
 thou art the same Lord, whose property is al- 
 ways to have mercy : Grant us therefore, gra- 
 cious Lord, so to eat the flesh oi thy dear Son 
 Jesus Christ, and to drink his blood, that our 
 sinful bodies may be made cleau by his body, 
 and our souls washed through his most precious 
 biood, and that we may evermore dwell in him, 
 and he in us. A men. 
 
 * When the Priett, standing before the Table, 
 hath so ordered the Bread and M'ine, that he 
 7»ay with the more readiness and decency 
 break the Bread before the people, and take 
 the Cup into hishands, heshallsay tlte Prayer 
 of Consecration, as followeth. 
 
 ft LMIGHTY God, our heavenly Father, who 
 J\ of thy tender mercy didst give thine only 
 Sou Jesus Christ to sutler death upon the cross 
 for our redemption j who made there (by his 
 one oblation of himself once offered) a full, 
 perfect, and sufficient sacrifice, oblation, and 
 satisfaction, for the sins of the whole world; 
 and did institute, and in his holy Gospel com- 
 mand us to continue, a perpetual memory of 
 that his precious death, until his coming aga'in ; 
 Hear us, O merciful Father, we most humbly 
 beseech thee ; and grant that we receiving these 
 thy creatures of bread and wine, according to 
 thy Son our Saviour Jesus Christ's holy insti- 
 tution, in remembrance of his death and pas- 
 sion, may be partakers of bis most blessed 
 Body and Blood : who. in the same night that 
 he was betrayed, (a) took 
 Bread ; and , when he had 
 given thanks, (b) he brake it, 
 and gave it to his disciples, 
 saying. Take, eat, (c) this is 1°' 
 my Body which is given for ' 
 you : Do this in remembrance 
 of me. Likewise after supper 
 he (rf) took the Cup ; and, 
 when he had given thanks, he (rf) Bert he is tn 
 gave it to them, saying. Drink take the Cup into 
 ye all ol this; for this (e) is his hand: 
 my Blood of the New Testa- . 
 meat, which is shed for you 
 and for nianv for the remission vessel (be U Chali r 
 of sins: Do this, as oft as ye or Flayon)in,, hich 
 shall drink it.in remembrance there is any Wine 
 Of me. Amen. to be consecrated. 
 
 t Then shall the Minuter first receive the Com- 
 munion in both kinds himself, and then 
 proceed to deliver the same to the Bishops, 
 Priests, and Deacons, in lUee manner, (if ami 
 be present,) and after that to the people also 
 in order, into their hands, all maafcfa kneel- 
 ing. And, when he delivereth the Bread to 
 any one, he shall say, 
 
 THE Body of our Lord Jesus Christ, which 
 was given for thee, preserve thv body and 
 soul unto everlasting 1 ife. Take and eat this in 
 remembrance that Christ died for thee, and 
 feed on him in thy heart by faith with thanks- 
 giving. 
 
 1 And the Minister that delivereth the Cup to 
 any one shall say, 
 
 THE Blood of our Lord Jesus Christ, which 
 was shed for thee, preserve thy body and 
 soul unto everlasting life. Drink this in re- 
 membrance that Christ's Blood was shed for 
 thee, and be thankful. 
 
The Versicles have been used as 
 introductory to the Prayer of Consecra- 
 tion from the earliest times. 
 
 In the Liturgies of Basil and Chry- 
 sostom, the priest says, 
 
 'The grace of our Lord Jesus Christ, 
 and the love of God the Father, and the 
 communion of the Hoiy Ghost, be with 
 you all.' 
 
 Choir, 'And with thy spirit.' 
 
 Priest, 1 Let us lift up our hearts.' 
 
 Choir, 'We lift them up unto the Lord.' 
 
 Priest, ' Let us give thanks to the I>ord.' 
 
 Choir, ' It is right and just to worship 
 Father, Son, and Holy Ghost, a consub- 
 stantial, indivisible Trinity.' 
 
 Priest, 'It is right and just to hymn 
 thee, to bless thee, to praise thee, to 
 give thanks unto thee in every place of 
 thy dominion. For thou art God inef- 
 fable, inconceivable, invisible, incompre- 
 hensible, immortal, unchangeable, thou 
 and thine only-begotten Son and thy 
 Holy Spirit, Thou didst call us into 
 being out of nothing, and when we 
 fell didst raise us again and ceasedst not 
 acting in our behalf until thou broughtest 
 us to heaven and gavest us thy kingdom 
 in the life to come. For all these things 
 we render thanks to thee and to thy 
 only-begotten Son and thy Holy Spirit, 
 for all thy bounties, known or unknown, 
 manifest or hidden. We give thanks to 
 thee aiso for this holy service which thou 
 hast deigned to receive at our hands ; 
 thou before whom stand thousands of 
 archangels, ten thousands of angels, che- 
 rubim and seraphim of six wings, full of 
 eyes, dwelling on high, swift of flight, 
 who loudly raise in jubilant song their 
 triumphant hymn.' 
 
 Choir, ' Holy, holy, holy, Lord of hosts, 
 heaven and earth are full of thy glory. 
 Hosanna in the highest: blessed is he 
 that cometh in the name of the Lord ; 
 Hosanna in the highest.' 
 
 The prayer in Basil's Liturgy is longer, 
 but it begins with a similar introduction 
 and ends with the seraphic hymn. 
 
 In 1549 these Prefaces were to be 
 used only on the day itself; this arrange- 
 ment was altered in 1552. 
 
 The Greeks produce variety by using 
 different Liturgies. The Liturgy of Basil 
 is appointed for Sundays in Lent, except 
 Palm Sunday; for Maundy Thursday 
 and Easter-eve, on which two days there 
 are special Prefaces ; for Christmas-eve, 
 the eve of the Epiphany, and St Basil's 
 Day, Jan. 1st. At other times of con- 
 secration the Liturgy of Chrysostom is 
 read. The Liturgy of the Presanctified 
 is used in Lent, during which season 
 consecration is forbidden, except on Satur- 
 days, Sundays, Thursday before Easter, 
 Easter-eve, and the Festival of theAnnun- 
 
 ciation ; and the communicants receive of 
 elements previously consecrated. 
 
 1st Pref". ' Deus, qui per beatae Mariae 
 sicrae Virginis partum sine humana concu- 
 piscentia procreatum, in Filii tui membra 
 venientes paternis fecisti prsejudiciis non 
 teneri : Prsesta, quaesumus, ut, hujuscrea- 
 turae novitate suscepta, vetustatis antiquae 
 contagiis exuamur. Per eundem Domi- 
 num.' Coliect for Christmas-eve in Sa- 
 cram. of Gelasius. Sacram. of Leofric. 
 
 2nd Pref. Sacram. of Gelasius, Leofric, 
 Saiisb., York, and Hereford Missals. 
 
 3rd Pref. Sacram. of Gregory the Great, 
 Leofr., Saiisb, York, and Hereford. 
 
 4th Pref. 'In hoc prae:ipue die, in quo 
 sacratissimum Pascha quinquaginta die- 
 rum mysteriis tegitur; et per sua vestigia, 
 recursantibusdierum spatiis, colleguntur: 
 et dispersio linguarum, quae ir. confusione 
 facta fuerat, per Spiritum Sanctum adu- 
 natur. Hodie enim de ccelis repente 
 sonum audientes Apostoli unius Fidei 
 symbolum exceperunt, et linguis variis 
 Evangelii tui gloriam gentibus tradide- 
 runt : per Christum Dominum nostrum.' 
 Gallican Liturgy. 
 
 5th Pref. Sacram. of Gelasius. Leofr., 
 Miss, of Saiisb., York, and Hereford. 
 
 ■J The use of the Tersanctus before the 
 Prayer of Consecrat:on has been custom- 
 ary from Apostolic times. In 1549 the 
 paragraph containing the Tersanctus was 
 divided into two portions, the prelimi- 
 nary part and the Tersanctus itself. The 
 rubric preceding was, 'After which pre- 
 face shall follow immediately.' The ru- 
 bric succeeding was, 'This the clerks 
 shall also sing.' The succeeding rubric 
 was omitted in 1552 ; in 1604 the division 
 of the paragraph was also omitted. 
 
 % The term ' Lord's Table ' was substi- 
 tuted in 1662 for 'God's Board,' which 
 had been used from 1549 to 1604. 'Holy 
 Table' was the expression in the Scotch 
 Liturgybefore the PrayerofConsecration. 
 
 'We do not presume,' &c. This prayer 
 appears first in the Communion Service 
 of" 1548. This portion of our Liturgy re- 
 sembles the Oriental Liturgies of Caesa- 
 rea, Antioch, and Constantinople ; it is 
 not at all like those of Milan or Rome. 
 
 In the Liturgy of Basil we have a 
 prayer similar to our own : 
 
 'Therefore, O all-holy Lord, do we 
 th} r sinful and unworthy servants, who 
 have been permitted to minister at thy 
 holy altar, not for our righteousnesses, 
 for we have done no good thing upon 
 earth, but for thy mercies and compas- 
 sions which thou hast shed on us abund- 
 antly, approach thy holy altar. Do thou, 
 our God, who hast received these gifts, 
 cleanse us from all pollution of the Mesh 
 and spirit, and teach us to perfect holi- 
 ness in thy fear, in order that, receiving 
 
in a pure testimony of our conscience our 
 portion in these hallowed gifts, we may- 
 be united to the holy body and blood of 
 thy Christ ; and that, having worthily 
 received them, we may obtain the in- 
 dwelling of Christ in our hearts, and 
 become temples of the Holy Ghost.' 
 
 The part intervening between the Ter- 
 sanctus and the prayer of consecration 
 varied in early times. 
 
 If The word 'altar' is used before the 
 Trayer of Consecration in 1549. The prayer 
 for the whole state of Christ's Church is 
 prefixed to the Prayer of Consecration, 
 n i the sign of the cross is made upon the 
 lements. 
 
 In the Prayer of Consecration it was 
 usual to invoke the Holy Ghost upon 
 the elements. In the Liturgy of Chry- 
 sostom we have, ' We offer to thee these 
 hy gifts from thine own, who art in all 
 hings and through all things. More- 
 ver, we offer unto thee this reasonable 
 mbloody service, and entreat, pray, and 
 eseech thee, send down thy Holy Spirit 
 pon us and on these gifts which we pre- 
 ent before thee.' Similarly in Scotch 
 and American Lit. This invocation was, 
 lowever, not universal. In 1549 the 
 lements are called holy gifts, the me- 
 norial commanded by Christ. 
 
 In all Liturgies the words of institu- 
 lon, more or less full, have been used. 
 In the consecration of the bread our 
 iturgy is nearest to the Spanish and 
 Gallican, in that of the wine to the Con- 
 itantinopolitan. The bread was usually 
 >roken after the Prayer of Consecration. 
 The direction to break it during the 
 prayer appears peculiar to our Liturgy, 
 t was introduced in 1662, when the di- 
 rections respecting the action of the 
 3 riest during Consecration, which had 
 been omitted in 1552, were restored. 
 
 In the Greek Church the priest fur- 
 her prays, ' Make this bread the pre- 
 :ious body of thy Christ ; the contents of 
 his cup the precious blood of thy Christ ; 
 laving changed them by thy Holy Spirit.' 
 After making mention of the dead and 
 he living in prayer, the priest elevates 
 he bread, exclaiming, ' Holy portions to 
 loly men' (T<£ dyta tois dyiot?). He 
 livides it into four parts, saying, 'Pe- 
 loid divided and subdivided the Lamb 
 >f God, who is divided and not sundered - , 
 \-ho supplies continual food and is never 
 ■xhausted, but consecrates the partakers.' 
 He takes a portion of the bread, makes 
 .vith it the sign of the cross on the cup, 
 •saying, 'Let the cup be filled with the 
 ?ift^ of faith and of the Holy Ghost' 
 7rA>jpiup.a 7ronjpi'ov TriVrecos Trveu/uiaro? 
 Ayiov). He blesses warm water, saying, 
 Blessed be the fervour of thy saints, 
 dways, now, and for evermore' (rj £e<rt* 
 
 rtZv 'Kytmv <rov) ; and pours it into the 
 cup with the words, 'The fervour of 
 faith, full of the Holy Ghost.' He ad- 
 ministers to himself the bread with these 
 words, 'The precious, all-holy Body of 
 our Lord God and Saviour Jesus Christ 
 is given to me, N. a priest, for remission 
 of my sins unto eternal life' (To Ttp.'ov 
 /cai iravdynv 2o3p. a toO Kvpi'ou /cai 0eow 
 /cai 2u>TT7f>os rjn<Zu 'Irjcrou XpiaTOu p.eTaSi- 
 Sorai p.01 [to! Set*/*.] 'Iepet eis a^eaiv /utou 
 ap-aprttoj/ /cai et? ^<arjv ata/etoi'. He ad- 
 ministers to the deacon: 'To N. sacred 
 deacon, is given, &c.' He drinks of the 
 cup thrice : ' I, N. am a partaker of the 
 precious holy blo^d of our Lord God and 
 Saviour Jesus Christ for remission of my 
 sins unto eternal life' (MeraAap./3oi>/a> eyui 
 [6 8etfa] to Ttp.tof /cat dytof al/ta tow 
 Kvpiov /cat ©eou /cat 2ioT»jpos r)n<Zv 'Irjcrou 
 Xpiorov ei? acpecriV p.ou a^aprttoi' /cat ei? 
 £co7?V aiuvtov). To the deacon, ' to N. 
 &c.' as above. 
 
 As the priest distributes the mysteries 
 to each of the people, he says, ' N. the 
 servant of God, is a partaker of the un- 
 defiled holy body and blood, &c.' The 
 people approach with arms crossed on 
 tneir breasts. In the administration to 
 the people the bread is dipped into the 
 wine and given from a spoon. 
 
 A doxology was usually introduced be- 
 fore communion, to which the people 
 answered, ' Amen.' The Lord's Prayer 
 also was generally said before commu- 
 nion. It was appointed in 1549 imme- 
 diately after the Prayer of Consecration. 
 In primitive times an anthem Ikoivuiv ikov, 
 communio) was sung whilst the people 
 communicated. The 34th, the 45th, the 
 133rd, the 139th, and the 145th Psalms 
 are mentioned as having been used for 
 this purpose in early times. The custom 
 continues in Churches other than our 
 own, and in 1549 the clerks were directed 
 to sing, 'O Lamb of God, that takest 
 away the sins of the world ; have mercy 
 upon us.' Twice, 'O Lamb, &c. grant 
 us thy peace.' 
 
 In the 2nd and 3rd centuries the mi- 
 nister presenting the bread said, 'The 
 body of" Christ.' Ans. 'Amen.' In the 
 time of Gregory the Great the form had 
 been changed into a prayer : 'The body 
 of our Lord Jesus Christ preserve thy 
 soul. Amen.' 
 
 The first of our two cb.uses of delivery 
 of the elements was used in 1549, accord- 
 ing to ancient usage; it is so still in 
 Scotch Lit. ; the second was substituted 
 in 1552 ; the two were combined in 1559. 
 
 Bingham writes, quoting from Cardinal 
 Bona, 'That the faithful always and in 
 all places, from the very first foundation 
 of the Church to the 12th century, were 
 used to communicate under the species 
 74) 
 
of bread and wine ; and in the beginning 
 of that age the use of the cup began by 
 little and little to be laid aside, whilst 
 many bishops interdicted the wine to the 
 people, for fear of irreverence and effu- 
 sion. And what they did first for their 
 own Churches was afterward confirmed 
 by a canonical sanction in the Council of 
 Constance, A.D. 1416. 
 
 In 1549 the priest was directed to put 
 into the chalice a little pure and clean 
 water. The mixture of water was in ac- 
 cordance with primitive usage, as is seen 
 in Justin Martyr's account. It was the 
 ordinary practice in the English Church 
 until the Reformation. The mixture is 
 not essential to the validity of the sacra- 
 ment, and was omitted in 1552. Bishops 
 Andro wesandLaud, however, practised it. 
 
 In primitive timesall who were admis- 
 sible to holy communion communicated. 
 When the attempts to check, by reproof 
 and censure the withdrawal of the negli- 
 gent had failed, excuse for the practice 
 began to be made under the plea of 
 reverence for so holy an ordinance. The 
 custom of distributing bread blessed, buc 
 not consecrated (evhoyCai), to non-com- 
 municants was then introduced. The 
 first distinct notice of this custom is found 
 in the Council of Nantes, c. a.i>. 890. 
 
 m A The rubric for a second consecration 
 was added in 1662. 
 
 In 1549 a considerable number of 
 passages from Scripture were appointed to 
 be said or sung as Post-Communion An- 
 thems. In 1552 these were omitted. The 
 Lord's Prayer was transposed so as to 
 follow, not precede, the act of commu- 
 nion. The earlier position is more in 
 accordance with primitive usage. 
 
 In 1549 the first form of thanksgiving 
 was the conclusion of the Prayer of Con- 
 secration. In the Scotch Lit., 1637, and 
 the American it concludes the Prayer of 
 Oblation. No ancient form exactly cor- 
 responds to it ; one expression, however, 
 appears to be derived from the corre- 
 sponding part of the Canon of the Sarum 
 Use : ' Lit quotquot ex hac altaris parti- 
 cipatione sacrosanctum Filii tui corpus et 
 languinem sumpserimus omni benedic- 
 tione cuelesti et gratia repleamur.' 
 
 *{ In Basil's Liturgy we have the follow- 
 ing prayer, corresponding in great mea- 
 sure to our second form of thanksgiving ; 
 'We thank thee, O Lord our God, for 
 the reception of these holy, pure, im- 
 mortal, heavenly mysteries which thou 
 hast given for the blessing, the sanctifi- 
 cation, the healing of our souls and 
 bodies. Do thou, Lord of all, grant that 
 the communion of the holy body and 
 blood of thy Christ may conduce in us 
 to unswerving faith, to love unfeigned, 
 to increase of wisdom, to healing of our 
 
 souls and bodies, to deliverance from all 
 evil, to observance of thy commandment*, 
 and to a favourable acceptance at the 
 dreadful judgment-seat of thy Christ.' 
 
 After this or a similar thanksgiving 
 the deacon addresses the people in the 
 Liturgies of Basil, Chrysostom, and the 
 Presanctified : 'Stand upright: Having 
 received these divine, holy, undefiled, 
 immortal, life-giving, awful mysteries of 
 Christ, let us, as is meet, give thanks 
 unto the Lord. Help, save, pity, and 
 preserve us during this whole day, that 
 it may be perfect in thy fear, holy and 
 peaceful, for thou art our sanctification ; 
 to thee we ascribe glory, to the Father, 
 the Son, and the Holy Spirit, now, always, 
 and for ever and ever.' 
 
 Choir, 'Amen.' 
 
 Priest, 'Let us go forth in peace.' 
 
 Deacon, 'Let us beseech the Lord.' 
 
 The priest says a dismissal prayer, 
 commending the Church colledtively and 
 individually to the holy Trinity. 
 
 H A dismissal Hymn was early intro- 
 duced. It may be compared with the 
 hymn sung after supper by our Lord and 
 his disciples. The origin of the ' Gloria in 
 Excelsis' is lost in remote antiquity. We 
 find it in the Eastern Church as early as 
 the time of Athanasius. It appears in 
 the Late Evening Service, but is not found 
 in Liturgies. Its authorship has been 
 ascribed, but without sufficient grounds, 
 to Telesphorus, bishop of Rome, be/. 150. 
 It is certainly earlier than Hilary, 4th 
 century. Symmachus, bishop of Rome, 
 a.d. 500, is thought to have appointed 
 its use on Sundays and holy-days at the 
 beginning of the Office. See p. 321. 
 
 *!f The first clause of the benediction, 
 taken from Phil. iv. 7, was appointed in 
 1548; the second was added in 1549 ; it 
 resembles blessings given in Hermann's 
 Consultation and in Anglo-Saxon Offices 
 
 Our form is longer than the usual 
 benediction of dismissal, which with the 
 Greeks was, 'Go in peace,' or the like 
 words. With the Roman Church the 
 conclusion is, ' In nomine Patris,' &c. 
 Long benedictory prayers among the 
 Greeks are not uncommon. 
 
 *\ The addition of the final six collects 
 is in accordance with the usage of oid 
 Sacramentaries. 
 
 'Adesto, Domine.supplicationibus noffl 
 tris; et viam famulorum tuorum in salu- 
 tis tuae prosperitate dispone; ut inter 
 omnes viae et vitre hujus varietates tin 
 semper protegantur auxilio per Dorni- 
 num.' Sacr. Gelas., MS. Leofr., Miss. Sar. 
 
 'Dirigere et sanctificare et regere dig- 
 nare, Domine Deus, qua;sumus corda et 
 corpora nostra in lege tua et in operibus 
 mandatorum tuorum : ut hie et in a;ter- 
 num te auxiliante sani et silvi esse mere- 
 
THE COMMUNION. 
 
 t If the consecrated Bread or Wine be all spent 
 before all have communicated, the Pries! is to 
 consecrate more according to the Form uejore 
 prescribed; beginning at LOur Saviour Christ 
 in the same night, Ac] for the blessing of the 
 Bread; ami at [Likewise after Supper, <fcc.J 
 for the blessing of the Cup. 
 
 I When all have communicated, the Minister 
 shall return to the Lord's Table, and rever- 
 ently place upon it what remaincth of the 
 consecrated Elements, covering the same with 
 a fair linen cloth. 
 
 f Then shall the Priest say the Lord's Prayer, 
 the people repeating after him every Petition. 
 
 OUR Father, which art in heaven, Hallowed 
 be thy Name. Thy kingdom come. Thy 
 will be done in earth. As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses, As we torsive them that trespass 
 :>gainst us. And lead us not into temptation ; 
 Bat deliver us from evil : For thine is the king- 
 dom, The power, and the glory, For ever and 
 ever. Amen. 
 
 S After shall be said as followcth, 
 
 OLORD and heaveuly Father, we thy hum- 
 ble servants entirely desire thy fatherly 
 goodness mercifully to accept this our sacrifice 
 of praise and thanksgiving ; most humbly be- 
 seeching thee to grant, that by the merits and 
 death ol thv Son J esus Christ, and through faith 
 in his blood, we and all thy whole Church may 
 obtain remission of our sins, and all other bene- 
 fits of his passion. And here we offer and pre- 
 sent untothee, O Lord, ourselves, oursoulsand 
 bodies, to be a reasonable, holy, and lively sacri- 
 fice unto thee ; humbly beseeching thee, that all 
 we, who are partakers of this holy Communion, 
 may be fulfilled with thy grace and heavenly 
 benediction. And although we be unworthy, 
 through our manifold sins, to offer unto thee 
 any sacrifice, yet we beseech thee to accept this 
 our bounden duty and service; not weighing 
 our merits, but pardoning our olfences, through 
 Jesus Christ our Lord; by whom, and with 
 whom, in the unity of the Holy Ghost, all 
 honour and glory be unto thee, O Father Al- 
 mighty, world without end. Amen. 
 
 Or this. 
 
 ALMIGHTY and everliving God, we most 
 . heartily thank thee, for that thou dost 
 vouchsafe to feed us, who have duly received 
 these holy mysteries, with the spiritual food of 
 the most precious Body and Blood of thy Son 
 our Saviour Jesus Christ ; and dost assure us 
 thereby of thy favour anil goodness towards us ; 
 and that we are very members incorporate in 
 the mystical body of thy Sou, which is the bless- 
 ed company of all faithful people; and are also 
 heirs through hope of thy everlasting kingdom, 
 by the merits of the most precious death and 
 passion of thy dear Son. And we most humbly 
 beseech thee, O heavenly Father, so to assist us 
 ■with thy grace, that we may continue in that 
 liolv fellowship, and do all such good works as 
 thou hast prepared for us to walk in ; through 
 Jesus Christ our Lord, to whom, with thee and 
 the Holy Ghost, be all honour and glory, world 
 ■without end. Amen. 
 
 f Then shall be said or sung, 
 LORY be to God on high, and in earth peace, 
 
 G 
 
 O Lord, the only begotten Son Jesu Christ; 
 O Lord God, Lamb of God, Son of the Father, 
 that takest away the sins of the world, have 
 mercy upon us. Thou that takest away the sins 
 of the world, have mercy upon us. Thou that 
 takest away the sins of the world, receive our 
 prayer. Tiiou that sittest at the right hand of 
 God the Father, have mercy upon us. 
 
 For thou only art holy ; thou only art the 
 Lord ; thou only, O Ciirist, with the Holy Ghont, 
 art most high in the glory of God the Father. 
 
 U Then the Priest {or Bishop if he be present) 
 shall let them depart with this Blessing. 
 
 THE peace of God, which passeth all under- 
 standing, keep your hearts and minds In 
 the knowledge and love of God, and of his Son 
 Jesus Christ our Lord : and the blessing of God 
 Almighty, the Father, the Son, and the Holy- 
 Ghost, be amongst you and remain with you 
 always. Amen. 
 
 \ Collects to be said after the Offertory, when 
 there is no Communion, every such day one or 
 more ; and the same may be said also, as often 
 as occasion shall serve, after the Collects either 
 of Morning or Evening Prayer, Communion, 
 or Litany, by the discretion of tlie Minister. 
 
 ASSIST us mercifully, O Lord, in these our 
 . supplications and prayers, and dispose the 
 way of thy servants towards the attainment of 
 everlasting salvation ; that, among all the 
 changes and chances of this mortal life, they 
 may ever be defended by thy most gracious and 
 ready help; through Jesus Christ our Lord. 
 A men. 
 
 0 ALMIGHTY Lord, and everlasting God, 
 vouchsafe, we beseech thee, to direct, sanc- 
 tify, and govern, both our hearts and bodies, in 
 the ways of thy laws, and in the works of thy 
 commandments; that through thy most mighty 
 protection, both here and ever, we maybe pre- 
 served in body and soul; through our Lord and 
 Saviour Jesus Christ. Amen. 
 
 GRANT, we beseech thee, Almighty God, 
 that the words, which we have heard this 
 day with our outward ears, may through thy 
 grace be so grafted inwardly inour hearts, that 
 they may bring forth in us the fruit of good 
 living, to the honour and praise of thy Name ; 
 through Jesus Christ our Lord. Amen. 
 
 PREVENT us, O Lord, in all our doings with 
 thy most gracious favour, and furtber us 
 with thy continual help ; that in all our works 
 begun, continued, and ended in thee, we may 
 glorify thy holy Name, and finally by thv mercy 
 obtain everlasting life; through Jesus Christ 
 our Lord. A men. 
 
 ALMIGHTY God, the fountain of all wisdom, 
 J\. who knowest our necessities before we ask, 
 and our ignorance in asking; We beseech thee 
 to have compassion upon our infirmities; and 
 those tilings, which for our unworthiiicss we 
 dare not, and for our blindness we cannot ask, 
 vouchsafe to give us. for the worthiness of thy 
 Son Jesus Christ our Lord. A men. 
 ALMIGHTY God, who hast promised to hear 
 /V the petitions of them thatask in thy Son's 
 Name; \Ve beseech thee mercifully to incline 
 thine ears to us that have made now our prayers 
 and supplications unto thee; and grant, that 
 those things, which we have faithfully asked 
 according to thy will, may effectually be ob- 
 tained, to the relief of our necessity, and to the 
 setting forth of thy glory ; through Jesus Christ 
 our Lord. Amen. 
 
 good will towards men. We praise thee, 
 we bless thee, we worship thee, we glorify thee, 
 we give thanks to thee for thy great glory, O 
 Lord God, heavenly King, God the Father Al- 
 mighty. 
 
 S Upon the Sundays and other Holy-days (if there be no Communion) nhall be said all that i.t 
 appointed at the Communion, until the end of the general Prayer [For the whole state of 
 Christ's Church militant here in earth] together with one or more of these Collects last before 
 rehearsed, concluding with the Blessing. 
 
 \v — 2 
 
amur : per Dominum nostrum Jesum, qui 
 tecum vivit,' &c. Sacr. Greg., Brev. Sar. 
 
 The 3rd collect was composed in 1549, 
 so also were the 5th and 6lh. 
 
 'Actiones nostras qusesumus, Domine, 
 et aspirando praeveni et adjuvando pro- 
 sequere, ut cuncta nostra operatio et a te 
 semper incipiat et per te ccepta finiatur. 
 Per,' &c. Sacram. Gregor. 
 
 If In the rubrics of 1549 it was directed 
 that on Wednesdays and Fridays after 
 the Litany the priest should put on a 
 plain albe, or surplice, with a cope, and 
 say all things appointed to be said at the 
 altar, until after the Offertory. He was 
 to conclude with collects and a bene- 
 diction. Similarly on other week days, 
 when there were no communicants. 
 
 The permission to the priest, given in 
 one of the rubrics at the commencement 
 of the Communion Office of 1549, t0 use a 
 vestment or cope at the ministration of 
 the holy communion, has occasioned some 
 cavil ; the cope not being an eucharistic 
 robe. Since, however, it is here pro- 
 vided, that on Wednesdays and Fridays, 
 when there is not any celebration, the 
 priest shall say what is to be said of the 
 Communion Office in a cope, it may 
 reasonably be conjectured that the vest- 
 ment or chasuble was to be used on 
 Sundays when there was a celebration 
 of the holy communion, the cope when the 
 service stopped short of such celebration. 
 
 ^f It was contemplated by our Reform- 
 ers, that on Sunday there always would be 
 holy communion. In cathedral and col- 
 legiate churches it is prescribed by the 
 rubric. In 1549 a rubric was framed 
 with the view of securing communicants 
 every Sunday. The parishioners were 
 to provide the elements in turn ; those to 
 whose turn it fell were to form the 
 nucleus of the communicants. The defi- 
 nite number, four, or three at the least, 
 was inserted in 155a. 
 
 The provision of the bread and wine 
 by the curate and churchwardens at the 
 charges of the parish was ordered in 
 
 tian worship, c. a.d. 150, mentions that 
 the Eucharist was sent to absent members 
 of the Church. Irenaeus, c. a.d. 200, in 
 reproving Victor for excommunicating the 
 Asiatic Churches, mentions that the pre- 
 decessors of Victor, though differing in 
 opinion from the Asiatics, yet sent these 
 Churches the Eucharist in token of bro- 
 therly love. The Council of Laodicea, 
 c. a.d. 360, absolutely forbade the prac- 
 tice of sending the sacraments from one 
 diocese to another under the notion of 
 eulogiae. As a substitute for these con- 
 secrated elements other eulogiae, 'panis 
 benedictus,' not ' consecratus,' were in- 
 troduced. These are the present dvtl- 
 Sujpa of the Greeks. 
 
 The persons to whom the Eucharist was 
 especially sent were the sick, prisoners, 
 and penitents at the point of death. 
 
 It is probably to this use that the au- 
 thor of the Apostolical Constitutions refers 
 when he orders the deacon to carry into 
 the vestry the remains of the consecrated 
 elements. The rest was to be consumed 
 by the clergy and the faithful ; no cate- 
 chumen was to eat or drink of them. This 
 direction is given in thecanonsofTheophi- 
 lus, bishop of Alexandria, a.d. 385 — 412. 
 
 The Council of Macon, a.d. 588, ap- 
 points that the remains of the consecrated 
 elements should be preserved in the vestry, 
 and on Wednesdays and Fridays given 
 to children brought to church in order to 
 receive them. The same custom prevailed 
 up to the 14th century at Constantinople. 
 Cyprian, Augustine, and Pope Innocent, 
 his contemporary, speak of infants as re- 
 ceiving the Eucharist, a custom which 
 continued for eleven centuries in the Gal- 
 lican Church, in others even longer. 
 
 According to the practice of the Church 
 of Jerusalem in the 5th century, the 
 remainder of the consecrated elements 
 was burned the same day. It was cus- 
 tomary on some occasions to reserve a 
 portion for future communion, as is the 
 case still when the Liturgy of the Pre- 
 sanctified is used among the Greeks, or 
 
 1552, and the parish was discharged of on Good Friday in the Latin Church. 
 
 such sums of money or other duties as 
 hitherto they had paid for the same, by 
 order of their houses every Sunday. 
 
 In 1549 unleavened bread, 'round as it 
 was afore, but without any manner of print 
 and something more larger and thicker 
 than it was, so that it may be aptly divid- 
 ed in divers pieces,' and the division into 
 not less than two pieces were prescribed. 
 Kor this wheaten bread was substituted in 
 1552. The use of wafer-bread was restor- 
 ed by the Injunctions of Elizabeth, 1559. 
 
 The consumption in the church of the 
 remains of the consecrated elements was 
 first ordered in 1662. 
 
 Justin Martyr, in his account of Chris- 
 
 Tf Missa sicca, a service of the Liturgy 
 without consecration, is first mentioned by 
 Peter Cantor c. a.d. 1200. It appears to 
 have been encouraged in order thatpriests, 
 who were forbidden to consecrate more 
 than once a day, might receive fees for 
 saying mass more than once. It long 
 prevailed despite opposition. 
 
 If Of the oblations in primitive times a 
 portion was appropriated to the mainte- 
 nance of the clergy; of the rest, excepting 
 what was required for consecration, a feast 
 was made. These feasts gave occasion 
 to scandal as being accompanied with ex- 
 cess. All feasting in church was pro- 
 hibited by Ambrose, discouraged by Au- 
 79/ 
 
gustine, prohibited by the Council of 
 Laodicea, c a.d. 360, 2nd Council of 
 Orleans, a.d. 541, and the Council in 
 Trullo, a.d. 691. 
 
 H In the declension of primitive fervour 
 the habit, once general, of weekly com- 
 munion, had become the exception. When 
 laxity had so far prevailed, the Council of 
 Agde, c. a.d. 506, required all to com- 
 municate at Christmas, Easter, and 
 Whitsuntide. The 3rd Council of Tours, 
 a.d. 813, decreed that all laymen, who 
 were not under the impediment of greater 
 sins, should receive three times a year at 
 least if not more frequently. Still the 
 custom of weekly communion continued 
 to be observed among the devout. The 
 rubric of 1549 exacted one a year. 
 
 f In 1549 a rubric enjoined that for the 
 avoidance of abuse, the people should 
 commonly receive the Sacrament at the 
 Priest's hands in their mouths. It was 
 admitted that the primitive custom was 
 to receive it in their hands, but the super- 
 stitious use of the bread carried away by 
 communicants was alleged in support of 
 the injunction. The rubric was omicted 
 in 1552. 
 
 ^1 It has been held that Easter offerings 
 are due of common right and not by 
 custom only. They were regarded by 
 Baron Gilbert as a compensation for per- 
 sonal tithes. They are due at the rate 
 of twopence a head. Eut by custom this 
 amount may be larger. If the custom be 
 disputed the case must be decided in com- 
 mon law courts. If the custom be not 
 disputed, the Ecclesiastical courts have 
 jurisdiction. 
 
 By stat. 2 & 3 Edw. VI. c. 13, all per- 
 sons, who by the law or customs of this 
 realm ought to make or pay their offerings, 
 are to pay the same yearly to the parson, 
 vicar, proprietor, or their deputies or 
 farmers, of the parishes where they dwell 
 or abide at the four customary offering 
 days, and in default thereof to pay such 
 offerings at Easter then next following. 
 
 The four customary offering days were 
 Christmas, Easter, Whitsuntide and the 
 feast of the dedication of the parish 
 church. For the two last, by an Act of 
 Henry VIII. 1536, Midsummer and 
 Michaelmas were substituted. 
 
 By the rubric customary payments 
 were confirmed, voluntary ones were left 
 optional. 
 
 Easter offerings, mortuaries and sur- 
 plice fees may now be commuted as 
 tithes are commuted. 
 
 IT The rubric for the distribution of the 
 offertory was added in 1662. In primitive 
 times it was usual to divide the offerings 
 into four portions, 1. For the poor, 2. For 
 the bishop, 3. For the church and its 
 ornaments, 4. For the clergy. 
 
 The following is a brief outline of the 
 Sarum Mass which our Holy Communion 
 service superseded. 
 
 Hymn, Veni Creator. Collect for Purity. 
 
 Antiphons. Kyrie eleeson, &c. Pater 
 noster. Ave Maria. 
 
 Introit. 
 
 Priest's Confession, Prayer for Pardon 
 and Absolution, Gloria in Excelsis. 
 
 Collect, Epistle, Gradual, Sequences, 
 Gospel, Creed, Offertory. 
 
 Presentation of elements with prayer. 
 Prayer of priest and people that the prie.st 
 may worthily celebrate. 
 
 Sursum corda. Preface and Tersanctus. 
 
 Prayer that the gifts, the bread and 
 wine, may be blessed. 
 
 Oblation of them as a sacrifice in be- 
 half of the Church, mention of departed 
 saints, and request for their prayers. 
 
 Prayer that the service may be ac- 
 cepted and the elements become the 
 body and blood of Christ. 
 
 Words of institution, Hoc est corpus 
 meum. Consecration of cup. 
 
 Second dedication of elements which 
 are called the bread and the cup. 
 
 Prayer that the reception of elements 
 may be blessed. 
 
 Prayer for the dead. 
 
 Pater noster. 
 
 Wafer broken into three parts with 
 words expressive of the Trinity. 
 
 Agnus Dei, &c. (twice) miserere nobis. 
 
 Agnus Dei, &c. da nobis pacem. 
 
 Mixture of bread and wine. 
 
 The Pax, a picture handed round to 
 be kissed. 
 
 The Priest salutes the elements as the 
 body of Christ and the blood of Christ. 
 Prays that they may cleanse him from 
 sin and keep him near to God. Receives 
 the wafer with expressions of its blessed- 
 ness and the cup with similar expressions. 
 Expresses his thankfulness. The An- 
 them 'Communio,' Post Communion, Col- 
 lects as before, Epistle, and Ite, Missaest. 
 
 The Priest prays that the sacrifice 
 which he has offered may be acceptable 
 to God despite the unworthiness of the 
 offerer. 
 
 % The following brief summary of the 
 Office of 1549, which differs much in 
 arrangement from our present office, may 
 be useful : 
 
 The Supper of the Lord, or the Holv 
 Communion, commonly called the Mass. 
 
 The rubrics concerning ministration 
 and exclusion of unworthy persons. 
 
 Lord's Prayer and Collect for Purity. 
 
 Introit. 
 
 ' Lord, have mercy upon us,' &c. 
 Gloria in Excelsis. 
 
 'The Lord be with you,' and answer. 
 The Collects for the Day and for the 
 King. 
 
 So) 
 
The Epistle and Gospel. ' We do not presume, &c.' 
 
 The Nicene Creed. The administration, the first clauses of 
 
 The Exhortation, our Exhortation at our present order being used, 
 
 the time of Communion, with the clause, Communion anthems, ' O Lamb of 
 
 warning profligate sinners not to draw God, that takest away, &c. have mercy 
 
 nigh, inserted after sundry kinds of death, upon us. Grant us thy peace.' 
 
 Our first Exhortation. A selection of 22 sentences from the 
 
 The Offertory Sentences, to be sung New Testament, one of which, called 
 
 during, or else one to be said by the the Post-Communion, was to be said or 
 
 minister before the collection. sung every day. These sentences have 
 
 Preparation of the elements, and mix- no special bearing on the Holy Com- 
 
 ture of water with the wine. munion. 
 
 ' The Lord be with you,' and answer. * The Lord be with you,' and answer. 
 
 ' Lift up your hearts, &c.' 'Let us pray. Almighty and ever- 
 
 The Preface. 'Theref ore withangels,&c.' living God, we heartily thank thee, &c.' 
 
 The Prayer of Consecration, commenc- The Benediction, 
 
 ing with a prayer for Christ's Church, ' When the Holy Communion is cele- 
 
 wliich included the living and the dead ; brated on the work-day or in private 
 
 and containing an invocation of the Holy houses, then may be omitted the Gloria 
 
 Ghost on the elements, the sign of the in Excelsis, the Creed, the Homily, and 
 
 cross being retained, the prayer of obla- the exhortation beginning "Dearly be- 
 
 tion of the elements as a memorial, and loved, &c."' 
 
 of ourselves as a living sacrifice. Collects. In 1549 the Collects for 
 
 The Lord's Prayer. Rain and for Fair Weather were also 
 
 'The peace of the Lord be alvvay with printed here, 
 
 vou.' and the answer, 'And with thy ^ The declaration concerning kneel- 
 
 spirit.* ing was added as a rubric by order of 
 
 A commemoration of the sacrifice of Council in 1552, was omitted in 1559, 
 
 Christ as the Paschal Lamb. and restored in 1662, when the words 
 
 ' Ve that do truly and earnestly, &c.' "corporal presence of Christ's natural 
 
 The General Confession. The Abso- flesh and blood" were substituted for 
 
 lution. " real and essential presence there being 
 
 The comfortable words. of Christ's natural flesh and blood." 
 
 For a detailed account of the Scotch Communion Office of 1637 and of the Com- 
 munion Office of the American Church, see pp. 162, 163. 
 
 OF PUBLIC BAPTISM OF INFANTS. 
 IT The words "of infants" were added in 1662. 
 
 The rubric of 1549 commenced thus: "It appeareth by ancient writers, that the 
 Sacrament of Baptism in the old time was not commonly ministered but at two 
 times in the year, at Easter and Whitsuntide ; at which time it was openly minis- 
 tered in the presence of all the congregation : which custom (now being grown out 
 of use), although it cannot for many considerations be well restored again, yet it is 
 thought good to follow the same as near as conveniently may be. Wherefore the 
 people," &c. This preface was omitted in 1662, the rubric commencing at once with 
 the direction, " The people are to be admonished," and going on as in 1549, except 
 that the words "English tongue" were replaced by "vulgar tongue," and that the 
 concluding clause of 1549, " children ought at all times to be baptized, either at the 
 church or else at home," which was altered in 1552 to "children may at all times be 
 baptized at home," was restricted to the time of baptism. Hermann's Consultation 
 bore the same witness concerning the early practice, and imposed a like restriction. 
 
 The second paragraph was inserted in 7662. The Sarum Manual enjoined that 
 one man and one woman should be sponsors, except an approved custom permitted 
 more, but under no circumstances allowed more than three. The Synod of Wor- 
 cester, a.d. 1240, enjoined that each male should have two male sponsors at least 
 and one female, and each female two female sponsors and one male. Tertullian, 
 a.m. 192, speaks of the promises made by the sponsors in baptism. "Anciently no 
 more than one sponsor was required, and that was a man for a man and a woman 
 for a woman." — Bingham. 
 
 The third paragraph is substantially as in 1549, except that the people were to 
 assemble at the church-door. The change of the place of assembly from the church- 
 door to the font was made in 1552. The last sentence, containing the direction that 
 the font should be filled with pure water at each time of baptism, was added in 
 1662. 
 
PUBLICK BAPTISM OP INFANTS. 
 
 I A nd ther- thill be no celebration of the Lord'* Stepper, except there be a convenient numler to 
 
 communicate with the Priest, according to hit discretion. 
 *, And if there be not above twenty person* in the Parish of discretion to receive the Communion ; 
 
 yet there shall be no Communion, except four [or tlirte at tJcc least) communicate with the 
 
 Priest. 
 
 *. And in Cathedral and Collegiate Churches, and Colleges, where there are many Priests and 
 
 Deacons, they shall all receive the Communion with the Priest every Sunday at tfie least, except 
 
 they have a reasonable cause to the contrary. 
 % A nd to take ateay all occasion of dissension, and superstition, which any j>erton hath or might 
 
 have concerning the Bread and Wine, it shall suffice that the Bread be such as is usual to be 
 
 eaten ; but the best and purest Wheat Bread that conveniently may be gotten. 
 I A nd if any of the Bread and Wine remain unconsecrated, the Curate shall have it to his own 
 
 use: but if any remain of that which was consecrated, it shall not be carried out of the Church, 
 
 but the Priest and such other of the Communicants as he shall then call unto him, shall, 
 
 immediately after the Blessing, reverently eat and drink the same. 
 A The Bread and Wine for the C'/mmunion shall be provided by the Curate and the Cliurch- 
 
 wardens at the charges of the Parish. 
 1 And note, that every Parishioner shall communicate at the least three times in the year, of 
 
 which Easter to be one. A nd yearly at Easter every Parishio ier shall reckon with the Parsm, 
 
 Vicar, or Curate, or his or their Deputy or Deputies ; and pay to t/tem or him all Ecclesiastical 
 
 Duties, accustomably due, tlten and at that time to be paid. 
 *. After the Divine Service ended, the money given at the Offertory shall be disposed of to such 
 
 pious and charitable uses, as the Minister and Church-wardens shall think jit. Wherein if 
 
 they disagree, it shall be disposed of as the Ordinary shall appoint. 
 
 " "IT^HEREAS it is ordained in this Office for the Administration of the Lord's Supper, that 
 " \\ the Communicants should receive the same kneeling ; (which order is well meant, for a 
 signification of our humble and grateful acknowledgement of the benefits of Christ therein 
 "given to all worthy Receivers, and for the avoiding of such profanation and disorder in the 
 "holy Communion, as might otherwise ensue ;) yet, lest the same kneeling should by any per- 
 " sons, either out ol ignorance and infirmity, or out of malice and obstinacy, be misconstrued 
 " and depraved; It is hereby declared, That thereby no Adoration is intended, or ought to be done, 
 "either unto the Sacramental Bread or Wine there bodily received, or unto any Corporal 
 "presence of Christ's natural Flesh and Blood. For the Sacramental Bread and Wine remain 
 " still in their very natural substances, and therefore may not be adored ; (for that were 
 '• Idolatry, to be abhorred of all faithful Christians ;) and the natural Bo.iy and Blood of our 
 "Saviour Christ are in Heaven, and not here; it being against the truth of Christ's natural 
 " Body to be at one time in more places than one." 
 
 THE MINISTRATION OF 
 
 PUBLICK BAPTISM OF INFANTS, 
 
 TO BE USED IN THE CHURCH. 
 
 1 The people are to be admonished, that it is most convenient that Baptism should not be 
 administered but upon Sundays, and other Holy-days, when the most number of people come 
 together; as well for that the Congregation there present may testify the receiving of them tfuU 
 be newly baptized into the n umber of Christ s Church ; as also because in the Baptism of Infants 
 every Man present may be put in remembrance of his own profession made to (iod in his 
 Baptist*. For which cause also it is expedient that Baptism be. ministered in the vulgar tongue 
 Nevertheless, {if necessity so require,) Children may be baptized upon any other day. 
 
 * And note, that there shall be for every Male-child to be baptized two Godfathers and one 
 Godmother ; and for every Female, one Godfather and two Godmothers. 
 
 ' When there are Children to be Ixiptized, the Parents shall give knowledge thereof over night 
 <rr i»i the morning before the beginning of Morning Prayer, to the Curate. And then the God- 
 fattier* and (.odmothers, and the people with the Children, must Ite ready at the Font, either 
 immediately after the last lesson at Morning Prayer, or else immediately after the last Ussov 
 ■ •■ I ■ ltd M Prayr, as the Crate by his discretion shall appoint. A nd the Priest coming to the 
 Font, {which is then to be filled with pure Water,) and standing Viere, shall say, 
 
 HATH this Child been already baptized, ; kingdom of God, except he be regenerate and 
 or no ? i ),orn anew of Water and of the Holy Ghost ; I 
 
 beseech you to call upon God the Father,through 
 | // they ansiver. No: Then shall the Priest our Lord Jesus Christ, that of his bounteous 
 proceed as followeth. \ mercy he will grant to this Child that thing 
 
 which by nature h* cannot have ; that he may 
 
 DEARLY beloved, forasmuch as all men are be baptized with Water and the Holy Ghost, i 
 conceived and torn in sin; and that our i and received into Christ's hoi v Church, and be I 
 Saviour Christ saith. None can enter into the | made a lively member of the same. 
 
The question," Hath this child been 
 already baptized or no?" was part of the 
 rubric till 1662. A like question was en- 
 joined in the Sarum Manual. 
 
 If This first exhortation is as in 1549. It 
 is similar to the earlier part of the exhorta- 
 tion in Hermann's Cons7elt. " The office 
 of holy baptism, according to the English 
 ritual, may be divided into three parts : 
 first, the introduction, . . . extending from 
 the beginning to the prayer which follows 
 the exhortation after the Gospel; secondly, 
 the preparatory office, including the re- 
 nunciations and professions; and, thirdly, 
 the action of the holy sacrament, and the 
 conclusion." — Palmer. 
 
 In ancient times candidates for baptism 
 were received into the class of catechu- 
 mens some time before they were actu- 
 ally baptized. This reception was accom- 
 panied by various rites, such as signing 
 with the cross, the imposition of hands, 
 exorcisms, and the giving of salt. At 
 the time when our offices were reformed 
 this making the infant a catechumen was 
 immediately followed by its baptism. This 
 is the modern custom of the Roman and 
 Greek Churches. The introduction cor- 
 responds to the " Ordo ad catechumenum 
 faciendum" of the Sarum Manual. 
 
 •[f This prayer is substantially asin 1552, 
 which differed from the prayer of 1549 
 in the following particulars. The prayer 
 of 1549 asserted the destruction "by floods 
 of water (of) the whole world for sin, 
 except eight persons," and the drowning 
 "in the Red Sea (of) wicked King Pha- 
 raoh, with all his army; "and prayed " that 
 by this wholesome laver of regeneration 
 whatsoever sin is in them may be washed 
 clean away; that they, being delivered 
 from thy wrath, may be received into the 
 ark of Christ's Church, and so saved 
 from perishing." The form of 1549 was 
 almost identical with that in Hermann's 
 Consult., which derived it from Luther's 
 form. The office of 1549 thus continues : 
 
 " Here shall the priest ask what shall 
 be the name of the child ; and when the 
 godfathers and godmothers have told the 
 name, then shall he make a cross upon 
 the child's forehead and breast, saying, 
 
 " JV. Receive the sign of the holy 
 cross, both in thy forehead, and in thy 
 breast, in token that thou shalt not be 
 ashamed to confess thy faith in Christ 
 crucified, and manfully to fight under his 
 banner against sin, the world, and the 
 devil, and to continue his faithful soldier 
 and servant unto thy life's end. Amen." 
 
 This giving of the sign of the cross was 
 taken from the old Office. 
 
 ^f The prayer "Almighty and immortal 
 God" as in 1549. It is a faithful transla- 
 tion from a prayer in the Sarum Office 
 for making a catechumen, where it fol- 
 
 lowed the first and preceded the second 
 " Adjuration." An " adjuration or exor- 
 cism" followed it in the office of 1549, 
 made up of the various adjurations in the 
 Sarum Office for making a catechumen. 
 The Greek Church still preserves the 
 exorcism. The prayer in the Sarum Of- 
 fice is ordered to be said for a male child 
 only. It is found in manuscripts older 
 than A. D. 900. There is a very similar 
 prayer in Hermann's Consult. 
 
 If The direction to the people to stand 
 up at the reading of the Gospel was in- 
 serted in 1662. The Gospel as in 1549. 
 The same Gospel was appointed in Her- 
 mann's Consult. The Sarum Office for 
 making a catechumen had for Gospel St 
 Matthew's record of the same incident. 
 The custom of reading this portion of St 
 Matthew's Gospel dates from A. D. 1100 
 at least. 
 
 ^f As in 1552. This "brief exhortation" 
 was in part taken from Hermann's Con- 
 sult. The form of 1549 differed from that 
 of 1552 only in the conclusion, which was, 
 " Let us faithfully and devoutly give 
 thanks unto him, and say the prayer 
 which the Lord himself hath taught us. 
 And in declaration of our faith, let us 
 also recite the articles contained in our 
 Creed." The saying of the Lord's Prayer 
 and the recital of the Creed after the 
 Gospel were enjoined in the Sarum Office. 
 
 ^1 The prayer following the "brief ex- 
 hortation" is as in 1549. It was taken 
 from Hermann's Consult. Here in 1540 
 was concluded the " introductory office," 
 which was gone through at the church- 
 door. Then followed the ceremony of 
 introducing the children into the church, 
 with the words, "The Lord vouchsafe 
 to receive you into his holy household, 
 and to keep and govern you always in 
 the same, that you may have everlasting 
 life. Amen." The formula of introduc- 
 tion, which concluded the Sarum Office 
 for making a catechumen, was: "Enter 
 into the temple of God ; that thou mayest 
 have eternal life, and mayest live for 
 ever." 
 
 If This address is as in 1549, except that 
 in 1662 the words " to lay his hands upon 
 them, to bless them" were omitted, the 
 word "forsake" was changed to "re- 
 nounce," and the clause "until he come 
 of age to take it upon himself" inserted. 
 The address of 1549 seems to have been 
 adapted from Hermann's Consult. 
 
 If In the rubric of 1549 the priest was 
 to "demand of the child. . . . these ques- 
 tions following : first naming the child, 
 and saying, N. dost thou" . . . The de- 
 mands were put separately, the renun- 
 ciations being three and the professions 
 three. They were taken from the Sarum 
 Office. In 1552 the priest was to "de- 
 
PUBLICK BAPTISM OF INFANTS 
 t Then shall the Priest say, 
 
 Let us pray. 
 
 ALMIGHTY and everlasting God, who of thy 
 j\. great mercy didst save Noah and his family 
 in tiie ark from perishing by water ; and also 
 didst safely lead the children of Israel thy peo- 
 ple through the Red Sea, figuring thereby thy 
 holy Baptism ; and by the Baptism ot thy well- 
 beloved Son Jesus Christ, in the river Jordan, 
 didst sanctify Water to the mystical washing 
 away of sin ; We beseech thee, for thine infinite 
 mercies, that thou wilt mercifully look upon 
 this Child; wash him and sanctify him with the 
 Holy Ghost ; that he, being delivered from thy 
 wrath, may be received into the ark of Christ's 
 Church; and being stedfast in faith, joyful 
 through hope, and rooted in charity, may so 
 pass the waves of this troublesome world, that 
 finally he may come to the land of everlasting 
 life, there to reign with thee world without end; 
 through Jesus Christ our Lord. A men. 
 
 ALMIGHTY and immortal God, the aid of all 
 J\. that need, the helper of all that flee to thee 
 for succour, the life of them that believe, and 
 the resurrection of the dead ; We call upon thee 
 for this Infant, that he, coming to thy holy- 
 Baptism, may receive remission of his sins by- 
 spiritual regeneration. Receive him, O Lord, 
 as thou hast promised by thy well-beloved Son, 
 saying, Ask, and ye shall have; seek, and ye 
 shall tind ; knock, and it shall be opened unto 
 you : So give now unto us that ask ; let us that 
 seek find ; open the gate unto us that knock ; 
 that this Infant may enjoy the everlasting 
 benediction of thy heavenly washing, and may 
 come to the eternal kingdom which thou hast 
 promised by Christ our Lord. Amen. 
 1 Then shall the people stand up, and the Priest 
 shall say. 
 
 Hear the words of the Gospel, written by Saint 
 Mark, in the tenth Chapter, at the thirteenth 
 Verse. 
 
 rriHEY brought young children to Christ, that 
 J_ he should touch them ; and his disciples 
 rebuked those that brought them. But when 
 Jesus saw it, he was much displeased, and said 
 unto them, Suffer the little children to come 
 unto me, and forbid them not ; for of such is 
 the kingdom of God. Verily I say unto you, 
 Whosoever Rhall not receive the kingdom of 
 God as a little child, he shall not entertherein. 
 And he took them up in his arms, put his hands 
 upon them, and blessed them. 
 5 After the Gospel is read, the Minister shall 
 
 make this brief Exhortation upon the words oj 
 
 the Gospel. 
 
 BELOVED, ye hear in this Gospel the words 
 of our Saviour Christ, that he commanded 
 the children to be brought unto him ; how he 
 blamed those that would have kept them from 
 him ; how he exhorteth all men to follow their 
 inuocency. Ye perceive how by his outward 
 gesture and deed he declared his good will to- 
 ward them ; for he embraced them in his arms, 
 he laid his hands upon them, and blessed them. 
 Doubt ye not therefore, but earnestly believe, 
 that he will likewise favourably receive this 
 present Infant; that he will embrace h im with 
 the arms of his mercy ; that he will give unto 
 him the blessing of eterual life, and make him 
 partaker of his everlasting kingdom. Where- 
 fore we being thus persuaded of t he good will of 
 our heavenly Father towards this Infant, de- 
 clared by his Son Jesus Christ; and nothing 
 doubting but that he favourably alloweth this 
 charitable work of ours in bringing thli Infant 
 to his holy Baptism : let us faithfully and de- 
 voutly give thanks unto him, and say, 
 
 ALMIGHTY and everlasting God, heavenlv 
 ±\. Father, we give thee humble thanks, for 
 that thou hast vouchsafed to call us to the 
 
 knowledge of thy grace, and faith in thee: In- 
 crease this knowledge, and confirm this faith 
 in us evermore. Give thy Holy Spirit to this 
 Infant, that he may be born again, and be made 
 an heir of everlasting salvation; through our 
 Lord Jesus Christ, who Hveth and reigneth 
 with thee and the Holy Spirit, now and for 
 ever. A men. 
 
 Then shall the Priest speak unto the Godfathers 
 and Godmothers on this wise. 
 EARLY beloved, ye havebroughUAis Child 
 here to be baptized, ye have prayed that 
 our Lord J esus Christ would vouchsafe to recei ve 
 him, to release him of his sins, to sanctify him 
 with the Holy Ghost, to give him the kingdom 
 of heaven, and everlasting life. Ye have heard 
 also that our Lord Jesus Christ hath promised 
 in his Gospel to grant all these things that ye 
 have prayed for: which promise he, for his 
 part, will most surely keep and perform. 
 Wherefore, after this promise made by Christ, 
 
 D' 
 
 this Infant must also faithfully, fae./it* part, 
 promise by you that are his suretief, (until he 
 comeof age to takeit upon himself,) that he will 
 renounce the devil and all his works, and con- 
 stantly believe God's holy Word, and obediently 
 keep his commandments. 
 
 I demand therefore, 
 
 DOST thou, in the name of this Child, re- 
 nounce the devil and all his works, the 
 vain pomp and glory of the world, with all 
 covetous desires of the same, and the carnal 
 desires of the flesh, so that thou wilt not follow, 
 nor be led by them ? 
 Answer. I renounce them all. 
 
 Minister. 
 
 DOST thou believe in God the Father Al- 
 mighty, Maker of heaven and earth ? 
 And in Jesus Christ his only-begotten Son 
 our Lord ? And that he was conceived by the 
 Holy Ghost; born of the Virgin Mary; that lie 
 suffered under Pontius Pilate, was crucified, 
 dead, and buried ; that he went down into hell, 
 and also did rise again the third day ; that he 
 ascended into heaven, and sitteth at the right 
 hand of God the Father Almighty ; and from 
 thence shall come again at the end of thewond, 
 to judge the quick and the dead ? 
 
 And dost thou believe in the Holy Ghost ; the 
 holy Catholick Church ; the Communion of 
 Saints ; the Remission of sins ; the Resurrection 
 of the flesh ; and everlasting life after death 1 
 A rawer. All this I stedfastly believe. 
 Minister. 
 
 YVILT thou be baptized in this faith ? 
 VV Answer. That is my desire. 
 
 Minister. 
 
 WILT thou then obediently keep God's holy 
 will and commandments, ana walk in the 
 same all the days of thy life ? 
 Answer. I will. 
 
 Then shall the Priest say, 
 
 0 MERCIFUL God, grant that the old Adam 
 inthis Child may be so buried, that the new 
 man may be raised up in him. Amen. 
 
 Grant that all carnal affections may die in 
 him, and that all things belonging to theSpirit 
 may live and grow in him. Amen. 
 
 Grant that he may have power and strength 
 to have victory, and to triumph, against the 
 devil, the world, and the flesh. Amen. 
 
 Grant that whosoever is here dedicated to 
 thee by our office and ministry may also be en- 
 dued with heavenly virtues, and everlastingly 
 rewarded, through thy mercy, O blessed Lord 
 God, who dost live, and govern all things, world 
 without end. A men. 
 
 ALMIGHTY, everlivtng God, whose most 
 J\. dearly beloved Son Jesus Christ, for the 
 
 forgiveness of our sins, did shed out of his most 
 
mand of the godfathers and godmothers baptism was in accordance with the West- 
 these questions: Dost thou forsake the em practice. Our present practice ac- 
 devil," &c. as at present. In 1662 the cords with the Eastern, 
 rubric was omitted, the words " I de- If Trine immersion was ordered in the 
 mand therefore" were placed at the head rubric of 1549, following the Sarum Office, 
 of the demands, and the words "in the In 1552 single immersion only was en- 
 name of this child" were inserted. The joined. The indulgence of affusion for 
 word "forsake" then gave place to "re- weak children was granted in 1549 and 
 nounce." In Hermann's Consult, the continued in 1552. In 1662 dipping re- 
 demands were addressed to the god- mained the rule, but the proviso was 
 fathers and parents. The renunciations then added, "if they shall certify that 
 here called for were required by the the child may well endure it." Trine- 
 Church from candidates for baptism from immersion or affusion was the ancient 
 the earliest ages. They are mentioned rule. Tertullian witnesses to it. Single 
 by Tertullian. In their position in the immersion was first introduced in the 
 service, preceding the benediction of the Spanish Church in the 7th century, in 
 water, our ritual agrees with that of Con- opposition to the Arians, who contended 
 stantinople and Antioch. In the Sarum that the three immersions supported their 
 and other Western rituals they followed dodtrine of a difference in essence of the 
 the "Bentdiclio Fontis." Three Divine Persons. Trine immersion 
 
 The profession in 1549, as in the Sarum or affusion is the universal practice of 
 Office, was simply " 1 believe." When the Eastern and Roman Churches at the 
 in 1552 the three professions were pro- present day. See Bingham, B. xi. c. xi. 
 posed together, the answer was changed ss. 6 — 8. 
 
 to the present form. In the Eastern ^f This formula of baptism has always 
 Church the professions follow immedi- been used throughout the Western 
 ately after the renunciations, the Nicene Church. In the Eastern the formula now 
 (Constantinopolitan) Creed being the one used is, "N., the servant of God, is bap- 
 recited, tized in the name of the Father, and of 
 
 The question : " Wilt thou be baptized the Son, and of the Holy Ghost. Amen." 
 in this faith?" and the answer as in 1552. If Immediately after the actual baptism 
 The Office of 1549 had, following the the Office of 1549 continued : 
 Sarum Office: " M. What dost thou de- " Then the godfathers and godmothers 
 sire? A. Baptism. M. Wilt thou be shall take and lay their hands upon the 
 baptized? A. I will." child; and the Minister shall put upon 
 
 The question and promise of obedience him his white vesture, commonly called 
 were added in 1662. This promise is of the chrism; and say, 
 great antiquity. Itismentioned by Justin "Take this white vesture for a token 
 Martyr, c. a.d. 150. The Greek Church of the innocency which, by God's grace, 
 has: "Dost thou accord with Christ? in this holy sacrament of baptism, is 
 A. I do accord." given unto thee; and for a sign whereby 
 
 If The petitions, following the proves- thou art admonished, so long as thou 
 sions. were placed in theirpresent position livest, to give thyself to innocency of liv- 
 in 1552. They were taken from the form ing, that, after this transitory life, thou 
 of consecration of the Font of 1549. They mayst be partaker of the life everlasting, 
 seem to have been derived from the Amen. 
 
 "Contestatio Fontis" of the old Gallican "Then the Priest shall anoint the in- 
 Office. fant upon the head, saying, 
 
 If The prayer "Almighty, everliving "Almighty God, the Father of our 
 God" is as in 1552, with the exception Lord Jesus Christ, who hath regenerate 
 of the clause " Sanclify this water to the thee by water and the Holy Ghost, and 
 mystical washing away of sin," which hath given unto thee remission of all thy 
 was inserted in 1662 ; and as a conse- sins : he vouchsafe to anoint thee with 
 quence the word "therein," after "to be the unction of his holy Spirit, and bring 
 baptized," was substituted for "in this thee to the inheritance of everlasting 
 water." The consecration of the water, life." 
 
 which was omitted in 1552, was thus re- The form used in anointing was taken 
 stored. The prayer of 1552 was the con- from the Sarum Manual. The form used 
 eluding prayer in the form of consecration in giving the chrism was expanded from 
 of the Font of 1549, omitting the words the same source. 
 
 "prepared for the ministration of thy ^f The reception is as in 1552, when it 
 holy sacrament." This form of conse- was first inserted, except that the direc- 
 cration of 1549 was to be used whenever tion to make the "cross upon the child's 
 the water in the Font was changed, which forehead" was prefixed as a rubric. The 
 was to be once a month at the least, address, "Seeing now," &c. with the 
 The not changing of the water at each Lord's Prayer and the thanksgiving fol- 
 
 (X85J 
 
PUBLICK BAPTISM OF INFANTS. 
 
 precious side both water and b'.ood : and gave 
 commandment to his disciples, that they should 
 go teach ail nations, and baptize them In the 
 Name of the Father, and of tne Son, and of the 
 Hoi v Ghost : Regard , we beseech thee, the sup- 
 pMcations of thy congregation; Sanctify this 
 Water to the mystical washing away of sin : and 
 grant that this Child, now to be baptized there- 
 in, may receive the fulness of thy grace, and 
 ever remain in the uomber of thy faithful and 
 elect children ; through Jeans Christ our Lord. 
 Amen. 
 
 t Then the Priest shall tate the Chad into his 
 and shall sag to the Godfa&ers and 
 
 N. 
 
 Name this Child. 
 
 * A nd then naming it after them (if they shall 
 certify him that the Child may veil endure 
 it) he shall dip it in the Water discreetly and 
 warily, saying, 
 "V" I baptize thee In the Name of the Father, 
 ^.1 . and of the Son, and of the Holy Ghost. 
 
 T But (f they certify that the Chad is weak, it 
 shall suffice to p-yur Water upon it, saying 
 the foresaid words, 
 
 I baptize thee In the Name of the Father, 
 and of the Son, and at the Hoiy Ghost. 
 Amen. 
 
 1 Then the Priest shall say, 
 YTT receive this Child into the congregation 
 >\ o: Christ's flock, »and do •Hen On Prmt 
 sign him with the sign of the tkaUmmJum Cna 
 Cross, in token that hereafter apm tht Clout m 
 he shall not be ashamed to con- forthtmd. 
 fess the faith of Christ crucified, and manfully 
 to fight under his banner, against sin. the world, 
 and the devil ; and to continue Christ's faithful 
 soldier and servant unto hit Ule"s end. Amen. 
 
 1 Then shall the Priest say, 
 • EEING now. dearly beloved brethren, that 
 this Child it regenerate, and grafted into 
 the body of Christ's'Church, let us give thanks 
 unto Almighty God for these benefits : and with 
 one accord* make our prayers unto htm, that 
 this Child may lead the rest all is life according 
 to this beginning. 
 
 S 1 
 
 ns this day our daily bread. And forgive us 
 our trespasses. As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 
 t Then shall the Priest say, 
 WJM vield thee hearty thanks, most merciful 
 \ V Father, that it hath dIm ti.ee to re- 
 generate this infant with thy Holy Spirit, to 
 receive him for thine own Child by adoption, 
 and to incorporate him into thy holy Church. 
 And humbly we beseech thee to grant, that he, 
 being dead unto sin, and living unto righteous- 
 ness, and being buried with Christ in his death, 
 may crucify the old man, and utterly abolish 
 the whole body of sin ; and that, as ke is made 
 partaker of the death of thy Son, he may also 
 he pa rtaker of his resurrection ; so that finally , 
 with the residue of thy hoiy Church, he may 
 bean inheritor of thine everlasting kingdom ; 
 through Christ our Lord. A men. 
 I Then, all standing up, the Priest shall say to 
 the Godfathers and Godmothers this Exhorta- 
 tion following. 
 
 FiRASMCCH as this Chad hath promised by 
 you hit sureties to renounce the devil and 
 I all his works, to believe in God, and to serve 
 : him ; ye must remember, that it is your parts 
 and duties to see that this Infant be taught, so 
 soon as he shall be able to learn, what a solemn 
 vow, promise, and profession, he hath here 
 made by you. And that he may know these 
 ! things the better, ye shall call upon him to hear 
 Sermons ; and chiefly ye shall provide, that he 
 may iearn the Creed, the Lord's Prayer, and 
 the Ter. C-'t-inand^et.ts. in the vulvar tongue, 
 and all other things which a Christian ought to 
 know and believe to his soul's health : and that 
 this Child may be virtuously brought up to lead 
 j a godly and a Christian life ; remembering 
 that Bit:: s:.. d-.th represent unto us 
 our profession : which is, to follow the example 
 of our Saviour Christ, and to be made like unto 
 him : that, as he died, and rose again for us, 
 I so should we, who are baptized, die from sin, 
 and rise ?.rain unto righteousness; continually 
 mortifying all our evil and corrupt affections, 
 and dally proceeding in ail virtue and godliness 
 of living. 
 
 1 Then shall he add at:d say, 
 XT are tot.Vke care that th it Child be brought 
 JL to the F shop to be confirmed by him, so 
 soon as hi can v»y the Creed, the Lord's Prayer, 
 and the Ten Commandments, in the vulgar 
 tongue, ?nd be further instructed in the 
 Church -Catcvhism set forth for that purpose. 
 
 T Then thall be said, all kneeling; 
 I~\T~R Father, which art in heaven. Hallowed 
 \J be thy Name Thy kingdom come. Thy 
 will be done in earth, As it is in heaven. Give 
 
 r[ is certain by God's \Tord, that Children which are baptized, dying before they commit 
 actual sin, are undoubtedly saved. 
 
 To take away all scruple concerning the use of the sicn cf the Cross in Baptism ; the tme 
 explication thereof, and the just reasons for the retaiain.: of it, may be seen in the xxxth 
 Canon, first published in the Year MDCIY. 
 
lowing it, was also added in 1552. In 
 1662 the words "thy holy congregation" 
 in the thanksgiving were replaced by 
 " thy holy Church." The form of recep- 
 tion was evidently derived from the form 
 used at the giving of the cross in 1549, 
 quoted above. "The conclusion of the 
 Office of Baptism resembles that de- 
 scribed in the Apostolical Constitutions, 
 where the newly baptized are directed to 
 repeat the Lord's prayer and another 
 concluding prayer. An order also, some- 
 what similar to ours, is observable in the 
 
 monuments of the ancient Galilean 
 Church." — Palmer. 
 
 If The exhortation, "Forasmuch as," 
 comes down from 1549 with a very few 
 verbal alterations. In the Sarum Office 
 the godfathers and godmothers were 
 charged to have the child taught the 
 Patewioster, Ave Maria, and Credo. 
 The concluding address, "Ye are to take 
 care," was inserted in its present form in 
 1662. The substance of it was previously 
 given in a rubric, appended to the ex- 
 hortation. 
 
 OF PRIVATE BAPTISM. 
 
 "ff The title of this Office in 1549 was "of them that be baptized in private houses 
 in time of necessity." In 1604 the words "that be" were repiaced by "that are to 
 be," and the clause, "by the minister of the parish or any other lawful minister that 
 can be procured," was addid. The present title was prefixed in 1662. 
 
 The first rubric of 1549, which remained unaltered till 1662, was "The pastors 
 and curates shall oft admonish the people, that they defer not the baptism of infants 
 any longer than the Sunday, or other Holy-day next after the child be born, unless 
 upon a great and reasonable cause declared to the curate, and by him approved." 
 
 The second rubric is as in 1604, except that the words, "And when great need," 
 of that rubric gave place to the words, " But when need," in 1662. The rubric of 
 1549, "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 on this fashion," remained unchanged till 
 1604. 
 
 The third rubric dates from 1662. The rubric of 1604, which it displaced, was 
 " First, let the lawful Minister, and them that be present, call upon God for his 
 grace, and say the Lord's Prayer, if time will suffer. And then the child being 
 named by some one that is present, the said lawful minister shall dip it in water, or 
 pour water upon it, saying these words " The rubric of 1549, whicn remained 
 unaltered till 1604. was, " First let them that be present call upon God fox 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." 
 
 If The formula of baptism is as in 1549. In T604 there was a question, last of all, 
 
 The thanksgiving was first added in "Whether think you the child to be law- 
 1662. See Office of Public Baptism. fully and perfectly baptized," and in 1549 
 
 ■J The rubric of 1549, which began like another still, the third, "Whether they 
 the present, "And let them not doubt," called upon God for grace and succour 
 continued, "to the intent the priest may in that necessity." The questions of 
 examine and try, whether the child be 1604 implied that the thinking the child 
 lawfully baptized or no. And if those to be lawfully and perfectly baptized was 
 that bring any child to the church do essential to the sacrament, 
 answer that he is already baptized ; then *f The certificate is as in 1549, except 
 shall the priest examine them further." that the words " ye have done well" were 
 This was altered in 1604. The form of altered in 1604 to "all is well done;'' 
 1604 was modified in 1662 by inserting and that the words " made the child of 
 after the words "by him privately before God and heir of everlasting life" were 
 used," "In which case he shall say, I altered in 1552 to "received into the 
 certify you," &c. number. . . .life," as they now stand. 
 
 The present form of the questions re- ^f The gospel and exhortation following 
 spelling the alleged baptism dates from it are as in 1549, except that the exhortation 
 1604. It was based on the form of 1549. concluded, as in the introductory part of 
 
 (187J 
 
THE MINISTRATION OF 
 
 PRIVATE BAPTISM OF CHILDREN 
 
 I >' HOUSES. 
 
 1 The Citrate* of every Parish shall often admonish the people, that they defer not the Baptism 
 of their Children longer than the first ortecotul Sunday next after their birth, or other Holy-day 
 falling between, unlets upon a great and reasonable cause, to be approved by the CuraU. 
 
 '.And also they shall warn them, that without like great cause and necessity they procure not 
 tneir Ck illll II to be baptized at home in their houses. But when need shall compel litem to to 
 do, then Baptism sliall be administered on this fashion: 
 
 1 Firtt, let the Minuter of the Parish {or, in his absence, any other lawful Minister that can be 
 pr<jcuredi with them that are present call upon God, and tail the Lord's Prayer, and to many 
 of the CAlectt appointed to be laid before in the Form of Publick Bajitisni, as the time and 
 present exigence wfli suffer. And then, the Child being named by mwm one that is present, the 
 Minister shall pour Water upon it, laying these words; 
 
 I in original sin, and in the wrath of God, is 
 ! now, by the laver of Regeneration in Baptism, 
 i received into the number of the children of 
 ! God, and heirs of everlasting life : for our 
 \ Lord Jeous Christ doth not deny his grace and 
 | mercy unto such Infants, but most lovingly 
 ■ doth call them unto him, as the holy Gospel 
 doth witness to cur comfort on this wise. 
 
 XI baptize thee In the Name of the Father, 
 . and of the Son, and of the Holy Ghost. 
 Amen. 
 
 | Then, all kneeling down, the Minister shall 
 
 give thanks unto God, and say, 
 "IT T E yield thee hearty thanks, most merciful 
 > \ Father, that it hath pleased thee to re- 
 generate this Infant with thy Holy Spirit, to 
 receive him for thine own Child by adoption, 
 and to incorporate him into thy holy Church. 
 And we humbly beseech thee to grant, that as 
 he is now made partaker of the death of thy 
 Sou, so he uiav be also of his resurrection ; and 
 that finally, with the residue of thy Saints, 
 he may inherit thine everlasting kingdom ; 
 through the same thy Son Jesus Christ our 
 Lord. Amen. 
 
 1 And let them not doubt, but that the Child so 
 baptized is lawfully and sufficiently baptized, 
 and ought not to be baptized again. Vet 
 nevertheless, if the Child, which is after this 
 tortbaptized, doafterward live, it inexpedient 
 that it be brought into the Church, to the intent 
 that, if the Minister of the same Parish did 
 himself baptize that Child, the Congregation 
 may Ije certified of the true Form of Baptism, 
 by him privately before used: In which case 
 he shall tay thus, 
 
 I CERTIFY you, that according to the due 
 and prescribed Order of the Church, at such 
 a time, and at such a place, before divers 
 witnesses I baptized this Child. 
 
 But if the Child were baptized by any other 
 lawful Minister, then the Minister of the 
 Parith,where the Child was born or christened , 
 shall examine and try whether the Child be 
 lav. fully baptized, or no. In which case, if 
 those that bring any Child to the Church do 
 answer, that the same Child is already bap- 
 tized, then thall the Minister examine them 
 further, laying, 
 
 BY whom was this Child baptized ? 
 Who was present when this Child was 
 baptize.!? 
 
 Because some things essential to this Sacra- 
 ment may happen to be omitted through fear 
 or haste, in such times of extremity ; therefore 
 1 demand further of you. 
 
 With what matter was this Child baptized ? 
 
 With what words was this Child baptized ? 
 
 1 And if the Minister shall fitui by the answers 
 of such as bring the Chill, that all things 
 were done as they ou</ht to be: then shall not 
 he christen the Child again, but shall receive 
 him as one of the jtock of true Christian peo- 
 ple, laying thus, 
 T CERTIFY you, that in this case all is well 
 J. done, and according unto due order, concern- 
 ing the baptizing of this Child ; who being bom 
 
 St. Mark x. 13. 
 
 THEY brought young children to Chri3t, that 
 he should touch them ; and his disciples 
 j rebuked those that brought them. But when 
 ! Jesus saw it, he was much displeased, and said 
 unto them, Suffer the little children to come 
 j unto me, and forbid them not ; for of such is the 
 ; kingdom of God. Verily I say unto you, Who- 
 I soever shall not receive the kingdom of God as 
 : a littie child, he shall not enter therein. And 
 ' he took them up in his arms, put his hands 
 upon them, and blessed them. 
 
 ! T After the Gospel it read, the Minister shall 
 j make thit brief Extiortation upon the words 
 | of the Got pel. 
 
 BELOVED, ye hear in this Gospel the words 
 of our Saviour Christ, that he commanded 
 I the children to be brought unto him ; how he 
 I blamed those that would have kept them from 
 him ; how he exhorted all men to follow their 
 innocency. Ye perceive how by his outward 
 gesture and deed he declared 'his good will 
 ; toward them ; for he embraced them in his 
 arms, he laid his hands upon them, ami blessed 
 them. Doubt ye not therefore, but earnestly 
 ; believe, that he hath likewise favourably re- 
 I ceived this present Infant ; that he hath em- 
 ! braced him with the arms of his mercy ; and 
 i (as he hath promised in his holy Word) will 
 I give unto him the blessing of eternal life, and 
 make him partakerof his everlasting kingdom. 
 H herefore, we being thus persuaded of tlit- 
 | good will of our heaveniv Father, declared bj 
 his Son Jesus Christ, towards th*s Infant, let 
 j us faithfully and devoutlv give thanks unt< 
 j him, and say the Prayer which the Lord him- 
 I self taught us : 
 
 t'R Father, which art in heaven, Hallowed 
 be thy Name. Thy kingdom! come. Thy 
 j will be done in earth. As it is in heaven. Give 
 ! us this day our daily bread. And forgive u* 
 . our trespasses. As we fozgire them that trespass 
 against us. And leai us not into temptation; 
 But deliver us from evil. Amen. 
 ALMIGHTY and everlasting God, heavenly 
 I jCX Father, we give thee humble thanks, that 
 ; thpa hast vouchsafed to call us to the know- 
 ledge of thy grace, and faith in thee: Increase 
 this knowledge, and confirm this faith in us 
 , evermore. Give thy Holy Spirit to this Infant. 
 , that he, being born again, and being made aa 
 heir of everlasting salvation, through ourLori 
 
the Office of Public Baptism, with the 
 words "and in declaration of our faith, 
 let us recite the articles contained in our 
 Creed." This clause was not omitted till 
 1662. 
 
 After the Lord's prayer in 1549 there 
 was a rubric, "Then shall they say the 
 Creed." This was omitted in 1552. though 
 the clause of the exhortation enjoining 
 its recitation was retained till 1662. 
 
 H The prayer, "Almighty and ever- 
 lasting God." is from the office of 1549, 
 where it followed the putting on of the 
 chrism after the Profession. It was re- 
 tained in 1552 after the Profession, and 
 was moved to its present place in 1662. 
 
 The variations in the renunciations and 
 professions from those of 1549 are the 
 same as in the office of Public Baptism. 
 The professions were followed in 1549 by 
 the putting on of the chrism, with the 
 formula, given in the Office of Public 
 Baptism, without any anointing. 
 
 The reception, the address, "Seeing 
 
 now," and the prayer following it, were 
 first added in 1662. 
 
 The address to the sponsors is almost 
 verbally the same as in 1549. The chief 
 alteration, which was made in 1662, was 
 the substitution of "vulgar tongue" for 
 "English tongue." 
 
 The last rubric of 1549 was, "But 
 if they which bring the infants to the 
 church, do make an uncertain answer to 
 the priest's questions, and say that they 
 cannot tell what they thought, did, or 
 said, in that great fear and trouble of 
 mind as oftentimes it chanceth* ; then 
 let the priest baptize him in form above 
 written, concerning Public Baptism, sav- 
 ing that at the dipping of the child in the 
 Font he shall use this form of words." 
 This rubric was altered in 1604 to the 
 present form, with the single exception, 
 that in 1662 the words "before appointed 
 for Public Baptism of Infants," were sub- 
 stituted for "above written concerning 
 Public Baptism." 
 
 ^ The rubric appended to the Office of Public Baptism respecting the salvation of 
 baptized children was added in 1662. In 1549 there was a rubric prefixed to the 
 Confirmation Office, which stated "that it is certain by God's word, that children, 
 being baptized if they depart out of this life in their infancy' are undoubtedly 
 saved." This was altered in 1552 to "that children being baptized have all things 
 necessary for their salvation ; and be undoubtedly saved," and so remained till 1662. 
 The Institution of a Christian Man, A. D. 1537, pronounced that "infants and 
 children, dying in their infancy, shall undoubtedly be saved" by the Sacrament of 
 Baptism) " or else not" 
 
 The Sarum Manual enjoined that each parish priest should often, on the Sunday, 
 set forth to his parishioners the form of baptizing, in order that, if need be, they 
 might know how to baptize infants. The English formula, which they were to be 
 instructed to use, was " I cristene the A*, in the name of the Fadir, and of the Sone, 
 and of the Holy Gost. Amen f sprinkling water on the child, or dipping it hi 
 the water thrice or once at least. If the child, thus baptized, survived, it was to be 
 brought to the church, where the whole of the service, with the exception of the 
 actual baptism, was to be gone through. If the answers of the layman, who bap- 
 tized the child, were uncertain, the priest was to baptize the child conditionally by 
 sprinkling or dipping with the formula. "If thou art baptized, I do not re-bapdze 
 thee: but if thou art not already baptized, I baptize thee, in the name of the 
 Father, and of the Son, and of the Holy Ghost. Amen." The Sarum rubric 
 permitted lay-baptism in cases of necessity only. The permission in Hermann's 
 Consult, was guarded by a like restriction. The Judicial Committee of Privy 
 Council ruled in Escott v. Martin, that, in the Church of England, lay-baptism, 
 though not encouraged, is not disallowed. 
 
 A child is born in Parish A, privately baptized in Parish B, and forthwith re- 
 moved to the usual abode of its parents in Parish C. Qu.? If the child live, in 
 which Parish should " it be brought into the Church "? The opinion of the Editor 
 is that, if the child were baptized by the Minister of the Parish A, "it should be 
 brought into the Church" of A ; if it were baptized by "any other lawful Minister," 
 then it may "be brought into the Church" of A or />. The Editor does not see any 
 reason why the child should "be brought into the Church" of C. 
 
 The reference to the Ginon. for the true explication of the use of the sign of the 
 crois in baptism, was added in 1662. 
 
 1S9) 
 
PRIVATE BAPTISM OF ISFAXT: 
 
 Jesus Christ, may continue thy servant, and 
 attain thy promise j through the same our Lord 
 Jesus Christ thv S :n. *h" Hveth and reigneth 
 with thee and the Holy Spirit, now and for 
 ever. A men. 
 
 1 Then thall the Priest demand the yame oj 
 the ChUd : which being by the Godfathers and 
 Godmothers pronounced, the Minister shall 
 *ay, 
 
 "PvOST thou, in the name of this Child, re- 
 XJ nounce the devil and all his worts, the 
 vain pomp and glory of this world, with all 
 covetous desires of the same, and the carnal de- 
 sires of the flesh, so that thou wilt not follow, 
 nor be led by them ? 
 Answer. I renounce them aiL 
 Minister. 
 
 DOST thou believe in Ood the Father Al- 
 mighty, Maker if heaven and earth ? 
 And in Jesus Christ his only-begotten Son 
 our Lord I And that he was conceived by the 
 Holy Ghost ; born of the Virgin Mary ; that 
 he suffered under Pontius Pilate, was crucified, 
 dead, and buried; that hewentdown into hell, 
 and also did rise again the third day : that he 
 ascended into heaven, and sitteth at the right 
 hand of God the Father Almighty ; and from 
 thence shall come again at the eud of the world, 
 to judge the quick and the dead ? 
 
 And dost thoa believe in the Holy Ghost: 
 the holy Catholick Church ; the Communion 
 of Saints : the Remission of 3ins ; the Resurrec- 
 tion of the flesh; and everlasting life after 
 death ? 
 
 Answer. All this I stedfastly believe. 
 Minister. 
 
 ILT thou then obediently keep God'sholy 
 
 will and commandments, and walk in 
 the same all the days of thy life I 
 Anncer. I will. 
 
 * Then the Priest shall say, 
 
 \Y~E receive this Child into the congregation 
 V V of Christ's flock, 'and do •a fre the PHttt 
 sign him with the sign of the ,ka V make « Croa 
 Cross, in token that hereafter mpm the Chiktt 
 he shall not be ashamed to con- jorehead. 
 fess the faith of Christ crucified, and manfully 
 to fight under his banner, agains: sin, the world, 
 and the devil : and to continue Christ's faithful 
 soldier and servant unto his life's end. Amen. 
 
 * Then shall the Priest tay, 
 C1EEIXG now, dearly beloved brethren, that 
 O this Cnild is by Baptism regenerate, and 
 grafted into the body of Christ's Church, let us 
 give thanks unto Almighty God for these bene- 
 fits: and with one accord make our prayers 
 unto him, that he may lead the rest of hit life 
 according to this beginning. 
 
 t Then thall the Priest tay, 
 
 \ T""E yield thee most heartv thanks, it. ->st 
 > > merciful Father, that it hath pleased t.iee 
 to regenerate this Infant with thy Holy Spirit, 
 to receive him for thine own Child by adoption, 
 and to incorporate him into thy holy Church. 
 And humbly we beseech thee to grant, that he, 
 being dead unto sin, and living unto righteous- 
 ness, and being buried with Christ inhlsdeath, 
 may crucify the old man, and utterly abolish 
 the whole body of sin ; and that, as he is made 
 partaker of the death of thy Son, he may also 
 be partaker of his resurrection ; so that finally, 
 with the residue of thy holy Church, fceniay be 
 an inheritor of thine everlasting kingdom ; 
 through J esus Christ our Lord A men. 
 
 1 Then, all standing up, the M inister thall make 
 this Exhortation to the Godfathers and God- 
 mothers. 
 
 FORASMUCH as this Child bath promised 
 by you his sureties to renounce the devii 
 and all his works, to believe in God, and to 
 serve him ; ye must remember, that it is your 
 parts and duties to see that this Infant be 
 taught, so soon as he shall be able to iearn, what 
 a solemn vow, promise, and profession he hath 
 made by you. And that he may know these 
 things the better, yeshail call upon hhn to hear 
 Sermons; and chiefly ye shall provide, that 
 he may learn the Creed, the Lord s Prayer, and 
 the Ten Commandments, in the vulgar tongue, 
 and all other things which a Christian ought 
 to know and believe to his soul's health ; and 
 that this Child may be virtuously brought up 
 to lead a godly and a Christian life ; remember- 
 ing alway, that Baptism doth represent unto 
 us our profession ; which is, to follow the 
 example of our Saviour Christ, and to be made 
 like unto him ; that, as he died, and rose again 
 for us, so should we, who are baptized, die 
 from sin, and rise again unto righteousness ; 
 continually mortifying all oureviiand corrupt 
 affections, and daily proceeding in all virtue 
 and godliness of living. 
 
 ] But if they tchich bring the Infant to the 
 Church do make such uncertain answers to 
 the Priest" t questions, as that it cannot appear 
 that the Child teas baptized uith Water, 
 In the Xanie of the Father, and of the Son, 
 and of the Holy Ghost, {which are essential 
 parts of Baptism,) then let the Priest baptize 
 it in the form before appointed for Publick 
 Baptism of Infants: ta vtng that at the dipping 
 of the Child in the Fuut, he shall use this fort'n 
 of words. 
 
 IF thou art not already baptized, .V. I baptize 
 thee In the Same of the Father, and of the 
 Son, and of the Holy Ghost. Amen. 
 
OF BAPTISM OF ADULTS. 
 
 H This Office for the administration of adult baptism was added in 1662. The 
 composition of it is attributed to Dr George Griffith, Bp of St Asaph. The want 
 of such an Office was much felt at the Restoration, many children having been left 
 unbaptized during the Rebellion. 
 
 Justin Martyr, c. a. d. 150, witnesses that fasting was a discipline practised before 
 baptism by the converts of his time. 
 
 The Sarum Office has the following rubric: " If the person to be baptized cannot 
 speak, either because he is an infant or dumb or sick or otherwise unable, then his 
 sponsors shall answer, in his stead, all the questions put at baptism. But, if he can 
 speak, then he shall answer for himself every question, except the question of his 
 name alone, which the sponsors shall always answer." 
 
 "i The following is the complete form ol 
 
 "The water in the Font shall be 
 changed every month once at the least ; 
 and afore any child be baptized in the 
 water so changed, the priest shall say at 
 the Font these prayers following. 
 
 "O most merciful God our Saviour 
 Jesu Christ, who hast ordained the ele- 
 ment of water for the regeneration of 
 thy faithful people, upon whom, being 
 baptized in the river of Jordan, the 
 holy Ghost came down in likeness of a 
 dove ; Send down, we beseech thee, the 
 same thy holy Spirit to assist us, and to 
 lie present at this our invocation of thy 
 holy name. Sanctify + this fountain of 
 baptism, thou that art the sanctifier of all 
 things, that by the power of thy word, 
 all those that shall be baptized therein 
 may be spiritually regenerated, and made 
 the children of everlasting adoption. 
 Amen. 
 
 " O merciful God, grant that the old 
 Adam, in them that shall be baptized in 
 this fountain, may be so buried, that the 
 new man may be raised up again. Amen. 
 
 "Grant that all carnal afteclions may 
 die in them : and that all things belong- 
 ing to the Spirit may live and grow in 
 them. Amen. 
 
 "Grant to all them which at this foun- 
 tain forsake the devil and all his works : 
 that they may have power and strength 
 to have victory, and to triumph against 
 him, the world, and the flesh. Amen. 
 
 Whosoever shall confess thee, O 
 Lord: recognise him also in thy king- 
 dom. Amen. 
 
 1549 for the Cousecration of the Font : 
 
 " Grant that all sin and vice here mar 
 be so extinct : that they never have 
 power to reign in thy servants. Amen. 
 
 " Grant that whosoever here shall be- 
 gin to be of thy flock : may evermore 
 continue in the same. Amen. 
 
 " Grant that all they which for thy 
 sake in this life do deny and forsake 
 themselves : may win and purchase thee, 
 (O Lord) which art everlasting treasure. 
 Amen. 
 
 " Grant that whosoever is here dedi- 
 cated to thee by our office and ministry: 
 may also be endued with heavenly vir- 
 tues, and everlastingly rewarded through 
 thy mercy, O blessed Lord God, who 
 dost live and govern all things world 
 without end. Amen. 
 
 " The Lord be with you. 
 
 "A. And with thy spirit. 
 
 "Almighty everliving God, whose most 
 dearly beloved Son Jesus Christ, for the 
 forgiveness of our sins, did shed out of 
 his most precious side both water and 
 blood, and gave commandment to his 
 disciples that they should go teach all 
 nations, and baptize them in the name of 
 the Father, the Son, and the holy Ghost: 
 Regard, we beseech thee, the supplica- 
 tions of thy congregation, and grant 
 that all thy servants which shall be bap- 
 tized in this water, prepared for the 
 ministration of thy holy sacrament, may 
 receive the fulness of thy grace, and ever 
 remain in the number of thy faithful, and 
 elect children, through Jesus Christ our 
 Lord." 
 
THE MINISTRATION OF 
 
 BAPTISM TO SUCH AS ARE OF RIPER YEARS, 
 
 AND ABLE TO ANSWER FOE THEMSELVES. 
 
 When any tuch persons, as are of riper yean, ore to be baptized, timely notice thall be given 
 to the Bishop, or whom he thall appoint for that purpote, a treek be/ore at the leatt, by the 
 Parents, or tome other discreet persons ; that so due care may be taken for their Examination, 
 whether they be sufficiently instructed in the Principlet of Vie Christian Religion; and that 
 they may be exhorted to prepare themselves with Prayers and Fasting for the receiving of this 
 holy Sacrament. 
 
 And if they shall befo-tnd fit, then the Godfathers and Godmothers {the people being attembled 
 upon the Sunday or Holv-dav appointed) thallbe ready to present them at the Font immediately 
 after the sc^nd Lesson, 'either at Morning or Evening Prayer, as the Curate in his discretion 
 shall think fit. 
 
 And standing there, the Priest shall a'k. whether any of the persons here presented bebaptized, 
 or no: If they shall answer, No ; then shall the Priest say thus. 
 
 DEARLY be'ioved. forasmuch as all men are 
 conceived and born in sin, (and that which 
 is born of the flesh is flesh.) and they that are 
 in the flesh cannot piease God, but live in sin, 
 committing many actual transgressions ; and 
 that our Saviour Chris: saith. None can enter 
 into the kingdom of God. except he be regene- 
 rate and born anew of Water and of the Holy 
 Ghost; I beseech you to call upon God the 
 Father, through our Lord Jesus Christ, that of 
 his bounteous" goodness he will grant to these 
 persons that which by nature they cannot have ; 
 that they may be baptized with Water and the 
 Holy Ghost, and received into Christ's holy 
 Church, and be made lively members of the 
 same. 
 
 T Then shall the Priest say. 
 Let us pray. 
 And here all the Congregation thall kneel.) 
 
 4LMIGHTY and everlasting God, who of thy i 
 / V great mercy d id st save Noah and his family 
 in the ark from perishing by water : and also j 
 didst safely lead the children of Israel thy i 
 people through the Red Sea. figuring thereby j 
 thy holy Baptism ; and by the Baptism of thy 
 well-beloved Son Jesus Christ, in the river Jor- . 
 dan, didst sanctify the element of water to ' 
 the mystical washing away of sin ; We beseech 
 thee, f>r thine infinite mercies, that thou wilt 
 mercifully look upon these thy servants; wash 
 them and sanctify them with the Holy Ghost, 
 that they, being delivered fr m thv wrath, mav 
 be received into the ark of Christ's Church ; and 
 being stedfast in faith, joyful through hope, 
 and rooted in charity, may" s"> pass the waves 
 of this troublesome w«..r".d, that finally theym*? 
 come to the land of everlasting life, there tb ' 
 re urn with thee world without end; through 
 Jesus Christ our Lord. A men. 
 
 4L MIGHTY and immortal God, the aid of 
 ±\. all that need, the helper of all that flee to 
 thee for succour, the life of them that believe, ! 
 and the resurrection of the dead ; We call upon 1 
 thee t">r these persons, that they, coming to thy 
 holy Baptism, may receive remission of their 
 sins by spiritual regeneration. Receive them, ■ 
 O Lord.^as thou hast promised by thy well- I 
 beloved Son, saying. Ast, and ye shall receive; ' 
 seek, and ye shall find ; knock, and it shall be ; 
 opened unto you : So give now unto us that 
 ask : let us that srek fiud ; open the gate unto : 
 us that kno;k : that these persons may enjoy I 
 the everlasting benediction of thy heavenly 
 washing, and may come to the eternal kingdom 
 which thou hast promised by Christ our Lord. 
 
 ken sKall the people ttand up, and the Priest 
 thall say. 
 
 Hear the words of the Gospel, written by 
 Saint John, in the third Chapter, beginning 
 at the first Verse, 
 
 THERE was a man of the Pharisees, named 
 Nicodemus, a ruier of the Jews. The same 
 came to Jesus by night, and said unto him, 
 Rabbi, we know that thou art a teacher come 
 from God ; for no man can do these miracles 
 that thou doest, except God be with him. Je- 
 sus answered and said unto him. Verily, verily 
 1 say unto thee. Except a man be born again, 
 he cannot seethe kingdom of God. Nicodemus 
 saith unto him, How can a man be born when 
 he is old ? Can he enter the second time into 
 his mother's womb, and be born ? Jesus answer- 
 ed. Verily, verily I say unt.j thee. Except a man 
 be born of water and of the Spirit, he cannot 
 enter into the kingdom of God. That which 
 is born of the fleshTis flesh ; and that which is 
 born of the Spirit is spirit. Marvel not that 
 I said unto thee. Ye must be born again. The 
 wind bloweth where it listeth, and thou nearest 
 the sound thereof: but canst not tell whence it 
 cometh, and whither it goeth : so is every one 
 that is born of the Spirit. 
 
 1 After which he shall say this Exhortation 
 
 following. 
 
 BELOVED, ye hear in this Gospel the express 
 words of our Saviour Christ, that except 
 a man be born of water and of the Spirit, he 
 cannot enter into the kingdom of God. Where- 
 by ye may perceive the great necessity of this 
 Sacrament, where it may be had. Likewise, 
 immediately before his ascension into heaven, 
 as we real in the has: Chaj :er : f Saint Mark's 
 Gospel,) he gave command to his disciples, 
 saying. Go ye into all the world, and preach 
 the Banal to every creature. He that believeth 
 and is baptized shall be saved ; but he that 
 believeth not shall be damned. Which also 
 sheweth nntousthesreat benefit wereap there- 
 by. For which cause Saint Peter the Apostle, 
 when upon his first preachin; of the Gospel 
 many were pricked at the heart, and said to 
 him and the rest of the Apostles. Men and 
 brethren, what shall we do ? replied and said 
 unto them. Repent, and be baptized every one 
 of you for the remission of sins, and ye shall 
 receive the gift of the Holy Ghost. For the 
 promise is to you and your children, and to all 
 that are afar off, even "as many as the Lord our 
 God shall calL And with many other words 
 exhorted he them, saying, Sarve y . ursel ves from 
 this untoward generation. For las the same 
 Apostle testifieth in another place) even Bap- 
 tism doth also now save us, (not the putting 
 away of the filth of the flesh, but the answer 
 of a good conscience towards God,) bv the resur- 
 rection of Jesus Christ. Doubt ye not therefore. 
 
 13 
 
If The Office of Baptism, now used in the Greek Church, is as follows. 
 
 Before actual baptism the catechumen 
 is brought to the priest, who unrobes 
 him, leaving him clad in a single garment 
 alone, breathes thrice into his face, and 
 crosses him thrice on the forehead and 
 breast ; then lays his hand upon his head 
 and prays that the catechumen may over- 
 come the world, the flesh, and the devil; 
 and, walking in God's commandments, 
 be a faithful member of the Church of 
 Christ. He then exorcises the devil, 
 prays again in the catechumen's behalf, 
 (»nce more emphatically beseeches that 
 the evil spirit may be subdued and 
 crushed, breathing on the catechumen's 
 mouth, forehead, and breast. He then 
 turns him towards the West and asks, 
 "Dost thou renounce Satan? and all his 
 "works? and all his angels? and all his 
 service ? and all his pomps ?" The cate- 
 chumen, or his sponsor in case of a bar- 
 barian or child, replies, " I renounce 
 them." This is done thrice. Then the 
 priest says thrice, " Didst thou renounce 
 Satan?" The catechumen answers each 
 time, " I did renounce him." The priest 
 upon this says, " Blow upon and spit 
 upon hiin." He then turns the catechu- 
 men to the East and asks, "Dost thou 
 accord with Christ? A. I do accord." 
 Thrice. "Pr. Didst thou accord? A. I 
 did accord. Pr. Dost thou believe? A. 
 I believe him as King and God." The 
 catechumen repeats the Nicene Creed, 
 re affirms his accord with Christ, and 
 adds, "I worship Father, Son, and Holy 
 Ghost, a consubstantial, indivisible Tri- 
 nity." The priest rejoins, " Blessed be 
 God, who will have all men to be saved 
 and to come to the knowledge of the 
 truth, now, always, and for ever. Amen." 
 The priest concludes this part of the ser- 
 vice with a prayer for grace. 
 
 The next part of the service begins 
 with the priest pronouncing the words, 
 " Blessed be the kingdom of the Father, 
 the Son, and the Holy Ghost, now, 
 always, and for ever. Amen." 
 
 The deacon recites the short Litany, 
 commencing with the peace suffrages. 
 Into it are introduced the following peti- 
 tions : 
 
 " For the sanctification of this water by 
 the power, the energy, and ingress of the 
 Holy Ghost, let us beseech the Lord. 
 
 " That the grace of redemption, the 
 blessing of the Jordan, may be sent down 
 upon it, let us beseech the Lord. 
 
 "That the cleansing energy of the in- 
 comprehensible Trinity may hover over 
 these waters, let us beseech the Lord. 
 
 " That we may be enlightened with the 
 light of knowledge and godliness by the 
 
 ingress of the Holy Ghost, let us beseech 
 the Lord. 
 
 "That this water may be an averterof 
 every snare of enemies, visible or invi- 
 sible, let us beseech the Lord. 
 
 "That he, who is now to be baptized 
 in it, may become worthy of the eternal 
 kingdom, let us beseech the Lord. 
 
 " For him who approaches this holy 
 illumination and his salvation, let us be- 
 seech the Lord. 
 
 "That he may prove himself a son of 
 light and an inheritor of everlasting joys, 
 let us beseech the Lord. 
 
 "That he may be grafted into Christ 
 and be a partaker of the death and resur- 
 rection of Christ our God, let us beseech 
 the Lord. 
 
 "That his robe of baptism and earnest 
 of the Spirit may be preserved spotless 
 and unblemished in the terrible day of 
 Christ our God, let us beseech the Lord. 
 
 "That this water may be to him a laver 
 of regeneration for the remission of sins 
 and a robe of immortality, let us beseech 
 the Lord." 
 
 A secret prayer is offered by the priest, 
 that God will pardon his unworthiness 
 and accept his service. 
 
 He then prays for the consecration of 
 the water by the descent of the Holy 
 Ghost, and consecrates it by making the 
 sign of the cross upon it and breathing 
 upon it thrice. 
 
 The following portion of the prayer 
 may be compared with our own form : 
 
 " Manifest thyself, O Lord, in this 
 water, and grant that he, who is now to 
 be baptized therein, may be transformed, 
 by putting off the old man which is cor- 
 rupt according to the deceitful lusts, and 
 putting on the new man which is renewed 
 after the image of him that created him; 
 that, as he is made conformable to the 
 likeness of the death of our Lord in bap- 
 tism, so he may be a partaker of his 
 resurrection ; and that, having kept the 
 gift of thy Holy Spirit and increased the 
 deposit of his grace, he may receive the 
 crown of his heavenly calling, and be 
 numbered with the firstborn who are 
 written in heaven by our Cod and Lord 
 Jesus Christ." 
 
 Oil is consecrated, and before bap- 
 tism the body is anointed in its various 
 parts, with a prayer for each acl; of 
 unction. 
 
 When this is over the priest holds the 
 catechumen upright, looking towards the 
 East, and baptizes him in this form : 
 
 "-/V. The servant of God is baptized in 
 the name of the Father, Amen; and of 
 the Son, Amen ; and of the Holy Ghost, 
 
PUBLICK BAPTISM OF SUCH AS ARE OF RIPER YEARS. 
 
 but earnestly believe, that he will favourably 
 receive these present persons, truly repenting, 
 and coming unto hiin by faith ; that he will 
 grant them remission «>f their sins, and bestow 
 upon them, the Holy Ghost: that he will give 
 them the blessing of eternal life, and make them 
 partakers of his everlasting kingdom. 
 
 Wherefore we being thus Denuded of the 
 good will of our heavenly Father towards these 
 person*, declared by his Son Jesus Christ; let 
 us faithfully and devoutly give thanks to him, 
 aud say, 
 
 ALMIGHTY and everlasting God, heavenly 
 J\. Father, we give thee humble thanks, for 
 that thou hast vouchsafed to call us to the 
 knowledge of thy grace, and faith in thee: 
 Increase this knowledge, ami confirm this faith 
 in us evermore. Give thy Holy Spirit to tliese 
 persons that they may be born a,'ain, and be 
 made heirs of everlasting salvation; through 
 our Lord Jesus Christ, who liveth and reigneth 
 with thee and the Holy Spirit, now and for 
 ever. Amen. 
 
 1 Then the Priest shall speak to the persons to 
 
 be baptized on this wise: 
 YTTELL-BELOVED, who are come hither 
 > \ desiring to receive holy Baptism, ye have 
 heard how the congregation hath prayed, that 
 our Lord Jesus Christ would vouchsafe to re- 
 ceive you and bless yon, to release you of your 
 sins, to give you the kingdom of heaven, and 
 everlasting life. Ye have heard also, that our 
 I-ord Jesus Christ hath promised in his holy 
 Word to grant all those things that we have 
 prayed for; which promise he, for his part, 
 will most surely keep aud ijerform. 
 
 Wherefore, after this promise made by Christ, 
 ye must also faithfully, for your part, promise 
 in the presence of these your Witnesses, and 
 this whole congregation, that ye will renounce 
 the devil and all his works, and constantly 
 believe God's holy Word, and obediently keep 
 his commandments. 
 
 IT Then shall the Priest demand of each of the 
 persons to be. baptized, severally, these Ques- 
 tions following : 
 
 Question. 
 
 DOST thou renounce the devil and all his 
 works, the vain pomp and glory of the 
 world, with all covetous desires of the same, 
 and the carnal desires of the flesh, so that thou 
 wilt not follow, nor be led by them ? 
 A nswer. I renounce them all. 
 
 Question. 
 
 DOST thou believe in Cod the Father Al- 
 mighty, Maker of heaven and earth ? 
 And in Jesus Christ his onlv-beirotten Son 
 our Lord? And that he was conceived by the 
 Holy Ghost ; born of the Virgin Mary : that he 
 suffered under Ton tins Pilate, was crucified, 
 dead, and buried; that he went down intohell, 
 and also did rise again the third day ; that he 
 ascended into heaven, and sitteth at the right 
 hand of God the Father Almighty; and from 
 thence shall come again at the end of the world, 
 to judge the quick and the dead ? 
 
 And dost thou helieve in the Holy Ghost; 
 the holy Catholick Church; the Communion 
 Of Saints ; the Remission of sins: the Resur- 
 rection of the flesh ; and everlasting life after 
 death ? 
 
 Answer. All this I stedfastly believe. 
 Question. 
 
 ILT thou be baptized in this faith ? 
 A nswer. That is my desire. 
 Question. 
 
 ILT thou then obediently keep God's holy 
 will and commandments, and walk in 
 the same all the days of thy life ? 
 
 W 
 W 
 
 Answer. I will endeavour so to do, God 
 being my helper. 
 
 S Then shall the Priest say, 
 
 0 MERCIFUL God, grant that the old 
 Adam in these persons may be so buried, 
 that the new man may be raised up in them. 
 Amen. 
 
 Grant that all carnal ;.ffections may die in 
 them, and that all things belonging to the Spi- 
 rit may live and grow in them. Amen. 
 
 Grant that they may have power and strength 
 to have victory, and to triumph, against the 
 devil, the world, and the flesh. Amen, 
 
 Grant that they, being here dedicated to thee 
 by our office and ministry, may also be endued 
 with heavenly virtues, "and everlastingly re- 
 warded, through thy mercy, O blessed Lord 
 God, who dost live, and govern all things, 
 world without end. Amen. 
 
 ALMIGHTY, everliving God, whose most 
 . dearly beloved Sou Jesus Christ, for the 
 forgiveness of our sins, did shed out of his most 
 precious side both water and blood, and gave 
 commandment to hisdisciples, that they should 
 go teach all nations, and baptize them In the 
 Same of the Father, the Son, and the Holy 
 Ghost; Regard, we beseech thee, the supplica- 
 tions of this congregation ; sanctify this Water 
 to the mystical washing away of sin ; and grant 
 that the persons now to be baptized therein 
 may receive the fulness of thy grace, and ever 
 remain in the number of thy faithful and elect 
 children, through Jesus Christ our Lord. 
 Amen. 
 
 1 Then shall the Priest take each person to be 
 baptized by the rirjht hand, and placing him 
 conveniently by the Font, according to his 
 discretion, shall ask the Godfathers and God- 
 mothers the Same; and then shall dip him 
 in the water, or pour water upon him, saying, 
 
 "\T I baptize thee In the Name of the Father, 
 
 IN . and of the Son, and of the Holy Ghost. 
 
 Amen. 
 
 IT Then shall the Priest say, 
 YTTE receive this person into the congregation 
 H of Christ's flock : *and do 'Here the Pr,ett 
 sign h im with the sign of the shall make a Cms 
 Cross, in token that hereafter upon the person's 
 he shall not be ashamed to con- f.rehead. 
 fess the faith of Christ crucified, and manfully 
 to fight under his banner, against sin, the world, 
 and the devil ; and to continue Christ's faithful 
 soldier and servant unto his life's end. Amen. 
 
 1 Then shall the Priest say, 
 
 SEEING now, dearly beloved brethren, that 
 these persons are regenerate, and grafted 
 into the body of Christ's Church, let us give 
 thanks unto Almighty God for these benefits, 
 and with one accord make our prayers unto 
 him, that they may lead the rest of their life 
 according to this beginning. 
 
 1 Then shall be said the Lord's Prayer, all 
 kneeling. 
 
 AUR Father, which art in heaven. Hallowed 
 V_/ be thy Name. Thy kingdom come. Thy 
 will be done in earth. As it is in heaven. Give 
 us this day our daily bread. And forgive us 
 our trespasses, As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 
 1 yield thee humble thanks, O heavenly- 
 Father, that thou hast vouchsafed to call 
 us to the knowledge of thy grace, and faith in 
 thee; increase this knowledge, and confirm 
 this faith in us evermore. Give thy Holy Spirit 
 to these persons ; that , being now born' again, 
 and miuleheirs of everlasting salvation, through 
 our Lord Jesus Christ, they may continue thy 
 
 1^—2 
 
Amen ; now, always, and for ever and 
 ever. Amen." At each clause the priest 
 dips him into the water. 
 
 He then commences the psalm, "Bless- 
 ed are they whose iniquities are for- 
 given," &c. the people following him. 
 
 The newly baptized is vested. 
 
 The priest gives thanks for the rege- 
 neration and prays, "Keep him in thy 
 holiness, strengthen him in the true faith, 
 save him from the evil one and all his 
 devices, and preserve his soul with thy 
 saving fear in purity and righteousness, 
 that so, pleasing thee in every deed and 
 word, he may be a son and inheritor of 
 thy heavenly kingdom." 
 
 The priest anoints the baptized with 
 the holy chrism, saying, "The seal of 
 the Holy Ghost. Amen." 
 
 With the presenter of the child for 
 baptism and the child he makes a circuit, 
 and the verse is sung, "Ye who are bap- 
 tized unto Christ have put on Christ. 
 Alleluia." 
 
 The prelude, or introit {npoKei^vov), 
 "The Lord is my light and my Saviour; 
 the Lord is the shield of my life." The 
 Epistle, Rom. vi. 3— 11. The Gospel, 
 
 Matt, xxviii. 16 — 20. A Litany and bene- 
 diction conclude the service. 
 
 At the end of seven days the child is 
 brought again to the church. The priest 
 prays that the grace, given in baptism, 
 may be confirmed in him. He says, 
 "Peace to all. Bow we our heads to 
 the Lord. 
 
 "He, who has put upon himself thee 
 Christ our God, has bowed with us to 
 thee his head ; grant that he may con- 
 tinue an unflinching adversary against 
 those who vainly war against him and 
 us ; and by the crown of thy immortal 
 conquest enable us to be victorious unto 
 the end. For it is thine to pity and save 
 with thy eternal Father, and thy all-holy, 
 good, life-giving, Spirit, now, always, 
 and for ever and ever. Amen." 
 
 He uncovers the child, and sprinkles 
 it with water, saying, "Thou wast justi- 
 fied, wast enlightened," &c. He sponges 
 the child and concludes, "Thou wast 
 baptized, thou wast enlightened, thou 
 wast anointed, wast washed, in the name 
 of the Father, the Son, and the Holy 
 Ghost, now, always, and for ever and 
 ever. Amen." 
 
 (i95l 
 
PUBLICK BAPTISM OF SUCH AS ARE OF RIPER YEARS. 
 
 servants, and attain thy promises ; through I 
 the same Lord Jesus Christ thy Son, who liveth I 
 and reigneth with thee, in the unity of the i 
 same Holy Spirit, everlastingly. Amen. 
 
 1 Then, all standing up, the Priest shall use I 
 thit Exhortation following; speaking to the 
 Godfathers and Godmothers first. 
 
 FORASMUCH as the4e persons hare promised i 
 in your presence to renounce the devil and 
 all his works, to believe in God, and to serve 
 him ; ye must remember, that it is your part 
 and duty to put them in mind, what a solemn 
 vow, promise, and profession they hare now ' 
 made before this congregation, and especially 
 before you their chosen witnesses. And ye 
 MM also to call upon them to use all diligence 
 CO be rightly instructed in God's holy Word ; : 
 that so they may grow in grace, and in the I 
 knowledge of our Lord Jesus Christ, and live | 
 
 godly, righteously, and soberly in this present 
 world. 
 
 C, And then, speaking to the new baptized 
 persons, he shall proceed, and say,) 
 4XD as for you, who have now by Baptism 
 j\ put on Christ, it is your part and duty also, 
 bein.? made the ch ildren of Gu-dand of the light, 
 by faith in Jesus Christ, to walk answerably 
 to your Christian calling, and as becometh the 
 children of light ; remembering always that 
 Baptism reprcsenteth unto us our profession; 
 which is, to follow the example of our Saviour 
 Christ, and to be made like unto him ; that as 
 he died, and rose again for us ; so should we, 
 who are baptized, die from sin, and rise again 
 unto righteousness; continually mortifying 
 all our evil and corrupt affections, and daily 
 proceeding in all virtue and godliness of 
 living. 
 
 1 It is expedient that every person, thus baptized, should be confirmed by the Bishop so soon after 
 his Baptism as conveniently may be ; that so he may be admitted to the holy Communion, 
 
 % If any persons not baptiied in their infancy shall be brought to be baj'tized before they come to 
 years of discretion to answer for themselves ; it may suffice to use the Office for Publick Baptinn 
 of Infants, or {in case of extreme danger) the Office for Prieate Baptism; only changing the 
 word [Infant] for [Child or Person] as occasion reyuireih. 
 
OF THE CATECHISM. 
 
 H Before the revision of 1662 the Catechism was prefixed to the Order of Con- 
 firmation. After the title, "Confirmation, wherein is contained a Catechism for 
 children," followed the rubrics, which remained with a few minor verbal alterations 
 till 1662. 
 
 "To the end that confirmation may be ministered to the more edifying of such as 
 shall receive it (according to St Paul's doctrine, who teacheth that all things should 
 be done in the Church, to the edification of the same), it is thought good that none 
 hereafter should be confirmed, but such as can say in their mother tongue the 
 Articles of the Faith, the Lord's Prayer, and the Ten Commandments. And can 
 also answer to such questions of this short Catechism, as the Bishop (or such as he 
 shall appoint) shall by his discretion appose them in. And this order is most con- 
 venient to be observed for divers considerations. 
 
 "First, because that when children come to the years of discretion, and have 
 learned what their godfathers and godmothers promised for them in baptism, they 
 may then themselves with their own mouth, and with their own consent, openly 
 before the Church, ratify and confess the same ; and also promise that, by the grace 
 of God, they will evermore endeavour themselves faithfully to observe and keep 
 such things, as they by their own mouth and confession have assented unto. 
 
 "Secondly, forasmuch as confirmation is ministered to them that be baptized, 
 that by imposition of hands, and prayer, they may receive strength and defence 
 against all temptations to sin, and the assaults of the world and the devil ; it is most 
 meet to be ministered when children come to that age, that partly by the frailty of 
 their own flesh, partly by the assaults of the world and the devil, they begin to' be 
 in danger to fall into sin. 
 
 "Thirdly, for that it is agreeable with the usage of the Church, in times past, 
 whereby it was ordained that confirmation should be ministered to them that were 
 of perfect age, that they being instrudted in Christ's religion, should openly profess 
 their own faith, and promise to be obedient unto the will of God. 
 
 "And that no man shall think that any detriment shall come to children by 
 deferring of their confirmation, he shall know for truth, that it is certain by God's 
 word, that children, being baptized (if they depart out of this life in their infancy) 
 are undoubtedly saved." 
 
 In 1604 the title was altered to " The Order of Confirmation, or laying on of 
 hands upon children baptized, and able to render an account of their faith, according 
 to the Catechism following." 
 
 H On the insertion of a Catechism in pend on the care or ability of the 
 
 the Prayer-book Mr Procter remarks : curates." 
 
 "The insertion in the Prayer-book of There is inserted in the Confirmation 
 such an authorized exposition of the ele- Office of Hermann's Cons7ilt. a cate- 
 ments of the Christian faith and practice chism, according to which the parish 
 belongs to the Reformation. English priests " shall diligently prepare the chil- 
 versions and expositions of the Lord's dren, whom they purpose to offer to con- 
 Prayer and Creed had existed in early firmation, to make their confession of 
 times. But immediately before the Re- faith and profession of christen commu- 
 formation, it appears that these elements nionand obedience decently and semely." 
 were by no means generally known. The This Catechism begins thus : 
 origin of our rubrics about catechizing " Demaiinde. Dost thou profess thy- 
 may be referred to the Injunctions issued self to be a christian? Answer. I pro- 
 in 1536 and 1538, which ordered the fesse. D. What is to be a christian? 
 curates to teach the people the Lord's A. To bee borne agayne in Christ, and to 
 Prayer, the Creed, and the Ten Com- have remission of sinnes, and participa- 
 mandments, sentence by sentence, on tion of everlastyng lyfe through him. D. 
 Sundays and holy-days, and to make all Whereby trustest thou, that these thyngs 
 persons recite them when they came to be geven the ? A . Because I am bap- 
 confession. And when the great hind- tized in the name of the father, the sonne, 
 ranee to reformation was removed by the and the holye gost. D. What belevest 
 death of Henry, the instruction of the thou of God the father, the sonne, and 
 young and the ignorant was among the the holy gost? A. The same that the 
 first particulars to which the advisers of articles of our Crede do comprehend? 
 Edward directed their efforts, in the In- D. Rehearse them. A. I do beleve in 
 junctions of 1547: and as soon as a book God," &c. It does not appear that any 
 of service was prepared, a Catechism part of our Catechism was taken from 
 was placed in it, that the exposition of Hermann's. The following question and 
 these Christian elements might not de- answer in it resemble ours more than the 
 
A CATECHISM, 
 
 THAT IS TO SAY, 
 
 AN INSTRUCTION TO BE LEARNED OF EVERY PERSON, BEFORE HE BE 
 BROUGHT TO BE CONFIRMED BY THE BISHOP. 
 
 Question. 
 TT7HAT is yotir Name ? 
 » V A n*icer. N. or M. 
 
 Question. Who cave vou this Name ? 
 
 Answer. My Godfathers and Godmothers in 
 my Baptism ; wherein I was made a member of 
 Christ, the child of God, and an inheritor of the 
 kingdom of heaven. 
 
 Question. What did your Godfathers and 
 Godmothers then for you ? 
 
 Answer. They did promise and vow three 
 things in my name. First, that I should re- 
 nounce the devil and all his works, the pomps 
 and vanity of this wicked world, and all the 
 sinful lusts of the flesh. Secondly, that I should 
 believe ail the Articles of the Christian Faith. 
 And thirdly, that I should keep God's holy will 
 and commandments, and walk in the same all 
 the days of my life. 
 
 Question. Dost thou not think that thou art 
 bound to believe, and to do, as they have pro- 
 mised for thee ? 
 
 Answer. Yes verily j and by God's help so I 
 will. And I heartily thank our heavenly Fa- 
 ther, that he hath called me to this state of 
 salvation, through Jesus Christ our Saviour. 
 And I pray unto God to give me his grace, 
 that I may continue in the same unto my life's 
 end. 
 
 Catechist. 
 Rehearse the Articles of thy Belief. 
 
 Answer. 
 
 I BELIE YE in God the Father Almighty, 
 Maker of heaven and earth : 
 And in Jesus Christ his only Son our Lord. 
 "Who was conceived by the Holy Ghost, Born of 
 the Yirgin Mary, Suffered under Pontius Pilate. 
 Was crucified, dead, and buried, He descended 
 into hell ; The third day he rose again from the 
 dead. He ascended into heaven, And sitteth at 
 the right hand of God the Father Almighty : 
 From thence he shall come to judge the quick 
 and the dead. 
 
 I believe in the Holv Ghost; The holy Ca- 
 tholick Church; The Communion of Saints; 
 The Forgiveness of sins ; The Resurrection of 
 the Bodv : And the Life everlasting. Amen. 
 
 Question. What dost thou chiefly learn in 
 these Articles of thy Belief? 
 
 A nstcer. First, I learn to believe in God the 
 Father, who hath made me, and all the w>rld. 
 
 Secondly, in God the Sou, who liath redeemed 
 me, and all mankind. 
 
 Thirdly, in God the Holy Ghost, who sancti- 
 fieth me, and all the elect people of God. 
 Question. 
 
 You said, that your Godfathers and God- 
 mothers did promise for you, that you should 
 keep God's Commandments. Tell me how many 
 there be? 
 
 A nsurer. Ten. 
 
 Question. Winch be they ? 
 
 A nsieer. 
 
 THE same which God spake in the twentieth 
 Chapter of Exodus, saying, I am the Lord 
 thy God, who brought thee out of the land of 
 Egypt, out of the house of bondage. 
 
 I. Thou shalt have none other gods but me. 
 
 II. Thou shalt not make to thyself any graven 
 image, nor the likeness of any thing that is in 
 
 heaven above, or in the earth beneath, or in 
 the water under the earth. Thou shalt not bow 
 down to them, nor worship them : for I the 
 Lord thy God am a jealous God, and visit the 
 sins of the fathers upon the children, unto the 
 , third and fourth generation of them that hate 
 I me, and shew mercy unto thousands in them 
 
 that love me, and keep mv commandment*. 
 I III. Thou shalt not take the Name of the Lord j 
 ■ thy God in vain : for the Lord will not hold liim 
 
 guiltless that taketh his Name in vain. 
 I " IV. Remember that thou keep holy the Sab- 
 bath-day. Six days shalt thou labour, and do 
 all that thou hast to do ; but the seventh day is 
 the Sabbath of the Lord thy God. In it thou 
 shalt do no manner of work, thou, and thy son, 
 and thy daughter, thy man-servant, and thy 
 maid-servant," thy cattle, and the stranger that 
 is within thy gates. For in six days the Lord 
 made heaven and earth, the sea, and all that in 
 them is, and rested the seventh day ; where- 
 fore the Lord blessed the seventh day, and hal- 
 lowed it. 
 
 V. Honour thy father and thy mother, that 
 thy days may be long in the land which the 
 Lord thy God giveth thee. 
 
 VI. Thou shalt do no murder. 
 
 VII. Thou shalt not commit adultery. 
 
 VIII. Thou shalt not steal. 
 
 IX. Thou shalt not bear false witness against 
 thy neighbour. 
 
 X. Thou shalt not covet thy neighbour's house, 
 thou shalt not covet thy neighbour's wife, nor 
 his servant, nor his maid, nor his ox, nor his ass, 
 nor any thing that is his. 
 
 Question. 
 
 What dost thou chiefly learn by these Com- 
 mandments ? 
 
 Anviver. I leara two things ; my duty towards 
 God, and my duty towards iny Neighbour. 
 
 Question. What is thy duty towards God ? 
 
 Anxicer. My duty towards" God, is to believe 
 in him, to fear him, and to love him with all 
 my heart, with all my mind, with all my soul, 
 and with all my strength ; to worship him, to 
 give him thanks, to put my whole trust in him, 
 to call upon him, to honour his holy Name and 
 his Word, and to 6erve him truly all the days of 
 my life. 
 
 Question. What is thy duty towards thy 
 Neighbour ? 
 
 A nsw+r. My duty towards my Neighbour, is 
 to love him as myself, and to do to ah men, as I 
 would they should do untoine : To love, honour, 
 and succour my father and mother: Tc honour 
 and obey the Queen, and all that are put to 
 authority under her: To submit myself to all 
 my governors, teachers, spiritual pastors and 
 masters : To order myself lowly and reverently 
 to all my betters : To hurt no body by word nor 
 deed : To be true and just in ;dl my dealing : To 
 bear no malice nor hatred in my heart : To "keep 
 my hands from picking and stealing, and mv 
 tongue from evil-speakihg, lying, and slander- 
 ing : To keep my body in temperance, soberness, 
 and chastity : Not to covet nor desire other men's 
 goods ; but to learn and labour truly to get 
 mine own living, and to do my dutv in that 
 state of life, unto which it shall please God to 
 call me. 
 
others, "Z>. Doeth that please the then, 
 and doest thou allowe it, and wilt thou 
 continue in the same, that thy godfathers 
 promysed and professed in thy name at 
 holy baptisme, when in thy steede they 
 renounced Satan, and the world, and 
 bound the to Christe and to this congre- 
 gation that thou shouldest be thorowelie 
 obedient to the Gospel? A. I allowe 
 these things, and by the healpe of oure 
 Lord Jesus Christe, I wil continue in the 
 same unto thende." 
 
 The preface to the Commandments 
 was added in 1552, when the Command- 
 ments were first given at full length. In 
 1549 they were given thus: 
 
 " I. Thou shalt have none other gods 
 but me. 
 
 "II. Thou shalt not make to thyself 
 any graven image, nor the likeness of 
 anything that is in heaven above, or in 
 the earth beneath, nor in the water under 
 the earth. Thou shalt not bow down to 
 them nor worship them. 
 
 "III. Thou shalt not take the name 
 of the Lord thy God in vain. 
 
 "IV. Remember that thou keep holy 
 the Sabbath-day. 
 
 "V. Honour thy father and thy mo- 
 ther. 
 
 "VI. Thou shalt do no murder. 
 "VII. Thou shalt not commit adul- 
 tery. 
 
 "VIII. Thou shalt not steal. 
 
 "IX. Thou shalt not bear false wit- 
 ness against thy neighbour. 
 
 "X. Thou shalt not covet thy neigh- 
 bours wife, nor his servant, nor his maid, 
 nor his ox, nor his ass, nor any thing 
 that is his." 
 
 In the "duty towards my neighbour" 
 the Catechism of 1549 had, "To honour 
 and obey the king, and his ministers." 
 This gave place in 1662 to the present 
 wording. 
 
 The Catechism of 1549 concluded with 
 the paraphrase of the Lord's Prayer. So 
 far it is now nearly as it was first put 
 forth. In 1604 the explanation of the 
 sacraments was added. The composition 
 of this explanation is attributed to Ep 
 Overall, who was then Dean of St Paul's 
 and Prolocutor of Convocation. This ex- 
 planation was revised in 1662, when the 
 present questions and answers displaced 
 the following: "Q. What is the outward 
 visible sign or form in baptism? A. 
 Water ; wherein the person baptized is 
 dipped, or sprinkled with it, In the name, 
 &c. Q. Why then are infants baptized, 
 when by reason of their tender age they 
 cannot perform them? A. Yes; they do 
 perform them by their sureties, who pro- 
 mise and vow them both in their names; 
 
 which when they come to age, themselves 
 are bound to perform." 
 
 ^1 At the end of the Confirmation Office of 1549 were the following rubrics: 
 "The curate of every parish, once in six weeks at the least, upon warning by 
 him given, shall upon some Sunday or holy-day, half an hour before evensong, 
 openly in the church instruct and examine so many children of his parish sent unto 
 him, as the time will serve, and, as he shall think convenient, in some part of this 
 Catechism. 
 
 "And all fathers, mothers, masters and dames, shall cause their children, ser- 
 vants, and prentices (which are not yet confirmed) to come to the church at the day 
 appointed, and obediently hear and be ordered by the curate, until such time as 
 they have learned all that is here appointed for them to learn." 
 
 The former of these was altered in 1552 to "The curate of every parish, or some 
 other at his appointment, shall diligently, upon Sundays and holy-days, half an hour 
 before evensong," &c. This was altered to the present form in i652. 
 
 In the latter rubric the parenthetical clause, "which are not yet confirmed," gave 
 place in 1552 to "which have not learned their Catechism." 
 
 The rubric, "So soon as children," was till 1662, "So soon as the children can 
 say in their mother-tongue the Articles of the Faith, the Lord's Prayer, the Ten 
 Commandments, and also can answer to such questions of this short Catechism, as 
 the Bishop (or such as he shall appoint) shall by his discretion appose them in ; then 
 shall they be brought to the Bishop by one that shall be his godfather, or god- 
 mother, that every child may have a witness of his confirmation." 
 
 Also at the end of the Confirmation Office of 1549 was tn ' s rubric, which remained 
 unchanged in wording and position till 1662 : 
 
 " And whensoever the Bishop shall give knowledge for children to be brought 
 afore him to any convenient place, for their confirmation, then shall the curate of 
 every parish either bring, or send in writing, the names of all those children of his 
 parish which can say the Articles of their Faith, the Lord's Prayer, and the Ten 
 Commandments, and also how many of them can answer to the other questions 
 contained in this Catechism." _ ff 
 
 The last rubric was, till 1662, "And the Bishop shall confirm them on this wise.' 
 
 (199) 
 
A CATECHISM. 
 
 Catechi.it. 
 
 My good Child, know this, that thou art not 
 ahle to do these things of thyself, nor to walk in 
 the Commandments of God, and to serve him, 
 without his special grace ; which thou must 
 learn at all times to call for by diligent prayer. 
 Let me hear therefore, if thou canst say the 
 Lord's Prayer. 
 
 A nsiver. 
 
 OUR Father, which art in heaven, Hallowed 
 be thy Name. Thy kingdom come. Thy 
 will be done in earth. As it is in heaven. Give 
 us this da,- our daily bread. And forgive us our 
 taanpaBSes, As we forgive them that trespass 
 against us. And le;ui us not into temptation ; 
 But deliver us from evil. Amen. 
 
 Question. What desirest thou of God in this 
 Prayer ? 
 
 Answer. I desire my Lord God our heavenly 
 Father, who is the giver of all goodness, to send 
 his grace unto me, and to all people ; that we 
 may worship him, serve him, and obey him, as 
 we ought to do. And I pray unto God, that he 
 will .'end us all things that be needful both for 
 our souls and b;>dies ; and that he will be merci- 
 ful unto us, and forgive us our sins ; and that it 
 will please him to save and defend us in all dan- 
 gers ghostly and bodily ; and that he will keep 
 us from all sin and wickedness, and from our 
 ghostly enemy, and from everlasting death. 
 And this I trust he will do of his mercy and 
 goodness, through our Lord Jesus Clirist. And 
 therefore I say, Amen, So be it. 
 
 Question. 
 
 HOW many Sacraments hath Christ ordained 
 in his Church ? 
 Answer. Two only, as generally necessary to 
 salvation, that is to say, Baptism, and the Supper 
 of the Lord. 
 
 Question. What meanest thou by this word 
 Sacrament 1 
 
 A nswer. I mean an outward and visible sign 
 of an inward and spirit ual grace given unto us, 
 ordained by Christ himself, as a means whereby 
 we receive the same, and a pledge to assure us 
 thereof. 
 
 Question. How many parts are there in a 
 Sacrament ? 
 
 Answer. Two; the outward visible sign, and 
 the inward spiritual grace. 
 
 Question. What is the outward visible sign 
 or form in Baptism ? 
 
 A nswer. Water ; wherein the person is bap- 
 tized In the. Same of t!t>: Father, and of the 
 Son, and of the Holy Ghost. 
 
 Question. What is the inward and spiritual 
 grace 1 
 
 Answer. A death unto sin, and a new birth 
 unto righteousness : for being by nature born in 
 sin, and the children of wrath, we are hereby 
 mile the children of grace. 
 
 Question. What is required of persons to be 
 baptized ? 
 
 Anxwer. Repentance, whereby they forsake 
 sin ; and Faith, wherein- they stedfastly believe 
 the promises of God made to them in that Sacra- 
 ment. 
 
 Question. Why then are Infants baptized, 
 when by reason of their tender age they cannot 
 perform them ? 
 
 Answer. Because they promise them both by 
 their Sureties ; which promise, when they come 
 to age, themselves are bound to perform. 
 
 Question. Why was the Sacrament of the 
 Lord's Supper ordained ? 
 
 Answer. For the continual remembrance of 
 the sacrifice of the death of Christ, and of the 
 benefits which we receive thereby. 
 
 Question. What is the outward part or sign 
 of the Lord's Supper ? 
 
 Answer. Bread and Wine, which the Lordhath 
 commanded to be received. 
 
 Question. What is the inward part, or thing 
 signified ? 
 
 A nswer. The Body and Blood of Christ, which 
 are verily and indeed taken and received by the 
 faithful in the lord's Supper. 
 
 Question. What are the benefits whereof we 
 are partakers thereby ? 
 
 Answer. The strengthening and refreshing of 
 our souls by the Body and Blood of Christ, as em- 
 bodies are by the Bread and Wine. 
 
 Question. What is required of them who 
 come to the Lord's Supper * 
 
 Answer. To examine themselves, whether 
 they repent them truly of their former sins, 
 stedfastly purposing to lead a new life ; have a 
 lively fiiith in God's mercy through Clirist, with 
 a thankful remembrance, of his death ; and be 
 in charity with all men. 
 
 If The Curate of every Parish shall diligently upon Sundays and Holy-days, after the second Les- 
 son at Evening Prayer, openly in the Church instruct and examine so many Children of his 
 Parish sent unto him, as he shall think convenient, in some part of this Catechism. 
 
 J And all Fathers, Mothers, Masters, and Dames, shall cause their Children, Servants, and Ap- 
 prentices, {which have not learned their Catechism,) to come to the Church at the time appointed, 
 and obediently to hear, and be ordered by the Curate, until such time as they have learned all 
 that is here appointed for them to learn. 
 
 T So soon as Children are come to a competent aye, and can say, in their Afother Tongue, the 
 Creed, the Lord's Prayer, and the Ten Comniandments : and also can answer to the other Q.tes- 
 tions of this short Catechism; they shall be brought to the Bishop. And every one shall have a 
 Godfather, or a Godmother, as a Witness of their Confirmation, 
 
 t And %ohentoever the Bishop shall give knowledge for Children to be brought unto him for their 
 Confirmation, the Curate of every Parish shall either bring, or send in writing, with his hand 
 subscribed thereunto, the names of all such persons within his Parish, as he shall think fit 
 to be presented to the Bishop to lx: confirmed. And, if the Bishop approve of them, he shall 
 confirm them in manner following. 
 
OF CONFIRMATION. 
 
 ^[ In the Prayer-book of 1549 this Office is headed, " Confirmation, wherein is con- 
 tained a Catechism for children." In 1604 this heading was altered to " The Order 
 of Confirmation, or laying on of hands upon children baptized, and able to render 
 an account of their faith, according to the Catechism following." The Office itself 
 was styled in 1549 "Confirmation." To this was added in 1604 "or laying on of 
 hands." The further addition was made in 1662. 
 
 The rubric, "Upon the day appointed," was prefixed in 1662. 
 
 •f The address to the candidates, with "N. I sign thee with the sign of the 
 their answer, was added in 1662. cross, and lay my hand upon thee, In 
 
 H The first and second versicles and re- the name of the Father, and of the Son, 
 
 sponses are as in 1549, when the Office 
 opened with them, following the Sarum 
 Office. The third of 1549 was, as in the 
 Sarum Office, " B. The Lord be with 
 you. A. And with thy spirit." 
 
 The prayer, " Almighty and everliving 
 God," as in 1549, except that the phrase, 
 " Send down from heaven, we beseech 
 thee (O Lord), upon them thy holy Ghost 
 the Comforter with the manifold," was, 
 in 1552, altered to "strengthen them we 
 beseech thee (O Lord), with the holy 
 Ghost the Comforter, and daily increas 
 
 and of the holy Ghost. Amen. 
 
 "And thus shall he do to every child, 
 one after another; And when he hath 
 laid his hand upon every child, then shall 
 
 he say, 
 
 "The peace of the Lord abide with you. 
 "A. And with thy spirit." 
 This part of the Office of 1549 was like 
 the Sarum Office, except that the use of 
 chrism, there enjoined, was abandoned, 
 and the imposition of hands was intro- 
 duced. In 1552 this gave place to 
 
 "Then the Bishop shall lay his hand 
 
 in them thy manifold." The prayer of upon every child severally, saying, 
 
 1549 was an exact translation of the first 
 prayer in the Sarum Office. This prayer 
 is found in the Sacramentary of Gelasius, 
 a.d. 494, but is probably much more 
 ancient. 
 
 This prayer concluded, the Office of 
 1549 continued : 
 
 "Sign them (O Lord) and mark them 
 to be thine for ever, by the virtue of thy 
 holy cross and passion. Confirm and 
 strength {sic) them with the inward unc- 
 tion of thy holy Ghost, mercifully unto 
 everlasting life. Amen. 
 
 "Then the Bishop shall cross them in 
 the 
 
 "Defend, O Lord, this child," &c. 
 as at present. In 1662 the words "this 
 thy child 'or this thy servant]" were sub- 
 stituted for "this child." The versicle 
 and response and the Lord's Prayer were 
 then added. 
 
 The prayer, "Almighty and everliv- 
 ing God, who makest," is almost word for 
 word as in 1549. It seems to have been 
 suggested by the Collect, which preceded 
 the laying on of hands, in Hermann's 
 Office. 
 
 The prayer, " O Almighty Lord," was 
 added in 1662. 
 
 % The benediction is as in 1549, and as 
 in the Sarum Office. 
 
 forehead, and lay his hand upon 
 their head, saying, 
 
 ^[ The final rubric is from the Office of 1549, with the addition of the words, "or 
 be ready and desirous to be confirmed." The rule prescribed in the Sarum Manual 
 was that no one should be admitted to communicate, save when dying, except he 
 had been confirmed or had been reasonably hindered from receiving confirmation. 
 
 •[[ In the primitive Church confirmation was administered as soon as possible after 
 baptism, even in the case of infants. Indeed S. Gregory Nazianzen declares, that 
 as every age is fit for receiving baptism, so every age is fit for receiving confirmation. 
 In the Western Church, however, the custom of deferring the rite till the candidate 
 has passed the period of infancy is now established universally. In the Greek Church 
 Confirmation is still administered by the priest immediately after baptism. The 
 mode of administering the rite has been described already in the account of the 
 Greek Office of Baptism. 
 
 U Chrism is a mixture of oil and balm, blessed by the bishop. In the English 
 Church, as in the rest of the Western Church, before 1549, the priest made with it 
 the sign of the cross on the crown of the infant's head immediately after baptizing it, 
 and the Bishop in confirmation made with it the sign of the cross on the child's 
 forehead. In the Greek Church, where the confirmation follows the baptism, there 
 is but one anointing with the chrism. 
 
 Chrism was used to signify the grace of the Holy Ghost. In the time of Tertul- 
 lian, A.n. 192, its use was evidently well established. The English Church laid it 
 aside in 1549, influenced, probably, by the example of Archbishop Hermann. 
 
 (201) 
 
THE ORDER OP 
 
 CONFIRMATION", 
 
 OR LAYING ON OF HANDS UPON THOSE THAT ARE BAPTIZED AND COME 
 TO YEARS OF DISCRETION. 
 
 I Vpon the day appointed, all that are to be then confirmed, being placed, and standing in 
 order, before the Bishop ; he (or some other Minister appointed by hint) shall readthis Preface 
 following. 
 
 TO the end that Confirmation may be minis- 
 tered to the more edifying of such as shall 
 receive it, the Church hath thought good to 
 order, That none hereafter shall be Confirmed, 
 but such as can say the Creed, the Lord's Prayer, 
 and the Ten Commandments ; and can also 
 answer to such other Questions, as in the short 
 Catechism ;ire contained : which order is very 
 convenient to be observed ; to the end, that chil- 
 dren, being now come to the years of discretion, 
 and having learned what their Godfathers and 
 Godmothers promised for them in Baptism, they 
 may themselves, with their own mouth and 
 consent, openly before the Church, ratify and 
 confirm die same ; and also promise, that by the 
 grace of God they will evermore endeavour them- 
 selves faithfully to observe such things, as they, 
 by their own confession, have assented unto. 
 
 ^Then shall the Bishop say, 
 
 DO ye here, in the presence of God, and of 
 this congregation, renew the solemn promise 
 and vow that was made in your name at your 
 Baptism ; ratifying and confirming the same in 
 your own persons, and acknowledging yourselves 
 bound to believe, and to do, all those things, 
 which your Godfathers and Godmothers then 
 undertook for you ? 
 
 J And every one shall audibly answer, 
 
 I do. 
 
 The Bishop. 
 UR help is in the. Name of the Lord ; 
 
 r. Who hath made heaven and earth. 
 Bishop. Blessed be the Name of the Lord ; 
 Answer. Henceforth, world without end. 
 Bishop. Lord, hear our prayers. 
 Answer. And let our cry coine unto thee. 
 
 0 
 
 The Bishop. Let us pray. 
 ALMIGHTY and everliving God, who hast 
 A vouchsafed to regenerate these thy servants 
 by Water and the Holy Ghost, and hast given 
 unto them forgiveness of all their sins ; Strength- 
 en them, we beseech thee, O Lord, with the 
 Holy Ghost the Comforter, and daily increase in 
 them thy manifold gifts of grace ; the spirit of 
 wisdom and understanding ; the spirit of counsel 
 and ghostly strengt h ; the Spirit of knowledge and 
 true godliness ; and fill them, O Lord, with the 
 spirit of thy holy fear, now and for ever. Amen. 
 
 T Then all of them in order kneeling before the 
 Bishop, he shall lay his hand upon the head of 
 every one severally, saying, 
 
 DEFEND, O Lord, this thy Child [or thic thy 
 Servant] with thy hea\enly grace, that he 
 may continue thine for ever ; and dady increase 
 in thy Holy Spirit more and more, until he come 
 unto thy everlasting kingdom. Amen. 
 
 IT Then shall the Bishop say, 
 The Lord be with you. 
 Answer. And with thy spirit. 
 U And (all kneeling down) the Bishop shall a r M, 
 Let us pray. 
 
 OUR Father, which art in heaven, Hallowed be 
 thy Name. Thv kingdom come. Thy will be 
 done in earth, As it is in heaven. Give us this 
 day our daily bread. And forgive us our tres- 
 p;isses, As we forgive them that trespass against 
 us. And lead us not into temx^tation ; But 
 deliver us from evil. Amen. 
 
 IT And this Collect. 
 ALMIGHTY and everliving God, who makest 
 A us both to will and to do those things that be 
 good and acceptable unto thy divine Majesty ; 
 We make our humble supplications unto thee 
 for these thy servants, upon whom (after the 
 example of thy holy Apostles) we have now laid 
 our hands, to certify them (by this sign) of thy 
 favour and gracious goodness t i wards them. Let 
 thy fatherly hand, we beseech thee, ever be over 
 them ; let thy Holy Spirit ever be with them ; and 
 so lead them in the knowledge and obedience of 
 thy Word, that in the end they may obtain ever- 
 lasting life ; through our Lord Jesus Christ, who 
 with thee and the Holy Ghost liveth and reign- 
 eth, ever one God, world without end. Amen. 
 
 0 ALMIGHTY Lord, and everlasting God, 
 vouchsafe, we beseech thee, to direct, sanctify, 
 and govern, both our hearts and bodies, in the 
 ways of thy laws, and in the works of thy com- 
 mandments ; that, through thy most mighty 
 protection both here and ever, we may be 
 preserved in body and soul ; through our Lord 
 and Saviour Jesus Christ. Amen. 
 IT Then the Bishop shall bless them, scrying thus, 
 rpHE Blessing of God Almighty, the Father, 
 X the Son, and the Holy Ghost, be upon you, 
 and remain with you for ever. Amen. 
 H And there shall none be admitted to the holy 
 Communion , until such time ashebe eonfiivn- 
 ed, or be ready and desirous totbe confirmed. 
 
OF THE SOLEMNIZATION OF MATRIMONY. 
 H The title of the Office is as in 1549. 
 
 The rubric of 1549 was, "First the Banns must be asked three several Sundays 
 or holy-days, in the service time, the people being present, after the accustomed 
 manner." This was altered in 1662 to "First the Banns of all that are to be 
 married together must be published in the Church three several Sundays, or holy- 
 days, in the time of divine service, immediately before the sentences for the offer- 
 tory; the curate saying after the accustomed manner." The present rubric is in 
 accordance with 4 Geo. IV. c. 76. The Sarum Office directed that the Banns 
 (Bannum = proclamation) should be asked on three solemn days separated from each 
 other by one common day at least, openly during mass, when the greater part of 
 the people were present. 
 
 The form for the publication of Banns 
 was first given in 1662. The rubric fol- 
 lowing it is as in 1549, and is in accord- 
 ance with the rule laid down in the Sarum 
 Manual. 
 
 The next rubric is as in 1549, except 
 that the words "and time" were inserted 
 in 1662, and the clause was then added, 
 "and there standing together, the man 
 on the right hand, and the woman on the 
 left," from the Sarum Office. The ad- 
 dress is almost word for word as in 1549. 
 The beginning and ending of it were 
 taken from the Sarum Office ; the rest 
 was probably suggested by the address 
 in Hermann's Consult. 
 
 IT The admonition, "I require and 
 charge you both," &c. as in 1549. There is 
 a similar admonition in the Sarum Office. 
 The York Manual has an English form 
 very like our own. The rubric, which fol- 
 lows the admonition, is, as in 1549, some- 
 what expanded from the Sarum rubric. 
 
 % The question, " Wilt thou," &c. as in 
 1549, taken from the Sarum Office. The 
 part of the service, commencing with this 
 question and ending with the blessing 
 after the giving of the ring, was called 
 the espousals. 
 
 ^[ The question, "Who giveth this wo- 
 man," &c. as in 1549. The York Manual 
 had "Who gyves me this wyfe." The 
 rubric, " Then shall they give their troth 
 to each other in this manner," was added 
 in 1662. The rubric, "The minister," 
 &c. was, till 1662, "And the minister, 
 receiving the woman at her father's or 
 friend's hands, shall cause the man to 
 take the woman by the right-hand, and 
 so either to give their troth to other, the 
 man first saying." 
 
 If The form for plighting the troth is as 
 in 1549, except that "depart" was altered 
 to "do part" in 1662. The form of 1549 
 was taken from the Sarum Office, save 
 that for "if holy chyrche it woll ordeyne" 
 was substituted " according to God's holy 
 ordinance." 
 
 If In the Office of 1549, as in the Sarum 
 Office, the man was to give "a ring and 
 other tokens of spousage, as gold or 
 silver." In 1552 all mention of gifts be- 
 sides the ring was omitted, and the words 
 were added, "with the accustomed dutv 
 
 (203) 
 
 to the priest and clerk." In 1662 the 
 words, " holding the ring there," were 
 inserted. The form of 1549 had, "With 
 this ring I thee wed, this gold and silver 
 I thee give," &c. The rubric and form of 
 1549 were taken from the Sarum Office. 
 
 *jf The rubric, "Then the man, leaving 
 the ring upon the fourth finger of the 
 woman's left-hand," &c. as in 1549. The 
 words, "they shall both kneel down," 
 were added in 1662. The Sarum Office 
 ordered that the bridegroom should put 
 the ring on the woman's thumb, saying, 
 "In nomine Patris;" then on the second 
 finger (the forefinger), saying, " et Filiif 
 then on the third finger, saying, "etSpi- 
 ritus SanEli;" then on the fourth finger, 
 saying, "Amen;" and there leave the 
 ring : because there is a vein going thence 
 to the heart, and by the resonance of 
 silver is signified the inner love which 
 should be always fresh between them. 
 
 The prayer," O eternal God, "&c. seems 
 to have been compiled from two prayers 
 in the Sarum Office, which were offered 
 at the blessing of the ring. In 1552 a 
 parenthetical clause "(after bracelets and 
 jewels of gold given of the one to the 
 other for tokens of their matrimony)," 
 between "Rebecca" and "lived faith- 
 fully" was omitted. 
 
 ^f The joining of the hands and the an- 
 nouncement of the union are as in 1549. 
 The benediction as in 1552. The Office 
 of 1549 had, following the Sarum, " God 
 the Father bless you. <i> God the Son 
 keep you. God the holy Ghost lighten 
 your understanding. The Lord merci- 
 fully , that you may have remission 
 
 of your sins in this life, and in the world 
 to come life everlasting." 
 
 *W In the Greek Church, at the espous- 
 als, the bridegroom and bride are brought 
 after the Liturgy to the doors of the 
 sanctuary. A gold and a silver ring are 
 laid on the holy table : the gold for the 
 man, the silver for the woman. The 
 priest crosses them thrice with these 
 rings, gives them lighted tapers, and 
 blesses God. 
 
 The deacon says a Litany with special 
 suffrages. 
 The priest prays, 
 O eternal God. who bringest into one 
 
THE FORM OF 
 
 SOLEMNIZATION OF MATRIMONY. 
 
 f first the Banns of all that are to be married together must be published in the. Church three 
 several Sundays, during the time of Morning Service, or of Evening Service, (if there be no 
 Morning Service,) immediately after the second Lesson ; the Curate saying after the accustomed 
 
 manner, 
 
 I PUBLISH the Banns of Marriage between 
 M. of and X of . If any of you know 
 
 cause, or just impediment why these two persons 
 should not be joined together in holy Matri- 
 mony, ye are to declare it. This is the first 
 [second, or third] time of asking. 
 
 *l Andifthe persons that are to be married d m il 
 in divers Parishes, the Banns ?nust be asked in 
 both Parishes; and the Curate of the one Pa- 
 rish shall not solemnize Matrimony betwixt 
 them,, without a Certificate of the Banns being 
 thrice asked, from the Curate of the other 
 Parish. 
 
 t At the day and time appointed for solemniza- 
 tion of Matrimony, the persons to be married 
 Shall come into the body of the Church with 
 their friends and neighbours: and therestand- 
 ing together, the Man on the right hand, and 
 the Woman on the left, the Priest shall say, 
 
 DEARLY beloved, we are gathered together 
 here in the sight of God, and in the face of 
 this congregation, to join together this Man and 
 this Woman in holy Matrimony ; which is an 
 honourable estate, instituted of God in the time 
 of man's innoceucy, signifying unto us the 
 mystical union that is betwixt Christ and his 
 Church ; which holy estate Christ adorned and 
 beautified with his presence, and first miracle 
 that he wrought, in C'ana of Galilee ; and is com- 
 mended of S;tiut Paid to be honourable among 
 all men : and therefore is not by any to be enter- 
 prised, nor taken in hand, unadvisedly, lightly, 
 or wantonly, to satisfy men's carnal lusts and 
 appetites, like brute beasts that have no under- 
 standing ; but reverently, discreetly, advisedly, 
 soberly, and in the fear of God ; duly considering 
 the causes for which Matrimony was ordained. 
 
 First, It was ordained for the procreation of 
 children, to be brought up in the fear and nur- 
 ture of the Lord, and to the praise of his holy 
 Name. 
 
 Secondly, It was ordained for a remedy against 
 sin, and to avoid fornication ; that such persons 
 as have not the gift of continency might marry, 
 and keep themselves undefUed members of 
 Christ's body. 
 
 Thirdly, It was ordained for the mutual society, 
 help, and comfort, that the one ought to have 
 of the other, both in prosperity and adversity. 
 Into which holy estate these two persons present 
 come now to be joined. Therefore if any man 
 can shew any just cause, why they may not law- 
 fully be joined together, let him now speak, or 
 else hereafter for ever hold his peace. 
 
 H And also, speaking unto thepersons that shall 
 be married, he shall say, 
 
 I REQUIRE and charge you both, as ye will 
 answer at the dreadful day of judgement 
 when the secrets of all hearts shall be disclosed, 
 that if either of you know any impediment, why 
 ye may not be lawfully joined together in Matri- 
 mony, ye do now confess it. For be ye well 
 assured, that so many as are coupled together 
 otherwise than God's Word doth allow are not 
 joined together by God ; neither is their Matri- 
 mony lawful. 
 
 1T At which day of Marriage, if any man do 
 allege and declare any impediment, why 
 they may not be coupled together in Matri- 
 
 mony, by God's Law, or the Laics of this 
 Realm ; and will be bound, and sufficient 
 sureties with him, to the parties; or else put 
 in a Caution (to the full value of such charges 
 as the persons to be married do thereby sustain) 
 to prove his allegation : then the solemn ization 
 must be deferred, until such time as the truth 
 be tried. 
 
 % If no impediment be alleged, then shall the 
 
 Curate say unto the Man, 
 M. TTTILT thou have this Woman to thy 
 VV wedded wife, to live together after God's 
 ordinance in the holy estate of Matrimony ? 
 Wilt thou love her, comfort her, honour, and 
 keep her in sickness and in health ; and, for- 
 saking all other, keep thee only unto her, so long 
 as ye both shall live '! 
 
 % The Man shall answer, 
 IwilL 
 
 1 Then shall the Priest say unto the Woman, 
 A r .~IT7TLT thou have this Man to thy wedded 
 VV husband, to live together after God's 
 ordinance in the holy estate of Matrimony ? 
 Wilt thou obey him, and serve him, love, ho- 
 nour, and keep him in sickness and in health ; 
 and, forsaking all other, keep thee only unto 
 him, so long as ye both shall live ? 
 
 H The Woman shall answer, 
 IwilL 
 
 T Then shall the Minister say, 
 Who giveth this Woman to be married to this 
 Man ? 
 
 IT Then shall they give their troth to each other 
 
 The Minister, receiving the Woman at her 
 father's or friend's liands, shall causethe Man 
 with his right hand to take the Woman by her 
 right hand, and to say after him as followeth. 
 
 IM. take thee N. to my wedded wife, to have 
 and to hold from this day forward, for better 
 for worse, for richer for poorer, in sickness and 
 in health, to love and to cherish, till death us do 
 part, according to God' s holy ordinance ; and 
 thereto I plight thee my troth. 
 IT Then shall they loose their hands ; and the 
 Woman, with her right hand taking the Man 
 by ftis right hand, shall likewise say after the 
 Minister, 
 
 IJf. take thee M. to my wedded husband, to 
 have and to hold from this day forward, for 
 better for worse, for richer for poorer, in sickness 
 and in health, to love, cherish, and to obey, till 
 death us do part, according to God's holy ordi- 
 nance ; and thereto I give thee my troth. 
 5 Then shall they again loose their hands; and 
 the Man shall give unto the Woman a Ring, 
 laying the same upon the book with the accus- 
 tomed duty to the Priest and Clerk. And the 
 Priest, taking the Ring, shall deliver it unto 
 the Man, to put it upon the fourth finger of 
 the Woman's left hand. And the Man hold- 
 ing the Ring there, and taught by the Priest, 
 shall say, 
 
 WITH this Ring I thee wed, with my body I 
 thee worship, and with all my worldly 
 goods I thee endow : In the Name of the Father, 
 and of the Son, and of the Holy Ghost. Amen. 
 
things that are divided, and renderest 
 the bond of their covenant unbroken ; 
 thou, who didst bless Isaac and Rebecca 
 and didst make them heirs of thy pro- 
 mise ; do thou bless these thy servants, 
 and guide them in every good work. 
 For thou art merciful," &c. 
 
 He prays that the espousals may be 
 blessed. 
 
 He gives the gold ring to the man, 
 saying to him, " N. The servant of God, 
 espouses M. the handmaid of God, in 
 the name of the Father, and of the Son, 
 and of the Holy Ghost, now, always, and 
 for ever and ever. Amen." 
 
 He gives the silver ring to the woman, 
 saying to her, "Af. the handmaid of 
 God, espouses A"." &c. 
 
 After this has been thrice repeated the 
 rings are changed by the bridesmaid and 
 groomsman. 
 
 The priest then offers a prayer for 
 their happiness and cites Scriptural ex- 
 amples of the value attached to the sym- 
 bol of the ring. A Litany and dismissal 
 end the espousals. 
 
 H The rubric at the commencement of 
 the second part of the service is as in 
 1552. The direction in 1549 was, "Then 
 shall they go into the quire," &c. ; in 
 the Sarum Office, "to the altar step." 
 The Psalms as in 1540. The Sarum Office 
 used the former. The latter was pro- 
 bably added to be used when the woman 
 was past child-bearing. 
 
 *[[ The lesser Litany, the Lord's Prayer, 
 and the versicles and responses, as in 
 1549 and as in the Sarum Office. The 
 rubric of 1549 had "altar," which was 
 altered to "Lord's Table" in 1552. 
 
 The prayer, "O God of Abraham," 
 &c. as in 1552. It only differs from the 
 prayer of 1549, which was taken from the 
 Sarum Office, in substituting "And as 
 thou didst send thy blessing upon Abra- 
 ham and Sara" for "And as thou didst 
 send thy angel Raphael to Thobie and 
 Sara, the daughter of Raguel." The ori- 
 ginal is found in a MS. of A.D. 1000. 
 Martene, L. 1. c. ix. art. v. 
 
 ^1 The prayer, "O merciful Lord," &c. 
 was altered in 1662 from the form of 1549. 
 That form had "see their children's chil- 
 dren unto the third and fourth genera- 
 tion," following the Sarum Use. This 
 prayer occurs in the Sarum Office in the 
 mass, which followed the marriage cere- 
 mony. 
 
 The pmyer, "O God, who by thy 
 mighty," &c. was altered in 1662 from 
 the form of 1549 by the omission after 
 the words, "obedient to her husband," 
 of the words, "as Rachel, wise as Re- 
 becca, faithful and obedient as Sara." 
 The prayer of 1540 was slightly abbre- 
 viated from a prayer in the Sarum Office, 
 
 (2< 
 
 which followed the consecration in the 
 wedding mass. It is found in a MS. of 
 a.d. 1100. Martene, De A ntiquis Eccle- 
 sice Ritibus, L. 1. c. IX. art. v. 
 
 U The final blessing is as in 1549 and 
 as in the Sarum Office. It is found in the 
 MS. mentioned in the last paragraph. 
 In 1549 the blessing was given with the 
 sign of the cross. This was omitted 
 in 1552, when our present rubric was 
 substituted for "Then shall the priest 
 bless the man and the woman, say- 
 ing." 
 
 1f In 1549 followed the rubric, "Then 
 shall be said, after the Gospel, a sermon, 
 wherein ordinarily (so oft as there is any 
 marriage) the office of man and wife shail 
 be declared, according to holy Scripture. 
 Or, if there be no sermon, the minister 
 shall read this that followeth " In 1552 
 this was altered to "Then shall begin 
 the Communion, and after the Gospel 
 shall be said a sermon," &c. The pre- 
 sent rubric dates from 1662 ; the exhorta- 
 tion from 1549. 
 
 ^[ In the Greek Church the coronation 
 of the bridegroom and bride, which is 
 appointed to follow the espousals, begins 
 with the 138th Psalm, sung by the priest, 
 the people responding at the end of each 
 verse. "Glory to thee, our God, glory to 
 thee." 
 
 A Litany follows with special suffrages 
 for the welfare, fruitfulness, and pro- 
 sperity, temporal and eternal, of the mar- 
 ried pair. 
 
 The priest makes a long prayer, citing 
 instances of happy marriages, and pray- 
 ing that this may be like those. Another 
 prayer follows, which, after detailing the 
 institution of marriage, continues, "Do 
 thou now, O Lord our God, send down 
 thy heavenly grace upon these thy ser- 
 vants N. and M. and grant that this 
 damsel may be in all things obedient to 
 her husband, and that this thy servant 
 may be the head of the wife, that so they 
 may live according to thy will. Bless 
 them, O Lord our God, as thou didst 
 bless Abraham and Sarah. Bless them 
 as thou didst bless Isaac and Rebecca... 
 Grant them goodly offspring ; that, hay- 
 ing all sufficiency, they may abound in 
 every good work, well-plca^ing to thee ; 
 that they may see their children's chil- 
 dren as young olive-branches round about 
 their table : and that, having been pleas- 
 ing in thy sight, they may shine as lights 
 in heaven ; through thee our Lord, to 
 whom," &x. 
 
 Another prayer for harmonious inter- 
 course and fruitfulness follows. 
 
 The priest takes two chaplets. Crown- 
 ing the bridegroom, he says, 
 
 l 'N. the servant of God, arrays him- 
 self with M. the handmaid of God, ifl 
 
SOLEMNIZATION 
 
 f Then the Man leaving the Ring upon the fourth 
 finger of the Woman's left hand, then shall 
 both kneel down; anil the Minister shall say, 
 Lot us pray. 
 
 0 ETERNAL God, Creator and Preserver of 
 all mankind, Giver of all spiritual (Trace, 
 the Author of everlasting life ; Send thy bless- 
 ing upon these thy servants, this man and this 
 woman, whom we bless in thy Name ; that, as 
 Isaac and Kebecca lived faithfully together, so 
 these persons may surely perform and keep the 
 vow and covenant betwixt them made, (whereof 
 this Ring given and received is a token and 
 pledge.) and may ever remain in perfect love and 
 peace together, and live according to thy laws; 
 tlirough Jesus Christ our Lord. A men. 
 
 r i Then shall the Priest join their right hands 
 together, and say. 
 Those whom God hath joined together let no 
 man put asunder. 
 
 f Then shall the Minister speak unto the people. 
 
 FORASMUCH as M. and JV. have consented 
 together in holy wedlock, and have witnessed 
 the same before God and this company, and 
 thereto have given and pledged their troth either 
 to other, and have declared the same by giving 
 and receiving of a Ring, and by joining of hands ; 
 I pronounce that thev lie Man and "Wife together, 
 In the Name of the Father, and of the Son, and 
 of the Holy Ghost. Amen. 
 
 T And the Minister shall add this Blessing. 
 
 GOD the Father, God the Son, God the Holy 
 Ghost, bless, preserve, and keep you ; the 
 Lord mercifully with his favour loi >k upon you ; 
 and so fill you with all spiritual benediction and 
 grace, that ye may so live together in this life, 
 that in the world to come ye may have life ever- 
 lasting. A men. 
 
 % Then the Minister or Clerks, going to the 
 lord's Table, shall say or sing this Psalm 
 following. 
 
 Beati omnes. Psal. exxviii. 
 
 BLESSED are all they that fear the Lord : and 
 walk in his ways. 
 For thou shalt eat the labour of thine hands : 
 O well is thee, and happv shalt thou be. 
 
 Thy wife shall be as the fruitful vine : upon 
 the walls of tliine house ; 
 
 Thy children like the olive-branches : round 
 about thy table. 
 
 Lo, thus shall the man be blessed : that feareth 
 the Lord, 
 
 The Lord from out of Sion shall so bless thee : 
 that thou shalt see Jerusalem in prosperity all 
 thj life long ; 
 
 Yea, that thou shalt see thy children's chil- 
 dren : and peace upon Israel. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 f Or this Psalm. 
 Deus in isereatur. Psal. lxvii, 
 
 CI O D be merciful unto us, and bless us : and 
 T shew us the light of his countenance, and be 
 merciful unto us. 
 
 That thy way may be known upon earth : thy 
 saving health among all nations. 
 
 Let the people praise thee, O God : yea, let all 
 the people praise thee. 
 
 O let the nations rejoice and be glad : for thou 
 shalt judge the folk righteously, and govern the 
 nations upon earth. 
 
 Let the people praise thee, O God : yea, let all 
 the people praise thee. 
 
 Then shall the eart h bring forth her increase : 
 and God, even our own God, shall give us his 
 blessing. 
 
 OF MATRIMONY. 
 
 God shall bless us : and all the ends of the 
 world shall fear him. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 T The Psalm ended, and the Man and the 
 
 Woman kneeling before the Lord's Table, the 
 Priest standing at the Table, and turning hit 
 face towards them, shall say, 
 
 Lord, have mercy upon us. 
 A nswer. Christ, have mercy upon us. 
 Minister. Lord, have mercy upon us. 
 
 OUR Father, which art in heaven, Hallowed 
 be thy Name. Thy kingdom come. Thy 
 will be done in earth, As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses. As we forgiie them that trespass a- 
 gainst us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 
 Minister. O Lord, save thy servant, and thy 
 handmaid ; 
 A nswer. Who put their trust in thee. 
 Minister. 0 Lord, send them help from thy 
 holy xJlace ; 
 A mwer. And evermore defend them. 
 Min ister. Be unto them a tower of strength, 
 A nswer. From the face of their enemy. 
 Minister. O Lord, hear our prayer. 
 A nswer. And let our cry come unto thee. 
 
 Minister. 
 
 OGOD of Abraham, God of Isaac, God of 
 Jacob, bless these thy servants, and sow the 
 seed of eternal life in their hearts ; that what- 
 soever in thy holy Word they shall profitably 
 leam, they may in deed fulfil the same. Look. 
 O Lord mercifully upon them from heaven, and 
 biess them. And as thou didst send thy blessing 
 upon Abraham and Sarah, to their great comfort, 
 so vouchsafe to send thy blessing upon these thy 
 servants ; that they obeying thy will, and alway 
 being in safety under thy protection, may aLide 
 in thy love unto their lives' end ; through Jesus 
 Christ our Lord. A men. 
 
 V This Prayer next following shall be omitted, 
 where the Woman is past child-bearing. 
 
 0 MERCIFUL Lord, and heavenly Father, by 
 whose gracious gift mankind Is increased ; 
 We beseech' thee, assist with thy blessjng these 
 two persons, that they may both be fruitful in 
 procreation of children, and also live together so 
 long in godly love and honesty, that they may 
 see their children christianly and virtuously 
 brought up. to thy praise and honour ; through 
 Jesus Christ our Lord. A men. 
 
 OGOD, who by thy mighty power hast made 
 all things of nothing ; who also (after other 
 things set in order) didst appoint, that out of 
 man (created after thine own image and simili- 
 tude) woman should take her beginning; and, 
 knitting them together, didst teach that it should 
 never be lawful to put asunder those whom thou 
 by Matrimony hadst made one : O God, who 
 hast consecrated the state of Matrimony to such 
 an excellent mystery, that in it is signified and 
 r 'presented the spiritual marriage and unity 
 betwixt Christ and his Church ; Look mercifully 
 upon these thy servants, that both this man 
 may love his wife, according to thy Word, (as 
 Christ did love his spouse the Church, who gave 
 himself for it, loving and cherishing it even as 
 his own flesh.) and also that this woman may be 
 loving and amiable, faithful and obedient to her 
 husband ; and in all quietness, sobriety, and 
 peace, lie a follower of holy and godly matrons. 
 O Lord, bless them both, and grant them to in- 
 herit thy everlasting kingdom ; through Jesua 
 Christ our Lord. Amen. 
 
the name of the Father, and of the Son, 
 and of the Holy Ghost." 
 
 Crowning the bride, he says, 
 "Af. the handmaid of God, arrays her- 
 self," &c. 
 
 This is done thrice. And he thrice 
 blesses them, saying, "O Lord our God, 
 crown them with honour and worship. " 
 The prelude, trpoKtl^vov, follows : "Thou 
 hast put crowns of precious stones upon 
 their heads. They asked life of thee, 
 and thou gavest it them." 
 
 The Epistle is Eph. v. 20—30. 
 
 "Alleluia. Do thou, Lord, guard and 
 preserve them." 
 
 The Gospel is St John ii. 1 — 11. 
 
 The deacon recites a Litany introduc- 
 ing petitions for special persons. 
 
 The priest prays, " O Lord our God, 
 who in thy lifegiving ministry didst vouch- 
 safe to honour with thy presence the 
 marriage at Cana in Galilee, do thou 
 preserve in peace and concord thy ser- 
 vants, N. and M. whom thou hast per- 
 mitted to be united in wedlock; render 
 their marriage honourable ; preserve their 
 bed undefiled ; vouchsafe that their in- 
 tercourse may continue unstained ; and 
 grant them a prosperous old age, doing 
 
 thy commandments with a perfect heart. 
 For thou art our God, a God to pity and 
 to save; and to thee we ascribe glory 
 with," &c. 
 
 Versicles and responses are then sung. 
 
 The priest and people say the Lord's 
 Prayer. A loving cup is brought, which 
 the priest blesses and gives to the bride 
 and bridegroom thrice. He makes them 
 move round, while hymns are sung. 
 
 The priest then raises the bridegroom's 
 chaplet, saying, " Be thou, O bride- 
 groom, magnified as Abraham ; be thou 
 blessed as Isaac ; be thou multiplied as 
 Jacob ; walking in peace and accomplish- 
 ing in righteousness the commandments 
 of God." 
 
 Raising the bride's chaplet, he says, 
 "Be thou, O bride, magnified as Sarah; 
 be thou gladdened as Rebecca; be thou 
 multiplied as Rachel ; rejoicing in thine 
 own husband; keeping the commandments 
 of the law ; for so God hath willed." 
 
 Two more prayers and the dismissal 
 follow. 
 
 After eight days the chaplets are laid 
 aside, and the priest prays that the future 
 life of the newly married may be pro- 
 sperous. 
 
 T The rubric of 1549 was, " The new married persons, (the same day of their mar- 
 riage; must receive the holy Communion." This rubric remained unaltered till 1G62. 
 In the Sarum Office the wedding Mass formed a part of the Marriage Service. 
 
 It is probable that the Christian Church, from the very earliest times, marked by 
 some religious ceremony the marriage of her members. Tertullian, A. D. 192, writes, 
 " How can we sufficiently set forth the happiness of that marriage, which the Church 
 effects {conciliat), and the oblation confirms, and the benediction seals, and the 
 angels report, and the Father ratifies." Tertull. ad Uxor. Lib. II. c. 8. 
 
 OF THE VISITATION OF THE SICK. 
 ^[ The order respecting "notice" was first introduced in 1662. 
 
 The rest of the 
 
 rubric is as in 1549. 
 
 If The salutation as in 1549. It was 
 taken from the Sarum Office. In that Office 
 the priest, on his way to the sick man's 
 house, was directed to say the seven 
 penitential psalms with the anthem, " Re- 
 member not," &c. In 1549 the priest, 
 on coming into the sick man's presence, 
 was directed to say the 144th Psalm, with 
 this anthem, " Remember not," &C. 
 
 The answer, "Spare us, gj'jd Lord," 
 was added in 1662. 
 
 If The words, ' ' Then the minister shall 
 say, Let us pray," were prefixed in 1662. 
 The prayer, " Christ, have mercy upon 
 us," was then put in italics indicating 
 that it was to be said as a response. The 
 last clause of the Lord's Prayer was then 
 also added to the others, instead of being 
 said as a response. The Kyries, Lord's 
 Prayer, versicles and responses, were 
 taken from the Sarum Office, and are as 
 in 1549. 
 
 The prayer, "O Lord, look down," 
 &c. as in 1549. It was taken from the 
 
 (2C 7 ) 
 
 Sanim Office. 
 
 The prayer, " Hear us, Almighty," &c. 
 of 1549, after the words, "grieved with 
 sickness," continued, "Visit him, O Lord, 
 as thou didst visit Peter's wife's mother, 
 and the captain's servant. And as thou 
 preservedst Thobie and Sara by thy an- 
 gel from danger, so restore unto this sick 
 person his former health (if it be thy 
 will), or else give him grace," &c. All 
 but the concluding sentence of this prayer 
 was taken from the Sarum Office. In 
 1552 the reference to Thobie and Sara 
 was omitted, and in 1662 the prayer was 
 expanded into its present form. 
 
 "If The exhortation, "Dearly beloved," 
 &c. as in 1549. The latter part of it was 
 taken from the Sarum Office. 
 
 *I The further exhortation, "Take 
 therefore," &c. is almost word for word as 
 in 1549. It remained unaltered till 1662, 
 when the words, " good part," were sub- 
 stituted for "good worth," the verses of 
 Scripture quoted were taken from the 
 
THE VISITATION OF THE SICK. 
 
 % Then shall the Priest say, 
 ALMIGHTY God, who at the beginning did 
 2Y ci eate our first parents, Adam and Eve, and 
 did sanctify and join them together in marriage ; 
 Pour upon' you the riches of Iris grace, sanctify 
 and bless you, that ye may please him both in 
 body and soul, and live together in holy love 
 unto your lives' end. Amen, 
 
 1 After which, if there be no Sermon declaring 
 the duties of Man and Wife, the Minister shall 
 read as followeth. 
 
 ALL ye that are married, or that intend to take 
 j\. the holy estate of Matrimony upon you, 
 hear what the holy Scripture doth say as touch- 
 ing the duty of husbands towards their. wives, 
 and wives towards their husbands. 
 
 Saint Paul, in his Epistle to the Ephesians, the 
 fifth Chapter, doth give this commandment to all 
 married men ; Husbands, love your wives, even 
 as Clirist also loved the Church, and gave 
 himself for it, that he might sanctify and cleanse 
 it with the washing of water, by the 'Word ; that 
 he might present it to himself a' glorious Church, 
 not having spot, or wrinkle, or any such tiling ; 
 but that it should be holy, and without blemish. 
 So ought men to love their wives as their own 
 bodies. He that loveth his wife loveth himself: 
 for no man ever yet hated his own flesh, but 
 nourisheth and cherisheth it, even as the Lord 
 the Church : for we are members of his body, of 
 his flesh, and of his bones. For this cause shall 
 a man leave his father and mother, and shall be 
 joined unto his wife ; and they two shall be one 
 flesh. This is a great mystery ; but I speak 
 concerning Christ and the Church. Nevertheless, 
 let every one of you in particular so love liis wife, 
 even as himself. 
 
 Likewise the same Saint Paul, writing to the 
 Colossiana, speaketh thus to all men that are 
 married ; Husbands, love your wives, and be not 
 bitter against them. 
 
 Hear also what Saint Peter, the Apostle of 
 7 It is convenient that the new-married persons should receive the holy Communion at tlic time 
 of their Marriage, or at the first opportunity after their Marriage. 
 
 Christ, who was himself a married man, aaith 
 unto them that are married ; Ye husbands, dwell 
 with your wives according to knowledge ; 
 giving honour unto the wife, as unto the weaker 
 vessel, and as being heirs together of the grace of 
 life, that your prayers be not hindered. 
 
 Hitherto ye have heard the duty of the hus- 
 band toward the wife. Now likewise, ye wives, 
 hear and learn your duties toward your hus- 
 bands, even as it is plainly set forth in holy 
 Scripture. 
 
 Saint Paul, in the aforenamed Epistle to the 
 Ephesians, teacheth you thus; Wives, submit 
 yourselves unto your own husbands, as unto the 
 Lord. For the husband is the head of the wife, 
 even as Christ is the head of the Church : and 
 he is the Saviour of the body. Therefore as the 
 Church is subject unto Christ, so let the wivei 
 be to their own husbands in every thing. And 
 again he saith, Let the wife see that she reverence 
 her husband. 
 
 And in his Epistle to the Colossians, Saint 
 Paul giveth you this short lesson ; Wives, submit 
 yourselves unto your own husbands, as it is fit in 
 the Lord. 
 
 Saint Peter also doth instruct you very well, 
 thus saying : Ye wives, be in subjection to your 
 own husbands ; that, if any obey not the Word, 
 they also may without the Word be won by the 
 conversation of the wives ; while they behold 
 your chaste conversation coupled with fear. 
 Whose adorning, let it not be that outward 
 adorning of plaiting the hair, and of wearing of 
 gold, or of putting on of apparel ; but let it be 
 the hidden man of the heart, in that which is 
 not corruptible ; even the ornament of a meek 
 and quiet spirit, which is in the sight of God of 
 great price. For after this manner in the old 
 time the holy women also, who trusted in God, 
 adorned themselves, being in subjection unto 
 their own husbands; even as Sarah obeyed 
 Abraham, calling him lord ; whose daughters ye 
 are as long as ye do well, and are not afraid with 
 any amazement. 
 
 THE ORDER FOR 
 
 THE VISITATION OF THE SICK. 
 
 H When any person is sick, notice shall be given thereof to the Minister of the Parish; who, 
 coming into the sick person's house, shall say, 
 
 PEACE be to this house, and to all that dwell 
 in it. 
 
 II When he comefh into the sick man's presence 
 he shall say, kneeling down, 
 
 REMEMBER not, Lord, our iniquities, nor 
 the iniquities of our forefathers : Spare us, 
 good Lord, spare thy people, whom thou h;ust 
 redeemed with thy most precious blood, and be 
 aot angry with us for ever. 
 Answer. Spare us, good Lord. 
 
 H Then the Minister shall say, 
 Let us pray. 
 Lord, have mercy upon us. 
 
 Christ, have mercy upon us. 
 Lord, have mercy upon us. 
 
 OUR Father, which art in heaven, Hallowed 
 be thy Name. Thy kingdom come. Thy 
 will be done in earth. As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses. As we forgive them that trespass 
 against us. And lead us not into temptation; 
 But, del'ver us from evil. Amen. 
 
 Minister. 0 Lord, save thy servant ; 
 A nswer. Which pntteth h is trust in thee. 
 Minister. Send him help from thy holy 
 place ; 
 
 A nswer. And evermore mightily defend him. 
 Minister. Let the enemy have no advantage 
 
 Nor the wicked approach to hurt 
 
 of him 
 
 A nswer, 
 him. 
 
 Minister. Be unto him, 0 Lord, a strong 
 tower, 
 
 A nswer. From the face of his enemy. 
 
 Minister. O Lord, hear our prayers. 
 
 A nswer. And let our cry come unto thee. 
 
 Minister. 
 
 OLORD, look down from heaven, behold, 
 visit, and relieve this thy servant. Liok 
 upon him with the eves of thy mercy, give him 
 comfort and sure confidence in thee, defend him 
 from the danger of the enemy, and keep him in 
 perpetual peace and safety ; through Jesus Clirist 
 our Ljrd. Amen. 
 
authorised version, and the sentence fol- 
 lowing them, "These words, good bro- 
 ther, are God's words, and written in 
 holy Scripture," was altered to "These 
 words, good brother, are written in holy- 
 Scripture." 
 
 If The question concerning the Creed 
 is as in 1549. In the Sarum Office the sick 
 man was questioned in like manner con- 
 cerning his faith. The answer was added 
 in 1662. The Sarum Office had, "All 
 ihls I stedfastly believe, as holy mother 
 Church believes," &c. 
 
 H The rubric, "Then shall the minister 
 examine," &c. is as in 1549, except that 
 the words, "whether he repent him truly 
 of his sins," were inserted in 1662. The 
 rubric of 1549, concerning the moving to 
 almsgiving, was, "The minister may not 
 forget nor omit to move the sick person 
 (and that most earnestly) to liberality 
 toward the poor." It was altered in 1662. 
 Also in 1662 the words, "be moved to 
 make a special confession of his sins," 
 were substituted for "make a special 
 confession f and the words, "if he hum- 
 bly and heartily desire it," were inserted 
 after "absolve him." The rubric of 1549 
 concluded with the direction, "and the 
 same form of absolution shall be used in 
 all private confessions." This was omitted 
 in 1552. In the Sarum Office the sick 
 person was here moved to charity, hope, 
 and confession. 
 
 The formula of absolution has come 
 down unaltered from 1549. It seems to 
 have been based on the form in the 
 Sarum Office. That form is not so strong 
 as ours, inasmuch as, according to it, the 
 priest absolved the penitent from those 
 sins which he had heartily repented of 
 and confessed, and from all other sins 
 which, if he had remembered, he would 
 have freely confessed, and restored him 
 to the sacraments of the Church. 
 
 *|[ The Collect, " O most merciful God," 
 &c. was taken in 1549 from the Sarum 
 Office, in which it followed the absolution 
 as with us. In 1662 the clause "strengthen 
 him with thy blessed Spirit, and when 
 thou art pleased to take him hence," was 
 inserted. This prayer is found in the 
 Sacramentary of Gelasius, a.d. 494. In 
 a MS. cited by Martene {De Autiquis 
 Ecclesi<p. Ritibns, Vol. in. p. 582^ of the 
 year 800, it is placed in the Office of 
 Extreme Unction. 
 
 m \ The Psalm is as in 1549. In the 
 Sarum Manual this Psalm and the anthem 
 following it commenced the Office of 
 Extreme Unction. 
 
 The rubric, following the Psalm, was 
 in 1549, "Adding this anthem." The 
 anthem, which was literally translated 
 from the Sarum Manual, then was, "O 
 Saviour of the world, save us, which by 
 
 thy cross and precious blood hast re- 
 deemed us, help us, we beseech thee, 
 O God." In 1662 the anthem was altered 
 to its present form. 
 
 *\ The blessing, "The Almighty Lord," 
 &c as in 1549. 
 
 The Sarum Office concludes with a 
 second absolution, as follows. 
 
 " We absolve thee, N, in the stead of St 
 Peter, prince of the apostles, to whom the 
 Lord hath given the power of binding and 
 loosing; and, so far as blame attaches to 
 thee and forgiveness of sins to us, may 
 the Almighty God be to thee life and 
 salvation, and mercifully pardon thee all 
 thy sins." 
 
 For the Greek form of absolution, see 
 
 p. 223. 
 
 5[ After the blessing the Office of 1549 
 continued, 
 
 "If the sick person desire to be anoint- 
 ed, then shall the priest anoint him upon 
 the forehead or breast only, making the 
 sign of the cross, saying thus, 
 
 "As with this visible oil thy body 
 outwardly is anointed, so our heavenly 
 Father, almighty God, grant of his infi- 
 nite 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 dis- 
 eases, 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, numbly beseech the eternal ma- 
 jesty to do with thee according to the 
 multitude of his innumerable mercies, and 
 to pardon thee all thy sins and offences 
 committed by all thy bodily senses, pas- 
 sions, and carnal affections: v/ho also 
 vouchsafe mercifully to grant unto thee 
 ghostly strength, by his holy Spirit, to 
 withstand and overcome all temptations 
 and assaults of thine adversary, that in 
 no wise he prevail against thee : but that 
 thou mayest have perfect victory and 
 triumph against the devil, sin, and death ; 
 through Christ our Lord ; who by his 
 death hath overcomed 'sic the prince of 
 death ; and with the Father and the holy 
 Ghost, evermore liveth and reigneth, God, 
 world without end. Amen." 
 
 This was followed by the 13th Psalm. 
 
 51 The final benediction of our present 
 Office, "Unto God's gracious mercy," 
 &c. was added in 1662. It is found as a 
 benediction in an Easter mass of the old 
 Gallican Missal, exactly as in Numbers, 
 vi. 24 — 26. 
 
 *IT The prayers, following the final be- 
 nediction, were all added in 1662. 
 09) 
 
THE VISITATION' OF THE SICK. 
 
 HEAK us, Almighty and most merciful God 
 and Saviour j extend thy accustomed good- 
 ness to this thy servant who is grieved with 
 sickness. Sanctify, we beseech thee, this thy 
 tatherly correction to him ; that the sense of hit 
 weakness may add strength to hi! faith, and 
 seriousness to his repentance : That, if it sliall be 
 thy good pleasure to restore Mm to his former 
 health, he may lead the residue of hi* life in thy 
 fear, and to tliv [dory : or else, give Mm grace so 
 to take thy visitation, that, after this painful 
 life ended, he may dwell with thee in life ever- 
 lasting ; through Jesus Christ our Lord. Amen. 
 
 1 Then shall the Minister eschort the sick person 
 after this form, or other like. 
 
 DEARLY beloved, know this, that Almighty 
 God is the Lord of life and death, and of ail 
 things to them pertaining, as youth, strength, 
 health, age, weakness, and sickness. Wherefore, 
 whatsoever your sickness is, know yon certainly, 
 that it is God's visitation. And for what cause 
 soever this sickness is sent unto you ; whether 
 it be to try your patience for the example of 
 others, ana that your faith may be found in the 
 day of the Lord laudable, glorious, and honour- 
 able, to the increase of glory and endless felicity; 
 or else it be sent unto you to correct and amend 
 in you whatsoever doth offend the eyes of your 
 heavenly Father; know you certainly, that if 
 you truly repent you of your sins, and bear yoivr 
 sickness patiently, trusting in God's mercy,- for 
 his dear S jn Jesus Christ's sake, and render unto 
 him humble thanks for his fatherly visitation, 
 submitting yourself wholly unto his will, it shall 
 turn to your profit, and help you forward in 
 the right way that leadeth unto everlasting life. 
 
 1 If the person visited be very sick, then the 
 Curate may end his exhortation in this place, 
 or else proceed. 
 
 TAKE therefore in good part the chastisement 
 of the Lord : For (as Saint Paul saith in the 
 twelfth Chapter to the Hebrews) whom the Lord 
 loveth he chasteneth, and scourgeth every son 
 whom he receiveth. If ye endure chastening. 
 God dealeth with you as with sons : for what s .in 
 is he whom the father chasteneth not ? But if 
 ye be without chastisement, whereof all are 
 partakers, then are ye bastards, and not sons. 
 Furthermore, we have had fathers of our flesh, 
 which corrected us, and we gave them reverence : 
 shall we not much rather be in subjection unto 
 the Father of spirits, paid live » For they verilv 
 for a few days chastened us after their own 
 pleasure ; but he for our profit, that we might 
 be partakers of his holiness. These words, good 
 brother, are written in holy Scripture for our 
 comfort and instruction; that we should pa- 
 tiently, and with thanksgiving, bear our hea- 
 venly Father's correction, whensoever by any 
 maimer of adversity it shall please his graei ou; 
 goodness to visit us. And there should be no 
 greater comfort to Christian persons, than to be 
 made like unto Christ, by Buffering patiently 
 adversities, troubles, and sicknesses. F. >r he him- 
 self went not up to joy, but first he suffered pain ; 
 he entered not into his glorv before he was cruci- 
 fied. So truly i .ur way to eternal joy is to sutler 
 here with Clirist ; .and our door to enter into 
 eternal life is gladly to die with Christ ; that we 
 may rise again from death, and dwell with him 
 in everlasting life. Now therefore, taking vour 
 sickness, which is thus profitable for vou, pa- 
 tiently, I exhort you, in the Name of God, to 
 reniem'ner the profession which vou made unto 
 God in your Baptism. And forasmuch as after 
 this life there is an account to be given unto the 
 righteous Judge, by whom all must lie judged, 
 without respe. t of persons, I require vou to c v.- 
 mine yourself and your estate, both toward God 
 and man; so that, accusing and condemning 
 yourself for your own faults, vou mav find mercy 
 at our heavenly Father's hand for Chri-t's sake, 
 and not be accused and condemned in that fear- 
 
 ful judgement. Therefore I shall rehearse to 
 vou the Articles of our Faith, that you may 
 know whether you do believe as a Christian man 
 should, or no. 
 
 1 Here the Minister shall rehearse the Articles 
 of the Faith, saying thus, 
 
 DOST thou believe in God the Father Al- 
 mighty, Maker of heaven and earth ? 
 And in Jesus Clirist his only-begotten Son our 
 Lord ? And tliat he was conceived by the Holy 
 Ghost, bom of the Virgin Mary ; chat he suffered 
 under Pontius Pilate, was crucified, dead, and 
 buried ; that he went down into hell, and also 
 did rise again the third day ; that he ascended 
 into heaven, and sitteth at the right hand of God 
 the Father Almighty ; and from thence shall ; 
 come again at the end of the world, to judge the 
 quick and the dead ? 
 
 And dost thi >u believe in the Holy Ghost ; the 
 holy Catholick Church; the Communion' of | 
 Saints ; the Remission of sins ; the Resurrection 
 of the flesh ; and everlasting Life after death ? 
 f The sick person shall answer, 
 All this I stedfastly believe. 
 1 Then shall the Minister examine whether he 
 repent him truly of his sins, and be in charity 
 with all the world ; exhorting him to forgive, 
 from the bottom of his heart , all persons that 
 have offended hint; and if he hath offended 
 any other, toask thim forgiveness ; and where 
 he hath done injury or wrong to any man, 
 that he make amends to the uttermost of his 
 power. A nd if he h-ith not before disposed of 
 his goods, iethim then be admonished tomake 
 his Will, and to declare his Debts, what he 
 oweth, and what is owing unto him; for the 
 better discharging of his conscience, and the 
 quietness of his Executors. But men should 
 often be put in remembrance to takeorder for 
 the settling of their temporal estates, whilst 
 they are in health. 
 1 These w rds before rehearsed may be said be- 
 fore the Minister begin his Prayer, ashe shall 
 see cause. 
 
 1 The Minister should not omit earnestly to 
 move such sick persons as are of ability to be 
 liberal to tlie poor. 
 
 r , Here shall the sick person be moved to make a 
 special Confession of his sins, if he feel his 
 conscience tr- tilled with any iceighty matter. 
 After which Cor/ession, the Priest shall ab- 
 solve him (if he humbly and heartily desire it) 
 after this sort. 
 
 OUR Lord Jesus Christ, who hath left power 
 to his Church to absolve all sinners who 
 truly repent and believe in him, of his great 
 merey forgive thee thine offences : And by his 
 I authority committed to me, I absolve thee from 
 j all thy sins, In the Name of the Father, and ot 
 | Hie Son, and of the Holy Ghost. Amen. 
 \ r . And then the Priest shall say the Collect 
 following. 
 Let us prav. 
 
 OMOST merciful God, who, according to the 
 multitude of thy mercies, dost so put away 
 the sins of those who truly repent, that thou 
 rememberest them no more : Open thine eye of 
 mercy upon this thy sen-ant, who most earnestly 
 desireth pardon and forgiveness. Renew iaJi im 
 (most loving Father) whatsoever hath been de- 
 c.iyed by the fraud and malice of the devil, or 
 by his own carnal will and frailness; preserve 
 and continue this sick member in the unity of 
 the Church; consider his contrition, accept hit 
 tears, asswage his pain, as shall seem to thee 
 most expedient for him. And forasmuch as he 
 putteth his full trust only in thy mercy, impute 
 not unto him. his former sins," but strengthen 
 Mm with thy blessed Spirit ; and, when thou art 
 pleased to take Mm hence, take him unto thy 
 favour, through the merits of thy most dearly 
 beloved Son Jesus Christ our Lord. A men. 
 
 14—2 
 
°[ The Greeks employ exorcism in the case of sickness, regarding it in many in- 
 stances as demoniacal possession. Forms by Basil and Chrysostom are given in 
 the Euchologion. The following service is also used. 
 
 The Priest begins with a blessing. He 
 says Pss. cxliii. xxiii. xxvii. lxiii. li. An 
 Invocation of the Virgin with a Doxo- 
 logy to the Trinity follows. 
 
 To these is appended an office of sup- 
 plication to our Lord, the Virgin, and 
 the Saints. It consists mainly of short 
 invocations to God for mercy with which 
 Theotokia are largely mingled. 
 
 The first may serve as a specimen. 
 
 ' O Lord my Creator and Redeemer, 
 help of the faithful, hasten and save me 
 from the present danger. Thy servant 
 cries unto thee, O only compassionate 
 one. Thou, who alone knowest our 
 weakness, speedily rescue and save, O 
 Saviour, thy servant from his present 
 affliction and the oppressing enemy.' 
 
 Hymns and Doxologies are interspersed 
 with these addresses. 
 
 A series of Prayers follows. The sub- 
 joined are two of them : 
 
 ' O holy Father, healer of our souls 
 and bodies, who has sent thy only-be- 
 gotten Son our Lord Jesus Christ healing 
 every disease and redeeming us from 
 death, heal this thy servant from the 
 weakness of soul and body that besets 
 him by the grace of thy Christ, and 
 quicken him as it shall seem expedient 
 unto thee, that he may shew due thank- 
 fulness and honour unto thee in good 
 works, through the intercession of the 
 blessed mother of God, the ever Virgin 
 Mary and all thy Saints. For thou art 
 the fount of healing, to thee we ascribe 
 glory, Father, Son. and Holy Spirit, now, 
 always, and for ever and ever. 
 
 ' O Lord our God, who curest by a word 
 alone terrible and deeply-rooted diseases, 
 who didst heal a fever of the mother-in- 
 law of Peter ; do thou, O Lord, now also 
 heal this thy servant of the plague which 
 afflicts him, thou who chastenest in com- 
 passion and healest in mercy, thou who 
 
 canst remove all disease and weakness; 
 raise him from a bed of sickness and a 
 couch of suffering, laying upon him the 
 balm of thy mercy; grant him perfect 
 health and soundness. For thou art the 
 healer of our souls and bodies, to thee 
 we ascribe glory, Father, Son, and Holy 
 Spirit, now, always, and for ever and 
 ever. Amen.' 
 
 A Gospel from Mark v. 24 — 34 is read. 
 
 For a person at the point of death the 
 form is as follows. 
 
 The priest pronounces a blessing, the 
 Trisagion, the invocation of the Trinity, 
 the Lord's Prayer, Kyrie eleeson twelve 
 times, the Invitatory founded on Ps. xcv., 
 Pss. lxx. cxliii. li. 
 
 Short supplications for help to God, 
 mingled with Theotokia, follow. 
 
 A longer prayer is added, in which 
 the dissolution of the body, which has 
 suffered the corruption of sin, is treated 
 as a mercy; and God is besought to 
 render this dissolution easy, and to take 
 the spirit to the place where the spirits 
 tarry until the general resurrection. 
 
 The next prayer, headed ' For a soul 
 under judgment,' is : 
 
 ' O Lord, our God Almighty, who 
 wouldest have all men to be saved and to 
 come to the knowledge of the truth, who 
 wouldest not the death of a sinner but 
 that he should be converted and live, we 
 beseech and entreat thee, release the soul 
 of this thy servant, N, from all curse : 
 for it is thou alone who releasest them 
 that are fettered, that raisest up them 
 that are broken down, thou the hope of 
 the hopeless. Bid, O Lord, the soul of 
 thy servant, N, depart in peace and rest 
 in the everlasting mansions with all thy 
 saints: through thy only-begotten Son, 
 with whom and thy all holy life-giving 
 Spirit, thou art blessed, now, always, and 
 for ever. Amen.' 
 
 fell) 
 
THE VISITATION OF THE SICK. 
 Then thaU the Minister say this Pialm. 
 In te, Domine, tperavL PsaL lxxi. 
 "X thee, O Lord, have I put my trust ; let me 
 
 IN" thee, O Lord, have I put my trust ; let me 
 never be put to confusion : bat rid me, and 
 deliver me in thy righteousness ; incline thine 
 ear unto me, and save me. 
 
 Be thou my strong hold, where unto I may 
 alway resort :" thou hast promised to help me ; 
 for thou art my house of defence, and my 
 castle. 
 
 Deliver me, 0 my God, out of the hand of the 
 ungAiiy : out of the hand of the unrighteous 
 an'i cruel ia;vn. 
 
 For thou, 0 Lord God, art the thing that I long 
 for : thou art my hope, even from my youth. 
 
 Throuzh thee have I been holden up ever 
 since I was born : thou art he that took me out 
 of uiv mother's womb ; my praise shall alwaj- 
 be of thee. 
 
 I am oec .me as it were a monster unto many : 
 but mv sure trust is in thee. 
 
 O let my mouth be filled with thy praise : 
 that I may sing of thy glory and honour ail the 
 day long. 
 
 A Prayer for a sick child. 
 
 0 ALMIGHTY God, and merciful Father, to 
 whom alone belong the issues of life and 
 death ; Look down from heaven, we humbly 
 beseech thee, with the eyes of mercy upjn this 
 child now lving i;p>n the bed of sickness : Visit 
 him, O Lord, with thy salvation ; deliver him 
 in thy good appointed time from his bodily pain, 
 and save his soul for thy mercies' sake : That, if 
 it shail be thy pleasure to prolong his days here 
 on earth, he mav live to thee, and be an instru- 
 ment of thy glory, by serving thee faithfully, 
 and doing good in his generation : or else receive 
 him into those heavenly Imitations, where the 
 souls of them that sleep in the Lord Jesu3 enjoy 
 perpetual rest and felicity. Grant this, O Lord, 
 fur thy mercies' sake, in the same thy Son our 
 Lord Jesus Christ, who liveth and reigneth with 
 thee and the H' '!y Ghost, ever one God, world 
 without end. A men. 
 
 A Prayer for a sick person, when there appear- 
 eth small hope of recovery. 
 
 0 FATHER of mercies, and God of all comfort, 
 our only help in time of need ; We fly unto 
 
 Cast me not away in the time of age : forsake , 
 me not when my strength faileth me. thee for succour in behalf of thi« thv servant. 
 
 For mine enemies speak against me, and they aere lying under thy hand in great weakness of 
 that lay wait for my soul take their counsel body. Look graciously upon him, O Lord; and 
 together, saying : God hath forsaken him, per- th e more tne outward man deeaveth, strengthen 
 secu:« him, and take him ; for there is none to j ^ ,- m> we beseech thee, so much the morecohtinu- 
 
 I allv with thv grace and H iv Spirit in the inner 
 man, Give him unfeigned repentance for all 
 the errors of hti life past, and stedfast faith in 
 thy Son Jesus ; that his sins may be done away 
 by thy mercy, and his pardon sealed in heaven, 
 before he go hence, and be no more seen. We 
 know, 0 Lord, that there is no word impossible 
 with thee ; and that, if thou wilt, thou canst 
 even yet raise him up, and grant Mm a longer 
 continuance amongst us : Yet, forasmuch as" in 
 all appearance the time of his dissolution draw- 
 eth near, so fit and prepare him, we beseech 
 thee, against the hour of death, that atter his 
 departure hence in peace, and in thy favour, his 
 soul may be received into thine everlasting king- 
 dom, through the merits and mediation of 
 Jesus Christ, thine only Son, our Loid and 
 Saviour. A men. 
 
 Go not far from me, 0 God : my God, haste 
 thee to help me. 
 
 Let them be confounded and perish that are 
 against my soul : let them be covered with 
 In and" dishonour that seek to do me eviL 
 
 As for me, I will patiently abide alway : and 
 will praise thee more and more. 
 
 My mouth shall daily speak of thy righteous- 
 ness and salvation : for I know no end thereof. 
 
 I will go forth in the strength of the Lord God : 
 and will make mention of thy righteousness 
 only. 
 
 Thou, 0 God, hast taught me from my youth 
 up until now : therefore will I tell of tily won- 
 drous works. 
 
 Forsake me not, 0 God, in mine old age, when 
 I am gray-headed : until I have shewed thy 
 strength unto this generation, and thy power to 
 
 *&?$8£S£2tfi cXiT very hi.h. and I ^ commendatory Pray~ for a sick person at 
 great things are thev that thou hast done : O the point of departure. 
 
 God, who is like unto thee » f\ ALMIGHTY God, with whom do live the 
 
 Glory be to the Father, and to the Son : and to \J spirits of just men made perfect, after they 
 the Holy Ghost : I are delivered from their earthly prisons ; We 
 
 As it was in the beginning, is now, and ever ! humbly commend the soul of this thy servant, 
 shall be : world without end. A men, our dear brother, into thy hands, as into the 
 
 | hands of a faithful Creator, and most merciful 
 
 0 
 
 ^Adding this. 
 SAVIOUR of the world, who by thy Cross 
 and precious Blood hast redeemed us, Save 
 us, and help us, we humbly beseech thee, O 
 Lord. 
 
 1 Then shall the Minister say, 
 
 THE .Almighty Lord, who is a most strong 
 tower to all them that put their trust in 
 him, to whom all things in heaven, in earth, 
 and under the earth, do bow and obey, be now 
 and evermore thy defence : and make thee know 
 and feel, that there is none other Name under 
 heaven given to man, in whom, and through 
 lyest receive health and salvation. 
 Tame of our Lord Jesus Christ. 
 
 but onl 
 
 Amen 
 
 I Saviour : most humbly beseeching thee, that it 
 may be precious in thy sight. Wash it, we pray 
 
 ; thee, in the bloid of that immaculate Lamb, 
 that was slain to take away the sins of the 
 world ; that whatsoever defilements it mar have 
 contracted in the midst of this miserable and 
 naughty world, through the lusts of the flesh, or 
 the wiles of Satan, being purged and done away, 
 it may be presented pure and without spot before 
 thee. And teach us who survive, in this and 
 other like daily spectacles of mortality, to see 
 how frail and uncertain our own condition is ; 
 and so to number our days, that we may seri- 
 ously apply our hearts to that holy and heavenly 
 wisdom, whilst w e five here, which may in ♦hi 
 end bring us to life everlasting, through the 
 merits of Jesus Christ thine only Son our Lord. 
 
 f And after that shall say, 
 iiTO God's gracious mercv and protection . 
 we commit thee. The Lord bless thee, and | 
 thee. The Lord make his face to shine 
 
 A Prayer for persons troubled in mind or in 
 conscience. 
 
 V 
 
 keep thee. The Lord make his face to shine I f\ BLESSED Lord, the Father of mercies, 
 n Ppn thee, and be gracious unto thee. The Lord \J and the God of all comforts ; We beseech 
 Bit up his countenance upon thee, and give thee thee, look down in pitv and compassion upon 
 peace, both now and evermore. A men. this thy afflicted servant Thou writest bitter 
 
OF THE COMMUNION OF THE SICK. 
 
 ^| The present rubric is nearly the same as in 1552. The changes, made in it in 
 1662, seem to have been made with the object of giving more encouragement to 
 private communions. Thus we have "they may, in case of sudden visitation, have 
 the less cause to be disquieted for lack of the same," instead of "they shall have no 
 cause in their sudden visitation to be unquiet for lack of the same and " a good 
 number to receive the communion with the sick person," was displaced by " three, 
 or two at the least." The Scotch Prayer-book had "a sufficient number, at least 
 two or three." 
 
 The Prayer-book of 1549 ^-id the following rubrics : 
 
 "And if the same day there be a celebration of the holy communion in the 
 church, then shall the priest reserve (at the open communion) so much of the 
 Sacrament of the body and blood, as shall serve the sick person, and so many as 
 shall communicate with him (if there be any). 
 
 "And so soon as he conveniently may, after the open communion ended in the 
 church, shall go and minister the same, first to those that are appointed to commu- 
 nicate with the sick (if there be any), and last of all to the sick person himself. But 
 before the curate distributes the holy communion, the appointed general confession 
 must be made in the name of the communicants, the curate adding the absolution, 
 •with ihe comfortable sentences of Script?cre following in the open communion. 
 And after the communion ended, the Collect, 
 
 " Almighty and everlivi?ig God, ive most heartily thank thee" &c. 
 
 "But if the day be not appointed for the open communion in the church, then 
 (upon convenient warning given) the curate shall come and visit the sick person 
 afore noon. And having a convenient place in the sick man's house (where he may 
 reverently celebrate), with all things necessary for the same, and not being other- 
 wise letted with the public service, or any other just impediment, he shall there 
 celebrate the holy communion after such form and sort as hereafter is appointed." 
 
 The form of 1549 was > 
 
 Introit, Ps. cxvii. The lesser Litany, without repetition. The salutation. The 
 Collecl, Epistle, and Gospel, as at present. The service was then taken up imme- 
 diately after the offertory, and continued "unto the end of the canon." 
 
 H The practice of reserving a portion of the Eucharist, consecrated in the Church, 
 for absent members, was undoubtedly the most ancient. Justin Martyr, c. A. d. 150, 
 speaks of it. Still private consecrations were allowed for the sick, and for prisoners 
 in times of persecution. Cyprian, a. d. 250, gives directions concerning the latter 
 case. See Bingham, 1. xv. c. iv. 8 — n. In allowing the reservation the Prayer-book 
 of 1549 followed the practice of both the Eastern and Western Churches. 
 
 if The form of the present service dates from 1552. 
 
 U The first rubric, "After which," &c. was added in 1662. 
 
 11 The next rubric is as in 1552, except the words, "and last of all to the sick per- 
 son," which were added in 1662. In 1549 there was the rubric, 
 
 "And if there be more sick persons to be visited the same day that the curate 
 doth celebrate in any sick man's house, then shall the curate (there) reserve so much 
 of the Sacrament of the body and blood as shall serve the other sick persons, and 
 such as be appointed to communicate with them (if there be any), and shall immedi- 
 ately carry it, and minister it unto them." 
 
 \ The rubric, "But if a man," &c. as in 1549. The same principle was enun- 
 ciated in the Sarum Manual. 
 
 ^1 The rubric, " When the sick person," &c. as in 1552. In 1549, in such a case, 
 the priest was to commence the Visitation Office at " Remember not," &c. and 
 continue to the Psalm, omitting the second part of the exhortation ; and if the sick 
 desired to be anointed, to use the appointed prayer without any Psalm. 
 
 ^1 The last rubric was added in 1552. 
 
 OF THE BURIAL OF THE DEAD. 
 
 ^[ The first rubric was prefixed in 1662. It has been ruled, in Titchmarsh v. 
 Chapman, that baptism with water, in the name of the Father, Son, and Holy 
 Ghost, is valid baptism, even when administered by a heretical layman. 
 
 *|f The second rubric is substantially as in 1549. 
 
 The burial service has undergone much either into the church, or towards the 
 change. In 1549 it was as follows : grave. 
 
 " The priest meeting the corpse at the " I am the resurrection, &c. 
 clnirch stile, shall say: Or else the " I know that my Redeemer, &C 
 priests and clerks shall sing, and so go " We brought nothing, &c. 
 
 (213) 
 
THE COMMUNION OF THE SICK. 
 
 things against him, and makest h im to possess 
 hi* former iniquities ; thy wrath lieth hard 
 upon Mm, and his soul is full of trouble: 
 But, 0 merciful God, who hast written thy holy 
 Word for our learning, that we, through patience 
 and comfort of thy holy Scriptures, might have 
 hope ; give Aim a right understanding of himself, 
 and of thy tlireats and promises ; that he may 
 neither cast away his confidence in thee, nor 
 place it any where but in thee. Give him strength 
 
 against all his temptation', and heal all h is 
 distempers. Break not the bruised reed, nor 
 quench the smoking flax, Shut not up thy 
 tender mercies in displeasure ; hut make him to 
 hear of joy and gladness, that the bones which 
 thou hast broken may rejoice. Deliver h im from 
 fear of the enemy, and lift up the light of thy 
 countenance upon him, and give him peace, 
 through the merits and mediation of Jesus 
 Christ our Lord. A men, 
 
 THE 
 
 COMMUNION OF THE SICK. 
 
 T Forasmuch as all mortal men be subject to many Snellen perils, diseases, and sicknesses, and 
 ever uncertain what time they shall depart out of this life; therefore, to the intent they maybe 
 always in a readiness to die, whensoever it shall please Almighty' God to call them, the Curates 
 shall diligently from time to time (but especially in the time of pestilence, or other infectious 
 sickness) exhort their Parishioners to the often receiving of the holy Communion of the Body and 
 Blood of our Saviour Christ, when it shall be publickly administered in the Church; that so 
 doing, they may, in case of sudden visitation, have the less cause to be disquieted for lack of the 
 same. But if the sick person be not able to come to the Chui-ch, and yet is desirous to receive the 
 Communion in his house; then he must give timely notice to the Curate, signifying also how < 
 many there are to communicate with him, {which 'shall be three, or two at the least,) and having 
 a convenient place in the sick man's house, U'ith all things necessary so prepared, that the 
 Curate ma i reverently minister, he shall there celebrate the holy Communion, beginning with 
 Ma ColUct, Epistle, and Gospel, here following. 
 
 The Epistle. Hebr. xii. 5. 
 
 MY son, despise not thou the chastening of 
 the Lord, nor faint when thou art rebuked 
 of him. For whom the Lord loveth he chasten- 
 eth ; and scoiu-geth every son whom he receiveth. 
 
 The Gospel. St. John v. 24. 
 "\7ERILY, verily I say unto you, He that 
 V heareth my word, and believeth on him that 
 sent me, hath everlasting life, and shall not come ; 
 into condemnation ; but is passed from death 
 unto life. 
 
 f After which the Priest shall proceed according to the form before prescribed for the holy 
 Communion, beginning at tliese words [Ye that do truly, <fcc.~] 
 
 T At the time of the distribution of the holy Sacrament, the Priest shall first receive the 
 Communion himself, and after minister unto them that are appointed to communicate 
 with the sick, and last of all to the sick person. 
 
 f But if a man, either by reason of extremity of sickness, or for want of warning in due time to 
 the Curate, or for lack of company to receive with him, or bij any other just impediment, do not 
 receive the Sacrament of Christ's Body and Blood, the Curate shall instruct him, that if he do 
 truly repent him of his sins, and stedfastly believe that Jesus Christ hath suffered death upon 
 the Cross for him, and shed his Blood for his redemption, earnestly remembering the benefits 
 he hath thereby, and giving hiyn hearty thanks therefore, he doth eat and drink the Body and 
 Blood of our Saviour Christ profitably to his Soul's health, although he do not receive the 
 Sacrament with his mouth. 
 
 1 When the sick person is visited, and receiveth the holy Communion all at one time, then the 
 Priest, for more expedition, shall cut off the form of the Visitation at the Psalm [In thee, O 
 Lord, have I put my trust, Ac. J and go straight, to the Communion. 
 
 ^ In the time of the Plague, Sweat, or such other like contagious times of sickness or diseases, 
 when none of the Porish or neighbours can be gotten to communicate with the sick in their 
 hotises, for fear cfths infection, upon special request of the diseased, tlte Minuter may only 
 communicate with him. 
 
 The Collect. 
 ALMIGHTY, everliving God, Maker of man- J 
 jCX kind, who dost correct those whom thou 
 dost love, and chastise every one whom thou 
 dost revive ; We beseech thee to have mercy 
 upon this thy servant visited with thine hand, 
 and to grant that he may take his sickness 
 patiently, and recover his bodily health, (if it be 1 
 thy gracious will ;1 and whensoever his soul shall | 
 depart from the body, it may be without spot | 
 presented unto thee ; through Jesus Christ our i 
 Lord. Amen. 
 
" When they come at the grave, whiles 
 the corpse is made ready to be laid into 
 the earth, tlie priest shall say, or the 
 priests and clerks shall sing, 
 
 " Man that is born of a woman, &c. 
 
 "In the midst of life. . .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, ... all things to 
 himself. 
 
 " Then shall be said or sung, 
 
 '" I heard a voice, &c. 
 
 " Let us pray. 
 
 "We commend into thy hands of mercy 
 (most merciful 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 
 
 thy fear and love, and to die in thy 
 
 " Deliver their souls, O Lord. 
 
 "P. I believe to see the goodness of 
 the Lord. 
 
 "A. In the land of the living. 
 
 "P. O Lord, graciously hear my 
 prayer. 
 
 "A. 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 com- 
 mitted in this world be not imputed unto 
 him ; but that he, escaping the gates of 
 hell, and pains of eternal darkness, may 
 ever dwell in the region of light with 
 Abraham, Isaac, and Jacob, in the place 
 where is no weeping, sorrow, nor heavi- 
 ness ; and when that dreadful day of the 
 
 favour; that when the judgment shall general resurrection shall come, make 
 
 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 
 to all that love and fear thee, saying : 
 Come, ye blessed children of my Father; 
 receive the kingdom prepared for you 
 before the beginning of the world. Grant 
 
 him to rise also with the just and right- 
 eous, 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 which hath been prepared for 
 
 this, merciful Father, for the honor of you from the beginning of the world. 
 
 Jesu Christ, our only Saviour, Mediator 
 and Advocate. Amen. 
 
 " 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 com- 
 mitted 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, de- 
 parted 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 Psalms with other sitffrages 
 following, are to be said in the church, 
 either before or after the bzcrial of the 
 co?pse. " 
 
 " Pss. cxvi. exxxix. cxlvi. 
 
 " Then shall follow the Lesson, &c. 
 i Cor. xv. 20 to end. 
 
 " The 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 living 
 creature shall be justified. 
 
 "P. From the gates of hell. 
 
 (215) 
 
 Grant this, we beseech thee, O merciful 
 Father, through Jesus Christ our Media- 
 tor and Redeemer. Amen." 
 
 " The celebration of the Holy Commu- 
 nion when there is a burial of the dead. 
 " Psalm xlii. 
 
 " Collect. O merciful God, (as in the 
 concluding Collect of the present office, 
 but continuing,) and at the general resur- 
 rection in the last day, both we and this 
 our brother departed, receiving again our 
 bodies, and rising again in thy most 
 gracious favour, may with all thine elect 
 saints, obtain eternal joy. Grant this, 
 O Lord God, by the means of our advo- 
 cate Jesus Christ ; which, with thee and 
 the Holy Ghost, liveth and reigneth one 
 God for ever. Amen. 
 
 " Ep. 1 Thess. iv. 13 to end. Gospel 
 John vi. 37 to 40." 
 
 *<[ The first change made in 1552 was in 
 the committal to the grave. The present 
 form was then substituted. The article 
 " the" was introduced before "resurrec- 
 tion" in 1662. 
 
 In 1552 the Lesson was read after the 
 committal of the body to the ground, and 
 the portion of the Service following the 
 Lesson was altered to its present form. 
 
 The final benediction was added in 
 1662. There were no Psalms in the office 
 of 1552. Those in the present office were 
 added in 1662. The Lesson .was then 
 placed after them. 
 
THE ORDER FOK 
 
 THE BUKIAL OF THE DEAD. 
 
 1 Sere b to be noted, that the Office ensuing is not to be used for any that die unbaptized, or 
 
 excommunicate, or hare laid violent hands upon themselves. 
 f The Priest and Clerk* meeting the Corpse at the entrance of the Church-yard, and going before 
 it, either into the Church, or towards the Grave, shall say, or sing. 
 
 I A M the resurrection and the life, saith the 
 Lord : he that belie veth in me, though he were 
 dead, yet shall he live : and raonns liveth 
 and belie veth in me shall never die, St. John 
 xi. 25, 26. 
 
 I KNOW that mv Redeemer liveth, and that 
 he shall stand at the latter day upon the earth. 
 And thm^h after mv skin worms destroy this 
 body, yet in my flesh shall I see God : whom I 
 shall see E >r inyseif , and mine eyes shall behold, 
 and not another. Job m 25, 26, 27. 
 TIT brought nothing into this world, and it 
 \> is certain we can carry n thin; out. The 
 Lord gave, and the Lordhatli taken away ; blessed 
 be the Name of the Lord. 1 Tim. vi 7. Job L 21. 
 
 r . After they are come into the Church, shall be 
 read one or both of these Psalms following. 
 Dixi, Cust<-diatn. Ps .mix, 
 
 I SAID, I will take heed to my ways : that I 
 offend not in mv tongue, 
 
 I will keep my mouth as it were with a bridle : 
 while the ungodlv is in my sight. 
 
 I held my tongue, and spake nothing : I kept 
 silence, yea, even from good words ; but it was 
 pain and grief to me. 
 
 My heart was hot within me, and while I was 
 thus musing the tire kindled : and at the last I 
 spake with my tongue ; 
 
 Lord, let me know mine end, and the number 
 of my days : that I may be certified how long I 
 have "to live. 
 
 Behold, thou hast made my days as it were a 
 span Ions : and mine a^e is even as nothing in 
 respect of thee ; and verily every man living is 
 altogether vanity. 
 
 For man walketh in a vain shadow, and dis- 
 quieteth himself in vain : he heapeth up riches, 
 and cannot tell who shall gather them. 
 
 And now. Lord, what is my hope : truly my 
 hope is even in thee. 
 
 Deliver me from all mine offences : and make 
 me not a rebuke unto the foolish. 
 
 I became dumb, and opened not my mouth : 
 for it was thy doing. 
 
 Take thy plague away from me : I am even 
 consumed by means of thy heavy hand. 
 
 When thou with rebukes dost chasten man for 
 sin, thou makest his beauty to consume away, 
 like as it were a moth fretting a garment : every 
 man therefore is but vanity. 
 
 Hear my prayer, 0 Lord, and with thine ears 
 consider my calling : hold not thy peace at my 
 tears. 
 
 F t I am a stranger with thee : and a soj ourner, 
 as all my fathers were, 
 
 O spare me a little, that I may recover my 
 strength : before I go hence, and be no more 
 seen. 
 
 Gl K* be to the Father, and to the Son : and to 
 the Holy Ghost ; 
 
 As it wis in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 Domine, refugium. Psalm xc. 
 
 10 R D, thou hast been our refuge : from one 
 j generation to another. 
 Bef 're the mountains were brought forth, or 
 ever the earth and the world were made : thou 
 art God from everlasting, and world without 
 
 Thou tamest man to destruction : again thou 
 sayest, Ccme again, ye children of men. 
 
 For a thousand years in thy sight are but as 
 yesterday : seeing that is pist as a watch in the 
 night 
 
 As soon as thou scatterest them, they are even 
 as a sleep : and fade away suddenly like the 
 grass. 
 
 In the morning it is green, and uuaoili up : 
 but in the evening it is cut down, dried up, and 
 j withered. 
 
 i For we Minimum away in thy displeasure : and 
 
 are afraid at thy wrathful indignation. 
 | Thou hast set our misdeeds "before thee : and 
 
 our secret sins in the light of thy countenance. 
 | For when thou art angry all oiir days are gone : 
 ■ we bring our years to an end, as it were a tale 
 that is told. 
 
 The days of our age are threescore years and 
 ten ; and though men be so strong, that they 
 come to fourscore years : yet is their strength 
 then but labour and sorrow ; so soon passeth it 
 away, and we are gone. 
 
 But who regardeth the power of thy wrath : 
 for e\en thereafter as a man feareth, so is thy 
 displeasure. 
 
 0 teach us to number our days : that we may 
 apply our hearts unto wisdom. 
 
 Turn thee again, 0 Lord, at the last : and be 
 gracious unto thy servants. 
 
 0 satisfy us with thy mercy, and that soon : 
 so shall we rejoice and be glad all the dav3 of oux 
 life. 
 
 Comfort us again now after the time that thou 
 hast plagued us : and for the years wherein we 
 have suffered adversity. 
 
 Shew thy servants thy work : and their chil- 
 dren thy glory. 
 
 And the glorious Majesty of the Lord our God 
 be upon us : prosper thou the work of our hands 
 upon us, 0 prosper thou our handy- work. 
 
 Glorv be to the Father, and to the Son : and to 
 the Holy Ghost : 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 1 Then shall follow the Lesson taken out of the 
 fifteenth Chapter of the former Epistle of 
 Saint Paul to the Corinthians. 
 
 1 Corinthians xv. 2 0. 
 
 "yCW is Christ risen from the dead, and be- 
 xN come the first-fruits of them that slept. 
 For since by man came death, by man came also 
 the resurrection of the dead. For as in Adam 
 all die, even so in Christ shall all be made alive. 
 But every man in his own order: Christ the 
 first-fruits : r-fterward they that are Christ's, at 
 his coining. Then cometh the end, when he 
 shall have deli vered up the kingdom to God, even 
 the Father ; when he shall liave put down all 
 rule, and all authority, and power. For he must 
 reign, till he hath put all enemies under his feet. 
 The Last enemy that shall be destroved is death. 
 For he hath put all things under his feet. But 
 when he saith. all thin^ are put under him, it 
 is manifest that he is excepted, which did nut all 
 things under him. And when all things shall be 
 subdued unto him, then shall the Son also him- 
 self be subject unto him that put ali things under 
 him, that Gxl may be all in all. Else what shall 
 they do which fire baptized f« .r the dead, if the 
 dead rise not at all * "*Vhy are they then baptized 
 
IT Our present service bears but slight 
 resemblance as a whole to the old offices 
 connected with the burial of the dead. 
 Still a few fragments of these offices are 
 imbedded in it. "I am the resurrection," 
 &c. was sung, in the Sarum Office, as 
 an anthem at the grave after the corpse 
 was covered with earth. " I know that 
 my Redeemer," &c. formed a response 
 and versicle in the Vigilice mortuorum. 
 Part of the Lesson was read, lor the Epi- 
 stle, in the Mass for the Dead. "Man 
 that is born of a woman," &c. was part 
 of a Lesson in the Vigilice mortuorum. 
 " In the midst of life," &c, and the two 
 anthems following it were formed from an 
 anthem, which was sung at Compline 
 during a part of Lent. The form of com- 
 mittal to the grave of the Sarum Office 
 was, " I commend thy soul to God the 
 Father Almighty, earth to earth, ashes to 
 ashes, dust to dust, in the name of the 
 Father," &c. The anthem " I heard a 
 
 voice," &c. was read, for the Epistle, in 
 the daily Mass for the Dead. The lesser 
 Litany, with the Lord's Prayer, was said 
 in the Sarum Office both before and after 
 the committal of the body to the grave. 
 The suffrages, retained in 1549, followed 
 in each case. 
 
 A prayer for the departed in the Sarum 
 Office begins thus : " O God, with whom 
 do live the spirits of the dead, and in 
 whom the souls of the elect, after they 
 have laid aside the burden of the flesh, 
 enjoy full felicity," &c. The continuation 
 in 1549 of the prayer corresponding to 
 this was taken from another prayer in the 
 Sarum Office. In 1552 this prayer was 
 displaced by the prayer, "Almighty God, 
 
 with whom do live and to haste thy 
 
 kingdom ; that we, with this our brother, 
 and all other departed in the true," &c. 
 This special mention of the person de- 
 parted was omitted in 1662. 
 
 H The Greeks have separate offices for Laics, for Monks, for Priests, and for 
 Infants. 
 
 On the death of a laic the priest visits 
 the house, says the Trisagion, the Holy 
 Trinity, the Lord's Prayer, and certain 
 Troparia; and prays for the repose of 
 the soul of the departed. He adds the 
 following prayer : 
 
 "O God of spirits and of all flesh, who 
 hast trodden down death, hast subdued 
 the devil, and hast given life to the world, 
 do thou, O Lord, give rest to the soul of 
 this thy servant, who has fallen asleep, 
 in a place of light and verdure, in a place 
 of refreshment, where sorrow, grief, and 
 lamentation enter not ; forgive him every 
 sin of word, deed, or thought, in thy 
 goodness and clemency ; for there is no 
 man who liveth and sinneth not. For 
 thou alone art without sin. Thy right- 
 eousness is an everlasting righteousness, 
 and thy word is truth ; for thou art the 
 resurrection, the life, and the refreshing 
 of this thy servant who is fallen asleep, 
 O Christ our God, to whom we ascribe 
 glory with thy eternal Father and thy 
 all-holy good and life-giving Spirit, now, 
 always, and for ever and ever. Amen. 
 
 " Glory now," &c. 
 
 When the body is brought to the 
 church Ps. xc. is sung. 
 
 This is followed by Ps. cxix. in its 
 three divisions, between which prayer 
 for the dead is offered. 
 
 The service after this mainly consists 
 of short invocations having reference to 
 death and to a future life. A very great 
 number of these is used. Mingled with 
 them are addresses to the Virgin for help, 
 as if man's mortality was especially con- 
 nected with the remembrance of Christ's 
 birth. 
 
 (21 
 
 The Beatitudes are introduced. 
 
 The Epistle is 1 Thess. iv. 13 — 17 ; the 
 Gospel, John v. 24 — 30. 
 
 Each of the priests present approaches 
 the body and says silently the prayer, 
 "O God of spirits," &c. raising his voice 
 at the end and adding, "Thou art the 
 resurrection, the life, and the refresh- 
 ing." 
 
 The relatives salute the dead. 
 
 Sentences reflecting on the frailty of 
 life and the lessons taught by death are 
 read. Invocations of the Virgin again 
 follow. 
 
 The body is borne to the grave with 
 the hymns to the Trinity, the Lord's 
 Prayer, &c. as in going to the 
 church. 
 
 The priest takes dust in the shovel and 
 sprinkles it crosswise on the body, say- 
 ing, "The earth is the Lord's and the 
 fulness thereof, the world and all that 
 dwell therein." 
 
 He throws wax or ashes from his cen- 
 ser upon the body. The grave is closed, 
 and, with some of the short hymns, as at 
 the commencement, and the blessing, the 
 service is ended. 
 
 The service for monks very much re- 
 sembles that for laics. The concluding 
 Troparioti, when dust is thrown upon 
 the body, is worthy of note : 
 
 "O yawning earth, receive him who 
 was formed of thee at first, and returns 
 now to thee his mother. The Creator 
 hath taken that which was in his like- 
 ness, do thou receive the body that be- 
 longed to thee." 
 
 The Office for the Burial of Priests, 
 though longer, is of the same character 
 7) 
 
AT THE BURIAL OF THE DEAD. 
 
 for the dead? and why stand we in jeopardy 
 every hour ? I protest by your rejoicing, which 
 I have in Christ Jesus our Lord, I die daily. 
 If after the maimer of men I have fought with 
 beasts at Ephesus, what advantageth it me, if 
 the dead rise not ; Let us eat and" drink, for to 
 morrow wo die. Be not deceived : evil com- 
 munications corrupt good manners. Awake to 
 righteousness. and sin not ; for some have not 
 the knowledge of God. I speak this to your 
 shame. But some man will say, How are the 
 dead raised up ! and with what body do they 
 come ? Thou tool, that which thou sowest is not 
 quickened, except it die. And that which thou 
 sowest, thou sow est not that body that shall be, 
 but bare grain, it may chance of wheat, or of 
 some oUier grain : But God giveth it a bodv, as it 
 hath pleased him, and to even* seed his own 
 body. All riesh is not the same flesh ; but there 
 is one kind of flesh of men, another flesh of 
 beasts, another of fishes, and another of birds. 
 There are also celestial bodies, and bodies terre- 
 strial ; but the glory of the celestial is one, and 
 the glory of the terrestrial is another. There is 
 one glory of the sun, and another glory of the 
 moon, and another glory of the stars ; for one 
 star differerh from another star in glory. 80 also 
 is tho resurrection of the dead : It is sown in 
 corruption ; it is raised in incorruption : It is 
 sown in dishonour ; it is raised in glory : It is 
 sown in weakness ; it is raised in power : It is 
 sown a natural body ; it is raised a spiritual 
 body. There is a natural body, and there is a 
 spiritual body. And so it is written, The first 
 man Adam was made a living soul ; the last 
 Adam was made a quickening spirit. Howbeit, 
 that was not rust which is spiritual, but that 
 which is natural ; and afterward that which is 
 spiritual. The first man is of the earth, earthy : 
 the second man is the Lord from heaven. As is 
 the earthy, such are they that are earthy : and 
 as is the heavenly, such are they also that are 
 heavenly. And as we have I orne the image of 
 the earthy, we shall also bear tue image of the 
 heavenly. Now this I say, brethren, that flesh 
 and blood cannot inherit the kingdom of God ; 
 neither doth corruption inherit incorruption. 
 Behold, I shew you a mystery : We shall not all 
 sleep, but we shall all be changed, in a moment, 
 in the twinkling of an eye, at the last trump, 
 (for the trumpet shall sound,) and the dead shall 
 be raised incorruptible, and we shall be chanced. 
 For this corruptible must put on incorruption, 
 and this mortal must put on immortality. So 
 when this corruptible shall have put on incor- 
 ruption. and tliis mortal shall have put on im- 
 mortality ; then shall be brought to pass the 
 Baying that is written, Death is swallowed up in 
 victory. O death, where is thy sting ? O grave, 
 where" is thy victory ? The sting of death is sin, 
 and the strength of sin is the law. But thanks 
 be to God, which giveth us the victory through 
 our Lord Jesus Christ. Therefore, my beloved 
 brethren, lie ye stedfast, unmoveable, always 
 abounding in the work of the Lord, forasmuch 
 as ye know that your labour is not in vain in 
 the Lord. 
 
 1 When they come to the Grave, while the Corpse 
 is made ready to be laid into the earth, the 
 Priest shall say, or the Priest and Clerks shall 
 ting: 
 
 MAN that is born of a woman hath but a 
 short time to live, and is full of misery. 
 He cometh up, and is cut down, like a flower ; 
 he fleeth as it were a shadow, and never confi- 
 nueth in one stay. 
 
 In the midst of life we are in death : of whom 
 may we seek for succour, but of thee, O Lord, 
 who for our sins art justly displeased ? 
 
 Yet, O Lord God most holv, O Lord most 
 mighty, O holy and most merciful Saviour, 
 deliver us not into the bitter pains of eternal 
 death. 
 
 Thou knowest, Lord, the secrets of our hearts ; 
 shut not thy merciful ears to our prayer ; but 
 spare us, Lord most holy, O God most mighty, 
 
 0 holy and merciful Saviour, thou most worthy 
 Judge eternal, suffer us not, at our last hour, for 
 any pains of death, to fall from thee. 
 
 1 Then, trhile the earth shall be cast upon the 
 Body by some standing by, the Priest shall 
 my, 
 
 FORASMUCH as it hath pleased Almighty 
 God of his great mercy to take unto himself 
 the soul of our dear brother here departed, we 
 therefore commit h is body to the ground ; earth 
 to earth, ashes to ashes, dust to dust ; in sure 
 and certain hope of the Resurrection to eternal 
 life, through our Lord Jesus Christ ; who shall 
 change our vile body, that it may be like unto 
 his glorious body, aceoniing to the mighty work- 
 ing, whereby he is able to~subdue all things tj 
 himself. 
 
 I Then shall be said or sung, 
 
 I HEARD a voice from heaven, saying unto 
 me, Write, From henceforth blessed are the 
 dead which die in the Lord : even so saith the 
 Spirit ; for they rest from their labours. 
 
 T Then the Priest shall say, 
 Lord, have mercy upon us. 
 
 Christ, hare mercy upon us. 
 Lord, have mercy upon us. 
 
 OUR Father, which art in heaven, Hallowed 
 be thy Name. Thy kingdom come. Thy 
 will be done in earth, As it isin heaven. Give 
 us this day our daily bread. And forgive us our 
 trespasses^ As we forgive them that trespass 
 against us. And lead"us not into temptation ; 
 But deliver us from evU. Amen. 
 
 Priest. 
 
 \L MIGHTY God, with whom do live the 
 A spirits of them that depart hence in the 
 Lord, and with whom the souls of the faithful, 
 after thev are delivered from the burden of the 
 flesh, are in joy and felicity : We give thee 
 hearty thanks, for that it hath pleased thee to 
 deliver tliis our brother out of the miseries of 
 this sinful world ; beseeching thee, that it may 
 please thee, of thy gracious goodness, shortly to 
 accomplish the number of thine elect, and to 
 hasten thy kingdom ; that we, with all those 
 that are departed in the true faith of thy holy 
 Xame, may have our perfect consummation and 
 bliss, both "in body and soul, in thy eternal and 
 everlasting glory; through Jesus Christ our Lord. 
 Amen, 
 
 The Collect. 
 MERCIFUL God, the Father cf our Lord 
 Jesus Christ, who is the resurrection and 
 the life ; in whom whosoever believeth shall live, 
 though he die ; and whosoever liveth, and be- 
 lieveth in liim, shall not die eternally ; who also 
 hath taught us (by his holy Apostle Saint Paul) 
 not to be sorry, as men without hope, for them 
 that sleep in liim ; We meekly beseech thee, O 
 Father, to raise us from the death of sin unto 
 the life of righteousness ; that, when we shall 
 depart this life, we may rest in him, as our hope 
 is this our brother doth ; and that, at the general 
 Resurrection in the last day, we may be found 
 acceptable in thy sight ; and receive that blessing, 
 which thy well-beloved Son shall then pronounce 
 to all that love and fear thee, saying, Come, ye 
 blessed children of my Father, receive the king- 
 dom prepared for you from the beginning of the 
 world: Grant this, we beseech thee, 0 merciful 
 Father, through Jesus Christ, our Mediator and 
 Redeemer. Amen. 
 
 THE grace of our Lord Jesus Christ, and the 
 love" of God, and the fellowship of the Holy 
 Ghost, be with us all evermore. Amen. 
 
 0 
 
as the other Offices of Burial. In it — 54, are appointed as additional Epistles 
 
 Pss. xxiii. xxiv. li. are used in addition and Gospels. 
 
 to those of the other Offices. Rom. v. In the Office for the Burial of Infants 
 
 12 — 21, John v. 17 — 24, 1 Cor. xv. 1 — n, we have special allusions to the age of 
 
 John vi. 35 — 39, Rom. vi. 9 — 11, John the dead, but the structure of the service 
 
 vi. 40 — 44, Rom. xiv. 6 — 9, John vi. 48 is the same. 
 
 OF THE CHURCHING OF WOMEN. 
 
 ^[ This Office was styled in 1549, as in the Sarum Manual, The Order of the 
 Purification of Women." In 1552 the present title was prefixed. 
 
 1 The rubric of 1549 was, "The woman shall come into the church, and there shall 
 kneel down in some convenient place, nigh unto the quire-door; and the priest 
 standing by her shall say these words or such like, as the case shall require." In 
 1552, for "nigh unto the quire-door" was substituted "nigh unto the place where 
 the table standeth." The present rubric was prefixed in 1662. Bp Burnet says 
 that the words, " decently apparelled." which were then inserted, are interpreted 
 to mean with a white covering or veil. Before 1549 this Office was said at the 
 church-door. 
 
 In what part of the service this Office is to be inserted the rubric does not say. 
 From Articles of Inquiry made by deferent bishops in the seventeenth century it 
 appears, that the proper time for using the Office was then thought to be just 
 before the Communion Service. The final rubric favours this view. 
 
 The address is as in 1552. In 1549, by thy word all creatures rational and 
 after " safe deliverance," were the words irrational, who didst bring into being all 
 " and your child baptism." things out of nothing; we beseech and 
 
 Until 1662 the Psalm used was the entreat thee, purify from all sin and all 
 121st. The Psalms used in the Sarum pollution this thy handmaid, whom by 
 Office were the 121st and the 128th. thy will thou hast preserved and per- 
 
 The lesser Litany, the Lord's Prayer, mitted to enter into thy holy Church; 
 the versicles and responses, and the con- that she may be deemed worthy to p pr- 
 eluding prayer, have come down unal- take, without condemnation, of thy holy 
 tered from 1549, except that until 1662 mysteries." (If the child have not sur- 
 the Lord's Prayer had not the doxology, vived, the prayer ends here; if it be 
 and the last prayer had "walk in her alive, the priest continues.) "And bless 
 vocation, according to thy will." These the child born of her. Increase, sanctify, 
 are all taken from the Sarum Office. In direct, teach, guide him: for thou ha»t 
 1662 the second Kyrie was printed in brought him to the birth and hast shewiv 
 italics. him the li^ht of this world : that so he 
 
 *fl The following is the Greek Office. may be deemed worthy of the mental 
 
 The Greeks appoint three prayers for light at the time which thou hast ordained, 
 the mother on the first day of the child's and be numbered among thy holy flock: 
 birth. On the 8th day the nurse is to through thy only-begotten Son, with 
 bring the child to church, and prayer is whom thou art blessed together with thy 
 made for him before the entrance to the all-holy, good, life-giving Spirit, now, 
 nave. On the 40th day the mother and always, and for ever and ever." 
 the future sponsor at the child's baptism Other prayers referring to the mother 
 are to bring the child. After an intro- of the child follow. Allusion is made to 
 ductory service of the usual kind the the Presentation of Christ in the Temple, 
 mother, holding the child, bows her The child is taken in the priest's arms to 
 head; the priest crosses the child, and, various parts of the church as an intro- 
 touching his head, says, duction to the sanctuary. A boy is taken 
 
 "Let us pray unto the Lord. to the altar; a girl only to the central 
 
 "O Lord God Almighty, the Father of door of the screen. There is a separate 
 our Lord Jesus Christ, who didst create form in case of miscarriage. 
 
 HThe final rubric of 1549 was, " The woman that is purified must offer her chrism 
 and other accustomed orierings ; and if there be a Communion, it is convenient that 
 she receive the holy Communion." This was altered to the present form in 1552, 
 when the putting of " the white vesture, commonly called the chrism," upon the 
 newly-baptized was abandoned. The Baptismal Office of 1549 had the rubric, 
 "The minister shall command that the chrisms be brought to the church, and deli- 
 vered to the priests after the accustomed manner, at the purification of the mother 
 of every child." 
 
 " How long a particular Office has been used in the Christian Church, for the 
 thanksgiving and benediction of women after child-birth, it would be difficult to 
 say; but it is probably most ancient, since we find that all the western rituals, and 
 those of the patriarchate of Constantinople, contain such an Office." Pal.mek. 
 
 t,2 19 ) 
 
THE 
 
 THANKSGIVING OF WOMEN AFTER CHILD-BIRTH, 
 
 COMMONLY CALLED, 
 
 THE CHURCHING OF WOMEN". 
 
 r . The ITomn, at the usual time after her Deliver)/, thai! corne into the Church decently appa- 
 r lied, and there shall kneel down in some convenient place, nshatJi been accustomed, or its the 
 Ordinary shall direct: And then the 1'riest shall say unto her, 
 
 FORASMUCH as it hath pleased Almighty 
 God of his goodness to give you safe deliver- 
 ance, and hath preserved you in the great danger 
 of Child-birth ; you shall therefore give hearty 
 thanks unto God, and say, 
 
 ( r : Then shall the Priest say the cxvith Psalm,) 
 Dilexi quoniam. 
 
 I AM well pleased : that the Lord hath heard 
 the voice of my prayer ; 
 That he hath inclined his ear unto me : there- 
 fore will I call upon him as long as I live. 
 
 The snares of death oompassedme round about : 
 and the pains of hell gat hold upon ine. 
 
 1 found trouble and heaviness, and I called 
 upon the Name of the Lord : O Lord, I beseech 
 thee, deliver my soul. 
 
 Gracious is the Lord, and righteous : yea, our 
 God is merciful. 
 
 The Lord pte u cTvet h the simple : I was in 
 misery, and he helped me. 
 
 Turn again then unto thy rest, 0 my soul : 
 for the Lord hath rewarded thee. 
 
 And why ? thou hast delivered my soul from 
 death : mine eyes from tears, and my feet from 
 falling. 
 
 I will walk before the Lord : in the land of the 
 living. 
 
 I believed, and therefore will I speak ; but I 
 was sore troubled : I said in my haste. All men 
 are liars. 
 
 What reward shall I give unto the Lord : for 
 all the benefits that he hath done unto me? 
 
 I will receive the cup of salvation : and call 
 upon the Name of the Lord. 
 
 I will pay niv vows now in the presence of all 
 his people : in the courts of the Loru'a house, even 
 in the midst of thee, O Jerusalem. Praise the 
 Lord. 
 
 Glorv l>e to the Father, and to the Son : and 
 to the Holy Ghost; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 Or, malm f li nil Sisi Dominus. 
 
 EXCEPT the Lord build the house : their 
 labour is but lost that build it. 
 Except the L>rd keep the city : the watchman 
 waketh but in vain. 
 
 It is but lost labour that ye haste to rise up 
 early, and so late take rest, and eat the bread of 
 carefulness : for so lie giveth his belo\ ed sleep. 
 
 Lo, children and the fruit of the womb : are an 
 heritage and gift that cometh of the Lord. 
 
 Like as the arrows in the hand of the giant : 
 even so am the young children. 
 
 Happy is the man that hath his quiver full of 
 them : they shall not be ashamed when they speak 
 with their enemies in the gate. 
 
 Glorv be to the Father, and to the Son : and to 
 the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 V Then the Priest shall say, 
 
 Let us pray. 
 Lord, have mercy upon us. 
 
 Christ, have mercy upon us. 
 Lord, have mercy upon us. 
 D R Father, which art in heaven. Hallowed 
 be thy Name. Thy kingdom come. Thy 
 
 0 
 
 will be done in earth. As it is in heaven. Give 
 us this day our daily bread. And forgive us our 
 trespassesj As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from evil : For thine is the king- 
 dom, The power, and the glory, For ever and 
 ever. Amen. 
 
 Minister. O Lord, save this woman thy ser- 
 vant ; 
 
 A turner. Who putteth her trust in thee. 
 Minister. Be thou to her a strong tower ; 
 A nsicer. From the face of her eiiemy. 
 Minister. Lord, hear our prayer. 
 A nswer. And let our cry come unto thee. 
 
 Minister. Let us pray. 
 
 0 ALMIGHTY God, we give thee humble 
 thanks for that thou hast vouchsafed to de- 
 liver this woman thv servant from the great pain 
 and peril of Child-birth ; Grant, we beseech thee, 
 most merciful Father, that she, through thy help, 
 may both faithfully live, and walk according to 
 thy will, in this life present ; and also may be 
 partaker of everlasting glory in the life to come ; 
 tlirough Jesus Christ bur Lord. Amen. 
 
 f The Woman, that CORieM to give her Thanks, must offer accustomed Offerings ; and, if there be 
 a Communion, it is convenient that she receive the holy Communion. 
 
OF THE COMMINATION. 
 
 H In 1549 the title of this Office was "The first Day of Lent, commonly called 
 Ash- Wednesday." For this was substituted in 1552. "A Commination against 
 sinners, with certain prayers, to be used divers times in the year." The present 
 title was prefixed in 1662. 
 
 The rubric of 1549 was "After Matins ended, the people being called together by 
 the ringing of a bell, and assembled in the Church, the English Litany shall be said 
 after the accustomed manner; which ended, the Priest .->hall go into the pulpit, and 
 say thus." This rubric came down to 1662 with the single change of "Matins" 
 into "Morning Prayer," made in 1552. The present rubric was substituted for it 
 i.i 1662. 
 
 *[ The address, the sentences of Holy 
 Scripture, and the homily following them, 
 have come down from 1549. The word- 
 ing of some of the sentences of Scripture 
 was slightly altered in 1662. 
 
 The introduction of the "sentences of 
 God's cursing against impenitent sin- 
 ners" was most probably suggested by 
 the sentences of the greater excommuni- 
 cation, which were usually read in parish 
 churches, before the Reformation, three 
 or four times a year. The York Manual 
 directs that the denunciations of evil- 
 doers, "ye poyntes of ye gret cursyn," 
 shall be published on the first or second 
 Sunday in Lent, some Sunday after or 
 before the Feast of St Mary Magdalene, 
 and some Sunday in Advent. 
 
 *!TUf the "godly discipline" of the Pri- 
 mitive Church Bingham treats very fully 
 in the 18th and 19th Books of his Anti- 
 quities. "The performance of penance," 
 he writes, "anciently was a matter of 
 considerable length and time, to examine 
 men's behaviour and sincerity, and to 
 make them give just testimony and evi- 
 dence of real sorrow and hearty abhor- 
 rence of their sins, to satisfy the Church 
 that they were sincere converts, by sub- 
 mitting to go through a long course of 
 penance, according as the wisdom of 
 the Church thought fit to impose it upon 
 them. And upon this account the Church 
 was used to divide her penitents into 
 four distinfl rattks or classes of different 
 degrees, called by the Greeks, irpocrK\aC- 
 ovTes, a.Kf>ou>ixtvoL, vironLmovTes, and crvv- 
 MTTa.iJ.evoi; and by the Latins, flcntes, 
 audientes, substrati, and consistentes ; 
 that is, the mourners or weepers, the 
 hearers, the substrators, and the co- 
 standers 
 
 ..."In the third and fourth century 
 we commonly find the penitents distin- 
 guished into four orders: the first of 
 which were the jlentcs, or mourners ; 
 who were rather candidates for penance, 
 than penitents strictly speaking. Their 
 station was in the church porch, where 
 they lay prostrate, begging the prayers 
 of the faithful as they went in, and desir- 
 ing to be admitted to do public penance 
 in the church. This is what Tertullian, 
 A.D. 192, means when he says, ' they 
 
 I22 
 
 were used to fall down at the presbyter's 
 feet, and kneel to the friends of God, 
 and entreat all the brethren to recommend 
 their petition, and intercede with heaven 
 
 for them.' Gregory ThaumaturgiiSj 
 
 A. d. 254, says : ' The place of the 
 mourners is without the gate of the 
 church, where the sinner must stand 
 and beg the prayers of the faithful 
 as they enter in.' And St Basil, a.d. 
 370, thus describes the four stations of 
 the penitents : 'The first year they are to 
 weep before the gate of the church ; the 
 second year, to be admitted to hear- 
 ing ; the third year, to genuflexion, or 
 repentance properly so called; and the 
 fourth year, to stand with the faithful at 
 prayers without partaking of the obla- 
 tion.' 
 
 "When their [the mourners') petition 
 was accepted, they were said to be 
 admitted to penance ; that is to have 
 liberty to pass through the several stages 
 of discipline, which the Church appoint- 
 ed Now, when men were admitted to 
 
 this state, they were termed audientes, 
 or hearers, which was the second order 
 of penitents; or, if we please, the first of 
 those that have any privilege to enter the 
 church. They were allowed to stay and 
 hear the Scriptures read and the sermon 
 preached, but were obliged to depart 
 before any of the common prayers began, 
 with the rest of those, catechumens and 
 others, who went by the general name of 
 hearers only 
 
 "And in this they were distinguished 
 from the penitents of the third order, who 
 were called yovvK.KivovTe> and vttoitLittov- 
 re? by the Greeks, and genufl ententes or 
 substrati by the Latins; that is, kneelers 
 or fn-ostrators, because they were allow- 
 ed to stay and join in certain prayers 
 particularly made for them while they 
 
 were kneeling upon their knees The 
 
 station of this sort of penitents was within 
 the nave or body of the church, near 
 unto the ambon, or reading-desk, where 
 they received the bishop's imposition of 
 hands and benediction. 
 
 "The last order of penitents were the 
 o-ui'tora'/aecot, consistentes, or co-staudcrs, 
 so called from their having liberty, after 
 the other penitents, energumens, and 
 
A COMMIXATIOST, 
 
 OR DENOUNCING OF GoD'S ANGER AND JUDGEMENTS AGAINST SINNERS, 
 
 WITH CERTAIN PRAYERS, TO EE USED ON THE FIRST DAY OF LENT. 
 AND AT OTHER TIMES, AS THE ORDINARY SHALL APPOINT. 
 
 T After Morning Prayer , the Litany ended according to the accuttomed manner, Vie Priest shall, 
 in the Reading- Pew or Pulpit, my, 
 
 BRETHREN, in the Primitive Church there 
 was a godl y discipline, that, at the beginning 
 of Lent, such persons as stood convicted of 
 notorious sin were put to open penance, and 
 p'.nished in this world, that tneir souls might be 
 saved in the day of the Lord ; and that others, 
 admonished by their example, might be the more 
 afraid to offend 
 
 Instead whereof, (until the said discipline mar 
 be restored again, which is much to be wished, i 
 it is th. ught good, that at this time (in the 
 presence of you all) should be read the general 
 sentences of God's cnrsing against impenitent 
 sinners, gathered out of the seven and twentieth 
 Chapter of Deuteronomy, and other places of 
 Scripture ; and that ye should answer to every 
 Sentence, Amen: To the intent that, being 
 admonished of the great indignation of God 
 against sinners, ye may the rather be moved to 
 earnest and true repentance ; and may v. s_k 
 more warily in these dangerous days ; fleeing 
 from such vices, for which ye affirm' with your 
 own mouths the curse of God to be due. 
 
 f IfJBSKD is the man that maketh any carved 
 \j or molten image, to worship it 
 
 I And the people thall answer and say, A men. 
 Minister. Cursed is he that curaeth his father 
 
 or mother. 
 
 Answer. Amen. . 
 
 Minister. Cursed is he that removeth his 
 neighbour's landmark. 
 
 Answer. Amen. 
 
 Minister. Cursed is he that maketh the blind 
 to go out of his way. 
 Answer. A men. 
 
 Minister. Cursed is he that perverteth the 
 judgement of the stranger, the litheriesa, and 
 widow. 
 
 Answer. Amen. 
 . Minister. Cursed h> he that smiteth his neigh- 
 bom- secretly. 
 
 A nswer. Amen. 
 
 Minitter. Crjrsed is he that lieth with his 
 neighbour's wife. 
 Answer. A men. 
 
 Minister. Cursed is he that taketh reward to 
 slay the innocent. 
 Answer. Amen, 
 
 Minister. Cursed is he that putteth his trust 
 in man, and taketh man for his defence, and in 
 his heart goeth from the Lord. 
 
 Answer. Amen, 
 
 Minister. Cursed are the unmerciful, forni- 
 cators, and adulterer.*, covet »oa perious.idoiaters, 
 slanderers, drunkards, and extortioners. 
 
 Answer. Amen, 
 
 Minister. 
 
 Y"OW sr-eing thit all •.i vy are accursed (as the 
 
 II prophet David beareth witness) who do err 
 and go astray from the commandments of God : 
 let us (reii:eniberinir the dreadful judgement 
 
 ■ h a n g in g over our heads, and always ready to fall 
 upon us) return unto our Lord God, with all 
 contrition and meekness of heart ; bewailing 
 and lamenting our sinful life, acknowledging 
 and confessing our oMen.vs. and set-king to bring 
 forth worthy fruits of penance. For now is the 
 
 I axe put unto the root of the trees, so that every 
 | tree that bringeth not forth good fruit is hewn 
 • down, and cast into the fire. It is a fearful thing 
 to fall into the hands of the living God : he shail 
 pour down rain upon the sinners, snares, fire 
 and brimstone, storm and tempest ; this shall be 
 their portion to drink. For lo, the Lord is come 
 out ol his place to visit the wickedness of such as 
 dwell upon the earth. But who may abide the 
 j day of his coming ? Who shall be able to endure 
 ' when he appeareth ? His fan is in his hand, and 
 i he will purge his floor, and gather his wheat 
 i into the barn ; but he will burn the chaff with 
 unquenchable fire. The day of the Lord cometh 
 as a Thief in the night : and when men shall say, 
 Peace, and all things are safe, then shall sudden 
 destruction come upon them, as sorrow cometh 
 i upon a woman travailing with child, and they 
 shall not escape. Then shall appear the wrath 
 I of God in the day of vengeance, which obstinate 
 sinners, through the stubbornness of their heart, 
 have heaped unto themselves ; which despised 
 : the goodness, patience, and long-sufferance of 
 : God, when he cadeth them continually to repent- 
 ance. Then shall they call upon me, (saitn the 
 i Lord,) but I will not hear ; they shall seek me 
 ; early, but they shall not find me ; and that, 
 , because they hated knowledge, and received not 
 ' the fear of the Lord, but abhorred my counsel, 
 1 and despised my correction. Then shall it be too 
 i late to knock when the door shall be shut ; and 
 [ too late to cry for mercy when it is the time of 
 j justice. O terrible voice of most just judgement, 
 which shall be pronounced upon them, when it 
 shail be said unto them, Go, ye cursed, into the 
 fire everlasting, which is prepared for the devil 
 and his- angels. Therefore, brethren, take we 
 heed betime, while the day of salvation lasteth ; 
 for the night cometh, when none can work. But 
 let us, while we have the light, believe in the 
 light, and walk as children of the ii^ht ; that we 
 be not cast into utter darkness, where is weeping 
 and gnashing of teeth. Let us not abuse the 
 goodness of God,»who calleth us mercifully to 
 amendment, and of his endless pitv promiseth us 
 forgiveness of that which is past,' if with a per- 
 fect and true heart we return unto him. For 
 though our sins be as red as scarlet, they shall be 
 made white as snow j and though they be like 
 purple, yet they shall be made white as wooL 
 Turn ye (saith the Lord) from all your wicked- 
 ness, and your sin shall not be your destruction : 
 Cast away from you all your ungr dliness that ye 
 have done : Make you new hearts, and a new 
 spirit: Wherefore will ye die, O ye house of 
 Israel, seeing that I have no pleasure in the 
 death of him that dieth. saith the Lord God ♦ 
 Turn ye then, and ye shail live. Although we 
 have sinned, yet have we an Advocate with the 
 Father, Jesus Christ the righteous ; and he is 
 j the propitiation for our sins. For he was 
 [ wounded for our offences, and smitten for our 
 wickedness. Let us therefore return unto him, 
 who is the merciful receiver of all true penitent 
 sinners ; assuring ourselves that he is ready to 
 ! receive us, and most willing to pardon us, if we 
 . come rnto him with faithful reivutance ; if we 
 submit ourselves unto him, and from henceforth 
 ! walk in his ways ; if we will take his easy yoke, 
 
catechumens, were dismissed, to stand 
 ■with the faithful at the altar, and join 
 in the common prayers, and see the 
 oblation offered; but yet they might 
 neither make their own oblations, nor 
 partake of the Eucharist with them. This 
 the Council of Nice, a. d. 325, calls, 
 'communicating with the people in prayers 
 only without the oblation,' which for the 
 crime of idolatry was to last for two 
 years, after they had been three years 
 hearers, and seven years prostrators be- 
 fore.". . . . 
 
 The penitents after remaining their 
 allotted times among the co?isisten tes, were 
 re-admitted to full communion. 
 
 The penances imposed were of great 
 severity and often of long continuance. 
 Tertullian speaks of penitents being 
 obliged to lie in sackcloth and ashes and 
 to eat and drink only for the purpose of 
 sustaining life. Jerome, describing the 
 penance of Fabiola, a Roman lady of 
 high rank, tells us that she put on sack- 
 cloth, publicly confessed her fault, and 
 stood in the class of penitents in the 
 Lateran Church, in the sight of the 
 whole city of Rome. The ordinary course 
 of penance often lasted for ten, fifteen, or 
 twenty years; while for more heinous 
 offences penance was imposed for life. 
 Even such as were absolved, when sup- 
 posed to be dying, were obliged to return 
 to the class of penitents, if they recovered. 
 And, ordinarily, offending members of 
 the Church were admitted to penance 
 but once. For the relapsed there was 
 no second public discipline of restoration. 
 
 This public penitential discipline, in 
 the course of time, was gradually relax- 
 ed, and finally became extinct, both in 
 the Eastern and Western Churches. So 
 late, however, as the twelfth century, 
 ' open penance" was imposed. For Gra- 
 tian, A. D. 1 1 30, writes: "On the first 
 day of Lent, let all penitents, who are 
 entering on or have entered on penance, 
 present themselves at the church-door, to 
 the bishop of the diocese, clad in sackcloth, 
 barefooted, and with faces bowed to the 
 earth, both by dress and mien confess- 
 ing themselves guilty." They were then 
 to be introduced into the church, and 
 the seven penitential psalms were to be 
 chanted. After prayer the bishop was to 
 lay his hands upon them, to sprinkle 
 them with holy water, and to put ashes 
 and sackcloth on their heads. They were 
 then to be driven out of the church, the 
 bishop saying to them that as Adam was 
 cast out of Paradise, so they for their 
 sins were cast out of the church, and the 
 clergy following them with the response, 
 '* In the sweat of thy face shalt thou eat 
 bread; for dust thou art, and unto dust 
 shalt thou return." 
 
 <22 
 
 *[ In the mediaeval service for the first 
 day of Lent a sermon was to be preached, 
 if it were thought fit, the seven peniten- 
 tial Psalms were to be said, with the 
 anthem " Remember not, Lord, our of- 
 fences," and then the lesser Litany, the 
 Lord's Prayer, and the Versicles, as in 
 our service. The prayer, "O Lord, we 
 beseech thee," &c. , which follow was also 
 taken from the mediaeval service. It is 
 found in the Sacramentary of Gelasius, 
 A. D. 494. 
 
 *T The portion of the Office from the 
 saying of the 51st Ps. to the end of the 
 prayer, " O most mighty God," &c. has 
 also come down from 1549. 
 
 The beginning of the prayer, "O most 
 mighty God," &c. is taken from the 
 Beuediclio Ciuermn, and the remainder 
 is founded on one of the collects pre- 
 ceding the Benediclio in the mediaeval 
 service. 
 
 In 1549 the supplication, "Turn thou 
 us," &c. was called an anthem: in 1552 
 the present rubric was prefixed to it. 
 The prayer itself was formed of anthems, 
 which concluded the service in the Salis- 
 bury Missal. In 1662 the clause," Through 
 the merits," &c. was added. 
 
 The closing benediction was added in 
 1662. 
 
 *\ There is no Office in the Greek 
 Prayer-book corresponding to our Com- 
 mination Office. The Greek Church en- 
 joins private confession, and has a special 
 Office for the administration of the rite. 
 The form of absolution in that Office is 
 as follows: 
 
 "O my spiritual child, who dost con- 
 fess to my humility, I, a humble sinner, 
 have no power on earth to remit sins. 
 This God alone can do. Yet by reason 
 of that divine charge, which was com- 
 mitted to the Apostles after the resurrec- 
 tion of our Lord Jesus Christ in the 
 words, Whose soever sins ye remit, &c, 
 and by that encouraged, we say ; what- 
 soever thou hast confessed to my most 
 lowly humility, and whatsoever thou hast 
 omitted to confess, either through igno- 
 rance or any forgetfulness, may God for- 
 give thee both in this world and in that 
 which is to come." 
 
 The confessor then adds the prayer: 
 
 "God, who forgave David, when he 
 had confessed his sins, by the ministry 
 of the prophet Nathan, and Peter when 
 he had bitterly bewailed his denial, and 
 the harlot when she wept upon his feet, 
 and the publican, and the prodigal, for- 
 give thee, by the ministry of me a sinner, 
 all thy sins, both in this world and in 
 that which is to come, and present thee 
 blameless at his dread tribunal. Go in 
 peace and think no more of the faults 
 which thou hast confessed." 
 3) 
 
A COMMINATIO^. 
 
 and light burden upon us, to follow him in low- 
 liness, patience, and charity, and be ordered by 
 
 , the governance of his Holy Spirit ; seeking 
 always his glory, and serving him duly in our 
 vocation with "thanksgiving: This if we do, 
 Christ will deliver us fiom the curse of the law, 
 
 ! and from the extreme malediction which shah 
 light upon them that shall be set on the left 
 hand ; and he will set us on his right hand, and 
 
 ' give us the gracious benediction of his Father, 
 commanding us to take possession of his glorious 
 kingdom : L nto which he vouchsafe to bring us 
 all, for his infinite mercy. Amen. 
 
 * Then thail they all kneel upon their knees, 
 and the Priest and Clerk* kneeling (in the 
 place where they are accustomed to say the 
 Litany) shall say this Psalm. 
 
 Miserere mei, Deus. PsaL li. 
 TTAVE mercy upon me, O God, after thy 
 XI great goodness : according to the multitude 
 of thy mercies do away mine offences. 
 
 Wash me throughly from my wickedness : 
 and cleanse me from my sin. 
 
 For I acknowledge my faults : and my sin is 
 ever before me. 
 
 Against thee only have I sinned, and done 
 this evil in thy sight : that thou mightest be 
 " in thy saying, and clear when thou art 
 
 0' 
 
 Behold, I was shapen in wickedness : and in 
 sin hath my mother conceived me. 
 
 But lo, thou requirest truth in the inward 
 parts : and shalt make me to understand wisdom 
 secretly. 
 
 Thou shalt purge me with hyssop, and I shall 
 be clean : thou shait wash me, and I ahai] be 
 whiter than snow. 
 
 Thou shalt mike me hear of jov and gladness : 
 that the bones which thou hast broken mav 
 rejoice. 
 
 Turn thy face away from my sins : and put 
 out all my misdeeds. 
 
 Make me a clean heart, 0 God : and renew a 
 right spirit within me. 
 
 Cast me not away from thv presence : and take 
 not thy Holy Spirit from me. 
 
 0 give me the comfort of thv help a.-ain : and 
 Btablish me with thy free Spirit. 
 
 Then shall I teach thy ways unto the wicked : 
 and sinners shall be converted unto thee. 
 
 Deliver me from blood-guiltiness, 0 God, thou 
 that art the God of my health : and my tongue 
 shall sing of thy righteousness. 
 
 Thou shalt open -my hps, O Lord : and mv 
 mouth shall shew thy praise. 
 
 For thou desirest no sacrifice, else would I 
 give it thee : but thou delightest not in burnt 
 
 0 
 
 The sacrifice of God is a troubled spirit : a 
 broken and contrite heart, 0 God, shuit thou 
 not despise. 
 
 0 be favourable and gracious unto Sion : build 
 thou the walls of Jerusalem. 
 
 Then shalt thou be pleased with the sacrifice 
 of righteousness, with the burnt offerings and 
 oblations : then shall they offer young bullocks 
 upon thine altar. 
 
 Glory be to the Father, and to the Son : and to 
 the Holy Ghost ; 
 
 rtswer. As it was in the beginning, is now, 
 I ever shall be : world without end. Amen. 
 Lord, have mercy upon us. 
 
 Christ, hare mercy upon us. 
 Lord, have mercy upon us. 
 T7R Father, which art in heaven. Hallowed 
 be thy >'ame. Thy kingdom come. Thy 
 will be done in earth, As it is in neaven. Give 
 us this day our daily bread. And forgive us 
 our trespasses, As we forgive them that trespass 
 against us. And lead us not into temptation ; 
 But deliver us from eviL Amen. 
 Minister. O Lord, save thy servants ; 
 Answer. That put their trust in thee. 
 Minister. Send unto them help from above. 
 Answer. And evermore mightily defend them. 
 Minister. Help us, 0 God our Saviour. 
 Answer. And for the glory of thy Name 
 deliver us ; be merciful to us sinners, for thy 
 Name's sake 
 Minister. 0 Lord, hear our prayer. 
 A ni*cer. And let our cry come unto thee. 
 Minister. Let us pray. 
 
 OLORD, we beseech thee, mercifully hear 
 our prayers, and spare all those who con- 
 fess their sins unto thee ; that they, whose con- 
 sciences by sin are accused, by thy merciful 
 pardon may be absolved ; through Christ our 
 Lord. A men. 
 
 MOST mighty God, and merciful Father, 
 who hast compassion upon all men, and 
 hatest nothing that thou hast made ; who wonki- 
 est not the death of a sinner, but that he should 
 rather turn from his sin, and be saved ; Merci- 
 fully forgive us our trespasses ; receive and 
 comfort us, who are grieved and wearied with 
 I the burden of our sins. Thy property is always 
 , to have mercy ; to thee only it appertaineth to 
 forgive sins. Spare us therefore, good Lord, 
 ' spare thy people, whom thou hast redeemed ; 
 enter not into j udgement with thy servants, who 
 are vile earth, and miserable sinners ; but so 
 turn thine anger from us, who meekly acknow- 
 ledge our vileness, and truly repent us of our 
 faults, and so make haste to help us in this world., 
 that we may ever live with thee in the world to 
 come ; through Jesus Christ our Lord. A men. 
 
 1 Then shall the people say this that follotcetr., 
 after the Minister. 
 
 ITVUBH thou us, O good Lord, and so shall 
 
 A we be turned. Be favourable, O Lord, Be 
 
 favourable to thy people, Who turn to thee in 
 , weeping, fasting, and praying. For thou art a 
 i merciful God, Full of compassion, Long-suffer- 
 1 ing, and of great pity. Thou sparest when we 
 
 deserve punishment, And in thy wrath thinkest 
 ] upon mercy. Spare thy people, good Lord, spare 
 , them, And let not thine heritage be brought to 
 1 confusion. Hear us, O Lord, for thy mercy 
 | is great, And after the nuutitude of thy mercies 
 
 look upon us; Through the merits "and me- 
 ; diation of thy blessed Son, Jesus Christ our 
 
 Lord. Amen. 
 
 1 Then the Minister alone shall say, 
 
 THE Lord bless us, and keep us ; the Lord lift 
 up the light of his countenance upon us, and 
 | give us peace, now and for evermore* A men. 
 
OF THE PSALTER. 
 
 There were three principal modes of 
 singing the Psalms; ist, the primitive 
 form, the joint or collective act of the 
 congregation in all that was sung, as 
 Thorndike explains prophesying, in the 
 primitive church, in a choir guided by a 
 leader, as Samuel led the prophets, i Sam. 
 xix. 20 — 4; 2nd, a form as early as the 
 third century, at least, when the congre- 
 gation joined only in the end verses ; 3rd, 
 in the fourth century, when the Council 
 of Laodicea, finding great inconveniences 
 arise from the congregation joining in 
 the psalms and service, directed that only 
 the canonical singers, the chanters en- 
 rolled in the church list, should go up 
 into the ambon, and sing out of the parch- 
 ment. In all these forms the antiphonal 
 mode prevailed. This summary is ex- 
 tracted from the double choir historically 
 and practically considered, a Lecture by 
 the Rev. Mackenzie E. C. Walcott, where 
 much interesting matter concerning the 
 early practice of choral singing and use- 
 ful hints for choirs will be found col- 
 lected. For examples of psalm singing 
 among the Jews, Mr Walcott refers to 
 Ex. xv. 1, 21. 1 Sam. xviii. 7. 2 Chron. 
 v. 12. Ezra iii. 10, 11. Neh. xi. 17 ; xii. 40, 
 45, 46. 
 
 Concerning the Psalms and the Psalter 
 Dr Hook writes, We cannot now ascer- 
 tain all the psalms written by David, but 
 their number probably exceeds seventy, 
 and much less are we able to discover 
 with any certainty the authors of the 
 other psalms or the occasions upon which 
 they were composed ; a few of them were 
 written after the return from the Baby- 
 lonian captivity, and the 90th Psalm, as 
 its title in the original in our Bible transla- 
 tion shews, is attributed to Moses. There 
 is no subject on which learned men arc 
 so much at variance as the authorship of 
 the Psalms, and the meaning of their 
 titles. It is clear however that they may 
 be divided into the following classes : 
 Psalms of David; Psalms or Songs of 
 the sons of Korah ; Psalms of Asaph ; 
 Songs of Degrees ; and again into Peni- 
 tential Psalms, Hallelujah Psalms and 
 Historical Psalms. 
 
 The whole collection of Psalms, usually 
 divided into five books, is eminently pro- 
 phetical of the Messiah. The first Book 
 begins with the first and ends with the 
 41st Psalm, and the Hebrew word Le- 
 David occurs before almost every Psalm. 
 The second book begins with the 42nd 
 Psalm, the third with the 73rd Psalm, the 
 fourth with the 90th Psalm, the fifth with 
 the 107th. The seven penitential Psalms 
 are 6, 32, 38, 51, 102, 130, 143. These 
 are appointed to be read in our Church 
 on Ash- Wednesday. For many ages they 
 had been used in the Western Churches 
 in token of special humiliation. 
 
 The Psalms are pointed as they are to 
 be sung or said in churches; by which 
 is meant the colon in the middle of each 
 verse, indicating the pause to be made 
 not only in the chant but also in the 
 recitation, as the words clearly imply : a 
 direction commonly neglected by readers 
 to the great prejudice of distinct enuncia- 
 tion. 
 
 The custom of repeating the Psalms 
 alternately, or verse by verse, between 
 the minister and the people, is probably 
 designed to supply the place of the 
 ancient antiphon or the responsive chant- 
 ing of the Psalms by two distinct choirs. 
 It is remarkable that the same causes 
 have had the same effects in influencing 
 the translation of the Psalter, both in the 
 Latin and the English Church. In the 
 former the old Italian translation had 
 become so familiar to the people, that St 
 Jerome's translation from the Hebrew 
 was never adopted ; but the old version 
 corrected considerably by St Jerome was 
 used ; a less correct edition by the Roman 
 and a more carefully worded one by the 
 Gallican church. The latter was in the 
 course of time adopted by all the churches 
 in communion with Rome with a few 
 exceptions. In like manner the English 
 Psalter does not follow the last transla- 
 tion (which is in the authorized version 
 of the Bible), but that of Coverdale's Bible 
 1539, corrected, which had become fami- 
 liar to the people from constant use. 
 Church Dictionary. 
 
 Ps. ii. A Proper Psalm for Easter-Day. 
 
 Pss. iii. xxxviii. lxiii. lxxxviii. ciii. cxliii. 
 formed the Hexapsalmus of the Greek 
 Morning Office. After Ps. lxiii. and before 
 Ps. lxxxviii. was repeated, Glory, &c. and 
 Alleluia. The Priest said the Morning 
 Prayers' collects in a low tone before the 
 Bema, whilst the choir proceeded with 
 the. 3 latter Psalms. At the end of cxliii. 
 followed again the Glory and Alleluia. 
 At the end of Ps. iii. ver. 5 was repeated. 
 
 (2 
 
 Ps. iii. is in the Benedictine rule a Psalm 
 of Nocturns daily; in the Sarum and 
 Roman uses it occurs in the 12 Psalms 
 of the first Nocturn on Sunday. 
 
 Ps. iv. is the ist Psalm in the Greek 
 Late Evensong ; it is also the ist Psalm 
 of Compline. 
 
 Ps. v. was the first of the three used in 
 the Eastern office of the 1st hour. It 
 was, after the 51st, the 1st Psalm of 
 Monday Lauds. 
 
THE 
 
 PSALMS OF DAVID. 
 
 THE FIRST DA Y. 
 
 gttornmg |1ntricr. 
 
 PSALM I. Beotus vir, qui non abiit, dx. 
 
 BLESSED is the man that hath not 
 walked in the counsel of the ungodly, 
 nor stood in the way of sinners : and hath 
 not sat in the seat of the scornful. 
 
 2 But his delight is in the law of the Lord : 
 and in his law will he exercise himself day j 
 and night. 
 
 3 And he shall be like a tree planted by 
 the water-side : that will bring forth his 
 fruit in due season. 
 
 4 His leaf also shall not wither : and look, 
 whatsoever he doeth, it shall prosper. I 
 
 5 As for the ungodly, it is not so with 
 them : but they are like the chaff, which the 
 wind scattereth away from the face of the 
 earth. 
 
 6 Therefore the ungodly shall not be able 
 to stand in the judgement : neither the sin- j 
 ners in the congregation of the righteous. 1 
 
 7 But the Lord knoweth the way of the 
 righteous : and the way of the ungodly shall 
 perish. 
 
 PSALM II. Quare fremuertmi pentes ) 
 
 WHY do the heathen so furiously rage 
 together : and why do the people 
 imagine a vain thing ? 
 
 2 The kings of the earth stand up, and the 
 rulers take counsel together : against the 
 Lord, and against his Anointed. 
 
 3 Let us break their bonds asunder : and 
 cast away their cords from us. 
 
 4 He that dwelleth in heaven shall laugh 
 them to scorn : the Lord shall have them in 
 derision. 
 
 5 Then shall he speak unto them in his j 
 wrath : and vex them in his sore displeasure. ■ 
 
 6 Yet have I set my King : upon my holy | 
 hill of Sion. 
 
 7 I will preach the law, whereof the Lord 
 hath said unto me : Thou art my Son, this 
 day have I begotten thee. 
 
 8 Desire of me, and I shall give thee the 
 heathen for thine inheritance : and the 
 utmost parts of the earth for thy possession. 
 
 9 Thou shalt bruise them with a rod of 
 iron : and break them in pieces like a 
 potter's vessel. 
 
 10 Be wise now therefore, O ye kings : be 
 learned, ye that are judges of the earth. 
 
 11 Serve the Lord in fear : and rejoice 
 unto him with reverence. 
 
 12 Kiss the Son, lest he be angry, and so 
 ye perish from the right way : if his wrath 
 be kindled, (yea, but a little,) blessed are all 
 they that put their trust in him. 
 
 PSALM III. Domine, quid multiplicati ? 
 
 LORD, how are they increased that trou- 
 ble me : many are they that rise against 
 
 2 Many one there be that say of my soul : 
 There is no help for him in his God. 
 
 3 But thou, O Lord, art my defender : 
 thou art my worship, and the lifter up of my 
 head. 
 
 4 I did call upon the Lord with my voice : 
 and he heard me out of his holy hill. 
 
 5 I laid me down and slept, and rose up 
 again : for the Lord sustained me. 
 
 6 I will not be afraid for ten thousands of 
 the people : that have set themselves against 
 me round about. 
 
 7 Up, Lord, and help me, O my God : for 
 thou smitest all mine enemies upon the 
 cheek-bone ; thou hast broken the teeth of 
 the ungodly. 
 
 8 Salvation belongeth unto the Lord ; | 
 and thy blessing is upon thy people. 
 
 PSALM IV. Cum invocarem. 
 
 HEAR me when I call, O God of my 
 righteousness : thou hast set me at 
 liberty when I was in trouble ; have mercy 
 upon me, and hearken unto my prayer. 
 
 2 0 ye sons of men, how long will ye blas- 
 pheme mine honour : and have such plea- 
 sure in vanity, and seek after leasing ? 
 
 3 Know this also, that the Lord hath 
 chosen to himself the man that is godly : 
 when I call upon the Lord, he will hear me. 
 
 4 Stand in awe, and sin not : commune 
 with your own heart, and in your chamber, 
 and be still. 
 
 5 Offer the sacrifice of righteousness : and 
 put your trust in the Lord. 
 
 6 There be many that say : "Who will shew 
 us any good ? 
 
 7 Lord, lift thou up : the light of thy 
 countenance upon us. 
 
 8 Thou hast put gladness in my heart : 
 since the time that their corn, and wine, 
 and oil, increased. 
 
 9 I will lay me down in peace, and take 
 my rest : for it is thou, Lord, only, that 
 makest me dwell in safety. 
 
 PSALM V. Verba men miribus. 
 
 PONDER my words, 0 Lord : consider 
 my meditation. 
 
 2 0 hearken thou unto the voice of my 
 calling, my King, and my God : for unto 
 thee will I make my prayer. 
 
 3 My voice shalt thou hear betimes, 0 
 Lord : early in the morning will I direct my 
 prayer unto thee, and will look up. 
 
 4 For thou art the God that hast no plea- 
 sure in wickedness : neither shall any evil 
 dwell with thee. 
 
 5 Such as be foolish shall not stand in thy 
 sight : for thou hatest all them that work 
 vanity. 
 
 6 Thou shalt destroy them that speak 
 leasing : the Lord will abhor both the blood- 
 thirsty and deceitful man. 
 
 15—2 
 
' The Gallican Psalter is Jerom's more 
 correct Latin translation made from Ori- 
 gen's Hexaplar, or most correct edition 
 of the Greek Septuagint, filled up, where 
 that was deficient, from the Hebrew; 
 distinguished with obelisks and asterisks, 
 denoting the common Greek version in 
 those places to be either redundant or 
 deficient. Many of the old MSS. still 
 retain those marks : but more have left 
 them out, I suppose, to save trouble. 
 This more correct Psalter was drawn up 
 by Jerom in the year 389, and obtained 
 first in Gaul about the year 580 ; or how- 
 ever not later than 595 : from which cir- 
 cumstance it came to have the name 
 of Gallic?n, in contradistinction to the 
 Roman. From Gaul, or France, it passed 
 over into England before the year 597, 
 and into Germany, and Spain, and other 
 countries. The Popes of Rome, though 
 
 they themselves used the other Psalter, 
 yet patiently connived at the use of this, 
 in the Western Churches, and even in 
 Italy itself, and sometimes privately au- 
 thorised the use of it in Churches and 
 monasteries ; till at length it was pub- 
 licly authorised in the Council of Trent, 
 and introduced a while after into Rome 
 itself by Pius the Vth. It was admitted 
 in Britain, and Ireland, before the com- 
 ing of Augustine the monk, and pre- 
 vailed after, except in the Church of 
 Canterbury which was more immediately 
 under the Archbishop's eye, and more 
 conformable to the Roman offices, than 
 other parts of the kingdom. This very 
 Gallican Psalter is what we still retain 
 in constant use, in our Common-Prayer 
 books.' — Waterland's Hist, of A than. 
 Creed, cap. iv. 
 
 Of the Gk 
 
 The use of the 'Gloria Patri,' the 
 ' lesser doxology,' as it was called, after 
 the Psalms is of great antiquity. Cassian, 
 A. D. 424, says that in the East it was 
 customary to add it to the last only of 
 the Psalms recited, but that in all the 
 Western Churches, except the Roman, 
 it was used at the end of each Psalm. 
 Its original form, which was long used 
 in the Greek Church, was the single sen- 
 tence, without any response, ' Glory be 
 to the Father, and to [or by or in) the 
 Son, and to {or in) the Holy Ghost, 
 world without end. Amen.' Before the 
 Arian controversy these forms were used 
 indifferently. But, the Arians making 
 the words in brackets a badge of their 
 
 y-ia Patri. 
 
 party, the Catholics discontinued their 
 use. The 4th Council of Toledo, a. d. 
 633, added the word Honour to Glory. 
 This addition was used in the Mosarabic 
 Liturgy, in which the form was ' Glory 
 and Honour to the Father and to the 
 Son and to the Holy Ghost, world without 
 end. Amen.' The first express mention 
 that is made of the response, ' As it was,' 
 &c. was in the 2nd Council of Vaison, 
 A. d. 529; the 5th canon of which, in 
 decreeing its use in the French Churches, 
 witnesses to its use at Rome and through- 
 out Italy and Africa. The response was 
 added for the purpose of asserting the 
 co-eternity of the Father and of the 
 Son. 
 
 Pa. vi. is the 2nd Psalm in the Greek Ps. viii. A Psalm in the Roman ofuC3 
 Late Evensong. It is also one of the for Baptism of Adults; also a Proper 
 Psalms appointed in the Roman office for Psalm for Ascension-Day. 
 the Visitation of the Sick. It is also a 
 Proper Psalm for Ash- Wednesday. 
 
 (227) 
 
L~Y 1. 
 
 PSALM VL VII. VIII. IX. 
 
 Day 2. 
 
 7 But as for me, I will come into thine 
 house, even upon the multitude of thy 
 mercy : and in thy fear will I worship 
 toward thv holy temple. 
 
 8 Lead me, O Lord, in thy righteousness, 
 because of mine enemies : make thy way 
 plain before my face. 
 
 9 For there is no faithfulness in his 
 mouth : their inward parts are very wick- 
 edness. 
 
 10 Their throat is an open sepulchre : 
 they flatter with their tongue. 
 
 11 Destroy thou them, 0 God; let them 
 perish through their own imaginations : cast 
 them out in the multitude of their ungodli- 
 ness ; for they have rebelled against thee. 
 
 12 And let all them that put their trust in 
 thee rejoice : they shall ever be giving of 
 thanks, because thou defendest them ; they 
 that love thy Name shall be joyful in thee ; 
 
 13 For thou, Lord, wilt give thy blessing 
 unto the righteous : and with thy favourable 
 kindness wilt thou defend him as with a 
 shield. 
 
 (Bbcn'mg |prancr. 
 
 PSALM YI. Domine, ne in furore. 
 
 OLORD, rebuke me not in thine indigna- 
 tion : neither chasten me in thy dis- 
 pleasure. 
 
 2 Have mercy upon me, O Lord, for I am 
 weak : 0 Lord, heal me, for my bones are 
 vexed. 
 
 3 My soul also is sore troubled : but, 
 Lord, how long wilt thou punish me ? 
 
 4 Turn thee, O Lord, and deliver my soul : 
 0 save me for thy mercy's sake. 
 
 5 For in death no 'man remembereth 
 thee : and who will give thee thanks in the 
 
 6 I am weary of my groaning ; even- night 
 wash I my bed : and water my couch with 
 my tears. 
 
 7 My beauty is gone for very trouble : and 
 worn away because of all mine enemies. 
 
 8 Awav from me, all ye that work vanity : 
 for the Lord hath heard the voice of my 
 weeping. 
 
 9 The Lord hath heard my petition : the 
 Lord will receive my prayer. 
 
 10 All mine enemies shall be confounded, 
 and sore vexed : they shall be turned back, 
 and put to shame suddenly. 
 
 PSALM VII. Domine, Deu9 meus. 
 
 OLORD my God, in thee have I put my 
 trust : save me from all them that per- 
 secute me, and deliver me ; 
 
 2 Lest he devour my soul, like a lion, and 
 tear it in pieces : while there is none to help. 
 
 3 O Lord my God, if I have done any such 
 thing : or if there be any wickedness in my 
 hands ; 
 
 4 If I have rewarded evil unto him that 
 dealt friendly with nie : yea, I have delivered 
 him that without any cause is mine enemy ; 
 
 5 Then let mine enemy persecute my soul, 
 and take me : yea, let him tread my life 
 down upon the earth, and lay mine honour 
 in the dust 
 
 6 Stand up, O Lord, in thy wrath, and 
 lift up thyself, because of the indignation of 
 mine enemies : arise up for me in the judge- 
 ment that thou hast commanded. 
 
 7 And so shall the congregation of the 
 
 people come about thee : for their sakes 
 therefore lift up thyself again. 
 
 8 The Lord shall judge the people ; give 
 sentence with me, 0 Lord : according to 
 my righteousness, and according to the 
 innocency that is in me. 
 
 9 0 let the wickedness of the ungodly 
 come to an end : but guide thou the just. 
 
 10 For the righteous God . trieth the 
 very hearts and reins. 
 
 11 My help cometh of God : who preserv- 
 eth them that are true of heart. 
 
 12 God is a righteous Judge, strong, and 
 patient : and God is provoked every day. 
 
 13 If a man will not turn, he will whet his 
 sword : he hath bent his bow, and made it 
 ready. 
 
 14 He hath prepared for him the instru- 
 ments of death : he ordaineth his arrows 
 against the persecutors. 
 
 15 Behold, he travaileth with mischief : he 
 hath conceived sorrow, and brought forth 
 ungodliness. 
 
 16 He hath graven and digged up a pit ; 
 and is fallen himself into the destruction 
 that he made for other. 
 
 1" For his travail shall come upon his own 
 head : and his wickedness shall fall on his 
 own pate. 
 
 18 I will give thanks unto the Lord, ac- 
 cording to his righteousness : and I will 
 praise the Name of the Lord most High. 
 PSALM VIII. Domine, Dominus noster. 
 
 OLORD our Governor, how excellent is 
 thy Name in all the world : thou that 
 hast set thy glory above the heavens ! 
 
 2 Out of the mouth of very babes and 
 sucklings hast thou ordained strength, be- 
 cause of thine enemies : that thou mightest 
 still the enemy, and the avenger. 
 
 3 For I will consider thy heavens, even 
 the works of thy fingers : the moon and the 
 stars, which thou hast ordained. 
 
 4 What is man, that thou art mindful of 
 him : and the son of man, that thou visitest 
 him? 
 
 5 Thou madest him lower than the 
 angels : to crown him with glory and wor- 
 ship. 
 
 6 Thou makest him to have dominion of 
 the works of thy hands : and thou hast put 
 all things in subjection under his feet ; 
 
 7 All sheep and oxen : yea, and the beasts 
 of the field ; 
 
 8 The fowls of the air, and the fishes of 
 the sea : and whatsoever walketh through 
 the paths of the seas. 
 
 9 O Lord our Governor : how excellent is 
 thy Name in all the world ! 
 
 Interning |)rai}cr. 
 
 PSALM IX. Confltebor tibi. 
 
 I WILL give thanks unto thee, 0 Lorr'l, 
 with my whole heart : I will speak of all 
 thy marvellous works. 
 
 2 I will be glad and rejoice in thee : yea, 
 my songs will I make of thy Name, O thou 
 most Highest. 
 
 3 While mine enemies are driven back : 
 they shall fall and perish at thy presence. 
 
 4 For thou hast maintained my right and I 
 my cause : thou art set in the throne that ! 
 judgest right. 
 
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Day 2. 
 
 PSALM X. XI. XII. 
 
 Day 2. 
 
 5 Thou hast rebuked the heathen, and 
 destroyed the ungodly : thou hast put out 
 their name for ever and ever. 
 
 6 0 thou enemy, destructions are come to 
 a perpetual end : even as the cities which 
 thou hast destroyed ; their memorial is per- 
 ished with them." 
 
 7 But the Lord shall endure for ever : he 
 hath also prepared his seat for judgement. 
 
 8 For he shall judge the world in righteous- 
 ness : and minister true judgement unto the 
 people. 
 
 9 The Lord also will be a defence for the 
 oppressed : even a refuge in due time of 
 trouble. 
 
 10 And they that know thy Name will put 
 their trust in thee : for thou, Lord, hast 
 never failed them that seek thee. 
 
 11 0 praise the Lord which dwelleth in 
 Sion : shew the people of his doings. 
 
 12 For, when he maketh inquisition for 
 blood, he remembereth them : and forget- 
 teth not the complaint of the poor. 
 
 13 Have mercy upon me, O Lord ; con- 
 sider the trouble which I suffer of them 
 that hate me : thou that liftest me up from 
 the gates of death. 
 
 14 That I may shew all thy praises within 
 the ports of the daughter of Sion : I will 
 rejoice in thy salvation. 
 
 15 The heathen are sunk down in the pit 
 that they made : in the same net which they 
 hid privily, is their foot taken. 
 
 16 The Lord is known to execute judge- 
 ment : the ungodly is trapped in the work 
 of his own hands. 
 
 17 The wicked shall be turned into hell : 
 and ali the people that forget God. 
 
 18 For the poor shall not alway be for- 
 gotten : the patient abiding of the meek 
 shall not perish for ever. 
 
 19 Up, Lord, and let not man have the 
 upper hand : let the heathen be judged in 
 thv sight. 
 
 20 Put them in fear, O Lord : that the 
 heathen may know themselves to be but 
 men. 
 
 PSALM X. Ut quid, Domine f 
 
 WHY standest thou so far off, 0 Lord : 
 and hidest thy face in the needful 
 time of trouble ? 
 
 2 The ungodly for his own lust doth per- 
 secute the poor : let them be taken in the 
 crafty wiliness that they have imagined. 
 
 3 For the ungodly hath made boast of his 
 own heart's desire : and speaketh good of 
 the covetous, whom God abhorreth. 
 
 4 The ungodly is so proud, that he careth 
 not for God : neither is God in all his 
 thoughts, 
 
 5 His ways are alway grievous : thy judge- 
 ments are far above out of his sight, and 
 therefore defieth he all his enemies. 
 
 6 For he hath said in his heart, Tush, I 
 shall never be cast down : there shall no 
 harm happen unto me. 
 
 7 His mouth is full of cursing, deceit, and 
 fraud : under his tongue is ungodliness and 
 vanity. 
 
 8 He sitteth lurking in the thievish cor- 
 ners of the streets : and privily in his 
 lurking dens doth he murder the innocent ; 
 his eyes are set against the poor. 
 
 9 For he lieth waiting secretly, even as a 
 
 lion lurketh he in his den : that he may 
 rarish the poor. 
 
 10 He doth ravish the poor : when he 
 getteth him into his net. 
 
 11 He falleth down, and humbleth him- 
 self : that the congregation of the poor may 
 fall into the hands of his captains. 
 
 12 He hath said in his heart. Tush, God 
 hath forgotten : he hideth awaj his (fece, and 
 he will never see it. 
 
 13 Arise, O Lord God, and lift up thine 
 hand : forget not the poor. 
 
 14 "Wherefore should the wicked blas- 
 pheme God : while he doth say in his heart, ' 
 Tush, thou God carest not for it. 
 
 15 Surely thou hast seen it : for thou be- 
 holdest ungodliness and wrong. 
 
 16 That thou mayest take the matter into 
 thine hand : the poor committeth himself 
 unto thee ; for thou art the helper of the 
 friendless. 
 
 17 Break thou the power of the ungodly 
 and malicious : take away his ungodliness, 
 and thou shalt find none. 
 
 18 The Lord is King for ever and ever : 
 and the heathen are perished out of the 
 land. 
 
 19 Lord, thou hast heard the desire of the 
 poor : thou preparest their heart, and thine 
 ear hearkeneth thereto ; 
 
 20 To help the fatherless and poor unto 
 their right : that the man of the earth be no 
 more exalted against them. 
 
 PSALM XI. In Domino confido. 
 TN the Lord put I my trust : how say ye 
 J. then to my soul, that she should flee as 
 a bird unto the hill ? 
 
 2 For lo, the ungodly bend their bow, and 
 make ready their arrows within the quiver : 
 that they may privily shoot at them which 
 are true of heart. 
 
 3 For the foundations will be cast down : 
 and what hath the righteous done ? 
 
 4 The Lord is in his holy temple : the 
 Lord's seat is in heaven. 
 
 5 His eyes consider the poor : and his eye- 
 lids try the children of men. 
 
 6 The Lord alloweth the righteous : but 
 the ungodly, and him that delighteth in 
 wickedness doth his soul abhor. 
 
 7 Upon the ungodly he shall rain snares, 
 fire and brimstone, storm and tempest : 
 this shall be their portion to drink. 
 
 8 For the righteous Lord loveth righteous- 
 ness :his countenance will behold the thing 
 that is just. 
 
 (L : bcrurtg |lr<mcr. 
 
 PSALM XII. Salvum me fac. 
 
 HELP me, Lord, for there is not one 
 godly man left : for the faithful are 
 minished from among the children of men. 
 
 2 They talk of vanity every one with his 
 neighbour : they do but flatter with their 
 lips, and dissemble in their double heart. 
 
 3 The Lord shall root out all deceitful lips : 
 and the tongue that speaketh proud things ; 
 
 4 Which have said, With our tongue will 
 we prevail : we are they that ought to speak, 
 who is lord over us ? 
 
 5 Now for the comfortless troubles' sake 
 of the needy : and because of the deep 
 sighing of the poor, 
 
 6 I will up, saith the Lord : and will help 
 
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Day 3. 
 
 PSALM XIII. XIV. XV. XVI. XVII. 
 
 Day 3. 
 
 every one from him that swelleth against 
 him, and will set him at rest 
 
 7 The words of the Lord are pure words : 
 even as the silver, which from the earth is 
 tried, and purified seven times in the fire. 
 
 8 Thou shalt keep them, O Lord : thou 
 shalt preserve him from this generation for 
 ever. 
 
 9 The ungodly walk on every side : when 
 they are exalted, the children of men are 
 put to rebuke. 
 
 PSALM XIII. Usque quo, Domine t 
 
 HOW long wilt thou forget me, O Lord, 
 for ever : how long Witt thou hide thy 
 face from me ? 
 
 2 Ilow long shall I seek counsel in my 
 soul, and be so vexed in my heart : how 
 long shall mine enemies triumph over me ? 
 
 3 Consider, and hear me, 0 Lord my God : 
 lighten mine eyes, that I sleep not in death. 
 
 4 Lest mine enemy say, I have prevailed 
 against him : for if I be cast down, they that 
 trouble me will rejoice at it 
 
 5 But my trust is in thy mercy : and my 
 heart is joyful in thy salvation. 
 
 6 I will sing of the Lord, because he hath 
 dealt so lovingly with me : yea, I will praise 
 the Name of the Lord most Highest. 
 
 PSALM XIV. Dixit indpiem. 
 
 THE fool hath said in his heart : There is 
 no God. 
 
 2 They are corrupt, and become abomina- 
 ble in their doings : there is none that doeth 
 good, no not one. 
 
 3 The Lord looked down from heaven 
 upon the children of men : to see if there 
 were any that would understand, and seek 
 after God. 
 
 4 But they are all gone out of the way, 
 they are altogether become abominable : 
 there is none that doeth good, no not one. 
 
 5 Their throat is an open sepulchre, with 
 their tongues have they deceived : the poi- 
 son of asps is under their hps. 
 
 6 Their mouth is full of cursing and bit- 
 terness : their feet are swift to shed blood. 
 
 7 Destruction and unhappiness is in their 
 ways, and the way of peace have they not 
 known : there is no fear of God before their 
 eyes. 
 
 8 Have they no knowledge, that they are 
 all such workers of mischief : eating up my 
 people as it were bread, and call not upon 
 the Lord ? 
 
 9 There were they brought in great fear, 
 even where no fear was : for God is in the 
 generation of the righteous. 
 
 10 As for you, ye have made a mock at the 
 counsel of the poor : because he putteth his 
 trust in the Lord. 
 
 11 Who shall give salvation unto Israel 
 out of Sion? When the Lord turneth the 
 captivity of his people : then shall Jacob 
 rejoice, and Israel shall be glad. 
 
 taming |)rnner. 
 
 PSALM XV. Domine, quia htMtabUt 
 
 LORD, who shall dwell in thv tabernacle : 
 or who shall rest upon thy holy hill ? 
 
 2 Even he, that leadeth an uncorrupt life : 
 ! and doeth the thing which is right, and 
 1 speaketh the truth from his heart 
 
 3 He that hath used no deceit in his 
 
 tongue, nor done evil to his neighbour : and 
 hath not slandered his neighbour. 
 
 4 He that setteth not by himself, but is 
 lowly in his own eyes : and maketh much of 
 them that fear the Lord. 
 
 5 He that sweareth unto his neighbour, 
 and disappointeth him not : though it were 
 to his own hindrance. 
 
 6 He that hath not given his money upon 
 usury : nor taken reward against the inno- 
 cent. 
 
 7 Whoso doeth these things : shall never 
 fall. 
 
 PSALM XVI. Conserva me, Domine. 
 
 PRESERVE me, O God : for in thee 
 have I put my trust. 
 
 2 O my soul, thou hast said unto the 
 Lord : Thou art my God, my goods are 
 nothing unto thee. 
 
 3 All my delight is upon the saints, that 
 are in the earth : and upon such as excel in 
 virtue. 
 
 4 But they that run after another god : 
 shall have great trouble. 
 
 5 Their drink-offerings of blood will I not 
 offer : neither make mention of their names 
 within my lips. 
 
 6 The Lord himself is the portion of 
 mine inheritance, and of my cup : thou 
 shalt maintain my lot. 
 
 7 The lot is fallen unto me in a fair 
 ground : yea, I have a goodly heritage. 
 
 8 I will thank the Lord for giving me 
 warning : my reins also chasten me in the 
 night-season. 
 
 9 I have set God always before me : for 
 he is on my right hand, therefore I shall not 
 falL 
 
 10 Wherefore my heart was glad, and my 
 glory rejoiced : my flesh also shall rest in 
 hope. 
 
 11 For why ? thou shalt not leave my soul 
 in hell : neither shalt thou suffer thy Holy 
 One to see corruption. 
 
 12 Thou shalt shew me the path of life ; in 
 thy presence is the fulness of joy : and at thy 
 right hand there is pleasure for evermore. 
 
 PSALM XVII. Exaudi, Domine. 
 
 HEAR the right, O Lord, consider my 
 complaint : and hearken unto my 
 prayer, that goeth not out of feigned hps. 
 
 2 Let my sentence come forth from thy 
 presence : and let thine eyes look upon the 
 thing that is equal. 
 
 3 Thou hast proved and visited mine heart 
 in the night-season ; thou hast tried me, 
 and shalt find no wickedness in me : for I 
 am utterly purposed that my mouth shall 
 not offend. 
 
 4 Because of men's works, that are done 
 against the words of thy lips : I have kept 
 me from the ways of the destroyer. 
 
 5 O hold thou up my goings in thy paths : 
 that my footsteps slip not. 
 
 6 I have called upon thee, O God, for thou 
 shalt hear me : incline thine ear to me, and 
 hearken unto my words. 
 
 7 Shew thy marvellous loving-kindness, 
 thou that art the Saviour of them which put 
 their trust in thee : from such as resist thy 
 right hand. 
 
 8 Keep me as the apple of an eye : hide 
 me under the shadow of thy wings, 
 
 9 From the ungodly that trouble me : 
 
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Day 3. PSALM XVIIL 
 
 mine enemies compass me round about to 
 take away my soul. 
 
 10 They are inclosed in their own fat : and 
 their mouth speaketh proud things. 
 
 11 Thev lie waiting in our way on even- 
 side : turning their eyes down to the ground; 
 
 12 Like as a lion that is greedy of his 
 prey : and as it were a lion's whelp, lurking 
 in secret places. 
 
 13 Dp, Lord, disappoint him, and cast him 
 down : deliver my soul from the ungodly, 
 which is a sword of thine ; 
 
 14 From the men of thv hand, 0 Lord, 
 from the men, I say, and from the evil 
 world : which have their portion in this life, 
 whose bellies thou nllest with thy hid trea- 
 sure. , . 
 
 15 Thev have children at their desire : and 
 leave the rest of their substance for their 
 babes. 
 
 16 But as for me, I will behold thy pre- 
 sence in righteousness : and when I awake up 
 after thy likeness, I shall be satisfied with it. 
 
 fbtrang |jrajur. 
 
 PSALM XVIIL DiUgamU\ Domine. 
 
 I WILL love thee, 0 Lord, my strength ; 
 the Lord is my stony rock, and my de- 
 fence : my Saviour, mv God, and my might, 
 in whom "I will trust, my buckler, the horn 
 also of mv salvation, and my refuge. 
 
 2 I will call upon the Lord, which is 
 worthy to be praised : so shall I be safe from 
 mine "enemies, 
 
 3 The sorrows of death compassed me : 
 and the overflowings of ungodliness made 
 me afraid. 
 
 4 The pains of hell came about me : the 
 snares of death overtook me. 
 
 5 In my trouble I will call upon the Lord : 
 and complain unto my God. 
 
 6 So shall he hear my voice out of his holy 
 temple : and my complaint shall come be- 
 fore him, it shall enter even into his ears, 
 
 7 The earth trembled and quaked : the 
 very foundations also of the hills shook, and 
 were removed, because he was wroth. 
 
 8 There went a smoke out in his presence : 
 and a consuming tire out of his mouth, so 
 that coals were kindled at it. 
 
 9 He bowed the heavens also, and came 
 down : and it was dark under his feet. 
 
 10 He rode upon the cherubins, and did 
 fly : he came flying upon the wings of the 
 wind. 
 
 11 He made darkness his secret place : his 
 pavilion round about him with dark water, 
 and thick clouds to cover him. 
 
 12 At the brightness of his presence his 
 clouds removed : hail-stones, and coals of fire. 
 
 13 The Lord also thundered out of hea- 
 ven, and the Highest gave his thunder : 
 hail-stones, and coals of tire. 
 
 14 He sent out his arrows, and scattered 
 them : he cast forth lightnings, and destroy- 
 ed them. 
 
 15 The springs of waters were seen, and 
 the foundations of the round world were 
 discovered, at thy chiding, 0 Lord : at the 
 blasting of the breath of thy displeasure. 
 
 16 He shall send down from on high to fetch 
 me : and shall take me out of many waters. 
 
 17 He shall deliver me from my strongest 
 
 Day 3. 
 
 enemy, and from them which hate me : for 
 they are too mighty for me. 
 
 18 They prevented me in the day of my 
 trouble : but the Lord was my upholder. 
 
 19 He brought me forth also into a place 
 of liberty : he brought me forth, even be- 
 cause he had a favour unto me. 
 
 20 The Lord shall reward me after my 
 righteous dealing : according to the clean- 
 ness of mv hands shall he recompense me. 
 
 21 Because I have kept the ways of the 
 Lord : and have not forsaken my God, as 
 the wicked doth. 
 
 22 For I have an eye unto all his laws : 
 and will not cast out his commandments 
 from me. 
 
 23 I was also uncomipt before him : and 
 eschewed mine own wickedness. 
 
 24 Therefore shall the Lord reward me 
 after my righteous dealing : and according 
 unto the cleanness of my hands in his eye- 
 sight. 
 
 25 With the holy thou shalt be holy : and 
 with a perfect man thou shalt be perfect. 
 
 2t> With the clean thou shalt be clean • 
 and with the froward thou shalt learn fro- 
 wardness, 
 
 27 For thou shalt save the people that are 
 in adversity : and shalt bring down the High 
 looks of the proud. 
 
 28 Thou also shalt light my candle : the 
 Lord my God shall make my darkness to be 
 light 
 
 29 For in thee I shall discomfit an host 
 of men : and with the help of my God I 
 shall leap over the wall. 
 
 30 The way of God is an undefiled way : 
 the word of the Lord also is tried in the fire ; 
 he is the defender of all them that put their 
 trust in him. 
 
 31 For who is God, but the Lord : or who 
 hath any strength, except our God? 
 
 32 It is God, that girdeth me with strength 
 of war : and maketh my way perfect. 
 
 33 He maketh my feet like harts' feet : 
 and setteth me up on high. 
 
 34 He teacheth mine hands to fight : and 
 mine arms shall break even a bow of steel. 
 
 35 Thou hast given me the defence of thy j 
 salvation : thy right hand also shall hold me 
 up. and thy loving correction shall make me 
 great. 
 
 3t> Thou shalt make room enough under me 
 for to go : that my footsteps shall not slide. 
 
 37 I will follow" upon mine enemies, and 
 overtake them : neither will I turn again 
 till I have destroyed them. 
 
 38 I will smite them, that they shall not 
 be able to stand : but fall under niy feet 
 
 39 Thou hast girded me with* strength 
 unto the battle : thou shalt throw down 
 mine enemies under me. 
 
 40 Thou hast made mine enemies also to 
 turn their backs upon me : and I shall 
 destroy them that hate me. 
 
 41 They shall cry, but there shall be none 
 to help them : yea, even unto the Lord shall 
 they cry, but he shall not hear them. 
 
 42 I "will beat them as small as the dust 
 before the wind : I will cast them out as 
 the day in the streets. 
 
 43 Thou shalt deliver me from the strivings 
 of the people : and thou shalt make me the 
 head of the heathen. 
 
Proper Psalms for certain festivals according to the present Roman zcse. 
 
 Christmas. 
 ist vespers, no, in, 112, 113, 117. 
 The term is applied to denote the preceding evening service. The 117th Psalm 
 is almost invariable as a festival psalm at ist vespers. 
 
 Matins. ist nocturn. 2, 19, 45. 2nd. 48, 72, 85. 3rd. 89, 9C, 98. 
 
 2nd vespers, i. e. vespers of the day, no, in, 112, 130, 132. 
 Lauds : on this and all other festivals, the Sunday Psalms. 
 Prime : on this, and all festivals, 54, 119 (i — 32J. 
 
 Circumcision. 
 ist and 2nd vespers, no, 113, 122, 127, 147. 
 Matins, ist nocturn. 1, 19, 24. 2nd. 45, 87, 96. 3rd. 97, 98, 99. 
 
 Epiphany. 
 ist vespers, as at Christmas. 
 Matins, ist nocturn. 29, 46, 47. 2nd. 66, 72, 86. 3rd. 95, 87, 96, 97. 
 
 2nd vespers, Sunday Psalms. 
 
 Maundy Thursday. 
 Matins, ist noclurn. 69, 70, 71. 2nd. 72, 73, 74. 3rd. 75, 76, 77. 
 
 Vespers, no (10 — 16), 120, 140, 141, 142. 
 
 Good Friday. 
 
 Matins, ist nocturn. 2, 22, 27. 2nd. 38, 40, 54. 3rd. 59, 88, 94. 
 
 Vespers, as on Thursday. 
 
 Easter Eve. 
 
 Matins, ist noclurn. 4, 15, 16. 2nd. 24, 27, 30. 3rd. 54, 76, 88. 
 
 Lauds, 43, Song of Hezekiah in place of 92, and Song of Moses. 
 
 Easter Day. 
 ist vespers, 117. 
 
 Matins. One noclurn only, z, 2, 3 ; used also through the octave. 
 
 2nd vespers, Sunday Psalms, which are said through the octave. 
 
 Ascension Day and thence to IVhitstinday. 
 Matins, ist nocturn. 8,11,19. 2nd. 21,30,47. 3rd. 97,99,103. * 
 
 At ist and 2nd vespers, Sunday Pss. with 117 instead of 114 and 115. 
 
 Whitstcnday and through the oflave. 
 ist vespers, Sunday Pss. with 117 instead of 114 and 115. 
 Matins. One nocturn only, 48, 68, 104. 
 
 2nd vespers, Sunday Pss. which are said daily through the octave. 
 
 Tritiity Sujiday. 
 ist vespers, as on Whitsunday. 
 Matins, ist nocturn. 8, 19, 24. 2nd. 47, 48, 72. 3rd. 96, 97, 98. 
 
 2nd vespers, Sunday Psalms. 
 
 Ps. xiii. is the 3rd Psalm in the Greek 
 Late Evensong. 
 
 Ps. xv. Proper Psalm for Ascension- 
 Day. 
 
 Ps. xvi. is one of those appointed in 
 the Roman office for the Visitation of the 
 Sick. 
 
 Ps. xvii. is the first Psalm of the East- 
 ern Office of the 3rd hour. 
 
 (235) 
 
 Ps. xix. Proper Psalm for Christmas- 
 Day. 
 
 Pss. xx. and xxi. were used at the com- 
 mencement of the daily Greek Morning 
 
 Office. 
 
 Ps. xx. is one appointed in the Roman 
 office for the Visitation of the Sick. 
 Ps. xxi . Proper Psalm for Ascension-Day. 
 Ps. xxii. is appointed on Friday at Prime. 
 
Day 4. 
 
 PSALM XIX. XX. XXI. XXII. 
 
 Day 4. 
 
 44 A people whom I have not known : 
 shall serve me. 
 
 45 As soon as they hear of me, they shall 
 obey me : but the strange children shall 
 dissemble with me. 
 
 4(i The strange children shall fail : and be 
 afraid out of their prisons. 
 
 47 The Lord liveth, and blessed be my 
 strong helper : and praised be the God of 
 nay salvation. 
 
 48 Even the God that seeth that I be 
 avenged : and subdueth the people unto me. 
 
 49 It is be that delivereth me from my 
 cm el enemies, and setteth me up above 
 mine adversaries : thou slialt rid me from 
 the wicked man. 
 
 50 For this cause will I give thanks unto 
 thee, U Lord, among the Gentiles : and sing 
 praises unto thy Name. 
 
 51 Great prosperity giveth he unto his 
 King : and sheweth loving-kindness unto 
 David his Anointed, and unto his seed for 
 evermore. 
 
 flTorning |1ntncr. 
 
 PSALM XIX. Cali enarrant. 
 
 THE heavens declare the glory of God : 
 and the firmament sheweth his handy- 
 work. 
 
 2 One day telleth another : and one night 
 certifieth another. 
 
 3 There is neither speech nor language : 
 but their voices are heard among them. 
 
 4 Their sound is gone out into all lands : 
 .and their words into the ends of the world. 
 
 5 In them hath he set a tabernacle for the 
 sun : which cometh forth as a bridegroom 
 out of his chamber, and rejoiceth as a giant 
 to run his course. 
 
 6 It goeth forth from the uttermost part 
 of the heaven, and runneth about unto the 
 end of it again : and there is nothing hid 
 from the heat thereof. 
 
 7 The law of the Lord is an undefiled law. 
 converting the soul : the testimony of the 
 Lord is sure, and giveth wisdom unto the 
 simple. 
 
 8 The statutes of the Lord are right, and 
 rejoice the heart : the commandment of the 
 Lord is pure, and giveth light unto the eyes. 
 
 9 The fear of the Lord is clean, and endur- 
 eth for ever : the judgements of the Lord 
 are true, and righteous altogether. 
 
 10 More to be desired are they than gold, 
 yea, than much fine gold : sweeter also than 
 honey, and the honey-comb. 
 
 11 Moreover, by them is thy servant 
 taught : and in keeping of them there is 
 great reward. 
 
 12 Who can tell how oft he offendeth : 0 
 cleanse thou me from my secret faults. 
 
 13 Keep thy servant also from presump- 
 tuous sins, lest they get the dominion over 
 me : so shall I be undefiled, and innocent 
 from the great offence. 
 
 14 Let the words of my mouth, and the 
 meditation of my heart : be alway acceptable 
 in thy sight, 
 
 15 O Lord : my strength, and my redeemer. 
 PSALM XX. Exaudiat te Dominns. 
 
 TH E Lord hear thee in the day of trouble : 
 the Name of the God of Jacob defend 
 thee ; 
 
 2 Send thee help from the sanctuary : and 
 strengthen thee out of Sion ; 
 
 3 Remember all thy offerings : and accept 
 thy burnt-sacrifice ; 
 
 4 Grant thee thy heart's desire : and fulfil 
 all thy mind. 
 
 5 We will rejoice in thy salvation, and 
 triumph in the Name of the Lord our God : 
 the Lord perform all thy petitions. 
 
 6 Now know I, that the Lord helpeth his 
 Anointed, and will bear him from his holy 
 heaven : even with the wholesome strength 
 of his right hand. 
 
 7 Some put their trust in chariots, and 
 some in horses : but we will remember the 
 Name of the Lord our God. 
 
 8 They are brought down, and fallen : but 
 we are risen, and stand upright. 
 
 9 Save, Lord, and hear us, O King of hea- 
 ven : when we call upon thee. 
 
 PSALM XXI. D omine, in virtutetua. 
 
 THE King shall rejoice in thy strength, 
 O Lord : exceeding glad shall he be cf 
 thy salvation. 
 
 2 Thou hast given him his heart's desire : 
 and hast not denied him the request of his 
 lips. 
 
 3 For thou shalt prevent him with the 
 blessings of goodness : and shalt set a crown 
 of pure gold upon his head. 
 
 4 He asked life of thee, and thou gavest 
 him a long life : even for ever and ever. 
 
 5 His honour is great in thy salvation : 
 glory and great worship shalt thou lay upon 
 him. 
 
 6 For thou shalt give him everlasting feli- 
 city : and make him glad with the joy of thy 
 countenance. 
 
 7 And why ? because the King putteth his 
 trust in the Lord : and in the mercy of the 
 most Highest he shall not miscarry. 
 
 8 All thine enemies shall feel thy hand : 
 thy right hand shall find out them that hate 
 thee. 
 
 9 Thou shalt make them like a fiery oven 
 in time of thy wrath : the Lord shall destroy 
 them in his displeasure, and the fire shall 
 consume them. 
 
 10 Their fruit shalt thou root out of the 
 earth : and their seed from among the chil- ) 
 dren of men. 
 
 11 For they intended mischief against | 
 thee : and imagined such a device as they 
 are not able to perform. 
 
 12 Therefore shalt thou put them to flight : 
 and the strings of thy bow shalt thou make 
 ready against the face of them. 
 
 13 Be thou exalted, Lord, in thine own 
 strength : so will we sing, and praise thy 
 power. 
 
 (fbcn'mcj pntricr. 
 
 PSALM XXII. Dens, Bens mens. 
 
 MY God, my God, look upon me ; why 
 hast thou forsaken me : and art so far 
 from my health, and from the words of my 
 complaint ? 
 
 2 O my God, I cry in the day-time, but 
 thou hearest not : and in the night-season 
 also I take no rest. 
 
 3 And thou continuest holy : 0 thou wor- 
 ship of Israel. 
 
Matins. 
 
 Matins. 
 
 Matins. 
 
 Matins. 
 
 Matins. 
 
 Matins. 
 
 Matins. 
 
 Proper Psalms for Days of Apostles and Evangelists. 
 
 ist vespers, Sunday Pss. with 117 instead of 114 and 115. 
 
 So also in next two cases, 
 ist nocturn. 19, 34, 45. 2nd. 47, 61, 64. 3rd. 75, 97, 99. 
 
 2nd vespers, 110, 113, n6 (10 — 16), 126, 139. 
 
 For Martyrs Days. 
 
 ist nochirn. x, 2, 3. 2nd. 4, 5, 8. 3rd. 11, 15, 21. 
 
 2nd vespers, 110, in, 112, 113, 116 (10 — 16). 
 
 For many Martyrs. 
 
 ist nocturn. 1, 2, 3. 2nd. 15, 16, 24. 3rd. 33, 34, 46. 
 
 2nd vespers, as in preceding. 
 
 For Dedication of a Church. 
 
 ist and 2nd vespers, no, in, 112, 113, 147 (12 — 20). 
 ist nocturn. 24, 46, 48. 2nd. 84, 87, 88. 3rd. 91, 96, 99. 
 
 Festivals of the Virgin. 
 
 ist and 2nd vespers, no, 113, 122, 127, 147. 
 ist nocturn. 8, 19, 24. 2nd. 45, 46, 87. 3rd. 96, 97, 98. 
 
 St M ichael and All A ngels. 
 
 ist vespers, no — 113, 117. 
 ist nocturn. 8, n, 15. 2nd. 19, 24, 34. 3rd. 96, 97, 103. 
 
 2nd vespers, no— 113, 138. 
 
 All Saints Day. 
 
 ist vespers, no — 113, 117. 
 ist nocturn. 1, 4, 8. 2nd. 15, 24, 32. 
 
 2nd vespers, 110 — 113, 116 (10 — 16) 
 
 3rd. 34, 61, 97. 
 
 The proper Psalms in the Salisbury Use are for the most part the same as those 
 in the Roman Use ; on All Saints' Day, however, there is the following selection. 
 
 Matins, 95, as usual, ist nocturn. 8, 19, 103. 2nd. 91, 34, 79. 3rd. 81, 45; 84. 
 
 Lessons with reference to these Psalms respectively are, 1. De SS. Trin.: — 
 Iegatur ab excel, persona. 2. De S. Maria. 3. De Angelis. 4. De Patriarchis 
 et Prophetis. 5. De Apostolis. 6. De Martyribus. 7. (Homily on the Gospel, 
 which is the same as our present one). 8. De Virginibus. 9. De omnibus Sanctis. 
 
 In the Salisbury Use the Psalms of ist vespers are usually the ordinary week-day 
 Psalms. 
 
 Baptism of Adults. 
 8, 29, 42. 
 
 Comimmion of the Sick. 
 
 51, and other Psalms and Canticles not specified, to be said in procession. The 
 rubric is, ' Postremo Sacerdos Sacramentum gestans elevatum ante pectus sub 
 umbella, dicens Psalmum "Miserere" et alios Psalmos et Cantica.' 
 
 Ps. xxiii. is appointed on Thursday at giving of Women after Childbirth and in 
 
 Prime. the Burial of children. 
 
 It is used by the Greeks at the Burial It is a proper Psalm for Ascension- 
 
 of Priests, as is also the next Psalm. Day. 
 
 Ps. xxiv. was a constant Psalm on the Ps. xxv. was the 2nd Psalm at the 
 
 ist day of the week in the Temple Service office of the 3rd hour in the East. It 
 
 throughout the year. It is a Prime Psalm is a Prime Psalm on Tuesday, 
 
 on Monday. According to the Roman use It was also the 4th Psalm in the Greek 
 
 it is appointed as a Psalm in the Thanks- Late Evensong. 
 
 (237) 
 
Day 4. 
 
 PSALM XXIII. XXIV. XXV. 
 
 Day 5. 
 
 4 Our fathers hoped in thee : they trusted 
 in thee, and thou didst deliver them. 
 
 5 Thev called upon thee, and were holpen : 
 they put their trust in thee, and were not 
 confounded. 
 
 6 But as for me, I am a worm, and no 
 man : a very scorn of men, and the ouccast 
 of the people. 
 
 7 All they that see me laugh me to scorn : 
 they shoot out their lips, and shake their 
 heads, saying, 
 
 8 He trusted in God, that he would de- 
 liver him : let him deliver him, if he will 
 
 I have him. 
 
 9 But thou art he that took me out of my 
 mother's womb : thou wast my hope, when 
 I hanged yet upon my mother's breasts. 
 
 10 I have been left unto thee ever since I 
 was born : thou art my God even from my 
 
 I mother's womb. 
 
 11 O go not from me, for trouble is hard at 
 hand : and there is none to help me. 
 
 12 Many oxen are come about me : fat 
 bulls of Basan close me in on even - side. 
 
 13 They gape upon me with their mouths : 
 as it were a ramping and a roaring lion. 
 
 14 I am poured out like water, and all my 
 hones are out of joint : my heart also in the 
 midst of my body is even like melting wax. 
 
 15 My strength is dried up like a potsherd, 
 and my tongue cleaveth to my gums : and 
 thou shalt bring me into the dust of death. 
 
 16 For many dogs are come about me : and 
 the council of the wicked layeth siege against 
 me. 
 
 17 They pierced my hands and my feet ; I 
 may tell all my bones : they stand staring 
 and looking upon me. 
 
 18 They part my garments among them : 
 and cast lots upoii my vesture. 
 
 19 But be not thou far from me, 0 Lord : 
 thou art my succour, haste thee to help me. 
 
 20 Deliver my soul from the sword : my 
 darling from the power of the dog. 
 
 21 Save me from the lion's mouth : thou 
 hast heard me also from among the horns of 
 the unicorns. 
 
 22 I will declare thy Name unto my bre- 
 thren : in the midst of the congregation will 
 I praise thee. 
 
 23 0 praise the Lord, ye that fear him : 
 magnify him. all ye of the seed of Jacob, and 
 fear him, all ye seed of Israel ; 
 
 24 For he hath not despised, nor abhorred, 
 the low estate of the poor : he hath not hid 
 his face from him, but when he called unto 
 him he heard him. 
 
 25 My praise is of thee in the great congre- 
 gation : my vows will I perform in the sight 
 of them that fear him. 
 
 26 The poor shall eat, and be satisfied : thev 
 that seek after the Lord shall praise him"; 
 your heart shall live for ever. 
 
 27 All the ends of the world shall remem- 
 ber themselves, and be turned unto the 
 Lord : and all the kindreds of the nations 
 shall worship before him. 
 
 28 For the kingdom is the Lord's : and he 
 is the Governor among the people. 
 
 29 All such as be fat upon earth : have 
 eaten, and worshipped. 
 
 30 All they that go down into the dust 
 shall kneel before him : and no man hath 
 quickened his own soul. 
 
 31 My seed shall serve him : they shall be 
 counted unto the Lord for a generation. 
 
 32 They shall come, and the heavens shall 
 declare his righteousness unto a people that 
 shall be born, whom the Lord hath made. 
 
 PSALM XXIII. Dominus regit me. 
 
 THE Lord is my shepherd : therefore can 
 I lack nothing. 
 
 2 He shall feed me in a green pasture : 
 and lead me forth beside the waters of com- 
 fort. 
 
 3 He shall convert my soul : and bring me 
 forth in the paths of righteousness, for his 
 Name's sake. 
 
 4 Yea, though I walk through the valley 
 of the shadow of death, I will fear no evil : 
 for thou art with me ; thy rod and thy staff 
 comfort me. 
 
 5 Thou :-halt prepare a table before me a- 
 gainst them that trouble me : thou hast 
 anointed my head with oil. and my cup shall 
 be fulL 
 
 6 But thy loving-kindness and mercy shall 
 follow me all the days of my life : and I will 
 dwell in the house of the Lord for ever. 
 
 looming prnncr. 
 PSALM XXIV. Domini est terra. 
 
 THE earth is the Lord's, and all that 
 therein is : the compass of the world, 
 and they that dwell therein. 
 
 2 For he hath founded it upon the seas : 
 and prepared it upon the floods. 
 
 3 Who shall ascend into the hill of the 
 Lord : or who shall rise up in his holy place ? 
 
 4 Even he that hath clean hands, and a 
 pure heart : and that hath not lift up his 
 mind unto vanity, nor sworn to deceive his 
 neighbour. 
 
 5 He shall receive the blessing from the 
 Lord : and righteousness from the God of 
 his salvation. 
 
 6 This is the generation of them that seek 
 him : even of them that seek thy face, O 
 Jacob. 
 
 7 Lift up your heads, O ye gates, and be ye 
 lift up, ye everlasting doors : and the King 
 of glory shall come in. 
 
 8 Who is the King of glory : it is the Lord 
 strong and mightv, even the Lord mighty in 
 battle. 
 
 9 Lift up your heads, O ye gates, and be ve 
 lift up, ye everlasting doors : and the King 
 of glory shall come in. 
 
 10 Who is the King of glory : even the 
 Lord of hosts, he is the King of glory. 
 
 PSALM XXV. Ad te, Domine. UvavL 
 
 UXTO thee, 0 Lord, will I lift up my 
 soul ; my God, I have put my trust in 
 thee : 0 let me not be confounded, neither 
 let mine enemies triumph over me. 
 
 2 For all they that hope in thee shall not 
 be ashamed : but such as transgress without 
 a cause shall be put to confusion. 
 
 3 Shew me thy ways, O Lord : and teach 
 me thy paths. 
 
 4 Lead me forth in thy truth, and learn 
 me : for thou art the God of my salvation ; 
 in thee hath been my hope all the day long. 
 
 5 Call to remembrance, O Lord, thy tender 
 mercies : and thy loving-kindnesses, which 
 have been ever of old 
 
 6 O remember not the sins and offences of 
 
At the Visitation of the Sick. 
 
 To be said or not, according to circumstances\ ' Dicere poterit supra infirmum 
 aliquem Psalmum ex quatuor prioribus pcenitentialibus, vel Ps. 91.' 
 
 Afterwards we have the rubric, 1 Qui sequuntur Psilmi, et Evangelia, cum pre- 
 cibus, pro temporis etiam opportunitate et aegrotantium pio desiderio, sacerdotis 
 arbitrio dici possunt.' 
 
 The Psalms are, 6, 16, 20. 86, 91. 
 
 Ordo Commendalionis Animcz. 
 
 'Dici proeterea possunt sequentes Psalmi.' 
 118, 119 (1 — 32). 
 
 Pe Exequiis. 
 
 When the procession is formed, before the body is carried out of the house, 13c. 
 
 The procession then starts, singing the Ps. 51, 'Ac si longitudo itineris postula- 
 verit dicuntur alii Psalmi ex officio mortuorum.' 
 
 On arrival at the church the Office of the Dead, with 3 nodturns and Lauds, is 
 said, and mass 'pro defunclo' celebrated. 
 
 At the sepulchre no Psalms are said; but in returning, Ps. 130. 
 
 At the Burial of Children ('infans vel puer baptizatus' . 
 In the house, Ps. 113. 
 
 On the way to the church, 119 ('et si tempus superest';, 148, 149, 150. 
 At the church, 24. 
 
 On the way to the grave, 148, 149, 150. 
 
 On returning from the grave, the canticle ' Benedicke.' 
 
 Marriage. 
 No Psalms prescribed. 
 
 De Benediclione Mulierum post partnm. 
 24. 
 
 Ps. xxvi. is a Prime Psalm onWednes- Fs. xxvii. is appointed in the Greek 
 day. office for the Visitation of the Sick. 
 
 (^3S) 
 
Day 5. 
 
 PSALM XXVI. XXVII. XXVIII. 
 
 Day 5. 
 
 my youth : but according to thy mercy think 
 thou upon me, 0 Lord, for thy goodness. 
 
 7 Gracious and righteous is the Lord : 
 therefore will he teach sinners in the way. 
 
 8 Them that are meek shall he guide in 
 judgement : and such as are gentle, them 
 shall he learn his way. 
 
 9 All the paths of the Lord are mercy and 
 truth : unto such as keep his covenant, and 
 his testimonies. 
 
 10 For thy Name's sake, 0 Lord : be mer- 
 ciful unto my sin, for it is great 
 
 11 What man is he, that feareththe Lord : 
 him shall he teach in the way that he shall 
 
 12 His soul shall dwell at ease : and his 
 seed shall inherit the land. 
 
 13 The secret of the Lord is among them 
 that fear him : and he will shew them his 
 covenant. 
 
 14 Mine eyes are ever looking unto the 
 Lord : for he shall pluck my feet out of the net. 
 
 15 Turn thee unto me, and have mercy 
 upon me : for I am desolate, and in misery. 
 
 16 The sorrows of my heart are enlarged : 
 0 bring thou me out of my troubles. 
 
 17 Look upon my adversity and misery : 
 and forgive me all my sin. 
 
 18 Consider mine enemies, how many they 
 are : and they bear a tyrannous hate against 
 me. 
 
 19 0 keep my soul, and deliver me : let 
 me not be confounded, for I have put my 
 trust in thee. 
 
 20 Let perfectness and righteous dealing 
 wait upon me : for my hope hath been in thee. 
 
 21 Deliver Israel, O God : out of all his 
 troubles. 
 
 PSALM XXVI. Judica me, Domuie. 
 
 BE thou my Judge, 0 Lord, for I have 
 walked innocently : my trust hath been 
 also in the Lord, therefore shall I not fall. 
 
 2 Examine me, 0 Lord, and prove me : 
 try out my reins and my heart. 
 
 3 For thy loving-kindness is ever before 
 mine eyes : and I will walk in thy truth. 
 
 4 I have not dwelt with vain persons : 
 neither will I have fellowship with the de- 
 ceitful. 
 
 5 I have hated the congregation of the 
 wicked : and will not sit among the ungodly. 
 
 6 I will wash my hands in innocency, O 
 Lord : and so will I go to thine altar ; 
 
 7 That I may shew the voice of thanks- 
 giving : and tell of all thy wondrous works. 
 
 8 Lord, I have loved the habitation of thy 
 house : and the place where thine honour 
 dwelleth. 
 
 9 O shut not up my soul with the sinners : 
 nor my life with the blood-thirsty ; 
 
 10 In whose hands is wickedness : and 
 their right hand is full of gifts. 
 
 11 But as for me, I will walk innocently : 
 0 deliver me, and be merciful unto me. 
 
 12 My foot standeth right : I will praise 
 the Lord in^he congregations. 
 
 (Stoning |)vancr. 
 
 PSALM XXVII. Domimis Oliiminatio. 
 
 THE Lord is my light, and my salvation ; 
 whom then shall I fear : the Lord is the 
 strength of my life ; of whom then shall I 
 be afraid ? 
 
 2 When the wicked, even mine enemies, 
 and my foes, came upon me to eat up my 
 flesh : they stumbled and fell. 
 
 3 Though an host of men were laid against 
 me, yet shall not my heart be afraid : and 
 though there rose up war against me, yet 
 will I put my trust in him. 
 
 4 One thing have I desired of the Lord, 
 which I will require : even that I may dwell 
 in the house of the Lord all the days of my 
 life, to behold the fair beauty of the Lord, 
 and to visit his temple. 
 
 5 For in the time of trouble he shall hide 
 me in his tabernacle : yea, in the secret 
 place of his dwelling shall he hide me, and 
 set me up upon a rock of stone. 
 
 6 And now shall he lift up mine head : 
 above mine enemies round about me. 
 
 7 Therefore will I offer in his dwelling an 
 oblation with great gladness : I will sing, 
 and speak praises unto the Lord. 
 
 8 Hearken unto my voice, O Lord, when 
 I cry unto thee : have mercy upon me, and 
 hear me. 
 
 9 My heart hath talked of thee, Seek ye 
 my face : Thy face, Lord, will I seek. 
 
 10 O hide not thou thy face from me : nor 
 cast thy servant away in displeasure. 
 
 11 Thou hast been my succour : leave me 
 not, neither forsake me, 0 God of my salva- 
 tion. 
 
 12 When my father and my mother forsake 
 me : the Lord taketh me up. 
 
 13 Teach me thy way, 0 Lord : and lead 
 me in the right way, because of mine enemies. 
 
 14 Deliver me not over into the will of 
 mine adversaries : for there are false witnesses 
 risen up against me, and such as speak 
 wrong. 
 
 15 I should utterly have fainted : but that 
 I believe verily to see the goodness of the 
 Lord in the land of the living. 
 
 16 O tarry thou the Lord's leisure : be 
 strong, and he shall comfort thine heart ; 
 and put thou thy trust in the Lord. 
 
 PSALM XXVIII. Ad te, Domine. 
 
 UNTO thee will I cry, O Lord my 
 strength : think no scorn of me ; lest, 
 if thou make as though thou hearest not, 
 I become like them that go down into the 
 pit. 
 
 2 Hear the voice of my humble petitions, 
 when I cry unto thee : when I hold up my 
 hands towards the mercy-seat of thy holy 
 temple. 
 
 3 O pluck me not away, neither destroy me 
 with the ungodly and wicked doers : which 
 speak friendly to their neighbours, but 
 imagine mischief in their hearts. 
 
 4 Reward them according to their deeds : 
 and according to the wickedness of their own 
 inventions. 
 
 5 Recompense them after the work of 
 their hands : pay them that they have de- 
 served. 
 
 6 For they regard not in their mind the 
 works of the Lord, nor the operation of his 
 hands : therefore shall he break them down, 
 and not build them up. 
 
 7 Praised be the Lord : for he hath heard 
 the voice of my humble petitions. 
 
 8 The Lord is my strength, and my shield ; 
 my heart hath trusted in him, arid I am 
 
I 
 
 Ps. i— 3 
 
 xi Ps. 
 
 78— 85 
 
 II 
 
 — 9 *7 
 
 XII 
 
 S6 gi 
 
 III 
 
 .... 18 — 24 
 
 XIII 
 
 
 IV 
 
 .... 25 — 32 
 
 XIV .... 
 
 102 — 105 
 
 V 
 
 •••• 33—37 
 
 XV .... 
 
 106 — 109 
 
 VI 
 
 .... 33—46 
 
 XVI .... 
 
 no — iiS 
 
 VII 
 
 17—55 
 
 XVII .... 
 
 119 
 
 VIII 
 
 .... 56—64 
 
 xvnr .... 
 
 120 — 132 
 
 IX 
 
 .... 65—70 
 
 XIX .... 
 
 133—143 
 
 X 
 
 .... 71—77 
 
 XX .... 
 
 144—150 
 
 Of the Creek r Salter, Neale gives the following account. 
 
 The whole Psalter is divided into and one at Vespers ; so that the Psalter 
 twentyjsedtions or cathismata. is said through once each week. In the 
 
 six weeks of the Great Fast the quantity 
 is doubled, the Psalter being repeated 
 twice in each week. In Holy Week it is 
 said once, but finishes on the Wednesday. 
 From Maundy Thursday till the eve of 
 the Anti-Pascha, Low Sunday, it is not 
 said at all. At the first Vespers of Low- 
 Sunday it begins again, and till the twen- 
 tieth of September two cathismata are 
 said at Matins, one at Vespers. From 
 Each of these cathismata is divided the twentieth of September till the Vigil 
 into three staseis, and at the end of the gf the Nativity, three cathismata are said 
 latter only, not of each Psalm as in the at Matins: one, namely the 18th, is said 
 Western Church, the Glory is said. at Vespers, together with the 133rd and 
 
 The general arrangement for the 136th Psalms. Thence to the odtave of 
 lection of the Psalms is as follows: the Epiphany two at Matins, one at 
 
 In the weeks of the Apocreos and Vespers. Thence till the Saturday be- 
 Tyrophagus, the two weeks preceding fore the Apocreos one at Matins, one at 
 Lent, two cathismata are said at Matins Lauds, and two at Vespers. 
 
 In addition to the arrangement of the Psalter in cathismata the Greeks have 
 various Psalms appropriated to the different services. The accompanying scheme 
 is taken from the Horologion according to the monastic use of Jerusalem. 
 
 Daily Nocturns, Ps. 51, 119, 121, 134. 
 
 Saturday, 51, 65, 66, 67, 68, 69, 70. 
 
 Dawn (In Lent, 51) 20, 21, 3, 38, 63, 88, 103, 143, 148, 149, 150. 
 
 1st hour, 5, 90, jtoi. 
 
 Mesorion of 1st hour, 46, 92, 93. 
 
 3rd hour, 17, 25, 51. 
 
 Mesorion of 3rd hour, 30, 32, 61. 
 
 6th hour, 54, 55, 91. 
 
 Mesorion of 6th hour, 56, 57, 70. 
 
 9th hour, 84, 85, 86. 
 
 Mesorion of 9th hour, 113, 138, 140. 
 
 Evensong, 104, 141, 142, 130, 117. 
 
 Late Evensong, 51, 70, 143; in Lent, 70, 4, 6, 13, 25, 31, 91, 51, 102, 70, 143. 
 
 The following Psalms are used by the Greeks in various Offices : 
 In Baptism, after the immersion, Ps. 32. 
 In the Marriage Service, 128. 
 
 In the Visitation of the Sick, 102, 55, 23, 27, 51, 61. 
 
 In Confession of Penitents, 51. 
 
 In the Office for the Dying, 70, 102, 51. 
 
 In the Burial of laics, monks, and infants, 91, 119, 51 ; of priests, 119, 23, 24, 51, 
 S4, 148, 149, 150. 
 
 For Festivals, Canons, including portions of Psalms, are appointed rather than 
 entire Psalms selected. 
 
 Ps. xxix. was sung in the temple service Ps. xxx. is the 1st Psalm of the Mes- 
 on the evening of New Year's Day. orion of the 3rd hour. 
 
 Ps. xxxi. is the 5th in the Greek Late 
 It is appointed in the Roman office for Evensong; vv. 1 — 6 form the 2nd Psalm 
 Baptism of Adults. of Compline. 
 
 (241) 
 
Day 6. 
 
 PSALM XXIX. XXX XXXI. 
 
 Day 6. 
 
 helped : therefore my heart danceth for joy, 
 and in my song will I praise him. 
 
 9 The Lord is my strength : and he is the 
 wholesome defence of his Anointed. 
 
 10 O save thy people, and give thy blessing 
 unto thine inheritance : feed them, and set 
 them up for ever. 
 
 PSALM XXIX. Afferte Domino. 
 
 BRING unto the Lord, 0 ye mighty, 
 bring young rams unto the Lord : 
 ascribe unto the Lord worship and strength. 
 
 2 Give the Lord the honour due unto his 
 Name : worship the Lord with holy wor- 
 ship. 
 
 3 It is the Lord, that commandeth the 
 waters : it is the glorious God, that maketh 
 the thunder. 
 
 4 It is the Lord, that ruleth the sea ; the 
 voice of the Lord is mighty in operation : the 
 voice of the Lord is a glorious voice. 
 
 5 The voice of the Lord breaketh the cedar- 
 trees : yea, the Lord breaketh the cedars of 
 Libanus. 
 
 « He maketh them also to skip like a calf : 
 Libanus also, and Sirion, like a young 
 unicorn. 
 
 7 The voice of the Lord divideth the 
 flames of fire; the voice of the Lord shaketh 
 the wilderness : yea, the Lord shaketh the 
 wilderness of Cades. 
 
 8 The voice of the Lord maketh the hinds 
 to bring forth young, and discovereth the 
 thick bushes : in his temple doth every man 
 speak of his honour. 
 
 9 The Lord sitteth above the water-flood : 
 and the Lord remaineth a King for ever. 
 
 10 The Lord shall give strength unto his 
 people : the Lord shall give his people the 
 blessing of peace. 
 
 |ttormng |1nim\ 
 PSALM XXX. Exaltabo te, Domine. 
 T WILL magnify thee, 0 Lord, for thou 
 JL hast set me up : and not made my foes 
 to triumph over me. 
 
 2 O Lord my God, I cried unto thee : and 
 thou hast healed me. 
 
 3 Thou, Lord, hast brought my soul out of 
 hell : thou hast kept my life from them that 
 go down to the pit. 
 
 4 Sing praises unto the Lord, O ye saints 
 of his : and give thanks unto him for a re- 
 membrance of his holiness. 
 
 5 For his wrath endureth but the twinkling 
 of an eye, and in his pleasure is life : heavi- 
 ness may endure for a night, but joy cometh 
 in the morning. 
 
 6 And in my prosperity I said, I shall 
 never be removed : thou, Lord, of thy good- 
 ness hast made my hill so strong. 
 
 7 Thou didst turn thy face from me : and I 
 was troubled. 
 
 8 Then cried I unto thee, 0 Lord : and 
 gat me to my Lord right humbly. 
 
 9 What profit is there in my blood : when 
 I go down to the pit ? 
 
 10 Shall the dust give thanks unto thee : 
 or shall it declare thy truth ? 
 
 11 Hear, O Lord, and have mercy upon 
 I me : Lord, be thou my helper. 
 
 12 Thou hast turned my heaviness into 
 I joy : thou hast put off my sackcloth, and 
 I girded me with gladness. 
 
 13 Therefore shall every good man sing of 
 thy praise without ceasing : 0 my God, I 
 will give thanks unto thee for ever. 
 
 PSALM XXXI. In te, Domine, speravi. 
 
 IX thee, O Lord, have I put my trust : let 
 me never be put to confusion, deliver me 
 in thy righteousness. 
 
 2 Bow down thine ear to me : make haste 
 to deliver me. 
 
 3 And be thou my strong rock, and house 
 of defence : that thou mayest save me. 
 
 4 For thou art my strong rock, and my 
 castle : be thou also my guide, and lead me 
 for thy Name's sake. 
 
 5 Draw me out of the net, that they have 
 laid privily for me : for thou art my strength. 
 
 6 Into thy hands I commend my spirit : , 
 for thou hast redeemed me, O Lord, thou ; 
 God of truth. 
 
 7 I have hated them that hold of supersti- 
 (Sous vanities : and my trust hath been in | 
 the Lord. 
 
 8 I will be glad, and rejoice in thy mercy : 
 for thou hast considered my trouble, and 
 hast known my soul in adversities. 
 
 9 Thou hast not shut me up into the hand 
 of the enemy : but hast set my feet in a 
 large room. 
 
 10 Have mercy upon me, O Lord, for I am 
 in trouble : and mine eye is consumed for 
 very heaviness ; yea, my soul and my body. 
 
 11 For my life is waxen old with heaviness : 
 and my years with mourning. 
 
 12 My strength faileth me, because of mine 
 iniquity : and my bones are consumed. 
 
 13 I became a reproof among all mine 
 enemies, but especially among my neigh- 
 bours : and they of mine acquaintance were 
 afraid of me ; and they that did see me with- 
 out conveyed themselves from me. 
 
 14 I am clean forgotten, as a dead man out 
 of mind : I am become like a broken vessel. 
 
 15 For I have heard the blasphemy of the 
 multitude : and fear is on every side, while 
 they conspire together against me, and take 
 their counsel to take away my life. 
 
 16 But my hope hath been in thee, O 
 Lord : I have said, Thou art my God. 
 
 17 My time is in thy hand ; deliver me 
 from the hand of mine enemies : and from 
 them that persecute me. 
 
 18 Shew thy servant the light of thy coun- 
 tenance : and save me for thy mercy's sake. 
 
 19 Let me not be confounded, O Lord, for 
 I have called upon thee : let the ungodly be 
 put to confusion, and be put to silence in 
 the grave. 
 
 2!") Let the lying lips be put to silence : 
 which cruelly, disdainfully, and despitefully, 
 speak against the righteous. 
 
 21 O how plentiful is thy goodness, which 
 thou hast laid up for them that fear thee : 
 and that thou hast prepared for them that 
 put their trust in thee, even before the sons 
 of men ! 
 
 22 Thou shalt hide them privily by thine 
 own presence from the provoking of all 
 men : thou shalt keep them secretly in thy 
 tabernacle from the strife of tongues. 
 
 23 Thanks be to the Lord : for he hath 
 shewed me marvellous great kindness in a 
 strong city. 
 
 21 And when I made haste, I said : I am 
 cast out of the sight of thine eyes. 
 
 16— 2 
 
ALPHABETICAL INDEX OF THE PSALMS ARRANGED 
 ACCORDING TO THE LATIN HEADINGS. 
 
 Ad Dominum .... cxx 
 Adhaesit pavimento . . cxix v. 25 
 
 Ad te, Domine, clamabo . . xxviii 
 Ad te, Domine, levavi . . . xxv 
 Ad te levavi oculos meos . . cxxiii 
 Afferte Domino .... xxix 
 Appropinquet deprecatio . cxix v. 169 
 Attendite, popule . . . lxxviii 
 Audite haec, omnes . . . xlix 
 
 Beati immaculati . . . cxix v. 1 
 Beati omnes .... cxxviii 
 Beati quorum .... xxxii 
 Beatus, qui intelligit ... xli 
 Beatus vir, qui timet . . . cxii 
 Beatus vir, qui non abiit . . i 
 Benedicam Domino Dominum Vulg.) 
 
 xxxiv 
 
 Benedic, anima mea, Domino : et omnia ciii 
 Benedic, anima mea, Domino : Domine civ 
 Benedictus Dominus . . . cxliv 
 Benedixisti, Domine . . . lxxxv 
 Bonitatem fecisti . . . cxix v. 65 
 Bonum est confiteri . . . xcii 
 
 Cantate Domino canticum novum : 
 
 cantate xcvi 
 
 Cantate Domino canticum novum : 
 
 quia xcviii 
 
 Cantate Domino canticum novum : 
 
 laus ..... cxlix 
 Clamavi in toto corde . cxix v. 145 
 Cceli en arrant .... xix 
 Confitebimur tibi . . . Ixxv 
 Confitebor tibi, Domine, in toto 
 
 corde meo : narrabo . . ix 
 Confitebor tibi, Domine, in toto 
 
 corde meo . . . cxxxviii 
 Confitebor tibi, Domine, in toto 
 
 corde meo : in concilio . . c.\i 
 Confitemini .... cxxxvi 
 
 Confitemini Domino, et invocate . cv 
 Confitemini Domino quoniam bonus cvi 
 Confitemini Domino quoniam bonus cvii 
 Confitemini Domino quoniam in 
 
 speculum .... cxviii 
 Conserva me, Domine . . . xvi 
 Cum invocarem .... iv 
 
 Defecit (in salutare, Vulg.) anima mea 
 
 cxix v. 81 
 
 De profundis .... cxxx 
 Deus, auribus ..... xliv 
 Deus deorum ..... 1 
 Deus, Deus meus, respice me . xxii 
 Deus, Deus meus, ad te . Ixiii 
 
 Deus, in adjutorium . . . lxx 
 Deus, in Nomine ... liv 
 
 Deus, judicium 
 
 Deus laudum (laudem, Viclg.) . 
 Deus misereatur 
 Deus, noster refugium 
 Deus, quis similis . 
 Deus, repulisti nos 
 Deus stetit .... 
 Deus ultionum .... 
 Deus, venerunt 
 Diligam te, Domine . 
 Dilexi, quoniam 
 
 Dixi, Custodiam .... 
 Dixit Dominus 
 
 Dixit injustus .... 
 Dixit insipiens .... 
 Dixit insipiens .... 
 Domine, clamavi .... 
 Domine Deus .... 
 Domine, Deus meus 
 Domine, Dominus noster . 
 Domine, exaudi orationem meam : 
 
 et clamor .... 
 Domine, exaudi orationem meam : 
 
 auribus .... 
 Domine, in virtute tua 
 Domine, ne in furore 
 Domine, ne in furore 
 Domine, non est 
 Domine, probasti 
 Domine, quid multiplicati 
 Domine, quis habitabit 
 Domine, refugium . 
 Domini est terra . 
 Dominus illuminatio 
 Dominus regit me 
 Dominus regnavit, decorem indutus 
 
 est 
 
 Dominus regnavit, exultet terra 
 Dominus regnavit, irascantur popul 
 
 lxxi 
 cu 
 lxvi 
 xlv 
 
 Ixxxiii 
 b 
 
 lxxxi: 
 xciv 
 lxxix 
 xviii 
 cxvi 
 xxxix 
 cx 
 xxxvi 
 xiv 
 liii 
 cxli 
 xxxviii 
 vii 
 viii 
 
 en 
 
 cxliii 
 xxi 
 vi 
 
 xxxviii 
 cxxxi 
 cxxxix 
 
 xxiv 
 xxvii 
 xxiii 
 
 xciii 
 xcvii 
 xcix 
 
 Ecce nunc . 
 Ecce, quam bonum . 
 Eripe me, Domine 
 Eripe me de inimicis 
 Eructavit cor meum . 
 Et veniat super me . 
 Exaltabo te, Deus 
 Exaltabo te, Domine 
 Exaudiat te Dominus 
 Exaudi, Deus, orationem meam, et 
 
 ne despexeris .... Iv 
 Exaudi, Deus, deprecationem meam lxi 
 Exaudi, Deus, orationem meam, cum 
 
 deprecor lxiv 
 
 Exaudi, Domine . . . x\ii 
 
 Expeclans expectavi . . . . xl 
 
 Exultate Deo lxxxi 
 
 Exultate, justi .... xxxiii 
 
 cxxxiv 
 cxxxtii 
 . cxl 
 lix 
 . xlv 
 cxix 7'. 41 
 
 cm 
 
 XXX 
 
 Ps. xxxii. Proper Psalm for Ash- Wed- after the immersion in the Greek Eaptis- 
 nesday. It is also the 2nd Psalm of the mal Office. 
 Mesorion of the 3rd hour. It is also used 
 
 (243) 
 
Day 6. 
 
 PSALM XXXII. XXXIII. XXXIV. 
 
 Day 6. 
 
 25 Nevertheless, thou heardest the voice 
 of my prayer : when I cried unto thee. 
 
 26*0 love the Lord, all ye his saints : for 
 the Lord preserveth them that are faithful, 
 and plenteously rewardeth the proud doer. 
 
 27 Be strong, and he shall establish your 
 heart : all ye that put your trust in the Lord 
 
 0; bcning pr.incr. 
 PSALM XXXII. Beati, quorum. 
 
 BLESSED is he whose unrighteousness is 
 forgiven : and whose sin is covered. 
 
 2 Blessed is the man unto whom the Lord 
 imputeth no sin : and in whose spirit there 
 is no guile. 
 
 3 For while I held my tongue : my bones 
 consumed away through my daily complain- 
 ing. 
 
 4 For thy hand is heavy upon me day and 
 night : and my moisture is like the drought 
 in summer. 
 
 5 I will acknowledge my sin unto thee : 
 and mine unrighteousness have I not hid. 
 
 6 I said, I will confess my sins unto the 
 Lord : and so thou forgavest the wickedness 
 of my sin. 
 
 7 For this shall ever}- one that is godly 
 make his prayer unto thee, in a time when 
 thou mayest be found : but in the great wa- 
 ter-floods they shall not come nigh him. 
 
 8 Thou art a place to hide me in, thou 
 shalt preserve me from trouble : thou shalt 
 compass me about with songs of deliverance. 
 
 St I will inform thee, and teach thee in the 
 way wherein thou shalt go : and I will guide 
 thee with mine eye. 
 
 10 Be ye not like to horse and mule, which 
 have no understanding : whose mouths 
 must be held with bit and bridle, lest they 
 fall upon thee. 
 
 11 Great plagues remain for the ungodlv : 
 but whoso putteth his trust in the Lord, 
 mercy embraeeth him on every side. 
 
 12 Be glad, 0 ye righteous, and rejoice in 
 the Lord : and be joyful, all ye that are true 
 of heart. 
 
 PSALM XXXIII. Exultate, junti. 
 
 REJOICE in the Lord, 0 ye righteous : 
 for it becometh well the just to be thank- 
 ful. 
 
 2 Praise the Lord with harp : sing praises 
 unto him with the lute, and instrument of 
 ten strings. 
 
 3 Sing unto the Lord a new song : sing 
 praises lustily unto him with a good courage. 
 
 4 For the word of the Lord is true : and 
 all his works are faithfid. 
 
 5 He loveth righteousness and judgement : 
 the earth is full of the goodness of the Lord. 
 
 6 By the w ord of the Lord were the hea- 
 vens made : and all the hosts of them by the 
 breath of his mouth. 
 
 7 He gathereth the waters of the sea toge- 
 ther, as it were upon an heap : and layeth up 
 the deep, as in a treasure-house. 
 
 8 Let all the earth fear the Lord : stand 
 in awe of him, all ye that dwell in the world. 
 
 9 For he spake, and it was done : he com- 
 manded, and it stood fust. 
 
 10 The Lord bringeth the counsel of the 
 heathen to nought : and maketh the devices 
 of the people to be of none effect, and cast- 
 eth out the counsels of princes. 
 
 11 The counsel of the Lord shall endure 
 for ever : and the thoughts of his heart from 
 generation to generation. 
 
 12 Blessed are the people, whose God is the 
 Lord Jehovah : and blessed are the folk, that 
 he hath chosen to him to be his inheritance. 
 
 13 The Lord looked down from heaven, 
 and beheld all the children of men : from 
 the habitation of his dw elling he considered! 
 all them that dwell on the earth. 
 
 14 He fashioneth all the hearts of them : 
 and understandeth all their works. 
 
 15 There is no king that can be saved by 
 the multitude of an host : neither is any 
 mighty man delivered by much strength. 
 
 16 A horse is counted but a vain thing to 
 save a man : neither shall he deliver any 
 man by his great strength. 
 
 17 Behold, the eye of the Lord is upon 
 them that fear him : and upon them that 
 put their tmst in his mercy ; 
 
 18 To deliver their soul from death : and 
 to feed them in the time of dearth. 
 
 19 Our soul hath patiently tarried for the 
 Lord : for he is our help, and our shield. 
 
 20 For our heart shall rejoice in him : be- 
 cause we have hoped in his holy Name. 
 
 21 Let thy merciful kindness, O Lord, be 
 upon us : like as we do put our trust in thee. 
 
 PSALM XXXIV. Benedicam Domino. 
 
 I WILL alway give thanks unto the Lord : 
 his praise shall ever be in my mouth. 
 
 2 My soul shall make her boast in the 
 Lord : the humble shall hear thereof, and 
 be glad. 
 
 3 O praise the Lord with me : and let us 
 magnify his Name together. 
 
 4 I sought the Lord, and he heard me : 
 yea, he delivered me out of all my fear. 
 
 5 They had an eye unto him, and were 
 lightened : and their faces were not ashamed. 
 
 6 Lo, the poor crieth, and the Lord hear- 
 eth him : yea, and saveth him out of all his 
 troubles. 
 
 7 The angel of the Lord tarrieth round a- 
 bout them that fear him : and delivereth 
 them. 
 
 8 O taste, and see, how gracioxis the Lord 
 is : blessed is the man that trusteth in him. 
 
 9 O fear the Lord, ye that are his saints : 
 for they that fear him lack nothing. 
 
 10 The lions do lack, and suffer hunger . 
 but they who seek the Lord shall want no 
 manner of thing that is good. 
 
 11 Come, ye children, and hearken unto 
 me : I will teach you the fear of the Lord. 
 
 12 What man is he that lusteth to live : 
 and would fain see good days ? 
 
 13 Keep thy tongue from evil : and thy lips, 
 that they speak no guile. 
 
 14 Eschew evil, and do good : seek peace, 
 and ensue it. 
 
 15 The eyes of the Lord are over the right- 
 eous : and his ears are open unto their pray- 
 ers. 
 
 16 The countenance of the Lord is against 
 them that do evil : to root out the remem- 
 brance of them from the earth. 
 
 17 The righteous cry, and the Lord hear- 
 eth them : and delivereth them out of all 
 their troubles. 
 
 18 The Lord is nigh unto them that are 
 of a contrite heart : and will save such as be 
 of an humble spirit. 
 
Exurgat Deus .... lxviii 
 
 Feci judicium . . . cxix v. 121 
 Fundamenta ejus . . . lxxxvii 
 
 In aeternum, Domine . . cxix v. 89 
 Inclina, Domine .... lxxxvi 
 In convertendo .... cxxvi 
 In Domino conndo .... xi 
 In exitu Israel .... cxiv 
 Iniquos odio habui . . . cxix v. 113 
 In quo corriget(corrigit, Wulg.) cxix v. 9 
 In te, Domine, speravi . . xxxi 
 In te, Domine, speravi . . . lxxi 
 
 Jubilate Deo, omnis terra, psalmum Ixvi 
 Jubilate Deo, omnis terra : servite c 
 Judica, Domine .... xxxv 
 Judica me, Deus .... xliii 
 judica me, Domine . . . xxvi 
 Justus es, Domine . . cxix v. 137 
 
 Laetatus sum .... cxxii 
 Lauda, anima mea .... cxlvi 
 Laudate Dominum, omnes gentes cxvii 
 Laudate Dominum, quoniam bonus cxlvii 
 Laudate Dominum de ccelis . cxlviii 
 Laudate Dominum in Sanctis . . cl 
 Laudate Nomen .... cxxxv 
 Laudate, pueri .... cxiii 
 Legem pone . . . cxix v. 33 
 Levavi oculos ..... cxxi 
 Lucerna pedibus meis. . cxix v. 105 
 
 Magnus Dominus .... xlviii 
 Manus tuse fecerunt me . cxix v. 73 
 Memento, Domine .... cxxxii 
 Memor esto servi (verbi, Vulg.) 
 
 tui .... cxix v. 49 
 
 Mirabilia cxix v. 129 
 
 Miserere mei, Deus, secundum . . li 
 Miserere mei, Deus, quoniam . . lvi 
 Miserere mei, Deus, miserere . . lvii 
 Misericordiam et judicium . . ci 
 Misericordias Domini . . . Ixxxix 
 
 Nisi Dominus cxxvii 
 
 Nisi quia Dominus . . . cxxiv 
 Noli semulari .... xxxvii 
 
 Nonne Deo lxii 
 
 Non nobis, Domine .... cxv 
 Notus in Judaea .... lxxvi 
 
 Omnes gentes, plaudite . . . xlvii 
 
 Paratum cor meum . . . cviii 
 Portio mea, Domine . . cxix v. 57 
 Principes persecuti sunt . cxix v. 161 
 
 Quam bonus Israel .... Ixxiii 
 Quam diledta .... Ixxxiv 
 Quare fremuerunt gentes . ii 
 
 Quemadmodum . . . . xlii 
 
 Qui confidunt ..... cxxv 
 Quid gloriaris ..... Hi 
 
 Qui habitat xci 
 
 Qui regis Israel .... Ixxx 
 Quomodo dilexi . . . cxix v. 97 
 
 Retribue servo tuo . . cxix v. 17 
 
 Ssepe expugnaverunt . . . cxxix 
 Salvum me fac, Deus .... lxix 
 Salvum me fac, Domine . . . xii 
 Si vere utique ..... lviii 
 Super flumina .... cxxxvii 
 
 Te decet hymnus . . . . lxv 
 
 Usque quo, Domine . . . xiii 
 Ut quid, Deus .... lxxiv 
 Ut quid, Domine x 
 
 Venite, exultemus .... xcv 
 Verba mea auribus v 
 Vide humilitatem . . cxix V. 153 
 Voce mea ad Dominum clamavi : 
 
 voce mea ad Deum . . . lxxvi] 
 Voce mea ad Dominum clamavi : 
 
 voce mea ad Dominum . cxlii 
 
 N.B. The numbering of the Psalms in the foregoing index "followed! the 
 division of the Hebrews" and of the Authorized Version. In the Vulgate the ixth 
 and xth Psalms, according to the Hebrew, are counted as the ixth. Hence after 
 the ixth Psalm the Hebrew numbering is one in advance of the Latin up to Ps. cxlvi. 
 Lat. ; cxlvii. Heb. The 12th verse of Ps. cxlvii. Heb. ' Praise the Lord, O Jeru- 
 salem,' is the 1st verse of Ps. cxlvii. Lat. The cxlviiith and two following Psalms are 
 numbered alike in the Hebrew and Latin. In a Vulgate index, therefore, the Psalm, 
 
 Ut quid, Domine, would be omitted, and the Psalm, Lauda Ierusalem Dominum, 
 would be inserted as the cxlviith. Further, the Pss. numbered cxiv., cxv. in the 
 Hebrew are numbered as Ps. cxiii. in the Vulgate, so that there is not in a Vulgate 
 index any Ps. with the heading, Non nobis, Domine, while the Ps. numbered cxvi. in 
 the Hebrew is numbered in the Vulgate, vv. 1—9 as Ps. cxiv., and vv. 10 — 16 (19 
 
 Vulg.) as Ps. cxv., and there is in a Vulgate index a Ps. with the heading, Crcdidi 
 propter quod. 
 
 (^45) 
 
Day 7. 
 
 PSALM XXXV. XXXVI. XXXVII. 
 
 Day 7. 
 
 19 Great are the troubles of the righteous : 
 but the Lord delivereth hira out of all. 
 
 20 He keepeth all his bones : so that not 
 one of them is broken. 
 
 21 But misfortune shall slay the ungodly : 
 and they that hate the righteous shall be de- 
 solate. 
 
 22 The Lord delivereth the souls of his 
 servants : and all they that put their trust in 
 him shall not be destitute. 
 
 Iftormng |1r.incr. 
 
 PSALM XXXV. Judka, Domine. 
 
 PLEAD thou my cause, 0 Lord, with 
 them that strive with me : and fight thou 
 against them that fight against me. 
 
 2 Lay hand upon the shield and buckler : 
 and stand up to help me. 
 
 3 Bring forth the spear, and stop the way 
 against them that persecute me : say unto 
 my soul, I am thy salvation. 
 
 4 Let them be confounded, and put to 
 shame, that seek after my soul : let them be 
 turned back, and brought to confusion, that 
 imagine mischief for me. 
 
 5 Let them be as the dust before the wind : 
 and the angel of the Lord scattering them. 
 
 6 Let their way be dark and slippery : and 
 let the angel of the Lord persecute them. 
 
 7 For they have privily laid their net to 
 destroy me without a cause : yea, even with- 
 out a cause have they made a pit for my 
 soul. 
 
 8 Let a sudden destruction come upon 
 him unawares, and his net, that he hath laid 
 privily, catch himself : that he may fall into 
 his own mischief. 
 
 9 And, my soul, be joyful in the Lord : it 
 shall rejoice in his salvation. 
 
 10 All my bones shall say, Lord, who is 
 like unto thee, who deliverest the poor from 
 him that is too strong for him : yea, the poor, 
 and him that is in misery, from him that 
 spoileth him ? 
 
 11 False witnesses did rise up : they laid 
 to my charge things that I knew not 
 
 12 They rewarded me evil for good : to the 
 great discomfort of my souL 
 
 13 Nevertheless, when they were sick, I 
 put on sackcloth, and humbled my soul with 
 fasting : and my prayer shall turn into mine 
 own bosom. 
 
 14 I behaved myself as though it had been 
 my friend, or my brother : I went heavily, as 
 one that mourneth for his mother. 
 
 15 But in mine adversity they rejoiced, and 
 gathered themselves together : yea, the very 
 abjects came together against me unawares, 
 making mouths at me, and ceased not. 
 
 16 With the flatterers were busy mockers : 
 who gnashed upon me with their teeth. 
 
 17 Lord, how long wilt thou look upon 
 this : O deliver my soul from the calamities 
 which they bring on me, and mv darling from 
 the lions. 
 
 18 So will I give thee thanks in the great 
 congregation : I will praise thee among 
 much people. 
 
 19 O let not them that are mine enemies 
 triumph over me ungodly : neither let them 
 wink with their eyes that hate me without a 
 cause. 
 
 20 And why ? their communing is not for 
 
 peace : but they imagine deceitful words 
 against them that are quiet in the land. 
 
 21 They gaped upon me with their mouths, 
 and said : Fie on thee, fie on thee, we saw 
 it with our eyes. 
 
 22 This thou hast seen, 0 Lord : hold not 
 thy tongue then, go not far from me, O 
 Lord. 
 
 23 Awake, and stand up to judge my 
 quarrel : avenge thou my cause, my God, and 
 my Lord. 
 
 24 Judge me, O Lord my God, according 
 to thy righteousness : and" let them not tri- 
 umph over me. 
 
 25 Let them not say in their hearts. There, 
 there, so would we have it : neither let them 
 say. We have devoured him. 
 
 26 Let them be put to confusion and 
 shame together, that rejoice at my trouble : 
 let them be clothed with rebuke and disho- 
 nour, that boast themselves against me. 
 
 27 Let them be glad and rejoice, that 
 favour my righteous dealing : yea, let them 
 say alway, Blessed be the Lord, who hath 
 pleasure in the prosperity of his servant 
 
 28 And as for my tongue, it shall be talking 
 of thy righteousness : and of thy praise all 
 the day long. 
 
 PSALM XXXVI. Dixit injushts. 
 
 MY heart sheweth me the wickedness of 
 the ungodly : that there is no fear of 
 God before lus eyes. 
 
 2 For he flattereth himself in his own 
 sight : until his abominable sin be found out. 
 
 3 The words of his mouth are unrighteous, 
 and full of deceit : he hath left off to behave 
 himself wisely, and to do good. 
 
 4 He imagineth mischief upon his bed, and 
 hath set himself in no good way : neither 
 doth he abhor any thing that is evil. 
 
 5 Thy mercy, O Lord, reacheth unto the 
 heavens : and thy faithfulness unto the 
 clouds. 
 
 6 Thy righteousness standeth like the 
 strong mountains : thy judgements are like 
 the great deep. 
 
 7 Thou, Lord, shalt save both man and 
 beast ; How excellent is thy mercy, O God : 
 and the children of men shall put "their trust 
 under the shadow of thy wings. 
 
 8 They shall be satisfied with the plen- 
 teousness of thy house : and thou shalt give 
 them drink of thy pleasures, as out of the river. 
 
 9 For with thee is the well of life : and in 
 thy light shall we see light. 
 
 10 O continue forth thy loving-kindness 
 unto them that know thee : and thy right- 
 eousness unto them that are true of heart. 
 
 11 O let not the foot of pride come against 
 me : and let not the hand of the ungodly 
 cast me down. 
 
 12 There are they fallen, all that work 
 wickedness : they are cast down, and shall 
 not be able to stand. 
 
 (Ebeninq |Jrnncr. 
 
 PSALM XXXVII. Xoli cemulari. 
 
 FRET not thyself because of the ungodly : 
 neither be" thou envious against the 
 evildoers. 
 
 2 For they shall soon be cut down like 
 the grass : and be withered even as the 
 green herb. 
 
ALPHABETICAL INDEX OF THE PSALMS ACCORDING TO THE 
 GREEK PSALTER, WITH THE SEPTUAGINT TITLES ANNEXED. 
 
 AyaGbv to efop.oAoyeio-0ai xci VaApibs wS/j? eis rrju 7}'p.e'pav tov cra/3- 
 
 fid-rov. 
 
 "AyaXXidcrBe ot'/catot xxxii Tto Aavt'6\ 
 
 AyaAAtaafle t<3 6ed> lxxx Eis to Te'Aos, V7rep Ttov kt\vd\v *f/akpb<; t<u 
 
 'Acrac/>. 
 
 'Aya.nrj'To) ere Kvpie xvii Ets to Te'Aos tcu 7ratb"t KvpLov t<2 AaviS, 
 
 a eXa'Arjo-e toj Kvpw, tous Abyovs ttjs 
 cJ5jj5 Taurus, ev jy/xepu 77 eppvaaro avrbv 
 /cvptos e/c \eipbs TravTcov tujv e\6ptov av- 
 tqv /ecu e/c X et P°? SaovA, /cai el;rev. 
 
 Atvet jj C'VX?? P- ow cx l v AAAtjAovio.' Ayyatou /cat Zaxctptov. 
 
 AtvetTe 7ralc>e? /cvptov cxii 'AAArjAouca. 
 
 AtvetTe tov 0ebv cl 'AAA^Aouia. 
 
 AtvetTe tov /cu'ptov e/c Ttov ovpdviuv cxlviii IVAArjAouia' Ayyatou Kat Za\apiov. 
 AtvetTe tov /ci/ptov on dyaOov .... cxlvi 'AAAvjAovta" Ayycu'ou /cat Zaxaptov. 
 AtvetTe tov /cvptov ndvTa Ta etfvrj . cxvi 'AAArjAovia. 
 Atvetre to bvoua KvpLov cxxxiv 'AAAijAov'ia. 
 
 'AKOVcrare Tavra iravra to e0V7j . . xlviii Ets to Te'Aos, tois tnois Kope >//aA/x6;. 
 AAaAa'gaTe tco 0etp Tracra. 1; yij . . . . lxv Ets to Te'Aos, cJSt) \{/a\p.ov aVacra'creaj?. 
 
 AAaAafare Tip /cvpi'co xcix *aAp.bs ets efopLoAoyr/criv. 
 
 'AvacmjTto 6 #ebs lxvii Ets to Te'Aos, tco Aai/tci «//aAp.bs aJS^s. 
 
 AaaTe TtG /cvpt'to aVp-a /catvbv aira/re xcv t Otc 6 01/cos a5»co5bp.TjTat p.eTa ttjv atxp-a- 
 
 Atocrt'av, 0)617 tu> Aavt'c5. 
 AaaTe tu> /cvpt'w acrp.a KaivoV rj 'AAArjAouta. 
 
 euvecrts Cxlix 
 
 Aaare tu icvpia> do-p.a naivov otl . xcvii ^aApbs tu> Aavi'S. 
 
 IVo^o-tos ev ttJ 'IovSat'ct 6 fobs .... lxxv Eis to Te'Aos ev vp.vots, 1^/aAp.bs Tel. Acra'<£* 
 
 aScjyj Trpb? tov Acrcrvptov. 
 
 AetiTe ayaAAtacra>p.e0a xciv Atvos tt>c»?js tc£ Aavi'S. 
 
 At'/cacrov /cvpte xxxiv Tco AaviS. 
 
 Eciv p.77 /cuptos otKoSo^'o-j) ot/cov . cxxvi 'f26^ tujv dvafia8p.tov. 
 
 Et d\rj9cos apa 6t/catoo-Jvrjv lvii Et? to tc'Aos, p.^ 5ia^)0etp7js, to! Aau"t6 et; 
 
 0"t>j \oypa(j>Cav. 
 
 Et p.77 on Kupto; rjv iv »jp.tv cxxiii '£lb*rj tiZv dvafia.6p.10v. 
 
 Et7ra, <J)vAa^w Tas 66ovs p.ou .... xxxviii Ets to tc'Aos, to> 'ISt^ovv toSrj to? AautS. 
 
 Etn-ev dtyptov ev KapSCq avrov .... xiii Ets to tc'Aos, i^aAp.bs to> Aaut'6. 
 
 Iit7rev ac^pcov ev *cap6t'ct avTOv .... lii Ets to tc'Aos, V7rep p.aeAe0 crvve'creais to! 
 
 Aavt'6. 
 
 Etrrev 6 Kvptos tu (cupt'co p.ou .... cix ^aA/xbs toj Aaut'5. 
 Eto-a/coucov /cv'pte 7175 ^t/catocrvvTjs npocreux'? T0U AolvCS. 
 
 p.ov xvi 
 
 Eto-a'(coucrov b 0ebs T17S 6e7;Veajs p.ov lx Ets to TeAos, ev vpvots to> Aavt'5. 
 EtcraKOvo-ov b 0ebs t. irpoaevxys Ets to Te'Aos, \jja\p.bs tiZ Aaut'6. 
 
 p;ov lxiii 
 
 'E/< fiaOioiV e/ce'/cpa^a cxxix 'OSr/ tujv dvafiaOp.u>v. 
 
 'EkfTjcrov p.e b 0ebs, eAe'ijcrbv p.e . . lvi Ets to tc'Aos, p->) Sia^deCpr)^, t<2 AaviS ets 
 
 crr/jAoypai^tav, ev T<jJ avrbv a7roSt6pa- 
 cr/cetv aVb Fpocrto7rou 2aoi/A ets to crmj- 
 Aatov. 
 
 EAe'rjcrdv p.e b 0eb<; /caTa to p^e'ya Ets to Te'Aos, »//aApbs to! AavtS, ev tw eA- 
 
 eAebs crou 1 0etv 7rpbs avTov ISdOav tov npofirjrqv, 
 
 rjVLKa elo-qkOe rrpbs Br)po-afiee. 
 'EAe'rjcrov pte b 0ebs, oti KaTend- Ets to Te'Aos, V7rep tow Aaoi) tou aVb twv 
 
 TTjcre' pie lv dyiiov p.ep.axpvp.p.evov, tco Aai/15 ets 
 
 arqKoypa^iav, biroTe e/cpanjcrav avTov 
 ot dAAb^uAot. iv TeO. 
 
 Ps. xxxviii. was said in the Greek It is a proper Psalm for Ash-Wednes- 
 morning office as one of the series Hexa- day. 
 psalmus. Vss. 21 and 22 were repeated at 
 the end of it. 
 
 (247) 
 
Day 7. 
 
 PSALM XXXVII. XXXVIII. 
 
 Day 8. 
 
 3 Put thou thy trust in the Lord, and he 
 doing good : dwell in the land, and verily 
 thou shalt he fed. 
 
 4 Delight thou in the Lord : and he shall 
 give thee thy heart's desire. 
 
 5 Commit thy way unto the Lord, and put 
 thy trust in him : and he shall bring it to 
 pass. 
 
 6 He shall make thv righteousness as clear 
 as the light : and toy just dealing as the 
 noon-dav. 
 
 7 Hold thee still in the Lord, and abide 
 patiently upon him : hut grieve not thyself 
 at him. whost-. way doth prosper, against the 
 man that doeth after evil counsels. 
 
 8 Leave off from wrath, and let go dis- 
 pleasure : fret not thyself, else shalt thou be 
 moved to do evil. 
 
 9 Wicked doers shall be rooted out : ami 
 they that patiently abide the Lord, those 
 shall inherit the land. 
 
 10 Yet a little while, and the ungodly shall 
 be clean gone : thou shalt look after his 
 place, and he shall be away. 
 
 11 But the meek-spirite'i shall possess the 
 earth : and shall be refreshed in the multi- 
 tude of peace. 
 
 12 The ungodly seeketh counsel against 
 the just : and gnasheth upon him with his 
 teeth. 
 
 U The Lord shall laugh him to scorn : for 
 he hath seen that his day is coming. 
 
 14 The ungodly have drawn out the sword, 
 and have bent their bow : to cast down the 
 poor and needy, and to slay such as are of a 
 right conversation. 
 
 15 Their sword shall go through their own 
 heart : and their bow shall be broken. 
 
 16 A small thing that the righteous hath : 
 is better than great riches of the ungodly. 
 
 17 For the arms of the ungodly shall be 
 broken : and the Lord upholdeth the right- 
 eous. 
 
 IS The Lord knoweth the days of the 
 godly : and their inheritance shall endure 
 for ever. 
 
 19 They shall not be confounded in the 
 perilous time : and in the days of dearth 
 they shall have enough. 
 
 20 As for the ungodly, they shall perish j 
 and the enemies of the Lord "shall consume 
 as the fat of lambs : yea, even as the smoke, 
 shall they consume away. 
 
 21 The ungodly borroweth, and payeth not 
 again : but the righteous is merciful, and 
 liberal. 
 
 22 Such as are blessed of God shall possess 
 the land : and they that are cursed of him 
 shall be rooted out 
 
 23 The Lord ordereth a good man's going : 
 and maketh his wav acceptable to himself. 
 
 24 Though he fall, he shall not be cast 
 away : for the Lord upholdeth him with his 
 hand. 
 
 25 I have been young, and now am old : 
 and yet saw I never the righteous forsaken, 
 nor his seed begging their bread. 
 
 26 The righteous is ever merciful, and 
 lendeth : and his seed is blessed. 
 
 27 Flee from evil, and do the thing that is 
 good : and dwell for evermore. 
 
 23 For the Lord loveth the thing that is 
 right : he forsaketh not his that be godly, 
 but they are preserved for ever. 
 
 29 The unrighteous shall be punished : as 
 for the seed of the ungodly, it shall be 
 rooted out 
 
 30 The righteous shall inherit the land : 
 ami dwell therein for ever. 
 
 31 The mouth of the righteous is exercised 
 in wisdom : and his tongue will be talking of 
 judgement 
 
 ! 32 The law of his God is in his heart : and 
 
 his goings shall not slide. 
 ! 33 The ungodly seeth the righteous : and 
 
 seeketh occasion to slay him. 
 
 34 The Lord will not leave him in his 
 hand : nor condemn him when he is 
 judged. 
 
 35 Hope thou in the Lord, and keep his 
 way, and he shall promote thee, that thou 
 
 | shalt possess the land : when the ungodly 
 shall perish, thou shalt see it. 
 
 36 I myself have seen the ungodly in great 
 power : and flourishing like a green'bay-tree. 
 
 ! 37 I went by, and lo, he was gone : I 
 sought him, but his place could no where he 
 found. 
 
 j 38 Keep innocency, and take heed unto 
 the thing that is right : for that shall bring 
 
 I a man peace at the last. 
 
 I 39 As for the transgressors, they shall 
 perish together : and the end of the ungodly 
 is, they shall be rooted out at the last. 
 
 40 But the salvation of the righteous 
 cometh of the Lord : who is also their 
 strength in the time of trouble. 
 
 41 And the Lord shall stand by them, and 
 save them : he shall deliver them from the 
 ungodly, and shall save them, because they 
 put their trust in him. 
 
 Horning pnuicr. 
 
 PSALM XXXVIII. Domine, ne in furore. 
 
 PUT me not to rebuke, O Lord, in thine 
 anger : neither chasten me in thy heavy 
 displeasure. 
 
 2 For thine arrows stick fast in me : and 
 [ thy hand presseth me sore. 
 
 3 There is no health in my flesh, because 
 j of thy displeasure : neither is there any rest 
 i in my bones, by reason of my sin. 
 
 I 4 For my wickednesses are gone over my 
 head : and are like a sore burden, too heavy 
 for me to bear. 
 
 5 My wounds stink, and are corrupt : 
 through my foolishness. 
 
 6 I am brought into so great trouble and 
 misery ; that I go mourning all the day long. 
 
 7 For my loins are filled with a sore 
 disease : and there is no whole part in my 
 body. 
 
 8 I am feeble, and sore smitten ! I have 
 roared for the very disquietness of my heart 
 
 9 Lord, thou knowest all my desire : and 
 my groaning is not hid from thee. 
 
 10 31 y heart panteth, my strength hath 
 failed me : and the sight of mine eyes is 
 gone from me. 
 
 11 My lovers and my neighbours did stand 
 looking upon my trouble : and my kinsmen 
 stood afar off. 
 
 12 They also that sought after my life laid 
 snares for me : and they that went about 
 
 I to do me evil talked of wickedness, and 
 
 i imagined deceit all the day long. 
 
 | 13 As for me, I was like a deaf man, and 
 
'EAeov Kal Kpiciv acrofxaC aoi .... C 
 
 EveyKare t<x> Kvpiw xxviii 
 
 'Ev efbSw 'Io-parjA cxiii 
 
 'Ev r<Z enLKaXelaOat p.e iv 
 
 'Ev 70> €7Tt(7Tpei//al Kvpiov cxxv 
 
 'Evtitriaaib QebsTriVTTpovevxw t*-ov liv 
 
 'E£eAou p.e e*c twv e^Optov p.ov Iviii 
 
 'E£eAou fie nvpie e£ duBpoiirov no- 
 
 vrjpov cxxxix 
 
 'E jrjpeu^ajo 17 /capSt'a p.ou xliv 
 
 'E£op.oAoyetcr0e T«p /cup a>» * at £ 7rt - 
 
 KaXela-Qe civ 
 
 'E£op.oAoyeta-#e tu> /cupt'w, oti a'ya- 
 
 06s cxvii 
 
 *E£op.oAoyeicr0e Ta> /cupt'aj brt a'ya- 
 
 0b? cxxxv 
 
 'E^op-oAoyetcrfle tw Kupta> on ^P 1 ? - 
 
 orbs cv 
 
 'E£op.oAoyeto~0e tuj Kupt'a>, on XP 7 ?" 
 
 orbs .' cvi 
 
 'E^op:oAoyvja-op.at cot /cupte ev 0A77 
 
 Kapbtq p.ou, /cat ivavTiov cxxxvii 
 
 'Ef0p.0A0yj7cr0p.at crot Kupte ev oA>j 
 
 KapSiq (J.OV, 61.rjy7jcrop.at ix 
 
 'Efop.oAoy19crop.a1 croi /cu'pte ev bA»j 
 
 KapSCq p.ov, ev /SouAtj cx 
 
 'Efop-oAoyricrop-efla' crot b 0ebs Ixxiv 
 
 'Ejrcuvei, 'IepoucraAjjp., tov /cuptov. cxlvii 
 'E7ra<coucrai aov /cuptos ev rj/xepq 
 
 #At'i//e(os xix 
 
 *E;ri croi Kvpie qkiYiaa xxx 
 
 'Enl crol KVpie -qkmo-a. lxx 
 
 'ETTtcTTeucra, Sib eAa'Arjcra Cxv 
 
 'E7ri xcp /cupt'ca irenoiOa x 
 
 'E7ri tu>v rroTap.u!v Ba/3uAu5fos . . . . cxxxvi 
 
 'Erolp-q -q /capSta p.ou 6 0ebs cvii 
 
 EvSoicq&as Kvpie Trjv yrjv aov .... lxxxiv 
 EuAoyet rj ipv\y P-Ov T °f Kuptov, 
 
 Kal irdvTa cii 
 
 EuAoyet -q ^VXV P-ov tov /cuptov. 
 
 Kvpie ciii 
 
 EuAoyvycrco tov /cuptov xxxiii 
 
 EuAoyrirbs /cuptos 6 0eds p.ou cxliii 
 
 Eu</)pav#T}v enl tois eiprj/cbcn p.01 . cxxi 
 
 "Egos 7roTe Kvpie eirik-qarj pov xii 
 
 'HyaVrjcra, oti etcraKoucreTai cxiv 
 
 'Hpa tous b</>0aAp.ous p-ou cxx 
 
 ®ebs e/cSt/cTjcreoov /cuptos xciii 
 
 ©ebs 0ec3v /cuptos ekdkqae xlix 
 
 'I5oi> 8>j euAoyetTe tov /cuptov .... cxxxiii 
 
 'ISou 811 tl Kakbv, rj tl Teprrvbv . . . cxxxii 
 
 "Iva tl e(f>pva£av eOvrj ii 
 
 "lva tl dnoiaw 6 0ebs Ixxiii 
 
 SI'aAp.bs tw Aavt'S. 
 
 ^aAp.bs t<Z AavlS, e^oSCov ctktjv^s. 
 
 AAArjAouia. 
 
 Et? to re'Ao?, ev i^aAp.otj uSrj r<Z Aavt'5. 
 'QStj rajv dva.fia.6p.u>v. 
 
 Els to te'Ao?, ev up.vots crvve'crews tw AcuuS. 
 
 E15 to Te'Aos, p.>) 6tac/)0etpi}s, to5 AaulS et? 
 o~Trj\oypa<}>Lav, bnore a7re'o"TetAe SaouA, 
 Kal e^uAa^e tov ot/cov avrov tou 0ava- 
 rdjaaL aiirov. 
 
 E15 to tcAo?, tu> AaviS >//aAp.6s. 
 
 Et? to tcAo?, VTrep tcuj/ a\\oio)Qy)<Top.iv(av 
 TO15 viot? Kope eis <ruv€<rtv, yoq virep 
 tow dyairq tov. 
 
 'AWr)\ov"ia. 
 
 AAArjAovta. 
 /VAArjAoi/ta. 
 AAAijAouia. 
 HAArjAovi'a. 
 
 ^aAp-bs Tol AaulS, Ayyatou /cat Zaxapt'ou. 
 
 Ets to re'Ao?, UTrep twv Kpv<f>Cu)V tov viov, 
 
 i//aAp.bs T(p AauuS. 
 AAATjAoul'a. 
 
 Et? to Te'Ao?, p.r) 8cac/)0etp7j?, \pa\p.bs <aSrj<; 
 
 Ttp 'Ao~d<p. 
 'AAArjAou'la. Ayyatou /cal Zax«piou. 
 Eis to Te'Ao?, \j/aAp.b<; t<Z AaviS. 
 
 Et? to TeAo?, xfjaXp.bg T<a AaviS, e/co"Ta'- 
 crews. 
 
 TaJ AaviS utdJv 'Icjva8a/3, /cat TaJv npwTiov 
 
 al\p.aku}7LO'6e.vTiav. 
 'Wk-qkovia. 
 
 Et? to Te'Aos, ipakp.bg tw AavtS. 
 
 To) Aauifi, 'Iepe/xi'ou. 
 
 'flSrJ \j/aXp.ov to> AautS. 
 
 Ets to Te'Aos, tois uiots Kope i//aAp.6s. 
 
 T(i> Aaut'S. 
 
 TaJ Aaut'S. 
 
 TaJ AautS, OTTOTe ijAAotwcre to npowrrov 
 avTOv evavrCov 'Af3ip.ekex, Kal dnekvaev 
 avTbv, Kal dTrfjkGev. 
 
 Tw Aavl5 nrpbs tov ToAta'5. 
 
 'nSr; twv dvafiadpwv* 
 
 Ets to Te'Aos, t//aA/jtbs t<T Aaut'S. 
 
 'AAArjAou'ta. 
 
 'OSrj toJv dva(3a9p.iov. 
 
 ^akp.b<; T(Z AautS TeTpa'St trajS^a'TOU. 
 
 ■^aA/jtbs toj 'Aad<j). 
 
 'flbr^ tiZv dvaf3a9piov, 
 
 'CISt] tlov dvafla9p.<j)V. 
 
 No title. 
 
 Suve'crecos toj 'Acra'ip. 
 
 Ps. xxxix. is appointed in the Burial office. 
 (249) 
 
Day 8. PSALM XX] 
 
 heard not : and as one that is dumb, who 
 doth not open his mouth. 
 
 14 I became even as a man that heareth 
 not : and in whose mouth are no reproofs. 
 
 15 For in thee, O Lord, have I put my 
 trust : thou shalt answer for me, 0 Lord my 
 God. 
 
 16 I have required that they, even mine 
 enemies, should not triumph over me : for 
 when my foot slipped, they rejoiced greatly 
 against me. 
 
 17 And I, truly, am set in the plague : and 
 my heaviness is ever in my sight. 
 
 18 For I will confess my wickedness : and 
 be sorry for my sin. 
 
 19 But mine enemies live, and are mighty : 
 and they that hate me wrongfully are many 
 in number. 
 
 20 They also that reward evil for good are 
 against me : because I follow the thing that 
 good is. 
 
 21 Forsake me not, 0 Lord my God : be 
 not thou far from me. 
 
 22 Haste thee to help me : 0 Lord God of 
 my salvation. 
 
 PSALM XXXIX. Dixi, Citstodiam. 
 
 I SAID, I will take heed to my ways : that 
 I offend not in my tongue. 
 
 2 I will keep my mouth as it were with a 
 bridle : w hile the ungodly is in my sight. 
 
 3 I held my tongue, and spake nothing : I 
 kept silence, yea, even from good words ; 
 but it was pain and grief to me. 
 
 4 My heart was hot within me, and while 
 I was thus musing the fire kindled : and at 
 the last I spake with my tongue ; 
 
 5 Lord, let me know mine end, and the 
 number of my days : that I may be cer- 
 tified how long I have to live. 
 
 6 Behold, thou hast made my days as it 
 were a span long : and mine age is even as 
 nothing in respect of thee ; and verily every 
 
 j man living is altogether vanity. 
 
 7 For man walketh in a vain shadow, and 
 j disquieteth himself in vain : he heapeth up 
 I riches, and cannot tell who shall gather 
 : them 
 
 8 And now, Lord, what is my hope : truly 
 my hope is even in thee. 
 
 9 Deliver me from all mine offences : and 
 make me not a rebuke unto the foolish. 
 
 10 I became dumb, and opened not my 
 mouth : for it was thy doing. 
 
 11 Take thy plague away from me : I am 
 even consumed by the means of thy heavy 
 hand. 
 
 12 When thou with rebukes dost chasten 
 man for sin, thou makest his beauty to con- 
 sume away, like as it were a moth fretting 
 a garment : every man therefore is but 
 vanity. 
 
 1 3 Hear my prayer, O Lord, and with thine 
 ears consider my calling : hold not thy peace 
 at my tears. 
 
 14 For I am a stranger with thee : and a 
 sojourner, as all my fathers were. 
 
 15 O spare me a little, that I may recover 
 my strength : before I go hence, and be 
 no more seen. 
 
 PSALM XL. Expectans expectavi. 
 
 I "WAITED patiently for the Lord : and 
 he inclined unto me, and heard my 
 calling. 
 
 2 He brought me also out of the horrible 
 
 CIX. XL. XLI. Day 8. 
 
 pit, out of the mire and clay : and set my 
 feet upon the rock, and ordered my 
 goings. 
 
 3 And he hath put a new song in my 
 mouth : even a thanksgiving unto our God. 
 
 4 Many shall see it, and fear : and shall 
 put their trust in the Lord. 
 
 5 Blessed is the man that hath set his 
 hope in the Lord : and turned not unto the 
 proud, and to such as go about with lies. 
 
 6 0 Lord my God, great are the wondrous 
 works which thou hast done, like as be also 
 thy thoughts which are to us-ward : and yet 
 there is no man that ordereth them unto 
 thee. 
 
 7 If I should declare them, and speak of 
 them : they should be more than I am able 
 to express. 
 
 8 Sacrifice, and meat-offering, thou 
 wouldest not : but mine ears hast thou 
 opened. 
 
 9 Burnt-offerings, and sacrifice for sin, 
 hast thou not required : then said I, Lo, I 
 come, 
 
 10 In the volume of the book it is written 
 of me, that I should fulfil thy will, O my 
 God : I am content to do it ; yea, thy law is 
 within my heart. 
 
 11 I have declared thy righteousness in 
 the great congregation : lo, I will not refrain 
 my lips, O Lord, and that thou knowest. 
 
 12 I have not hid thy righteousness within 
 my heart : my talk hath been of thy truth, 
 and of thy salvation. 
 
 13 1 have not kept back thy loving mercy 
 and truth : from the great congregation. 
 
 14 Withdraw not thou thy mercy from me, 
 O Lord : let thy loving-kindness and thy 
 truth alway preserve me. 
 
 15 For innumerable troubles are come 
 about me ; my sins have taken such hold 
 upon me that I am not able to look up : 
 yea, they are more in number than the hairs 
 of my head, and my heart hath failed me. 
 
 16 O Lord, let it be thy pleasure to deliver 
 me : make haste, O Lord, to help me. 
 
 17 Let them be ashamed, and confounded 
 together, that seek after my soul to destroy 
 it : let them be driven backward, and put to 
 rebuke, that wish me evil. 
 
 18 Let them be desolate, and rewarded 
 with shame : that say unto me, Fie upon 
 thee, fie upon thee. 
 
 19 Let all those that seek thee be joyful 
 and glad in thee : and let such as love thy 
 salvation say alway. The Lord be praised. 
 
 20 As for me, I am poor and needy : but 
 the Lord careth for me. 
 
 21 Thou art my helper and redeemer : 
 make no long tarrying, O my God. 
 
 (burning |U'ixrrcr. 
 
 PSALM XLI. Beatus qui intdligit. 
 
 BLESSED is he that considereth the poor 
 and needy : the Lord shall deliver him 
 in the time of trouble. 
 
 2 The Lord preserve him, and keep him 
 alive, that he may be blessed upon earth : 
 and deliver not thou him into the will of his 
 enemies. 
 
 3 The Lord comfort him, when he lieth 
 sick upon his bed : make thou all his bed in 
 his sickness. 
 
Kkivov /cvpte to ous crov lxxxv 
 
 Kplvov p.e, /cvpte, on eyoo xxv 
 
 Kpuw /xe 6 0ebs, zeal Si'/cacroi> .... xlii 
 Kvpte e5o/ct'p.acra's p.e, /cai eyvcos. .cxxxviii 
 Kvpte eicra'/covcroi/ rqs 7rpo(revx']? 
 
 p:ov, eVoiVtcrat cxlii 
 
 Kvpte elaaKovaov rrjs 7rpocrev;(7?S 
 
 pov, /cai ry /cpavyr) ci 
 
 Kvpte e/ce'/cpa^a 7rpbs ere cxl 
 
 Kvpte, eV t>7 Svfa.fi.ei crov ei'ippav- 
 
 OrjaeTaL xx 
 
 Kvpte, K.aTa<t)vyrj iyev^Oqs ^P-if . . Ixxxix 
 
 Kvpte, p.rj toj OvfxiZ crov eAe'yffls /xe vi 
 
 Kvpte, p.rj toj OvlmZ crov e \ey£r]s p.e xxxvii 
 
 Kvpte 6 #eos /xov, eVi cro! "qXrnaa. vii 
 
 Kvpte 6 Oebs rrjs crwTTjptas /xou . . Ixxxvii 
 
 Kvpte 6 Kvpios "<?^<3i>, a>? OavLiaarbv viii 
 
 Kvpte, ovy vxf/dSOrj -q /capSt'a p;ou . . exxx 
 
 Kvpte, Tt e7rAvj0v'v^7jcrai' iii 
 
 Kvpte Tt's TvapoiKrjcrec xiv 
 
 Kvptos 7rotp.atVet p.e /cat ov5ey. . . . xxii 
 
 Kvptos $ojTtcrp.6s p.ov xxvi 
 
 Ma/ea'ptos ai^jp os ov/c eitOpevOrj . . i 
 
 Ma/ca'ptos di^rjp 6 c^ojSov/xei'o? Cxi 
 
 Ma/ca'ptos 6 ctvviojV eVi tttcjx'op . . xl 
 
 Ma/ca'ptot a.jxu>p.oi ev 65oj cxviii 
 
 Ma/ca'ptot 77aVres ol 4>ofiovp.evoi . . exxvii 
 
 Ma/ca'ptot toy d(f>eOr)o-av xxxi 
 
 Me'yas Kvptos /cai aiverbs xlvii 
 
 M77 irapa^rjkov ev Tronipevop-eVots . xxxvi 
 
 Miaj'cr^Tt Kvpte tov AaviS exxxi 
 
 'O #ebs aVoj'crw /cai /cafletAes . lix 
 
 'O 0ebs ets rqv fioijOeiav p.ov 7rp6- 
 
 cr^e? Ixix 
 
 'O 6ebs earrj ev crvvayojyrj OeuSv . . lxxxi 
 
 'O Oebs ev Tots too-iy -qpdiv xliii 
 
 'O 0tbs ev toj bv6p.a.TL crov liii 
 
 'O Oebs, rj\0ocrav tOvr] els rr)V /cAtj- 
 
 povop.iav crov lxxviii 
 
 'O Oebs rjp.tZv >ca.Ta(})vyrj /cai SvVap.is xlv 
 
 'O 0ebs 6 Oeos p.ov npbs ere bpOpi^oi Ixii 
 
 c O Oebs ot/CTetpTj'crat Typias xlvi 
 
 'O 0ebs 6 Oeos p-ov, 7rp6crxes p-ot . . xxi 
 
 TIpocrev\^ tJ AaviS. 
 Tov AaviS. 
 Sl'aAp.bs toj Aavt'5. 
 Eis to Te'Aos, \paXp.bs toj Aavt'S. 
 ^aAp-bs toj Aavi5, otc avTOi> 6 vtb? /caTe- 
 5toj'/cei. 
 
 Ilpocrevx*) toj 7TTtJX<?, OTaf a'/criSta'crri, /eai 
 svolvtCov Kvpiov eK\erj rqv Serjatv ay tov. 
 ^aAjubs toj AavtS. 
 Ets to Te'Aos, \jjou\ixbs toj AavtS. 
 
 npocrevx>) tov Mojvcri^ dvOputnov tov Oeov. 
 Et? to Te'Ao?, eV vp.vots V7rep Ttjs bySorjs, 
 
 \lia\p.bs toj Aavt'5. 
 ^aAp.bs toj Aavt5 els dfuixirqaiv nepl crajS- 
 
 /3a'TOV. 
 
 tyaXp-bs toj AavlS, oi' 7/cre toj /cvptco V7rep 
 
 toji/ Adyoji' Xovcrt vtov 'le/xevei. 
 QSrj \jxa\uov rots viols Kope, ets to tc'Aos, 
 
 v—ep p.ae\eO tov dTTOKpLOrjiscu, crvi'e'creojs 
 
 AtjwaV toj 'IerparjAtTjj. 
 Ets to Te'Aos, vn-ep toj^ \rjpdiv, i^aAjacs to7 
 
 Aavt'S. 
 
 toji/ dva^aO/JLuiv. 
 ^a\p.bs toj AavlS, 67roTe aVeStSpaer/cei/ a^b 
 
 TTpowiTOv A^ecrcraAojp. tov vtov a-VTOu. 
 ^aXp-bs toj Aavt'5. 
 '"I'aAp.bs Toy Aavt'5. 
 Tov Aavi5 vrpb tov XP^Orjuai. 
 No title. 
 AAArjAov'ta. 
 
 Ets to Te'Aos, i//aAp.bs toj Aavt'5. 
 
 'AAArjAovi'a. 
 
 'D5i7 toji' dva.fiaOp.djv. 
 
 ~2.vveo-eix)s toj Aavt'6. 
 
 'i'aAp.bs cJ5)Js Tots vtots Kope SevTc'pa cra/S- 
 
 (3aVov. 
 Tw Aavt'5. 
 
 'f}5r} tojj/ dvafiaOp.£jv. 
 
 Ets to Te'Aos, Tots d\\oiojOr]aop.evois eVt, 
 ets o-rr)\oypa.(j)ia.v toj Aavt5 ets StSaxiJf, 
 biTOTe eveTTvpiae rrjv Me cro 770 Tap: ta^ Sv- 
 pt'as, Kai t^i' Svpt'av 2oj3aA, /cat en^e- 
 arpexj/ev 'Iooa^, /eat endra^e riqv c/>a'payya 
 toji' a'AojV, 5oj5e/ea x i Ata'5as. 
 
 Ets to Te'Aos, toj Aavt5 eis dvdp.vr\rriv, ets 
 to erojcrat p.e Kvptov. 
 
 ^aA/xbs toj Aera'e^. 
 
 Ets to Te'Aos, tois vtots Kope ets (Tweenf 
 v//aA/aos. 
 
 Ets to Te'Aos, eV vp.i/ots avve'creojs toj AavlS, 
 ejv toj eKOelv tovs Zetc/)at'ovs, /cal etrreti' 
 toj SaovA, Oy/e i5ov Aavt5 Ke'/cpvn-Tat 
 7rap' ijp.ti^ ; 
 
 Sl'aAp.bs toj Acrac/>. 
 
 Ets to Te'Aos, V7rep tojv vtojj' Kope, vrrep 
 
 toji/ icpv4>ii»v \f/a\p.6s. 
 ^aXfxbs toj Aavi5, ei' toj eti>ai avTOV eV tj" 
 
 eprjpw ttjs 'ISovjuai'as. 
 Ets to Te'Aos, ev vp.vois tya\p.bs toj Aavt'5. 
 Eis to Te'Aos, virep tvjs aVTtAr)'i//ews tj^s 
 
 eoj^t^Tjs, i//aAp.bs toj Aavt'5. 
 
 Ps. xlii. is appointed in the Roman office for Baptism of Adults. 
 (251) 
 
: Day 8. 
 
 PSAIiM XLII. XLIII. XLIV. 
 
 Day 9. 
 
 4 I said, Lord, be merciful unto me : heal 
 my soul, for I have sinned against thee. 
 
 5 Mine enemies t?peak evil of me : When 
 shall he die, and hib name perish ? 
 
 6 And if he come to see me, he speaketh 
 vanity : and his heart conceiveth falsehood 
 within himself, and when he cometh forth 
 he telleth it. 
 
 7 All mine enemies whisper together 
 against me : even against me do they 
 imagine this evil. 
 
 8 Let the sentence of guiltiness proceed 
 against him : and now that he lieth, let him 
 rise up no more. 
 
 9 Yea, even mine own familiar friend, 
 whom I trusted : who did also eat of my 
 bread, hath laid great wait for me, 
 
 10 But be thou merciful unto me, 0 Lord : 
 raise thou me up again, and I shall reward 
 them. 
 
 11 By this I know thou favourest me : that 
 mine enemv doth not triumph against me. 
 
 12 And when I am in my health, thou 
 upholdest me : and shalt set me before thy 
 face for ever. 
 
 13 Blessed be the Lord God of Israel : 
 world without end. Amen. 
 
 PSALM XLII. Quemadmodum. 
 
 II KE as the hart desireth the water-brooks: 
 i so longeth my soul after thee, O God. 
 •2 Mv soul is athirst for God. yea, even for I 
 the living God : when shall I come to 
 appear before the presence of God ? 
 
 3 My tears have been my meat day and ' 
 night : while they daily say unto me, "Where 
 
 I is now thy God ? 
 
 4 >'ow when I think thereupon, I pour I 
 out my heart by myself : for I went with the 
 
 i multitude, and brought them forth into 
 
 the house of God ; 
 I 5 In the voice of praise and thanksgiving : 
 
 among such as keep holy-day. 
 i 6 Why art thou so full of heaviness, O my 
 
 soul : and why art thou so disquieted within 
 
 me? 
 
 7 Put thy trust in God : for I will yet give 
 him thanks for the help of his countenance. 
 
 8 My God, my soul is vexed within me : I 
 ; therefore will I remember thee concerning : 
 
 the land of Jordan, and the little hill of 
 Hermon. 
 
 9 One deep calleth another, because of the | 
 noise of the water-pipes : all thy waves and 
 
 • storms are gone over me. 
 
 10 The Lord hath granted his loving- 
 kindness in the day-time : and in the night- 
 season did I sing of him, and made my 
 prayer unto the God of my life. 
 
 11 I will say unto the God of my strength, 
 Why hast thou forgotten me : why go I thus 
 heavily, while the enemy oppresse'th me ? 
 
 12 My bones are smitten asunder as with 
 a sword : while mine enemies that trouble 
 me cast me in the teeth ; 
 
 13 Namely, while they say daily unto me : 
 Where is now thy God ? 
 
 14 Why art thou so vexed. O mv soul : 
 and why art thou so disquieted within me ? 
 
 15 O put thy trust in God : for I will yet 
 thank him, which is the help of my coun- 
 tenance, and mv God. 
 
 PSALM XLIII. Judica me, Deris. 
 
 GIVE sentence with me, O God, and de- 
 fend my cause against the ungodly 
 
 people : 0 deliver me from the deceitful and 
 wicked man. 
 
 2 For thou art the God of my strength, 
 why hast thou put me from thee : and why 
 go I so heavily, while the enemy oppresseth 
 me ? 
 
 3 O send out thy light and thy truth, that 
 they may lead me" : and bring me unto thy 
 holy hill, and to thy dwelling. 
 
 4 And that I may go unto the altar of God, 
 even unto the God of my joy and gladness : 
 and upon the harp will "I give thanks unto 
 thee, O God, my God. 
 
 5 Why art thou so heavy, 0 my soul : and 
 why art thou so disquieted within me ? 
 
 6 O put thy trust in God : for I will yet 
 give him thanks, which is the help of my 
 countenance, and my God. 
 
 4itornirtg |)r3ner. 
 
 PSALM XLIV. Dens, aunTnus. 
 
 WE have heard with our ears, 0 God, 
 our fathers have told us : what thou 
 hast done in their time of old ; 
 
 2 How thou hast driven out the heathen 
 with thy hand, and planted them in : how 
 thou hast destroyed the nations, and cast 
 them out. 
 
 3 For they gat not the land in possession 
 through their own sword : neither was it 
 their own arm that helped them ; 
 
 4 But thy right hand, and thine arm, and 
 the light of thy countenance : because thou 
 hadst a favour unto them. 
 
 5 Thou art my King, O God : send help 
 unto Jacob. 
 
 6 Through thee will we overthrow our 
 enemies : and in thy Xame will we tread 
 them under, that rise" up against us. 
 
 7 For I will not trust in my bow : it is not 
 my sword that shall help me"; 
 
 8 But it is thou that savest us from our 
 enemies : and puttest them to confusion 
 that hate us. 
 
 9 We make our boast of God all day long : 
 and will praise thy Xame for ever. 
 
 10 But now thou art far off, and puttest us 
 to confusion : and goest not forth with our 
 armies. 
 
 1 1 Thou makest us to turn our backs upon 
 our enemies : so that they which hate us 
 spoil our goods. 
 
 12 Thou lettest us be eaten up like sheep : 
 and hast scattered us among the heathen. 
 
 13 Thou sellest thy people for nought : 
 and takest no money for them. 
 
 14 Thou makest us to be rebuked of our 
 neighbours : to be laughed to scorn, and 
 had in derision of them that are round 
 about us. 
 
 15 Thou makest us to be a by-word among 
 the heathen : and that the "people shake 
 their heads at us. 
 
 16 My confusion is daily before me : and 
 the shame of my face hath covered me ; 
 
 17 For the voice of the slanderer and blas- 
 phemer : for the enemy and avenger. 
 
 18 And though all this be come upon us, 
 yet do we not forget thee : nor behave our- 
 selves frowardly in thy covenant 
 
 19 Our heart is not turned back : neither 
 our steps gone out of thy way ; 
 
 20 Xo, not when thou hast smitten us 
 
'O Oebs rrjv aivecriv fxov p.77 cviii "^is to Te'Aos, \J/aAp.bs toj AaviS. 
 
 'O debs, ti's OfxOLdoOrjaeTaC <roi .... lxxxii 'ClSrj i//aA,u.ov 7cp Acrac/). 
 'O 0eb; to /epi/xa crov toj /SacrtAeZ £is 2aAajp.ajv. 
 
 Sbs Ixxi 
 
 Oi tJe/u-eAtot avTOv ev tois opecn. . . Ixxxvi Tots viois Kope i/faAp.bs cuSijs. 
 
 Oi 7re7rot0OTes e7rt /cvptov cxxiv 'Slorj tojV dvafiaOixiZv. 
 
 Oi ovpavoi SiTiyovvrat S6£av 0eov . xviii Eis to Te'Aos <//aA/u.bs toj AavtS. 
 'O /caTOi/ctov ev f3or)6eiq tov v\pC(TTOv xc Aivos aJSrjg tcT Aavt'5. 
 'O /cvptos e/3acrt'Aevcrev a'yaAAia'crflto xcvi Taj AaviS, OTe rj 777 at>TOv KaQCaTctTat,. 
 O /cvptos e/3acri'Aevcrev evTrpeVetav xcii Eis ttjv rjjixe'pav tov TrpoaafifiaTOV, ore Kar- 
 
 ty/eio-Tat r) 777, aivos cJSrjs tw Aavt'5. 
 'O /cvptos e/JacrtAevcrev, bpyi£e'cr0oj- ^aA/xbs tu AaviS. 
 
 crav xcviii 
 
 *0v Tp6?T0v 6TT(.7ro0et 7j eAac/>os .... xli Eis to Te'Aos, eis crvvecrtv tois viols Kope. 
 'O 7roiju.aivcov tov 'Icrpa/jA Trpocrxe? Ixxix Eis to Te'Aos, vrrep tojv a'AAoioj0TjcroiifcViuv, 
 
 fxaprupiov toj Acrdc/>, i//aA,ubs v;rep tov 
 
 Acrcrvpiov. 
 
 Ov^t Tcp 0eo3 vTrOTayrfcreTat lxi Eis to Te'Aos, vjrep 'lSt£?ovv i//aAp.b? to! 
 
 AaviS. 
 
 IlaWa Ta ZQvr\ KporqaaTe xeipas . xlvi Eis to Te'Aos, V7rep tojv viwv Kope <//aA,uos. 
 
 I7Aeova'/cis inokifx-qa-OLV /ae cxxviii 'fiSrj tojv aV«j3a0p.tov. 
 
 IIpocre'^eTe Aabs |U.ov tov vb/aov /uov Ixxvii 2vve'creajs toj Acra'c/>. 
 Tlpbs /cvptov ev tw OXifiecrdat fie . . cxix 'fiSjj tojv dvafSaOixwu. 
 Ilpbs ere >]pa tovs 6(/)0aAp.ov's juou . exxii 'QSrj tiov di/a^aOfiuji^. 
 Tlpbs ere, /cv'pte ifpa Tijv "//vx^'v M ou xxiv ^aAp.bs toj Aavi'6. 
 ITpbs ere /cvpte e/ce/cpa£a xxvii Tov AaviS. 
 
 2oi TTpeVet vjavos lxiv Eis to Te'Aos, i//aAp.bs to" AaviS, cJStj. 
 
 ^tocrbv p.e b fleas, oti eioTjAOocrav. . lxviii Ets to Te'Aos, V7rep tojv dWoLuiOrjaOfievuv, 
 
 toj Aavt'6. 
 
 Siocw ju.e /cv'pte, oti eKAe'AoiTTei/ . . xi Ets to Te'Aos, v?Tep tvJs oySoTjs, »//aAp;bs Tcp 
 
 Aavt'5. 
 
 Ta eAe'rj crov /cvpie eis tov aitova . .lxxxviii Svve'aetos Ai^a/A toj 'IcrpariAtTJi. 
 Ta prj/aaTa juov ei/tortcrat Kvpte ... v Eis to Te'Aos, v?rep ttjs KAripovo/xovcnis, 
 
 i/'aA/abs toj Aavt'5. 
 
 Tt ey/cavx<? Ka/a'a 6 5vi/aT0? ... li Eis to Te'Aos crvvecretos toj AaviS, ev toj 
 
 eA^etv Aojtjk tov 'ISov/xatov, <cat a'vaY- 
 yetAat toj SaovA, (cat ein-etv avTai, *HA0e 
 AavtS eis tov ot/cov A/3t/j.e'Aex. 
 
 Tov Kvpt'ov rj yr7 xai to -rrXrjpuifxa . xxiii ^aA/ubs toj AaviS tt^s /xtas crajB/SaVov. 
 
 'Y7roju.e'vcov V7Te'p.eiva tov Kvptov. . . xxxix Eis to Te'Aos, toj AaviS >|/aA/x6s. 
 
 ' y^wcrco ere, Kv'pie, oti VTTe'AajSe's p.e xxix Eis to Te'Aos, \j/a\fjLb<; ojStjs tov ey/caivicrp.0J 
 
 tov ot/cov tov AavtS. 
 
 'Y>//ojcroj ere, b 0eds "- ou cxliv Atveerts tov Aavt'5. 
 
 ^crtv b TTapa'vo/xos tov a'/xapraVetv xxxv Eis to Te'Aos, toj SovAco /cvpt'ov toj AavtS. 
 
 <3>vAa£6v p.e xv'pte, 6ti xv 2T»jAoypac/)t'a tco AavtS. 
 
 fkovr; jaov 7rpbs Kvpiov eKeicpaga, Eis to Te'Aos, V7rep 'ISi0ovv toj 
 
 /cat 77 0eovrj /xov 7rpbs tov 6?ebv . . lxxvi Acra'</>. 
 "Jcovjj tiov TTpbs Kvptov e/ce'/cpa^a, Svve'crecos toj AavtS, e'v toj etvai avTOV ec 
 
 c/)ojv>7 /xov 7rpbs /cvptov cxli toj <nn)kaio>, Trpoa-evxij- 
 
 'fis a'yac^bs b 0ebs toj 'IcrpavjA .... Ixxii Sf'aA/jtb; toj Acra'c/j. 
 
 "fis ayaTTTiTa Ta crKr^vufxaTa crov.. lxxxiii Eis to Te'Aos, iVep tojv Atjvojv tois vtcts 
 
 Kope ^raA/x6s. 
 
 The Psalms in this list are numbered according to the Septuagint. From i. to ix. 
 this numbering agrees with our own. ix. of the Septuagint includes ix. and x. of 
 our version, x. of the Septuagint is our xi., xi. is our xii. , and so on until cxiii. of 
 the Septuagint cxiv. of our version, cxiii. of the Septuagint includes cxiv. and cxv. 
 of our version, cxvi. of our version is divided at ver. 10 and becomes cxiv. and cxv. 
 in the Septuagint. cxvi. of the Septuagint answers to cxvii. of ours, and so on 
 until cxlvi. of the Septuagint, which ends at ver. 11 of our cxlvii. vss. 12 — 20, form 
 cxlvii. of the Septuagint. cxlviii. — cl. are the same as our numbering. 
 
 Ps. xlv. A Proper Psalm for Christmas- Ps. xlviii. A Proper Psalm for Whit- 
 Day. Sunday. 
 
 Ps. xlvi. occurs in the Mesorion of the Ps. xlviii. was used in the Temple 
 
 isthour. Service for the 2nd day throughout the 
 
 Ps. xlvii. A Proper Psalm for Ascen- year. 
 sion-Day. 
 
 (253) 
 
Day 9. 
 
 PSALM XLV. XLVI. XLVII. XL VIII. 
 
 Lay 9. 
 
 into the place of dragons : and covered us 
 with the shadow of death. 
 
 21 If we have forgotten the Name of our 
 God, and holden up our hands to any strange 
 god : shall not God search it out? for he 
 knoweth the very secrets of the heart. 
 
 22 For thy sake also are we killed all the 
 day long : and are counted as sheep appoint- 
 ed to be slain. 
 
 2:1 Up, Lord, why sleepest thou : awake, 
 and be not absent from us for ever. 
 
 24 Wherefore hidest thou thy face : and 
 forgettest our misery and trouble ? 
 
 25 For our soul is brought low, even unto 
 the dust : our belly cleaveth unto the ground. 
 
 26 Arise, and help us : and deliver us for 
 thy mercy's sake. 
 
 PSALM XLV. Eructami cor meum. 
 
 MY heart is inditing of a good matter : I 
 speak of the things which I have made 
 unto the King. 
 
 2 My tongue is the pen : of a ready writer. 
 
 3 Thou art fairer than the children of men : 
 full of grace are thy lips, because God hath 
 blessed thee for ever. 
 
 4 Gird thee with thy sword upon thy thigh, 
 0 thou most Mighty : according to thy wor- 
 ship and renown. 
 
 5 Good luck have thou with thine honour : 
 ride on, because of the word of truth, of 
 meekness, and righteousness ; and thy right 
 hand shall teach thee terrible things. 
 
 6 Thy arrows are very sharp, and the peo- 
 ple shall be subdued unto thee : even in the 
 midst among the King's enemies. 
 
 7 Thy seat, O God, endureth for ever : the 
 sceptre of thy kingdom is a right sceptre. 
 
 8 Thou hast loved righteousness, and 
 hated iniquity : wherefore God, even thy 
 God, hath anointed thee with the oil of 
 gladness above thy fellows. 
 
 9 All thy garments smell of myrrh, aloes, 
 and cassia : out of the ivory palaces, whereby 
 they have made thee glad. 
 
 10 Kings' daughters were among thy ho- 
 nourable women : upon thy right hand did 
 stand the queen in a vesture of gold, wrought 
 about with divers colours. 
 
 11 Hearken, O daughter, and consider, 
 incline thine ear : forget also thine own peo- 
 ple, and thy father's house. 
 
 12 So shall the King have pleasure in thy 
 beauty : for he is thy Lord God, and worship 
 thou him. 
 
 13 And the daughter of Tyre shall be there 
 with a gift : like as the rich also among the 
 people shall make their supplication before 
 thee. 
 
 14 The King's daughter is all glorious 
 within : her clothing is of wrought gold. 
 
 15 She shall be brought unto the King in 
 raiment of needle-work : the virgins that be 
 her fellows shall bear her company, and shall 
 be brought unto thee. 
 
 16 With joy and gladness shall they be 
 brought : and shall enter into the King's 
 palace. 
 
 17 Instead of thy fathers thou shalt have 
 children : whom thou mayest make princes 
 in all lands. 
 
 18 I will remember thy Name from one 
 generation to another : therefore shall the 
 people give thanks unto thee, world without 
 end. 
 
 PSALM XLVI. Dens noster refugium. 
 
 GOD is our hope and strength : a very 
 present help in trouble. 
 
 2 Therefore will we not fear, though the 
 earth be moved : and though the hills be 
 carried into the midst of the sea. 
 
 3 Though the waters thereof rage and 
 swell : and though the mountains shake at 
 the tempest of the same. 
 
 4 The rivers of the flood thereof shall make 
 glad the city of God : the holy place of the 
 tabernacle of the most Highest. 
 
 5 God is in the midst of her, therefore 
 shall she not be removed : God shall help 
 her, and that right early. 
 
 6 The heathen make much ado, and the 
 kingdoms are moved : but God hath shewed 
 his voice, and the earth shall melt away. 
 
 7 The Lord of hosts is with us : the God 
 of Jacob is our refuge. 
 
 8 O come hither, and behold the works of 
 the Lord : what destruction he hath brought 
 upon the earth. 
 
 9 He maketh wars to cease in all the world : 
 he breaketh the bow, and knappeth the spear 
 in sunder, and burnetii the chariots in the 
 fire. 
 
 10 Be still then, and know that I am God : 
 I will be exalted among the heathen, and I 
 will be exalted in the earth. 
 
 11 The Lord of hosts is with us : the God 
 of J acob is our refuge. 
 
 (Starting primer. 
 
 PSALM XLVII. Omnes gentes, plaudite. 
 
 OCLAP your hands together, all ye peo- 
 ple : 0 sing unto God with the voice of 
 melody. 
 
 2 For the Lord is high, and to be feared : 
 he is the great King upon all the earth. 
 
 3 He shall subdue the people under us : 
 and the nations under our feet. 
 
 4 He shall choose out an heritage for us : 
 even the worship of Jacob, whom he loved. 
 
 5 God is gone up with a merry noise : and 
 the Lord with the sound of the trump. 
 
 6 0 sing praises, sing praises unto our God : 
 0 sing praises, sing praises unto our King. 
 
 7 For God is the King of all the earth : 
 sing ye praises with understanding. 
 
 8 God reigneth over the heathen : God 
 sitteth upon his holy seat. 
 
 9 The princes of the people are joined unto 
 the people of the God of Abraham : for God, 
 which is very high exalted, doth defend the 
 earth, as it were with a shield. 
 
 PSALM XLVIII. Magnus Dominus. 
 
 GREAT is the Lord, and highly to be 
 praised : in the city of our God, even 
 upon his holy hilL 
 
 2 The hill of Sion is a fair place, and the 
 joy of the whole earth : upon the north-side 
 lieth the city of the great King ; God is well 
 known in her palaces as a sure refuge. 
 
 3 For lo, the kings of the earth : are ga- 
 thered, and gone by together. 
 
 4 They marvelled to see such things : they 
 were astonished, and suddenly cast down. 
 
 5 Fear came there upon them, and sorrow : 
 as upon a woman in her travail. 
 
 6 Thou shalt break the ships of the sea : 
 through the east-wind. 
 
 7 Like as we have heard, so have we seen 
 in the city of the Lord of hosts, in the city 
 
OF THE RECITAL OF THE PSALMS ACCORDING TO THE 
 MODERN (AND ANCIENT) JEWISH USE. 
 
 For the following Tables of Psalms accordin 
 Jews, we are indebted to the kindness of Dr Sc 
 
 g to the present (and past) use of the 
 hiller-Szinessy. 
 
 very 
 
 Pss. used in the Ritual of the Ashkenazim (D^3K>&0, i.e. the majority of the Jews 
 inhabiting England, Holland, France, Germany, Poland and the Austrian States. 
 
 Daily. At Morning Service. 
 Ps. cxxii. The use of this Psalm 
 recent, nor is it general. 
 
 Ps. xxx. This is recited before Earukh 
 Sheamar ("iCtft^ "|1*13) ; its use is gene- 
 ral, but not very ancient. 
 
 Ps. cxlv. (preceded by lxxxiv. 5 and 
 cxliv. 15, and hence commonly called 
 ^Ifc^fcO and succeeded by cxv. 18), twice 
 
 recited during the service ; it is considered 
 one of the most ancient in point of use. 
 The Talmud B. Berakhoth 4 b. mentions 
 its recital as meritorious. 
 
 Pss. cxlvi — cl. , the five Halleluyahs, 
 
 (n' , 1^'?n)» are very ancient in point of 
 use, though not so ancient as the cxlvth. 
 
 At Afternoon Service. 
 Psalm cxlv. with the three vv. as above. 
 
 On the Majority of the Days of the Year. 
 At Morning Service. 
 Ps. c. This Psalm is used every day and 15th of Ab 2 , the 15th of Shebat 3 
 with the exception of Sabbaths, Festi- the whole month of Nisan, the 33rd of 
 vals, the Eve of the Passover, the Middle 'Omer 4 the days from the com 
 
 Holidays of Passover, and the Eve of the mencement of Sivan, until after Pente 
 Day of Atonement. cost, the Eves of New Year and the Day 
 
 Ps. vi. Without v. i, i.e. the superscrip- of Atonement, and the days intervening 
 tion, for which is however read 2 Sam. between the Day of Atonement and the 
 xxiv. 14. This Psalm is recited every Festival of Tabernacles, the day succeed- 
 day, with the exception of the days ing a Festival (3|"J 1"1DS). the morning 
 of Sabbaths, Festivals, the Middle Holi- when a child is circumcised, or when 
 days, New Moon (£Hn £^N~1)> the two a bridegroom within the seven daysof re- 
 days of both Purim (DHID), the eight joicing {nD^DH ^ T) ispresent (ac- 
 days of Hanukkah 1 (rO^fl). the 9th cording to some, only the marriage day). 
 
 1 Hanukkah HSjn is observed for 8 
 
 days in commemoration of the Makka- 
 bean victory over the forces of Antiochus 
 Epiphanes. It is called so from the re- 
 dedication of theTemple, and the xxxth 
 Psalm is recited thereon, both on account 
 of its superscription and contents. 
 
 2 The 15th of Ab is a half-holiday 
 (i.e. a day of semi-sacred observance) for 
 several reasons ; vide Talm. B. Ta'anith 
 30 b. and 31 a. 
 
 3 The 15th of Shebat is a half-holiday 
 on account of its being 'New Year' for 
 the trees (i.e. they commence budding on 
 that day, &c). T. B. Rosh Hasshanah 
 14 b. 
 
 4 The 33rd of Omer (for this name 
 vide Lev. xxiii. 15) is observed as the 
 ' Scholars' feast,' because on that day 
 none of the disciples of Rabbi 'Aqiba 
 died (or rather none of his followers, in 
 Bar Kokheba's rising against the. Ro- 
 mans, were slain). 
 
 Ps. li. According to Basil the night It is the 1st Psalm of the Western Lauds 
 service concluded with this Psalm. He on Mondays, the 2nd in the Benedictine, 
 writes, 'When the day began to dawn, all It is a Burial Psalm in the Roman use, a 
 
 together as with one mouth and one heart 
 raise the Psalm of Confession to the Lord, 
 to which each supplies his own private 
 words of repentance.' Athanasius gives 
 it this title, 'the Psalm of Confession.' 
 Cassian relates that it was appointed at 
 the close of matins, which was introduced 
 as distinct from the nocturnal service. It 
 is still sung in the Greek Morning Office. 
 
 (255) 
 
 Psalm in the Communion of the Sick. It 
 is the 3rd Psalm of the 3rd hour office in 
 the East. It is also used during the Late 
 Evensong and in the Visitation of the 
 Sick, the Office for the Dying, the Con- 
 fession of Penitents, and the Burial of 
 the Dead. 
 
 It is used in the Commination Service 
 on Ash-Wednesday. 
 
Day 9. 
 
 PSALM XLIX. L. LI. 
 
 Day 10. 
 
 of our God : God upholdeth the same for 
 ever. 
 
 8 We wait for thy loving-kindness, 0 God : 
 in the midst of thy temple. 
 
 9 O God, according to thy N ame, so is thy 
 praise unto the world's end : thy right hand 
 is full of righteousness. 
 
 10 Let the mount Sion rejoice, and the 
 daughter of Judah be glad : because of thy 
 juilgements. 
 
 11 Walk about Sion, and go round about 
 her : and tell the towers thereof. 
 
 12 Mark well her bulwarks, set up her 
 houses : that ye may tell them that come 
 after. 
 
 13 For this God is our God for ever aiul 
 ever : he shall be our guide unto death. 
 
 PSAL3I XLIX. Awlite few, omnes. 
 
 OHEAR ye this, all ye people : ponder it 
 with your ears, all ye that dwell in the 
 world ; 
 
 2 High and low, rich and poor : one with 
 another. 
 
 3 My mouth shall speak of wisdom : and 
 my heart shall muse of understanding. 
 
 4 I will incline mine ear to the parable : 
 and shew my dark speech upon the harp. 
 
 5 Wherefore should I fear in the days of | 
 wickedness : and when the wickedness of 
 my heels compasseth me round about ? 
 
 6 There be some that put their mist in 
 their goods : and boast themselves in the 
 multitude of their riches. 
 
 7 But no man may deliver his brother : 
 nor make agreement unto God for him ; 
 
 8 For it cost more to redeem their souls : 
 so that he must let that alone for ever ; 
 
 9 Yea, though he live long : and see not 
 the grave. 
 
 10 For he seeth that wise men also die, 
 and perish together : as well as the ignorant 
 and foolish, and leave their riches for other. 
 
 11 And yet they think that their houses 
 shall continue for ever : and that their 
 dwelling-places shall endure from one gene- 
 ration to another ; and call the lands after 
 their own names. 
 
 12 Nevertheless, man will not abide in 
 honour : seeing he may be compared unto 
 the beasts that perish ; this is the way of 
 them 
 
 13 This is their foolishness : and their 
 posterity praise their saying. 
 
 14 They lie in the hell like sheep, death 
 gnaweth upon them, and the righteous shall 
 have domination over them in the morning : 
 their beatity shall consume in the sepulchre 
 out of their dwelling. 
 
 15 But God hath delivered my soul from 
 the place of hell : for he shall receive me. 
 
 16 Be not thou afraid, though one be made 
 rich : or if the glory of his house be increased; 
 
 17 For he shall carry nothing away with 
 him when he dieth : neither shall his pomp 
 follow him 
 
 18 For while he lived, he counted himself 
 an happy man : and so long as thou doest 
 well unto thyself, men will speak good of 
 thee. 
 
 19 He shall follow the generation of his 
 fathers : and shall never see light. 
 
 20 Man being in honour hath no under- 
 standing : but is compared unto the beasts 
 that perish. 
 
 Tftormng ^runcr. 
 
 PSALM L. Deiis deorunn. 
 
 THE Lord, even the most mighty Hod, 
 hath spoken : and called the world, from 
 the rising up of the sun, unto the going 
 down thereof. 
 
 2 Out of Sion hath God appeared : in per- 
 fect beauty. 
 
 3 Our God shall come, and shall not keep 
 silence : there shall go before him a con- 
 suming fire, and a mighty tempest shall be 
 stirred up round about him. 
 
 4 He shall call the heaven from above : 
 and the earth, that he may judge his people. 
 
 5 Gather my saints together unto me : 
 those that have made a covenant with me 
 with sacrifice. 
 
 6 And the heavens shall declare his right- 
 eousness : for God is J udge himself. 
 
 7 Hear, O my people, and I will speak : I 
 myself will testify against thee, O Israel ; for 
 I am God, even thy God. 
 
 8 I will not reprove thee because of thy 
 sacrifices, or for thy burnt-offerings : because 
 they were not alway before me. 
 
 9 I will take no biillock out of thine house : 
 nor he-goat out of thy folds. 
 
 10 For all the beasts" of the forest are mine : 
 and so are the cattle upon a thousand hills. 
 
 11 I know all the fowls upon the moun- 
 tains : and the w ild beasts of the field are in 
 my sight. 
 
 12 If I be hungry, I will not tell thee : for 
 the whole world is mine, and all that is 
 therein. 
 
 13 Thinkest thou that I will eat bulls' 
 flesh : and drink the blood of goats ? 
 
 14 Offer unto God thanksgiving : and pay 
 thy vows unto the most Highest 
 
 15 And call upon me in the time of trouble : 
 so will I hear thee, and thou shalt praise me. 
 
 16 But unto the ungodly said God : Why 
 dost thou preach my laws, and takest my 
 covenant in thy mouth ; 
 
 17 Whereas thou hatest to be reformed : 
 and hast cast my words behind thee ? 
 
 18 When thou sawest a thief, thou con- 
 sentedst unto him : and hast been partaker 
 with the adulterers. 
 
 19 Thou hast let thy mouth speak wicked- 
 ness : and with thy tongue thou hast set 
 forth deceit. 
 
 20 Thou satest. and spakest against thy 
 brother : yea, and hast slandered thine own 
 mother's son. 
 
 21 These things hast thou done, and I held 
 my tongue, and thou thoughtest wickedly, 
 that I am even such a one as thyself : but 1 
 will reprove thee, and set before thee the 
 things that thou hast done. 
 
 22 O consider this, ye that forget God : 
 lest I pluck you away, and there be none to 
 deliver you. 
 
 23 Whoso offereth me thanks and praise, 
 he honoureth me : and to him that ordereth 
 his conversation right will I shew the salva- 
 tion of God. 
 
 PSALM LI. Miserere mei, Bens. 
 
 HAVE mercy upon me, O God, after thy I 
 great goodness : according to the mul- , 
 titude of thy mercies do away mine offences. 
 
Ps. xx. This Psalm is recited every day succeeding a Festival, and the 9th 
 
 day with the exception of Sabbaths and of Ab\ 
 
 Festivals, New Moon, Hanukkah, Purim, Ps. lxxxiii. is recited as the concluding 
 
 both the little and the great), the eves Psalm with the exception of the days 
 
 of Festivals, their Middle Holidays, the when Psalm vi. is not recited. 
 
 At Afternoon Service. 
 
 bat, the 33rd of 'Omer, &c. (in all these 
 cases the Psalm is also not recited on the 
 preceding afternoon" , the Eve of the Day 
 
 ice. 
 lxxxii. 
 xciv. 
 
 Ps. vi. without v. 1, i.e. the superscrip 
 tion, &c. as above, is recited every day 
 with the exception of Sabbaths and Fes 
 tivals, New Moon, Purim, Hanukkah 
 the 9th and 15th of Ab, the 15th of She 
 
 Occasional. 
 At Morning Ser 
 
 Pss. xix. xxxiv. xc. xci. cxxxv. cxxxvi. 
 xxxiii. xcii. xciii. are recited on Sabbaths 
 and Festivals, and in some congregations 
 also on the 7th of the Festival of Ta- 
 bernacles, which (although, biblically 
 speaking, only one of the Middle Holi- 
 days) is distinguished by the Rabbis as 
 
 ran wjj^in. s ee t. b. sukkah 43 b . 
 
 Ps. xxiv. is used at the carrying back 
 of the Scroll of the Law on week-days. 
 
 Ps. xxix. is used on Sabbaths, Festi- 
 vals. New Year, and the Day of Atone- 
 ment, for the last-mentioned purpose. 
 
 Ps. xxiv. is recited on Sunday, after 
 the service. 
 
 Ps. xlviii. is recited on Monday. 
 
 At Afternoon Service. 
 Ps. xxiv. is recited at the carrying the second 
 back of the Scroll of the Law, to which 
 Ps. xcii. is added, if it be on a Sab- 
 bath. 
 
 Pss.civ. cxx — cxxxiv. are recited after 
 service on the Sabbaths intervening be- 
 tween Tabernacles and Passover. 
 
 Ps. cxxxiv. precedes the Evening Ser- 
 vice in its Time TI^D). i- e- 
 
 of Atonement, and the days between that 
 day and the Festival of Tabernacles. 
 
 is recited on Tuesday. 
 
 Wednesday. 
 
 Thursday. 
 
 Friday. 
 
 Saturday (Sab- 
 
 Ps 
 Ps 
 
 Ps. lxxxi. 
 Ps. xciii. 
 Ps. xcii. 
 bath). 
 
 These Psalms were recited by the Le- 
 vites in the Temple Service. Mishnah 
 Tamid vii. 4, and T. B. Rosh Has- 
 shanah 31 a. 
 
 Pss. cxiii. cxiv. cxv. cxvi. cxvii. cxviii. 
 are recited on the Festivals, the New 
 Moon, and the eight days of Hanukkah ; 
 on the last six days of Passover and the 
 day or days of the New Moon vv. 1 — n of 
 cxv. and cxvi. are respectively left out. 
 
 Service when it is dark, 
 
 except on Friday and Saturday. 
 
 Pss. xcv — xcix. xxix. precede the Sab- 
 bath Psalms xcii. xciii. (see above). 
 
 Pss. cxliv. and Ixvii. (and xci. except 
 when a Festival falls within the next three 
 days) are recited on the Sabbath even- 
 ing, i.e. the going out of the Sabbath 
 
 Special Psalms, 
 
 Ps. xlvii. is seven times recited prior preceded by the last v. of the xcth Ps., 
 to the blowing of the Trumpet (njJ'pTI * s recited at the Burial Service. 
 
 "©HP) on the Day of Memorial '(New 
 Year XW\\ Wl). 
 
 Pss. xvi. and xlix. are recited at the 
 Mourner's Service, at home, and Ps. xci., 
 
 Ps. xii. is recited at a Circumcision. 
 Ps. xxvii. is recited on the days of the 
 month of Elul morning and evening 6 . 
 
 Ps. xxx. is recited after the lighting of 
 the Hanukkah lights. 
 
 5 The 9th of Ab is the anniversary of 6 Ps. xxvii. is recited morning and 
 the destruction of both Temples by the evening during the month of Elul, on 
 Babylonians and Romans. The other account of these days being the pre- 
 fasts alluded to in these 'Tables,' are cursors of the Days of Judgment and 
 mentioned in the Bible; so is also that Atonement; the contents will justify its 
 of the 9th of Ab (Zech. viii. 19). appointment. 
 
 Ps. liv. is the 1st Psalm at the Sixth It is a fixed Psalm at Prime, Sunday 
 Hour. It is appointed also in the Greek and Week Day. It is a proper Psalm for 
 Office for the Visitation of the Sick. Good Friday in the English Ritual. 
 
 (257) 
 
Day 10, 
 
 2 "Wash me throughly from my wicked- 
 ness : and cleanse me from my sin. 
 
 3 For I acknowledge my faults : and my 
 sin is ever before me. 
 
 4 Against thee only have I sinned, and 
 done this evil in thy sight : that thou 
 mightest be justified in thy saving, and clear 
 when thou art judged. 
 
 5 Behold, I was shapen in wickedness ; 
 and in sin hath my mother conceived me. 
 
 6 But lo, thou requirest truth in the 
 inward parts ; and Shalt make me to under- 
 stand wisdom secretly. 
 
 7 Thou shalt purge me with hyssop, and 
 I shall be clean : thou shalt wash me, and I 
 shall be whiter than snow. 
 
 8 Thou shalt make me hear of joy and 
 gladness : that the bones which thou hast 
 broken mav rejoice. 
 
 9 Turn thy face from my sins : and put 
 out all mv misdeeds. 
 
 10 Make me a clean heart, O God : and 
 renew a right spirit within me. 
 
 11 Cast me not away from thy presence : 
 and take not thy holy Spirit from me. 
 
 12 0 give me the comfort of thy help 
 again : and stablish me with thy free Spirit. 
 
 13 Then shall I teach thy ways unto the 
 wicked : and sinners shall be converted unto 
 thee. 
 
 14 Deliver me from blood-guiltiness, O 
 God, thou that art the God of my health : 
 and my tongue shall sing of thy righteous- 
 ness. 
 
 15 Thou shalt open my lips, 0 Lord : and 
 my mouth shall shew thy praise. 
 
 16 For thou desirest no sacrifice, else would 
 I give it thee : but thou delightest not in 
 burnt-offerings. 
 
 17 The sacrifice of God is a troubled spirit : 
 a broken and contrite heart, 0 God, shalt 
 thou not despise. 
 
 18 O be favourable and gracious unto 
 Sion : build thou the walls of Jerusalem. 
 
 19 Then shalt thou be pleased with the 
 sacrifice of righteousness, with the burnt- 
 offerings and oblations : then shall they 
 offer young bullocks upon thine altar. 
 
 PSALM LII. Quid glnriaiis ! 
 
 WHY boastest thou thyself v thou tyrant : 
 that thou canst do mischief; 
 
 2 Whereas the goodness of God : endureth 
 yet daily ? 
 
 3 Thy tongue imagineth wickedness : and 
 with lies thou cuttest like a sharp rasor. 
 
 PSALM LII. LIII. LIV. LV. 
 
 Day 10. 
 
 that thou hast done : and I will hope in thy 
 Name, for thy saints like it well 
 
 PSALM LIII. Dixit insipiens. 
 
 THE foolish body hath said in his heart : 
 There is no God. 
 
 2 Corrupt are they , and become abomin- 
 able in their wickedness : there is none 
 that doeth good. 
 
 3 God looked down from heaven upon the 
 children of men : to see if there were any, 
 that would understand, and seek after God. 
 
 4 But they are all gone out of the way, 
 they are altogether become abominable : 
 there is also none that doeth good, no not 
 one. 
 
 5 Are not they without understanding that 
 w ork wickedness : eating up my people as if 
 they would eat bread ? they have not called 
 upon God. 
 
 6 They were afraid where no fear was : for 
 God hath broken the bones of him that be- 
 sieged thee ; thou hast put them to con- 
 fusion, because God hath despised them. 
 
 7 Oh, that the salvation were given unto 
 Israel out of Sion : Oh, that the Lord would 
 deliver his people out of captivity ! 
 
 8 Then should Jacob rejoice : and Israel 
 should be right glad. 
 
 PSALM LIV. Deus, in Xomine. 
 
 SAVE me, O God, for thy Name's sake : 
 and avenge me in thy strength. 
 
 2 Hear my prayer, O God : and hearken 
 unto the words of my mouth. 
 
 3 For strangers are risen up against me : 
 and tyrants, which have not God before their 
 eyes, seek after my soul. 
 
 ' 4 Behold, God is my helper : the Lord is 
 with them that uphold my soul. 
 
 5 He shall reward evil unto mine enemies : 
 destroy thou them in thy truth. 
 
 6 An offering of a free heart will I give 
 thee, and praise thy Name, 0 Lord : because 
 it is so comfortable. 
 
 7 For he hath delivered me out of all my 
 trouble : and mine eye hath seen his desire 
 upon mine enemies. 
 
 PSALM LV. Exaadi, Deus. 
 TTEAR my prayer, O God : and hide not 
 , XI thyself from my petition. 
 J 2 Take heed unto me, and hear me : how 
 | I mourn in my prayer, and am vexed. 
 
 3 The enemy crieth so, and the ungodly 
 
 4 Thou hast loved unrighteousness more ! cometh on so fast : for they are minded to 
 
 than goodness : and to talk of lies more than 
 righteousness. 
 
 5 Thou hast loved to speak all words that 
 may do hurt : 0 thou false tongue. 
 
 6 Therefore shall God destroy thee for 
 ever : he shall take thee, and pluck thee 
 out of thy dwelling, and root thee out of the 
 land of the living. 
 
 7 The righteous also shall see this, and 
 fear : and shall laugh him to scorn ; 
 
 8 Lo, this is the man that took not God 
 for his strength : but trusted unto the mul- 
 titude of his riches, and strengthened him- 
 self in his wickedness. 
 
 9 As for me, I am like a green olive-tree 
 in the house of God : my trust is in the 
 tender mercy of God for ever and ever. 
 
 10 I will always give thanks unto thee for 
 
 lo me some mischief; so maliciously are 
 they set against me. 
 
 4 My heart is disquieted within me : and 
 the fear of death is fallen upon me. 
 
 5 Fearfulness and trembling are come 
 upon me : and an horrible dread hath over- 
 whelmed me. 
 
 6 And I said, 0 that I had wings like a 
 dove : for then would I flee away, and be at 
 rest 
 
 7 Lo, then would I get me away far off : 
 and remain in the wilderness. 
 
 8 I would make haste to escape : because 
 of the stormy wind and tempest. 
 
 9 Destroy their tongues, O Lord, and 
 divide them : for I have spied unrighteous- 
 ness and strife in the city. 
 
 10 Day and night they go about within the 
 
 17—2 
 
Pss. cii. viii. and xx. are used when 
 the Minor Day of Atonement OIDD UV 
 |0p) Service is performed. This is the 
 case on the afternoon of most of the eves 
 of New Moon. 
 
 On Passover evenings at the domestic 
 service the two Hallels are recited, viz. 
 the Mitzric or Egyptian fH^OH 7v!"l) 
 
 cxiii — cxviii, and the great (^"H^n ^PH) 
 viz. (exxxv. and) exxxvi. T. B. Pesa- 
 chimnSa. Before "Grace" on week days, 
 Psalm exxxvii ; on Sabbaths, Festivals, 
 Marriages, &c. exxvi. is recited prior to 
 
 ' Grace." The pious and learned love to 
 recite constantly the P£K fcOJDn. or 
 eight-fold AB. i.e. cxix. (T. B. Bera- 
 khoth 4 b), and few of these neglect to 
 recite every day a number of Psalms, 
 artificially divided, however, so as to 
 recite the whole Psalter every week, 
 according to the following division: 
 
 Pss. 
 I. 1—29. 
 3°— 5°- 
 in. 51—72. 
 iv. 73 — 89. 
 
 Pss. 
 v. 90 — 106. 
 vi. 107 — 119. 
 
 VII. 120 150. 
 
 II. 
 
 Psalms used in the ritual of the Sephardim (D l|fc l"lSD)> i- e - tne majority of the 
 Jews inhabiting (formerly Spain and Portugal, and now) Turkey, Morocco, Tunis, 
 &Q., are, 
 
 Daily. 
 At Morning Service. 
 Pss. xxx. ciii. xix. The use of these, Ps. cxlv. See Ashkenazic Ritual, 
 although ancient, is not of equal antiquity Pss. cxlvi— cl. the five Halleluyahs. 
 with those which follow ; the remarks See Ashk. Rit. 
 
 made with respect to the Psalms used in { Ps. cxlv. Recited before the Aramaic 
 the Ashkenazic Ritual, where and when "Qedusshah^See Ashk. Rit. 
 both agree, are applicable to those used 
 here. 
 
 At Afternoon Service. 
 Pss. Ixxxiv. and cxlv. See Ashk. Rit. 
 
 On the Majority of the days of the Year. 
 At Morning Service. 
 Pss. xxv. xx. Ixxxvi. (for exceptions, see above in Ashk. Ritual to vi. and xx.) 
 and exxiv. 
 
 At Afternoon Service. 
 Pss. xxv. cxli. cxlii. For exceptions, see Service except on Fridays and the eves 
 above in Ashk. Ritual (to vi. and xx.). of Festivals and Ho]y Convocations. The 
 Ps. exxxiv. is recited in the Evening same is the case with cxxi. 
 
 Occasional. 
 
 At Morn in; 
 Pss. xxxiii. xxxiv. xc. xci. xcviii. cxxi. 
 exxii. exxiii. exxiv. exxxv. exxxvi. xcii. 
 xciii. in addition to xix. used daily, are 
 recited on Sabbaths ; they are also used 
 on Festivals, except xcii. and xciii. (unless 
 these should fall on Saturdays), in place 
 of which a specific Festival Psalm is ap- 
 pointed, e.g. at Passover, cvii., on Pen- 
 tecost, lxviii. , on Tabernacles, xlii. and 
 xliii., on the 8th Day of Solemn assembly, 
 
 l Service. 
 
 xii., on New Year, (Day of Memorial,) 
 lxxxi., on the Day of Atonement, xxxviii. 
 In many congregations the following Pss. 
 are also recited on theDay of Atonement, 
 xvii. xxv. xxxii. li. lxv. lxxxv. Ixxxvi. cii. 
 ciii. and civ. 
 
 For other special Psalms used in the 
 morning service, see above in Ashk. 
 Ritual. 
 
 Ps. lvi. is the 1st Psalm of the Mcsorion Ps. Ivii.isthe 2nd Psalm of the Mcsorion 
 of the 6th hour in the East. of the 6th hour. 
 
 ('SO) 
 
Day 11. PSALM LVI. 
 
 walls thereof : mischief also and sorrow are 
 in the midst of it. 
 
 11 Wickedness is therein : deceit and 
 guile go not out of their streets. 
 
 12 For it is not an open enemy, that hath 
 done me this dishonour : for then I could 
 have borne it. 
 
 13 Neither was it mine adversary, that did 
 magnify himself against me : for then per- 
 adventure I would have hid myself from 
 him. 
 
 14 But it was even thou, my companion : 
 my guide, and mine own familiar friend. 
 
 15 We took sweet counsel together : and 
 walked in the house of God as friends. 
 
 16 Let death come hastily upon them, and 
 let them go down quick into hell : for wicked - 
 nes3 is in their dwellings, and among them. 
 
 17 As for me, I will call upon God : and 
 the Lord shall save me. 
 
 18 In the evening, and morning, and at 
 noon-day will I pray, and that instantly : 
 and he shall hear my voice. 
 
 19 It is he that hath delivered my soul in 
 peace from the battle that was against me : 
 for there were many with me. 
 
 20 Yea, even God, that endureth for ever, 
 shall hear me, and bring them down : for 
 they will not turn, nor fear God. 
 
 21 He laid his hands upon such as be at 
 ] peace with him : and he brake his covenant. 
 
 22 The words of his mouth were softer than 
 j butter, having war in his heart : his words 
 | were smoother than oil, and yet be they very 
 ; swords. 
 
 23 O cast thy burden upon the Lord, and 
 he shall nourish thee : and shall not suffer 
 
 j the righteous to fall for ever. 
 
 24 And as for them : thou, 0 God, shalt 
 bring them into the pit of destruction. 
 
 25 The blood-thirsty and deceitful men 
 l shall not live out half their days : neverthe- 
 less, my trust shall be in thee, 0 Lord. 
 
 Porrttng |3raiur. 
 
 PSALM LVI. Miserere mei, Dens. 
 
 BE merciful unto me, 0 God, for man 
 goeth about to devour me : he is daily 
 fighting, and troubling me. 
 
 2 Mine enemies are daily in hand to swal- 
 low me up : for they be many that fight 
 against me, O thou most Highest. 
 
 3 Nevertheless, though I am sometime 
 afraid : yet put I my trust in thee. 
 
 4 I will praise God, because of his word : 
 I have put my trust in God, and will not 
 fear what flesh can do unto me. 
 
 1 5 They daily mistake my words : all that 
 1 they imagine is to do me evil. 
 
 6 They hold all together, and keep them- 
 selves close : and mark my steps, when they 
 lay wait for my soul. 
 
 7 Shall they escape for their wickedness : 
 thou, O God, in thy displeasure shalt cast 
 them down. 
 
 8 Thou tellest my Sittings ; put my tears 
 into thy bottle : are not these things noted 
 in thy book ? 
 
 9 Whensoever I call upon thee, then shall 
 mine enemies be put to flight : this I know; 
 for God is on my side. 
 
 10 In God's word will I rejoice : in the 
 Lord's word will I comfort me. 
 
 LYII. LVIIL Day 11. 
 
 11 Yea, in God have I put my trust : I will 
 not be afraid what man can do unto me. 
 
 12 Unto thee, O God, will I pay my vows : 
 unto thee will I give thanks. 
 
 13 For thou hast delivered my soul from 
 death, and my feet from falling : that I may 
 walk before God in the light of the living. 
 
 PSALM LVI I. Miserere mei, Deus. 
 
 BE merciful unto me, O God, be mer- 
 ciful unto me, for my soul trusteth 
 in thee : and under the shadow of thy wings 
 shall be my refuge, until this tyranny be 
 over-past. 
 
 2 I will call unto the most high God : 
 even unto the God that shall perform the 
 cause which I have in hand. 
 
 3 He shall send from heaven : and save 
 me from the reproof of him that would eat 
 me up. 
 
 4 God shall send forth his mercy and 
 truth : my soul is among lions. 
 
 5 And I lie even among the children of 
 men, that are set on fire : whose teeth are 
 spears and arrows, and their tongue a sharp 
 sword. 
 
 6 Set up thyself, 0 God, above the hea- 
 vens : and thy glory above all the earth. 
 
 7 They have laid a net for my feet, and 
 pressed down my soul : they have digged a 
 pit before me, and are fallen into the midst I 
 of it themselves. 
 
 8 My heart is fixed, 0 God, my heart is 
 fixed : I will sing, and give praise. 
 
 9 Awake up, my glory ; awake, lute and 
 harp : I myself will awake right early. 
 
 10 I will give thanks unto thee, O Lord, 
 among the people : and I will sing unto thee 
 among the nations. 
 
 11 For the greatness of thy mercy reacheth 
 unto the heavens : and thy truth unto the 
 clouds. 
 
 12 Set up thyself, O God, above the hea- 
 vens : and thy glory above all the earth. 
 
 PSALM LVIIL Si vere utique. 
 ARE your minds set upon righteousness, 
 A O ye congregation : and do ye judge the 
 thing that is right, 0 ye sons of men ? 
 
 2 Yea, ye imagine mischief in your heart 
 upon the earth : and your hands deal with 
 wickedness. 
 
 3 The ungodly are froward, even from i 
 their mother's womb : as soon as they are 
 born, they go astray, and speak lies. 
 
 4 They are as venomous as the poison of a 
 serpent : even like the deaf adder that stop- 
 peth her ears ; 
 
 5 Which refuseth to hear the voice of the I 
 charmer : charm he never so wisely. 
 
 6 Break their teeth, O God, in their 
 mouths ; smite the jaw-bones of the lions, I 
 O Lord : let them fall away like water that 
 runneth apace ; and when "they shoot their 1 
 arrows let them be rooted out. 
 
 7 Let them consume away like a snail, 
 and be like the untimely fruit of a woman : \ 
 and let them not see the sun. 
 
 8 Or ever your pots be made hot with 
 thorns : so let indignation vex him, even as 
 a tiling that is raw. 
 
 9 The righteous shall rejoice when he 
 seeth the vengeance : he shall wash his foot- 
 steps in the blood of the ungodly. 
 
 10 So that a man shall say, Verily there 
 
At Afternoon Service, etc. 
 
 Ps. xcH. is recited at the carrying back mencement of the evening service, and 
 
 of the "Law", on Sabbath. if no Festival occur within the next three 
 
 Ps. cxviii. (v. 25 — 29.) cxix. Songs of days, also p£. xci. 
 
 Degrees, cxx. — cxxxiv. lxxii. lxxiii. lxxiv. The respective Psalms of Sabbath and 
 
 xxvii. xxxvii. cxxxviii. cxxxix. cxl. cxiiii. the Festivals for the morning are also 
 
 xli. xvi. lxxv. cxliv. lxvii. recited the evening before. 
 
 Ps. cxxxiv. is also recited at the com- 
 
 Additional Psalms 
 
 For additional Psalms on special occa- 
 sions, see Ashk. Ritual. Beside these 
 however the Sephardim recite also 
 
 Ps. civ. on the eve and morning of 
 New Moon. 
 
 Ps. xlv. at the house of a bridegroom, 
 or when he is present in the synagogue. 
 Some thus honour the presence of a 
 bridegroom during the seven days of re- 
 joicing, others only on the day of the 
 marriage. 
 
 Ps. xxii. on the night or morning of 
 Purim. 
 
 Ps. xxix. alone on Friday evening : 
 Ps. xcii. and xciii. are already appointed 
 as Sabbath Psalms, see above. 
 
 Any other remarks made in reference 
 to the Ashkenazic Ritual, hold good with 
 regard to the Sephardic. 
 
 on special occasions. 
 
 Ps. xxxii. concludes the Service of the 
 Day of Atonement. 
 
 Ps. lxxxiii. is added to the ordinary 
 Psalms in the morning, and Ps. cii. to 
 those in the afternoon service, on the 
 fast of the 7th month ("Gedaliah'2 Kings 
 xxv. 25, and Zech. vii. 5 and viii. 19). 
 
 Ps. cii. is added to the ordinary Psalms 
 in the afternoon service, of the 10th of 
 Tebeth, (the Fast of the 10th month). 
 
 Ps. exxiv. is recited in addition to 
 Ps. xxii. on the Fast of Esther (the eve 
 of Purim ; see above). 
 
 Ps. Ixxix. is used on the 17th of Tam- 
 muz (Fast of the 4th month), in the 
 morning ; the evening is as the evening 
 of the 10th of Tebeth. 
 
 Ps. exxxvii. is recited on the 9th of 
 Ab 5 (Fast of the 5th month). 
 
 For a further account of the use of the Psalms in the Jewish Rituals see p. 401. 
 
 Ps. lxi. is the 3rd Psalm in the Mcso- in the Greek Office for the Visitation 
 rion of the 3rd hour. It is appointed the Sick. 
 
 (26lj 
 
Day 11. PSALM LIX. ] 
 
 is a reward for the righteous : doubtless 
 there is a God that judgeth the earth. 
 
 (ffcrcnirtg |)rancr. 
 
 PSALM LIX. Eripe me de inimicis. 
 
 DELIVER me from mine enemies, O 
 God : defend me from them that rise 
 up against me. 
 
 2 O deliver me from the wicked doers : 
 and save me from the blood-thirsty men. 
 
 3 For lo, they lie waiting for my soul : the 
 mighty men are gathered against me, with- 
 out any offence or fault of me, O Lord. 
 
 4 They run and prepare themselves with- 
 out my fault : arise thou therefore to help 
 me, and behold. 
 
 5 Stand up, 0 Lord God of hosts, thou 
 God of Israel, to visit all the heathen : and 
 be not merciful unto them that offend of 
 malicious wickedness. 
 
 6 They go to and fro in the evening : they 
 grin like a dog, and run about through the 
 city. 
 
 7 Behold, they speak with their mouth, 
 and swords are "in their lips : for who doth 
 hear? 
 
 8 But thou, 0 Lord, shalt have them in 
 derision : and thou shalt laugh all the hea- 
 then to scorn. 
 
 9 My strength will I ascribe unto thee : 
 for thou art the God of my refuge. 
 
 10 God sheweth me his goodness plente- I 
 ously : and God shall let me see my desire I 
 upon mine enemies. 
 
 11 Slay them not, lest my people forget it : 
 but scatter them abroad among the people, 
 and put them down, O Lord, our defence. 
 
 12 For the sin of their mouth, and for the 
 words of their lips, they shall be taken in 
 their pride : and why ? their preaching is of 
 cursing and lies. 
 
 13 Consume them in thy wrath, consume 
 them, that they may perish : and know that 
 it is God that ruleth in Jacob, and unto the 
 ends of the world. 
 
 14 And in the evening they will return : 
 grin like a dog, and will go about the city. 
 
 15 They will run here and there for meat : 
 and grudge if they be not satisfied. 
 
 16 As for me, I will sing of thy power, and 
 will praise thy mercy betimes in the morn- 
 ing : for thou hast been my defence and 
 refuge in the day of my trouble. 
 
 17 Unto thee, 0 my strength, will I sing : 
 for thou, 0 God, art my refuge, and my mer- 
 ciful God. 
 
 PSALM LX. Deus, repulvsti nos. 
 
 OGOD, thou hast cast tis out, and scat- 
 tered us abroad : thou hast also been 
 displeased ; O turn thee unto us again. 
 
 2 Thou hast moved the land, and divided 
 it : heal the sores thereof, for it shaketh. 
 
 3 Thou hast shewed thy people heavy 
 things : thou hast given us a drink of deadly 
 wine. 
 
 4 Thou hast given a token for such as fear 
 thee : that they may triumph because of the 
 truth. 
 
 5 Therefore were thy beloved delivered : 
 help me with thy right hand, and hear me. 
 
 6 God hath spoken in his holiness, I will 
 rejoice, and divide Sichem : and mete out 
 the valley of Succoth. 
 
 ,X. LXI. LXII. Day 12. 
 
 7 Gilead is mine, and Manasses is mine : 
 Ephraim also is the strength of my head ; 
 Judah is my law-giver ; 
 
 8 Moab is my wash-pot ; over Edom will I 
 cast out my shoe : Philistia, be thou glad of 
 me. 
 
 I) Who will lead me into the strong city : 
 who will bring me into Edom ? 
 
 10 Hast not thou cast us out, 0 God : wilt 
 not thou, O God, go out with our hosts? 1 
 
 11 O be thou our help in trouble : for vain 
 La the help of man. 
 
 12 Through God will we do great acts : for 
 it is he that shall tread down our enemies. 
 
 PSALM LXI. Exaudi, Deus. 
 T TEAR my crying, 0 God : give ear unto 
 1 A my prayer. 
 
 2 From the ends of the earth will I call 
 upon thee : when my heart is in heaviness. 
 
 3 O set me up upon the rock that is higher 
 than I : for thou hast been my hope, and a 
 Strong tower for me against the enemy. 
 
 4 I will dwell in thy tabernacle for ever : 
 and my trust shall be under the covering of 
 thy wings. 
 
 5 For thou, 0 Lord, hast heard my de- 
 sires : and hast given an heritage unto those 
 that fear thy Name. 
 
 6 Thou shalt grant the King a long life : 
 that his years may endure throughout all 
 generations. 
 
 7 He shall dwell before God for ever : O 
 prepare thy loving mercy and faithfulness, 
 that they may preserve him. 
 
 8 So will I alway sing praise unto thy 
 Name : that I may daily perform my vows. 
 
 gttormttg "prarier. 
 
 PSALM LXII. KonneDeot 
 1\ <TY soul truly waiteth still upon God : for 
 IV JL of him cometh my salvation. 
 
 2 He verily is my strength and my salva- 
 tion : he is my defence, so that I shall not 
 greatly fall. 
 
 :i How long will ye imagine mischief 
 against every man : ye shall be slain all the 
 sort of you ; yea, as a tottering wall shall ye 
 be, and like a broken hedge. 
 
 4 Their device is only how to put him out 
 whom God will exalt : their delight is in 
 lies ; they give good words with their mouth, 
 but curse with their heart. 
 
 5 Nevertheless, my soul, wait thou still 
 upon God : for my hope is in him. 
 
 6 He truly is my strength and my salva- 
 tion : he is my defence, so that I shall not 
 falL 
 
 7 In God is my health, and my glory : the 
 rock of my might, and in God is my trust. 
 
 8 O put your trust in him alway, ye peo- 
 ple : pour out your hearts before him, for 
 God is our hope. 
 
 9 As for the children of men, they are but 
 vanity : the children of men are deceitful 
 upon the weights, they are altogether lighter 
 than vanity itself. 
 
 10 O trust not in wrong and robbery, give 
 not yourselves unto vanity : if riches in- 
 crease, set not your heart upon them. 
 
 11 God spake once, and twice I have also 
 heard the same : that power belongeth uuto 
 God ; 
 
CATALOGUE OF THE PSALMS ACCORDING TO THEIR TITLES 
 IN THE BIBLE VERSION, WITH EXPLANATORY REMARKS. 
 
 Ps. i. No title. The expressions in 
 the Psalm are so general that it is impos- 
 sible to fix with any certainty the time 
 and occasion of its composition. 
 
 Ps. ii. No title. In some arrange- 
 ments of the Psalms i. and ii. are con- 
 tinuous. The separation, however, is at 
 least 700 years old; the subjects are dif- 
 ferent. Ps. ii. may have been composed 
 when David was contending against 
 Moab, Edom, and Philistia, and we read 
 that the Lord preserved David whither- 
 soever he went. 
 
 The terms 'Anointed' and ' Son' refer 
 in the first instance to David himself, 
 but the Psalm is confessedly Messianic, 
 and contains a prediction of the might of 
 the kingdom of Christ. 
 
 Ps. iii. ' A Psalm of David, when he 
 fled from Absalom his son.' 
 
 It is thought that the titles of the 
 Psalms are not less ancient than the 
 time of Hezekiah, whose servants col- 
 lected the Proverbs. 
 
 The term ' Selah,' which occurs in the 
 Bible version of this and many other 
 Psalms, but is omitted in the Prayer- 
 book translation, may be regarded as a 
 poetical mark of admiration. 
 
 Ps. iv. ' To the chief Musician (marg. 
 overseer} on Neginoth, a Psalm of Da- 
 vid.' 
 
 Neginoth are probably stringed in- 
 struments. Aben Ezra, however, regards 
 this and similar titles as the first words 
 of a familiar song, whereby the tune of 
 the Psalm was indicated. 
 
 This Psalm may have been composed 
 on the same occasion as the former. 
 Vss. 4 and 9 may possibly contain an 
 allusion to the counsel of Ahithophel to 
 make a night attack on the fugitive king. 
 
 In ver. 2, 'leasing' = ' lying.' 
 
 In ver. 8, 'Since the time' is rendered 
 in the Bible 'more than in the time.' 
 
 Ps. v. ' To the chief Musician upon 
 Nehiloth, a Psalm of David.' 
 
 Nehiloth are probably wind instru- 
 ments. 
 
 Ver. 11 again suggests an allusion to 
 Ahithophel. 
 
 Ps. vi ' To the chief Musician on Ne- 
 ginoth upon Sheminith, a Psalm of David/ 
 
 The addition of Sheminith to Negi- 
 noth probably denotes that the instru- 
 ment was eight-stringed. 
 
 There is no period of David's life to 
 which the Psalm seems so appropriate as 
 to the occasion of his penitence after his 
 sin in the matter of Uriah and Bath- 
 sheba. 
 
 Ps. viL ' Shiggaion of David, which he 
 sang unto the Lord, concerning the words 
 ^marg. business, of Cush the Benjamite.' 
 
 Gesenius interprets the word ' Shig- 
 gaion' a hymn of praise, but to obtaia 
 this sense he is obliged to have. recourse 
 to an interchange of \y and ty. The 
 natural meaning of ' Shiggaion' is a story 
 of error. The contents of the Psalm are, 
 moreover, not of a specially jubilant 
 character. David vindicates himself from 
 the charge of cruelty even towards his 
 enemies, and commits his cause into 
 God's hands as a righteous Judge. The 
 contents correspond with the period of 
 his persecution by Saul. See 1 Sam. 
 xxiv. and xxvi. 
 
 Cush the Benjamite is otherwise un- 
 known. It has been thought by some 
 that Saul himself is designated under 
 this title ; or it might be the traditional 
 name of one of the counsellors to whom 
 David alludes, 1 Sam. xxvi. 19. 
 
 Ver. 4. 'I have delivered',i.e.to death. 
 
 Vss. 13 and 14 seem better referred to 
 God than to the wicked ; ver. 15 returns 
 to describe the wicked. 
 
 Ps. viiL ' To the chief Musician upon 
 Gittith.' 
 
 According to the Apost. Const. Morning 
 Prayer began with Ps. lxiii. The 1st 
 verse suggests it as appropriate. Chryso- 
 stom and Cassian also mention it as serving 
 this purpose ; and Athanasius commends 
 it as suitable likewise for early morning 
 devotions. 
 
 Ps. lxiii. is the 3rd Psalm of the 
 Greek Hexapsalmus, said at the Morning 
 
 I263) 
 
 Office. The last two verses are repeated. 
 It is also the 3rd Psalm at Sunday Lauds 
 in the Western Office ; again it is the 
 2nd Psalm after the 51st at Monday 
 Lauds ; the 4th in the Benedictine Sunday 
 Lauds. 
 
 Pss. ixv — ixx. are used in the Greek 
 Nocturns for Saturdays. 
 
Day 12. 
 
 PSALM LXIII. LXIV. LXV. LXYI. 
 
 Day 12. 
 
 12 And that thou. Lord, art merciful : for 
 thou rewardest every man according to his 
 work. 
 
 PSALM LXIII. Z>e»«, Detis meus. 
 
 OGOD, thou art my God : early will I 
 seek thee. 
 
 2 My soul thirsteth for thee, my flesh also 
 longeth after thee : iu a barren and dry land 
 where no water is. 
 
 3 Thus have I looked for thee in holiness : 
 that I might behold thy power and glory. 
 
 4 For thy loving-kindness is better than 
 the life itself : my lips shall praise thee. 
 
 5 As long as I "live will I magnify thee on 
 this manner : and lift up my hands in thy 
 Name. 
 
 6 My soul shall be satisfied, even as it were 
 with marrow and fatness : when my mouth 
 praiseth thee with joyful lips. 
 
 7 Have I not remembered thee in my bed : 
 and thought upon thee when I was waking ? 
 
 8 Because thou hast been my helper : 
 therefore under the shadow of "thy wings 
 will I rejoice. 
 
 9 My soul hangeth upon thee : thy right 
 hand hath upholden me. 
 
 10 These also that seek the hurt of my 
 soul : they shall go under the earth. 
 
 11 Let them fall upon the edge of the 
 sword : that they may be a portion for 
 foxes. 
 
 12 But the King shall rejoice in God ; all 
 they also that swear by him shall be com- 
 mended : for the mouth of them that speak 
 lies shall be stopped. 
 
 PSALM LXIV. Ezaudi, Dens. 
 
 HEAR my voice, 0 God, in my prayer : 
 preserve my life from fear of the enemy. 
 I Hide me from the gathering together of 
 Hie froward : and from the insurrection of 
 Wicked doers ; 
 
 3 Who have whet their tongue like a 
 sword : and shoot out their arrows, even 
 bitter words ; 
 
 4 That they may privily shoot at him that 
 is perfect : suddenly do they hit him, and ; 
 fear not 
 
 5 They encourage themselves in mischief : I 
 and commune among themselves how they | 
 may lay snares, and say, that no man shall 
 see them. 
 
 6 They imagine wickedness, and practise 
 it : that they keep secret among themselves, 
 every man in the deep of his heart. 
 
 7 But God shall suddenly shoot at them 
 with a swift arrow : that they shall be 
 wounded. 
 
 8 Tea, their own tongues shall make them 
 fall : insomuch that whoso seeth them shall 
 laugh them to scorn. 
 
 9 And all men that see it shall sav, This 
 hath God done : for they shall perceive that 
 it is his work. 
 
 10 The righteous shall rejoice in the Lord, 
 and put his trust in him : and all thev that 
 are true of heart shall be glad. 
 
 (Pbcmng prrnjer. 
 
 PSALM LXV. Tedecethymnus. 
 
 THOU, O God, art praised in Sion : and 
 unto thee shall the vow be performed in 
 Jerusalem. 
 
 2 Thou that hearest the prayer : unto thee 
 shall all flesh come. 
 
 3 My misdeeds prevail against me : 0 be 
 thou merciful unto our sins. 
 
 4 Blessed is the man, whom thou choosest, 
 and receivest unto thee : he shall dwell in 
 thy court, and shall be satisfied with the 
 pleasures of thy house, even of thy holy 
 temple. 
 
 5 Thou shalt shew us wonderful things in 
 thy righteousness, O God of our salvation : 
 thou that art the hope of all the ends of the 
 earth, and of them that remain in the broad 
 sea. 
 
 6 "Who in his strength setteth fast the 
 mountains : and is girded about with power. 
 
 7 "Who stilleth the raging of the sea : and 
 the noise of his w aves, and the madness of 
 the people. 
 
 8 They also that dwell in the uttermost 
 parts of the earth shall be afraid at thy 
 tokens : thou that makest the outgoings of 
 the morning and evening to praise thee. 
 
 9 Thou visitest the earth, and blessest it : 
 thou makest it very plenteous. 
 
 10 The river of God is full of water : thou 
 preparest their corn, for so thou prondest 
 for the earth. 
 
 11 Thou waterest her furrows, thou send- 
 est rain into the little valleys thereof : thou 
 makest it soft with the drops of rain, and 
 blessest the increase of it. 
 
 12 Thou crownest the year with thy good- 
 ness : and thy clouds drop fatness. 
 
 13 They shall drop upon the dwellings of 
 the wilderness : and the little hills shall re- 
 joice on everv side. 
 
 14 The folds shall be full of sheep : the 
 valleys also shall stand so thick with corn, 
 that "thev shall laugh and sing. 
 
 PSALM LXVI. Jubilate Deo. 
 
 OBE joyful in God, all ye lands : sing 
 praises* unto the honour of his Kanie, 
 make his praise to be glorious. 
 
 2 Say unto God, O how wonderful art thou 
 in thy works : through the greatness of thy 
 power shall thine enemies be found bars 
 unto thee. 
 
 3 For all the world shall worship thee : 
 sing of thee, and praise thy Name. 
 
 4 0 come hither, and behold the works of 
 God : how wonderful he is in his doing 
 toward the children of men. 
 
 5 He turned the sea into dry land : so that 
 they went through the water on foot ; there 
 did we rejoice thereof. 
 
 6 He ruleth with his power for ever ; his 
 eyes behold the people : and such as will not 
 believe shall not be able to exalt themselves. 
 
 7 0 praise our God, ye people : and make 
 the voice of his praise to be heard ; 
 
 8 Who holdeth our soul in life ! and suf- 
 fereth not our feet to slip. 
 
 9 For thou, O God, hast proved us : thou 
 also hast tried us, like as silver is tried. 
 
 10 Thou broughtest us into the snare : 
 and laidest trouble upon our loins. 
 
 11 Thou sufferedst men to ride over our 
 heads : we went through fire and water, and 
 thou broughtest us out into a wealthy place. 
 
 12 I will go into thine house with burnt- 
 offerings : and will pay thee my vows, which 
 I promised with my lips, and spake with my 
 mouth, when I was in trouble. 
 
Gittith is again a musical instrument. 
 We have no clue to guide us in conjec- 
 turing the nature of the instrument ; the 
 name probably indicates that it was of 
 Philistine origin. 
 
 The contents of the Psalm are of an 
 exultant character. They would be very 
 suitable to the occasion when David, just 
 coming from the sheep-folds, triumphed 
 over Goliath. The employment of a 
 Philistine instrument to sing the fall of 
 the Philistine champion is parallel to the 
 decapitation of the giant with his own 
 sword. 
 
 Ps. ix. ' To the chief Musician upon 
 Muth-labben, a Psalm of David.' 
 
 If the analogy of previous titles be fol- 
 lowed, Muth-labben would be a musical 
 instrument. By some it is so understood ; 
 others interpret the words ' on the death 
 
 of Labben,' or 'on the death to ^ Ben.' 
 The name Labben is wholly unknown ; 
 the word 1 Ben' is applied to Goliath on 
 the strength of the term D^SH K^X> 
 i Sam. xvii. 4, which seems rather far- 
 fetched, or on the ground of his being a 
 famous son of the giant — the son of the 
 giant. See 2 Sam. xxi. 16, 18, 20. 
 
 Is it possible that Muth-labben might 
 be a musical instrument constructed on 
 occasion of the slaughter of Goliath, and 
 so called from the event? Thus we term 
 streets, houses, &c. after Waterloo, Blen- 
 heim, &c. In the Psalm itself there is 
 nothing which bears any special refer- 
 ence to the combat with Goliath ; it 
 seems rather to be expressive of confi- 
 dence that God would deliver the Psalm- 
 ist from a multitude of heathen enemies, 
 and also from the treachery of his own 
 friends. The mention of Sion is an 
 argument against the composition of this 
 Psalm at the time of Goliath's death. 
 
 Ver. 6. The sense is, Though the enemy 
 has been able to destroy in times past, 
 he shall be able to do so no more. 
 
 Ps. x. No superscription. The two 
 Psalms ix. and x. have commonly been 
 regarded as one. 
 
 Ps. xi. ' To the chief Musician, a Psalm 
 of David.' 
 
 The occasion of the composition of 
 this Psalm is uncertain. The similarity 
 of the figure, ver. 1, to the expression, 
 1 Sam. xxvi. 20, suggests the period of 
 outlawry among the Ziphites, to whose 
 
 officious malice and treachery ver. 2 may 
 
 allude. 
 
 Ver. 3, according to the Bible version, 
 * If the foundations be destroyed, what 
 can the righteous do?' and the mention 
 of the temple, corresponding to the ex- 
 pression when the king sent Zadok back 
 from Olivet, 2 Sam. xv. 25, may lead us 
 rather to refer the Psalm to the time of 
 Absalom's rebellion. 
 
 Ver. 12. 'Alloweth,' i.e. approveth. 
 
 Ps. xii. 'To the chief Musician upon 
 Sheminith, a Psalm of David.' For She- 
 minith, see Ps. vi. 
 
 The occasion of the composition of this 
 Psalm is unknown. The contents seem 
 to point to the treachery of Ahithophel. 
 
 Ver. 7. ' From the earth,' i.e. fuller's- 
 earth. 
 
 Ver. 8. 'Them,' i.e. the needy. 
 
 Ver. 9. A liter, the wicked move them- 
 selves on all sides ; like the rising of a 
 tempest against the sons of men. 
 
 Ps. xiii. ' To the chief Musician (marg. 
 overseer), a Psalm of David.' 
 
 The date and occasion here also are 
 uncertain. The tone of it is what we 
 should expect at the time of Absalom's 
 rebellion ; the last verses might be sug- 
 gested by the encouraging appearance of 
 Shobi, Machir, and Barzillai, at Maha- 
 naim, with presents of beds, kitchen 
 utensils, and provisions. 2 Sam. xvii. 
 27, 28. 
 
 Ps. xiv. ' To the chief Musician, a 
 Psalm of David.' The title of liii. which 
 is almost word for word the same with 
 this Psalm, is, 'To the chief Musician 
 upon Mahalath, Maschil, a Psalm of 
 David.' 
 
 Mahalath is a harp, or other stringed 
 instrument. Maschil is a didactic poem. 
 The contents of the Psalm justify the 
 title. The word itself occurs in ver. 2 
 to express the man of prudence. The 
 introduction of Sion in ver. 7 leads us to 
 assign the Psalm to the period of David's 
 kingly power; the allusion to a return 
 from captivity again suggests the time of 
 Absalom's rebellion. 
 
 Ps. xv. ' A Psalm of David.' 
 
 From ver. 1 we infer that the taber- 
 nacle had been brought to its holy hill. 
 Possibly the Psalm may have been com- 
 posed when the ark was brought by the 
 king, with music and dancing, to the 
 
 Ps. Ixvii. was the 4th Psalm of Sunday Lauds. It is appointed in the Office for 
 Lauds in the West. In the Benedictine Matrimony. 
 
 Scheme it was the 1st Psalm of Sunday Ps. lxviii. A Proper Psalm for Whit- 
 sunday. 
 I265) 
 
Day 13. PSALM LX 
 
 13 1 will offer unto thee fat burnt-sacrifices, 
 with the incense of rams : I will offer bul- 
 locks and goats. 
 
 14 O come hither, and hearken, all ye that 
 fear God : and I will tell you what he hath 
 done for my souL 
 
 15 I called unto him with my mouth : 
 and gave him praises with my tongue. 
 
 16 If I incline unto wickedness with mine 
 heart : the Lord will not hear me. 
 
 17 But God hath heard me : and consi- 
 dered the voice of my prayer. 
 
 18 Praised be God who hath not cast out 
 my prayer : nor turned his mercy from me. 
 
 PSALM LXVII. Deits misereatur. 
 
 GOD be merciful unto us, and bless us : 
 and shew us the light of his counte- 
 nance, and be merciful unto us ; 
 
 2 That thy way may be known upon earth : 
 thy saving health among all nations. 
 
 3 Let the people praise thee, O God : yea, 
 let all the people praise thee. 
 
 4 O let the nations rejoice and be glad : 
 for thou shalt judge the folk righteously, and 
 govern the nations upon earth. 
 
 5 Let the people praise thee, O God : let 
 all the people praise thee. 
 
 6 Then shall the earth bring forth her in- 
 crease : and God, even our own God, shall 
 give us his blessing. 
 
 7 God shall bless us : and all the ends of 
 the world shall fear him. 
 
 looming |lnncr. 
 
 PSALM LXVIII. ExuiyatDeus. 
 
 LET God arise, and let his enemies be 
 scattered : let them also that hate him 
 flee before him. 
 
 2 Like as the smoke vanisheth, so shalt 
 thou drive them away : and like as wax 
 melteth at the fire, so let the ungodly perish 
 at the presence of God. 
 
 3 But let the righteous be glad and rejoice 
 before God : let them also be merry and 
 joyfuL 
 
 4 O sing unto God, and sing praises unto 
 his Name : magnify him that rideth upon 
 the heavens, as it were upon an horse ; praise 
 him in his Name J AH, and rejoice before 
 him. 
 
 5 He is a Father of the fatherless, and 
 defendeth the cause of the widows : even 
 God in his holy habitation. 
 
 6 He is the God that niaketh men to be 
 of one mind in an house, and bringeth the 
 prisoners out of captivity : but letteth the 
 runagates continue in scarceness. 
 
 7 O God, when thou wentest forth before 
 the people : when thou wentest through the 
 wilderness, 
 
 8 The earth shook, and the heavens drop- 
 ped at the presence of God : even as Sinai 
 also was moved at the presence of God, who 
 is the God of IsraeL 
 
 9 Thou, 0 God, sentest a gracious rain 
 upon thine inheritance : and refreshedst it 
 when it was weary. 
 
 10 Thy congregation shall dwell therein : 
 for thou, O God, hast of thy goodness pre- 
 pared for the poor. 
 
 11 The Lord gave the word : great was the 
 company of the preachers. 
 
 12 Kings with their armies did flee, and 
 
 m LXVIII. Day 13. 
 
 were discomfited : and they of the household 
 divided the spoil. 
 
 13 Though ye have lien among the pots, 
 yet shall ye be as the wings of a dove : that 
 is covered with silver wings, and her feathers 
 like gold. 
 
 14 When the Almighty scattered kings for 
 their sake : then were they as white as snow- 
 in Salmon. 
 
 15 As the hill of Basan. so is God's hill : 
 even an high hill, as the hill of Basan. 
 
 1*3 Why hop ye so, ye high hills ? this is 
 God's hill, in the which it pleaseth him to 
 dwell : yea, the Lord will abide in it for ever. 
 
 1" The chariots of God are twenty thou- 
 sand, even thousands of angels : and the Lord 
 is among them, as in the holy place of Sinai. 
 
 18 Thou art gone up on high, thou hast 
 led captivity captive, and received gifts for 
 men : yea, even for thine enemies, that the 
 Lord God might dwell among them. 
 
 19 Praised be the Lord daily : even the 
 God who helpeth us, and poureth his benefits 
 upon us. 
 
 20 He is our God, even the God of whom 
 cometh salvation : God is the Lord, by whom 
 we escape death. 
 
 21 God shall wound the head of his ene- 
 mies : and the hairy scalp of such a one as 
 goeth on still in his wickedness. 
 
 22 The Lord hath said, I will bring my 
 people again, as I did from Basan : mine 
 own will I bring again, as I did sometime 
 from the deep of the sea. 
 
 23 That thy foot may be dipped in the blood 
 of thine enemies : and that the tongue of thy 
 dogs may be red through the same. 
 
 24 It is well seen, O God, how thou goest : 
 how thou, my God and King, goest in the 
 sanctuary. 
 
 25 The singers go before, the minstrels 
 follow after : in the midst are the damsels 
 playing with the timbrels. 
 
 26 Give thanks, O Israel, unto God the 
 Lord in the congregations : from the ground 
 of the heart. 
 
 27 There is little Benjamin their ruler, and 
 the princes of Judah their counsel : the prin- 
 ces of Zabulon, and the princes of Nephthali. 
 
 23 Thy God hath sent forth strength for 
 thee : stablish the thing, O God, that thou 
 hast wTought in us, 
 
 29 For thy temple's sake at Jerusalem : 
 so shall kings bring presents unto thee. 
 
 30 When the company of the spear-men, 
 and multitude of the mighty are scattered 
 abroad among the beasts of the people, so 
 that they humbly bring pieces of silver : and 
 when he hath scattered the people that de- 
 light in war ; 
 
 31 Then shall the princes come out of 
 Egypt : the Morians' land shall soon stretch 
 out her hands unto God. 
 
 32 Sing unto God, O ye kingdoms of the 
 earth : O sing praises unto the Lord ; 
 
 33 Who sitteth in the heavens over all 
 from the beginning : lo, he doth send out 
 his voice, yea, and that a mighty voice. 
 
 34 Ascribe ye the power to God over Israel : 
 his worship, and strength is in the clouds. 
 
 35 O God, wonderful art thou in thy holy 
 places : even the God of Israel ; he will give 
 strength and power unto his people ; blessed 
 be God. 
 
city of David from the house of Obed- 
 edom. See 2 Sam. vi. 12 — 23. 
 
 Ps. xvi. ' Michtam (marg. a golden 
 Psalm) of David.' 
 
 The term ' Michtam' is considered by 
 Gesenius equivalent to Michtab, a writ- 
 ing ; a term used to describe the song of 
 Hezekiah, Is. xxxviii. 9. The root DJ"I3 
 signifies to lay up in store, to preserve ; 
 hence the margin regards it as expres- 
 sive of gold, a preserved treasure. If 
 we compare the contents of this and of 
 the other Pss. lvi. — lx. to which this title 
 is applied, we find that in all mention is 
 made of deliverance from enemies. The 
 last verses of all these Psalms may be 
 particularly noted. The song of Heze- 
 kiah has the same tenor, viz. thanks- 
 giving for preservation from death. May 
 we not then understand the word as a 
 Psalm of laying up in store, i.e. of pre- 
 servation from danger? It would thus 
 be more natural to suppose that the easier 
 word has supplanted the more difficult 
 in the song of Hezekiah than the con- 
 trary. 
 
 The occasion of the Psalm is unknown. 
 
 The danger and the enemies of which 
 the Psalmist speaks appear to be spiritual 
 rather than material ; the expressions 
 correspond to a deliverance from tempta- 
 tion better than to a reconciliation after 
 actual sin. Such an occasion may be 
 found in the restraint of David from 
 shedding the blood of Nabal by the in- 
 tercession of Abigail. Ver. 7 much re- 
 sembles the words of 1 Sam. xxv. 32, 33, 
 39. The conduct of Abigail may lead 
 him to commend the saints, ver. 3. See 
 1 Sam. xxv. 3. His satisfaction in his 
 marriage with her may find utterance in 
 ver. 6. 
 
 Ver. 2. 1 My goodness extendeth not 
 to thee,' is rather, ' My goodness exists 
 not independently of thee.' 
 
 Ver. 3. ' But in the saints, and to the 
 excellent in the earth, is all my delight.' 
 
 Ver. 5. Nabal's character is in many 
 respects so unsatisfactory, that we may 
 imagine him to have been also addicted 
 to the worship of false gods. 
 
 Vss. 10, ii, as referred to David, indi- 
 cate that God will preserve him thence- 
 forward as in time past, and that after 
 
 the troubles of this life he will bring hii 
 to everlasting joy. As referred to th 
 Son of David, they indicate the resurrec 
 tion of the dead and glorification of th 
 Messiah. 
 
 Ps. xvii. 'A Psalm of David.' Th 
 occasion of this Psalm is as uncertain a 
 that of the preceding. 
 
 If we accept the conjecture ths 
 Psalm xvi. is to be referred to the temt 
 tation of David to avenge himself o 
 Nabal, we may further conjecture the 
 the present is closely connected with ii 
 Thus, ver. 4, according to the Bible vei 
 sion, 'Concerning the works of men, b 
 the word of thy lips I have kept me froi 
 the paths of the destroyer,' may indicat 
 the restraint put by David on his angei 
 in compliance with Abigail's counse. 
 1 Sam. xxv. 26, 3i.\ 
 
 Vss. 8 and n indicate that David wa 
 still in jeopardy from many enemies. 
 
 Ver. 15, Bible version, ' I shall be sat)5 
 fied, when I awake, with thy likeness 
 i. e. when the troubles of life are ovei 
 and I awake from the sleep of death, 
 shall be fully satisfied with the beholc 
 ing of thee. 
 
 Ps. xviii. ' To the chief Musician, 
 Psalm of David, the servant of the Lore 
 who spake unto the Lord the words c 
 this song in the day that the Lord del: 
 vered him from the hand of all his ene 
 mies, and from the hand of Saul.' 
 
 The Psalm is one of triumphant exult 
 ation throughout ; it may well have bee: 
 written when the Psalmist had ascendc 
 the throne after his many persecutions 
 thus he calls himself the Lord's anointed 
 ver. 50, an expression which he woul> 
 probably have scrupled to use before th 
 death of Saul. 
 
 Vss. 7 and 11 allude to God's dealing 
 with the Israelites in time past. 
 
 Vss. 25, 26. God's goodness will bea 
 comparison with the highest goodness c 
 man : ' with the froward thou wilt she\ 
 thyself froward' (marg. wrestle), Bibl' 
 version. God surpasses the excellent ii 
 goodness ; the wicked he overthrows. 
 
 Ps. xix. 'To the chief Musician, ; 
 Psalm of David.' 
 
 The Psalmist institutes a comparisoi 
 between the manifestation of God in th< 
 
 Ps. lxix. A Proper Psalm for Good- Ps. Ixxi. is appointed in the Office foi 
 
 Friday. the Visitation of the Sick. 
 
 Ps. lxx. is the 3rd Psalm of the Mesorion Ver. 7 of Ps. Ixxi. concludes the Psal 
 
 of the 6th hour. It is also used in the mody of the Eastern Office for the isi 
 
 late Evensong and in the Greek Office for hour, 
 the Dying. 
 
 (267) 
 
Day 13. 
 
 PSALM LXIX. LXX. LXXI. 
 
 Day 14. 
 
 ©betting |) rawer. 
 
 PSALM LXIX. Solium me foe. 
 
 SAVE me, O God : for the waters are come 
 in, even unto my soul. 
 2 I stick fast in the deep mire, where no 
 ground is : I am come into deep waters, so 
 that the floods run over me. 
 
 a I am weary of crying ; my throat is dry : 
 my sight faileth me for waiting so long upon 
 my God. 
 
 4 They that hate me without a cause are 
 more than the hairs of my head : they that 
 are mine enemies, and would destroy me 
 guiltless, are mighty. 
 
 5 I paid them the things that I never took : 
 God, thou knowest my simpleness, and my 
 faults are not hid from thee. 
 
 6 Let not them that trust in thee, O Lord 
 God of hosts, be ashamed for my cause : let 
 not those that seek thee be confounded 
 through me, O Lord God of Israel. 
 
 7 And why ? for thy sake have I suffered 
 reproof : shame hath covered my face. 
 
 8 I am become a stranger unto my bre- 
 thren : even an alien unto my mother's 
 children. 
 
 9 For the zeal of thine house hath even 
 eaten me : and the rebukes of them that 
 rebuked thee are fallen upon me. 
 
 10 I wept, and chastened myself with fast- 
 ing : and that was turned to my reproof. 
 
 11 I put on sackcloth also : and they jested 
 upon me. 
 
 12 They that sit in the gate speak against 
 me : and the drunkards make songs upon 
 me. 
 
 13 But, Lord, I make my prayer unto thee : 
 in an acceptable time. 
 
 14 Hear me, O God, in the multitude of 
 thy mercy : even in the truth of thy salvation. 
 
 15 Take me out of the mire, that I sink 
 not : O let me be delivered from them that 
 hate me, and out of the deep waters. 
 
 16 Let not the water-flood drown me, nei- 
 ther let the deep swallow me up : and let 
 not the pit shut her mouth upon me. 
 
 17 Hear me, O Lord, for thy loving-kind- 
 ness is comfortable : turn thee unto me 
 according to the multitude of thy mercies. 
 
 18 And hide not thy face from thy servant, 
 for I am in trouble : 0 haste thee, and hear 
 me. 
 
 19 Draw nigh unto my soul, and save it : 
 0 deliver me, because of mine enemies. 
 
 20 Thou hastknown myreproof, my shame, 
 and my dishonour : mine adversaries are all 
 in thy sight. 
 
 21 Thy rebuke hath broken my heart ; I 
 , am full of heaviness : I looked for some to 
 
 have pity on me, but there was no man, 
 neither found I any to comfort me. 
 
 22 They gave me gall to eat : and when I 
 was thirsty they gave me vinegar to drink. 
 
 23 Let their table be made a snare to take 
 themselves withal : and let the things that 
 should have been for their wealth be unto 
 them an occasion of falling. 
 
 24 Let their eyes be blinded, that they see 
 not : and ever bow thou down their backs. 
 
 25 Pour out thine indignation upon them : 
 and let thy wrathful displeasure take hold of 
 them. 
 
 26 Let their habitation be void : and no 
 man to dwell in their tents. 
 
 27 For they persecute him whom thou hast 
 smitten : and they talk how they may vex 
 them whom thou hast wounded. 
 
 28 Let them fall from one wickedness to 
 another : and not come into thy righteous- 
 ness. 
 
 29 Let them be wiped out of the book of 
 the living : and not be written among the 
 righteous. 
 
 30 As for me, when I am poor and in hea- 
 viness : thy help, O God, shall lift me up. 
 
 31 I will praise the Name of God with a 
 song : and magnify it with thanksgiving. 
 
 32 This also shall please the Lord : better 
 than a bullock that hath horns and hoofs. 
 
 33 The humble shall consider this, and be 
 glad : seek ye after God, and your soul shall 
 live. 
 
 34 For the Lord heareth the poor : and 
 despiseth not his prisoners. 
 
 35 Let heaven and earth praise him : the 
 sea, and all that moveth therein. 
 
 36 For God will save Sion, and build the 
 cities of Judah : that men may dwell there, 
 and have it in possession. 
 
 37 The posterity also of his sen-ants shall 
 inherit it : and they that love his Name shall 
 dwell therein. 
 
 PSALM LXX. Deris in adjutoriv.m. 
 
 HASTE thee, O God, to deliver me : make 
 haste to help me, O Lord 
 
 2 Let them be ashamed and confounded 
 that seek after my soul : let them be turned 
 backward and put to confusion that wish me 
 evil. 
 
 3 Let them for their reward be soon brought 
 to shame : that cry over me, There, there. 
 
 4 But let all those that seek thee be joyful 
 and glad in thee : and let all such as delight 
 in thy salvation say alway, The Lord be 
 praised. 
 
 5 As for me, I am poor and in misery : 
 haste thee unto me. O God. 
 
 6 Thou art my helper, and my redeemer : 
 0 Lord, make no long tarrying. 
 
 Iftormng |.1rarrer. 
 
 PSALM LXXI. In te, Domine, speravL 
 
 IN thee, O Lord, have I put my trust, let 
 me never be put to confusion : but rid 
 me. and deliver me, in thy righteousness; 
 incline thine ear unto me, and save me. 
 
 2 Be thou my strong hold, whereunto I 
 may alway resort : thou hast promised to 
 help me, for thou art my house of defence, 
 and my castle. 
 
 3 Deliver me, 0 my God, out of the hand 
 of the ungodly : out of the hand of the 
 unrighteous and cruel man. 
 
 4 For thou, O Lord God, art the thing 
 that I long for : thou art my hope, even from 
 my youth. 
 
 5 Through thee have I been holden up 
 ever since I was born : thou art he that took 
 me out of my mother's womb ; my praise 
 shall be always of thee. 
 
 6 I am become as it were a monster unto 
 many : but my sure trust is in thee. 
 
 7 O let my mouth be filled with thy praise : 
 that I may sing of thy glory and honour all 
 the day long. 
 
works of nature and in the book of divine Caiaphas, Pontius Pilate conspired against 
 
 revelation. Such a comparison might our Lord. 'Close me in on every side' 
 
 have been made at any period of the may also be translated ' Crowned me.' 
 
 Psalmist's life ; it might be during his Ver. 14. See 2 Sam. xvi. 14. In our 
 
 tendance of his father's flocks in the fields Lord's weakness Simon the Cyrenian 
 
 of Bethlehem, or when, by the enthroni- bore his cross. 
 
 zation of the ark in the city of David, Ver. 17. They pierced; the Masoretic 
 
 the word of Jehovah was acknowledged reading here is ' like a lion, my hands 
 
 as the supreme law to Israel, and thence and my feet.' The reading 'pierced' is 
 
 also to the world. however accepted by high Jewish autho- 
 
 Ps. xx. & xxi. 'To the chief Musician, rity, and is also given by the Septuagint. 
 
 a Psalm of David.' Ver. 18. Absalom took possession of 
 
 The last verse of Ps. xx. evidently David's palace ; the allotment of our 
 
 suggests the first verse of Ps. xxi. We Lord's robes is too well known to need 
 
 may treat the Psalms as closely con- comment. 
 
 nected ; the one speaks of deliverance Ps. xxiii. 'A Psalm of David.' The 
 rather as future, the other of deliverance images of this Psalm are drawn from 
 as already accomplished. It is probable pastoral life ; hence it is natural to sup- 
 that Ps. xx. was intended to be sung pose that this manner of life was still 
 by a chorus of Priests and Levites, Ps. fresh in the mind of the Psalmist: we 
 xxi. might be sung by the king, David infer however from the mention of the 
 himself or his successor in the office, anointing oil that the son of Jesse had al- 
 The expression Ps. xxi. ver. 3, as com- ready been designated as the future ruler 
 pared with 2 Sam. xii. 30, has induced of Israel. Jewish tradition refers the com- 
 some to refer the Psalm to the capture of position of the Psalm to the time of 
 Rabbah. To us it appears more likely to David's wanderings in the forest of 
 point to the accomplishment of David's Hareth ; the indications of danger and 
 
 urpose to bring the ark near his own expressions of confidence are so intimately 
 
 ome. The phrases of thanksgiving are connected, that we might suppose that 
 
 very full of exultation. They point to the Psalmist was at the time enjoying a 
 
 the successor of David, and find their temporary respite from the malice of 
 
 ultimate fulfilment in the Messiah. Saul, perhaps the one which he obtained 
 
 Ps. xxii. 'To the chief Musician upon by the favourable representations of 
 
 Aijeleth Shahar (marg. the hind of the Jonathan. See 1 Sam. xix. 17. 
 
 morning), a Psalm of David.' Ps. xxiv. 'A Psalm of David.' This 
 
 There has been much controversy on Psalm is commonly and reasonably re- 
 the phrase Aijeleth Shahar. The most ferred to the settlement of the ark in 
 probable supposition is that it, like the mount Zion. Verses 7 — 10 may have been 
 other terms following the words chief sung in parts as question and answer, 
 musician, indicates a musical instrument. Ps. xxv. 'A Psalm of David.' Both 
 The words are not those of the Psalmist, external and internal troubles are said to 
 It is clear that the Psalmist was in ex- oppress the Psalmist. Ver. 10 alludes to 
 ceeding trouble when he uttered the some great sin, ver. 6 shews that the 
 words of this Psalm. His affliction is a Psalmist was past the period of youth, 
 foreshadowing of the most terrible afflic- ver. 18 refers to the attacks of enemies, 
 tion that ever befel human soul — the sor- and ver. 21 seems to imply that the 
 row of Gethsemane and Calvary. The kingdom was convulsed. We might there- 
 Psalm is frequently quoted in reference fore not unreasonably refer the Psalm 
 to our Lord's sufferings in the New to the time when David was suffering 
 Testament. The actual date of its com- calamity from the rebellion of Absalom, 
 position cannot be ascertained : no period in punishment of the great iniquity of 
 of David's life however seems to have his life, the matter of Uriah the Hittite. 
 been fraught with such terrible anguish The Psalm is an acrostic on the letters 
 to him as the rebellion of Absalom. Shi- of the Hebrew alphabet, 
 mei, Ahithophel, and the counsellors of Ps. xxvi. 'A Psalm of David.' It is 
 Absalom are the prototypes of the derisive difficult to fix any precise date for the 
 Pharisees, of Judas, of Caiaphas, and the composition of this Psalm. It is a general 
 mocking soldiery. appeal to God, on the ground of the 
 
 Ver. 6. David was an exile and an out- integrity of the Psalmist's heart. Vss. 
 
 .cast; Christ was despised by his brethren 6 and 8 lead to the conclusion that the 
 
 and the men of Nazareth. ark had been translated to the city of 
 
 Vss. 7, 8. Shimei cursed the fugitive David. It may have been intended, as 
 
 king: the Pharisees bade Christ come Ps. xv., to describe the character of 
 
 down from the cross, that they might sec the man who would be accepted as a 
 
 and believe. worshipper in the congregation of the 
 
 Ver. 12. See 2 Sam. xv. 12. Herod, saints. 
 
 (269) 
 
Day 14. 
 
 PSALM LXXII. LXXIII. 
 
 Day 14. 
 
 8 Cast me not away in the time of age : 
 forsake me not when my strength faileth 
 me. 
 
 9 For mine enemies speak against me, and 
 they that lay wait for my soul take their 
 counsel together, saying : God hath forsaken 
 him ; persecute him, and take him, for there 
 is none to deliver him. 
 
 10 Go not far from me, 0 God : my God, 
 haste thee to help me. 
 
 11 Let them be confounded and perish 
 that are against my sotd : let them be 
 covered with shame and dishonour that 
 seek to do me evil. 
 
 12 As for me, I will patiently abide alway : 
 and will praise thee more and more. 
 
 13 My mouth shall daily speak of thy 
 righteousness and salvation : for I know no 
 end thereof 
 
 14 I will go forth in the strength of the 
 Lord God : and will make mention of thy 
 righteousness onlv. 
 
 15 Thou, 0 God, hast taught me from my 
 youth up until now : therefore will I tell of 
 thy wondrous works. 
 
 16 Forsake me not, O God, in mine old 
 age, when I am gray-headed : until I have 
 shewed thy strength unto this generation, 
 and thy power to all them that are yet for to 
 come. 
 
 17 Thy righteousness, O God, is very 
 high : and great things are they that thou 
 hast done ; O God, who is like unto thee ? 
 
 18 O what great troubles and adversities 
 hast thou shewed me ! and yet didst thou 
 turn and refresh me : yea. and broughtest 
 me from the deep of the'earth again. 
 
 19 Thou hast brought me to great honour : 
 and comforted me on every side. 
 
 30 Therefore will I praise thee and thy 
 faithfulness, O God, playing upon an instru- 
 ment of musick : unto thee will I sing upon 
 the harp, 0 thou Holy One of Israel. 
 
 21 My hps will be fain when I sing unto 
 | thee : and so will my soul w hom thou hast 
 I delivered. 
 
 22 My tongue also shall talk of thy right- 
 eousness all the day long : for they are con- 
 
 I founded and brought unto shame that seek 
 to do me evil 
 
 PSALM LXXII. Deus, judicium. 
 
 GIVE the King thy judgements, O God : 
 and thy righteousness unto the King's 
 
 1 son. 
 
 2 Then shall he judge thy people accord- 
 ing unto right : and defend the poor. 
 
 3 The mountains also shall bring peace : 
 I and the little hills righteousness unto the 
 ; people. 
 
 4 He shall keep the simple folk by their 
 I right : defend the children of the poor, and 
 | punish the wrong doer. 
 
 5 They shall fear thee, as long as the sun 
 and moon endureth : from one generation 
 
 I to another. 
 
 6 He shall come down like the rain into a 
 fleece of wool : even as the drops that water 
 
 1 the earth. 
 
 7 In his time shall the righteous flourish : 
 yea, and abundance of peace, so long as the 
 moon endureth. 
 
 8 His dominion shall be also from the one 
 sea to the other : and from the flood unto 
 the world's end. 
 
 9 They that dwell in the wilderness shall 
 kneel before him : his enemies shall lick 
 the dust. 
 
 10 The kings of Tharsis and of the isles 
 shall give presents : the kings of Arabia and 
 Saba shall bring gifts. 
 
 11 All kings shall fall down before him : 
 all nations shall do him service. 
 
 12 For he shall deliver the poor when he 
 crieth : the needy also, and him that hath 
 no helper. 
 
 13 He shall be favourable to the simple 
 and needy : and shall preserve the souls of 
 the poor. 
 
 14 He shall deliver their souls from false- 
 hood and wrong : and dear shall their blood 
 be in his sight 
 
 15 He shall live, and unto him shall be 
 given of the gold of Arabia : prayer shall be 
 made ever unto him, and daily* shall he be 
 praised. 
 
 16 There shall be an heap of corn in the 
 earth, high upon the hills : his fruit shall 
 shake like Libanus, and shall be green in 
 the citv like grass upon the earth. 
 
 17 His Xanie shall endure for ever; his 
 Xame shall remain under the sun among 
 the posterities : which shall be blessed 
 through him ; and all the heathen shall 
 praise him 
 
 18 Blessed be the Lord God. even the God I 
 of Israel : which only doeth wondrous j 
 things ; 
 
 19 And blessed be the Xame of his Ma- 
 jesty for ever : and all the earth shall be 
 tilled with his Majesty. Amen, Amen. 
 
 £trmirtg |lnmcx. 
 
 PSALM LXXIII. Quam bonus Israel! 
 
 TRULY God is loving unto Israel : even 
 unto such as are of a clean heart. 
 
 2 Xevertheless. my feet were almost gone : 
 my treadings had well-nigh slipt 
 
 3 And why ? I was grieved at the wicked : 
 I do also see the ungodly in such prosperity. 
 
 4 For they are in no peril of death : but 
 are lusty and strong. 
 
 5 They come in no misfortune like other 
 folk : neither are they plagued like other 
 men. 
 
 6 And this is the cause that they are so 
 holden with pride : and overwhelmed with 
 cruelty. 
 
 7 Their eyes swell with fatness : and they 
 do even what they lust. 
 
 8 They corrupt other, and speak of wicked 
 blasphemy : their talking is against the 
 most High. 
 
 9 For they stretch forth their mouth unto 
 the heaven : and their tongue goeth through 
 the world. 
 
 10 Therefore fall the people unto them : 
 and thereout suck they no small advantage. 
 
 11 Tush, say they, how should God per- 
 ceive it ; is there knowledge in the most 
 High? 
 
 12 Lo, these are the ungodly, these prosper 
 in the world, and these have riches in pos- 
 session : and I said. Then have I cleansed 
 my heart in vain, and washed mine hands 
 in'innocency. 
 
 13 All the day long have I been punished : 
 and chastened every morning. 
 
Ps. xxvii. 'A Psalm of David.' We 
 have here again general expressions of 
 thankfulness to God, for his mercies in 
 time past, confidence for the future, and 
 an allusion to the house of God as the 
 Psalmist's delight, vss. 4, 5, 7. Ver. 15 
 •may be regarded as bearing reference to 
 the joys of the future life, as well as to 
 present deliverance. 
 
 Ps. xxviii. 'A Psalm of David.' The 
 Psalmist identifies his cause with the 
 truth, the house, and the people of God. 
 The mode in which he speaks of his 
 enemies recals the expressions which are 
 used of Ahithophel, 2 Sam. xv. 12, 31, 
 xvi. 23. 
 
 Ps. xxix. 'A Psalm of David.' The 
 marvels, which have attended special 
 manifestations of God in time past, supply 
 an argument for reverencing the habita- 
 tion of his holiness in the days of the 
 Psalmist. If on Sinai and in the wilder- 
 ness his utterances were majestic and 
 mighty, they would be not less so from 
 Zion. The tenor of the Psalm seems 
 to point to the transport of the ark to 
 the city of David. 
 
 Ver. 7. Cades, i.e. Kadesh Barnea. 
 
 Ver. 8. 'To bring forth young,' or to be 
 in pain, marg. of Bible version ; ' disco- 
 vereth,' i.e. strippeth of leaves, Gesenius. 
 The verse may be otherwise rendered, 
 uprooteth the oak forests, and strippeth 
 the branches bare. This seems to corre- 
 spond better with the rest of the Ps., 
 in which no mention is made of animals. 
 
 Ps. xxx. 'A Psalm and Song at the de- 
 dication of the house of David.' 
 
 The dedication of the king's house (see 
 Deut. xx. 5) follows naturally the dedica- 
 tion of the house of the Lord, the dwelling- 
 place of the ark. We may find an allusion 
 to this dedication in 1 Chron. xvi. 43, which 
 is immediately followed in xvii. 1, by a 
 contrast between the permanent nature 
 of the king's house and the temporary 
 character of the receptacle of the ark. 
 Mr Thrupp finds an occasion for the 
 alternations of joyful and sad expressions, 
 used through the Psalm, in the deliverance 
 from Philistine invasion, and in the breach 
 made upon Uzza, 1 Chron. xiii. and xiv. 
 
 Ps. xxxi. ' To the chief Musician, a 
 Psalm of David.' The circumstances 
 mentioned in this Psalm correspond 
 so closely with the deliverance of David 
 from the pursuit of Saul at Keilah, that 
 we cannot hesitate to refer its composition 
 to that period. See 1 Sam. xxiii. 
 
 Ver. 5. The net may well be the 
 malice of Saul taking advantage of the 
 treachery of the men of Keilah. 
 
 Ver. 6. Signifies the Psalmist's escape. 
 
 Ver. 7. Ascribes his deliverance to 
 God, from whom Abiathar had asked 
 counsel on David's behalf. 
 
 (*! 
 
 Vss. 10, ir, 12. Refer to the weary 
 wanderings to which he was driven. The 
 term rendered iniquity properly signifies 
 perversity. This may be either of mind, 
 which is iniquity, or of fortune, which is 
 calamity. As there is no allusion to 
 any special transgression in the rest of 
 the Psalm, probably the latter sense is 
 the correct, though the less usual, one 
 here. 
 
 Ver. 13. This might well be by reason 
 of Saul's slaughter of the priests, whose 
 chief, Ahimelech, had aided David. 
 
 Jonathan's interview with David, when 
 he strengthened his hand in God, may 
 have suggested the expressions of special 
 thankfulness in ver. 21. 
 
 Ver. 23. In a strong city, i. e. in the 
 case of a strong city. See 1 Sam. xxiii. 7. 
 
 Ver. 24. Implies that the Psalmist had 
 been too hasty when he accused God of 
 casting him out of his sight. 
 
 Ps. xxxii. 'A Psalm of David. Maschil 
 (marg. giving instruction).' 
 
 In ver. 9 we have the personal verb, I 
 will instruct (thee) "^DE^i* ; hence the 
 title of the Psalm. Throughout the Psalm 
 there runs a consciousness of grievous sin. 
 The first two verses recal Nathan's an- 
 nouncement of forgiveness to the king on 
 his repentance ; vss. 3 and 4 suggest that 
 he might have been punished by bodily 
 disease ere Nathan came to reprove him 
 of sin ; vss. 8 and 9 may naturally be 
 regarded as an utterance of God to the 
 sinner. It would be in conformity with 
 Hebrew usage to omit the explanatory 
 saying at the end of ver. 7. The final 
 verse of Ps. xxxii. forms a text for Ps. 
 xxxiii. 
 
 Ps. xxxiii. No title. The contents 
 point to national mercies, ver. 12. The 
 only special reference seems to be that 
 in vss. 15 and 16. The Psalm would 
 be appropriate to the dedication of the 
 spoils of Syria, Moab, the children of 
 Amnion, the Philistines, Amalek, and 
 Hadadezer, kingof Zobah, 2 Sam. viii. 12. 
 We know not the fate of Hadadezer, but 
 the narrative in Samuel and in Chronicles 
 seems to name with peculiar emphasis 
 the king of Zobah. 
 
 Ver. 15 would therefore be referred 
 with much propriety to him. The pro- 
 bability of this is strengthened by the 
 allusion to horses in the next verse ; for 
 after the defeat of Hadadezer, we read 
 that a thousand chariots and seven thou- 
 sand horses (in Sam. 700) fell into the 
 hands of David, who 'houghed all the 
 chariot-horses, but reserved of them 100 
 chariots.' 
 
 Ps. xxxiv. 'A Psalm of David, when 
 he changed his behaviour before Abi- 
 melech (marg. Achish); who drove him 
 away, and he departed.' 
 
Day 14. 
 
 PSALM LXXIV. LXXV. LXXVI. 
 
 Day 15. 
 
 14 Yea, and I had almost said even as 
 ! they : but lo, then I should have condemned 
 
 the'generation of thy children. 
 
 15 Then thought I to understand this : 
 but it was too hard for me, 
 
 16 Until I went into the sanctuary of 
 , God : then understood I the end of these 
 ; men ; 
 
 17 Namely, how thou dost set them in 
 slippery places : and castest them down, 
 
 1 and destroyest them. 
 
 18 Oh, how suddenly do they consume : 
 perish, and come to a fearful end ! 
 
 19 Yea, even like as a dream when one 
 , awaketh : so shalt thou make their image to 
 
 vanish out of the city. 
 
 20 Thus my heart was grieved : and it went 
 even through my reins. 
 
 21 So foolish was I, and ignorant : even as 
 I it were a beast before thee. 
 
 22 Nevertheless, I am alway by thee : for 
 thou hast holden me by my right hand. 
 
 23 Thou shalt guide me with thy counsel : 
 and after that receive me with glory. 
 
 24 Whom have I in heaven but thee : and 
 , there is none upon earth that I desire in 
 ' comparison of thee. 
 
 25 My flesh and my heart faileth : but God i 
 is the strength of my heart, and my portion 
 forever. 
 
 26 For lo, they that forsake thee shall 
 perish : thou hast destroyed all them that | 
 
 ! commit fornication against thee. 
 
 27 But it is good for me to hold me fast by ' 
 God, to put my trust in the Lord God : and ' 
 to speak of all thy works in the gates of the \ 
 
 i daughter of Sion. 
 
 PSALM LXXIV. Ut quid, Deits i 
 
 OGOD, wherefore art thou absent from 
 us so long : why is thy wrath so hot 
 i against the sheep of thy pasture ? 
 
 2 0 think upon thy congregation : whom 
 thou hast purchased, and redeemed of old. i 
 
 3 Think upon the tribe of thine inherit- | 
 ance : and mount Sion, wherein thou hast , 
 dwelt. 
 
 4 Lift up thy feet, that thou mayest utterly I 
 destroy every enemy : which hath done evil 
 
 I in thy sanctuary. 
 
 5 Thine adversaries roar in the midst of 
 thy congregations : and set up their banners 
 for tokens. 
 
 ( 6 He that hewed timber afore out of the I 
 : thick trees : was known to bring it to an 
 excellent work. 
 
 7 But now they break down all the carved 
 work thereof : with axes and hammers. 
 
 8 They have set fire upon thy holy places : 
 and have defiled the dwelling-place of thy I 
 Name, even unto the ground. 
 
 9 Yea, they said in their hearts, Let us 
 make havock of them altogether : thus have 
 they burnt up all the houses of God in the | 
 land. 
 
 10 "We see not our tokens, there is not | 
 one prophet more : no, not one is there i 
 among us, that understandeth any more. 
 
 11 O God, how long shall the adversary do ] 
 this dishonour : how long shall the enemy 
 blaspheme thy Name, for ever ? 
 
 12 Why withdrawest thou thy hand : why 
 pluckest thou not thy right hand out of thy 
 bosom to consume the enemy ? 
 
 13 For God is my King of old : the help 
 
 that is done upon earth he doeth it him- 
 self. 
 
 14 Thou didst divide the sea through thy 
 power : thou brakest the heads of the dra- 
 gons in the waters. 
 
 15 Thou smotest the heads of Leviathan 
 in pieces : and gavest him to be meat for the 
 people in the wilderness. 
 
 16 Thou broughtest out fountains and 
 waters out of the hard rocks : thou driedst 
 up mighty waters. 
 
 17 The day is thine, and the night is 
 thine : thou hast prepared the light and the 
 sun. 
 
 18 Thou hast set all the borders of the 
 earth : thou hast made summer and winter. 
 
 19 Remember this, O Lord, how the 
 enemy hath rebuked : and how the foolish 
 people hath blasphemed thy Name. 
 
 20 O deliver not the soul of thy turtle-dove 
 unto the multitude of the enemies : and 
 forget not the congregation of the poor fur 
 ever. 
 
 21 Look upon the covenant : for all the 
 eaith is full of darkness, and cruel habi- 
 tations. 
 
 22 0 let not the simple go away ashamed : 
 but let the poor and needy give praise unto 
 thy Name. 
 
 23 Arise, 0 God, maintain thine own 
 cause : remember how the foolish man blas- 
 phemeth thee daily. 
 
 24 Forget not the voice of thine enemies : 
 the presumption of them that hate thee 
 increaseth ever more and more. 
 
 [ortthtg |)rager. 
 
 PSALM LXXV. Confitebimur tibi. 
 
 UNTO thee, 0 God, do we give thanks : 
 yea, unto thee do we give thanns. 
 
 2 Thy Name also is so nigh : and that do 
 thy wondrous works declare. 
 
 3 When I receive the congregation : I 
 shall judge according unto right. 
 
 4 The earth is weak, and all the inhabiters 
 thereof : I bear up the pillars of it. 
 
 5 I said unto the fools, Deal not so madly : 
 and to the ungodly, Set not up your horn. 
 
 6 Set not up your horn on high : and 
 speak not with a stiff neck. 
 
 7 For promotion cometh neither from the 
 east, nor from the west : nor yet from the 
 south. 
 
 8 And why ? God is the J udge : he putteth 
 down one, and setteth up another. 
 
 9 For in the hand of the Lord there is a 
 cup, and the wine is red : it is full mixed, 
 and he poureth out of the same. 
 
 10 As for the dregs thereof : all the un- 
 godly of the earth shall drink them, and 
 suck them out. 
 
 11 But I will talk of the God of Jacob : 
 and praise him for ever. 
 
 12 All the horns of the ungodly also will I 
 break : and the horns of the righteous shall 
 be exalted. 
 
 PSALM LXXVI. Kotus in Judaea. 
 
 IN Jewry is God known : his Name is great 
 in Israel. 
 
 2 At Salem is his tabernacle : and his 
 dwelling in Sion. 
 
 3 There brake he the arrows of the bow ; 
 the shield, the sword, and the battle. 
 
 S 
 
The contents of the Psalm suit the 
 period in which David was hunted from 
 place to place, by the persecution of Saul. 
 It seems difficult to assign a reason for 
 the ascription of it to the period of Da- 
 vid's departure from the king of Gath ; we 
 may therefore suppose that there was 
 some ancient tradition for this ascription. 
 Achish and Abimelech probably designate 
 the same person ; he may have borne 
 both names. 
 
 The Psalm is an acrostic on the 22 
 letters of the Hebrew alphabet. 
 
 The acrostic terminates with ver. 2r, ), 
 falling in the verse commencing with 
 |"|. To end with a denunciation of 
 vengeance is not in accordance with 
 Hebrew usage, hence averse is added ; it 
 connects itself with ver. 21, by the words 
 'shall not be destitute', 'desolate' and 'des- 
 titute' being the same in the Hebrew as 
 in the Bible version. 
 
 Ver. 7. The failure of Saul to catch 
 David, notwithstanding their close prox- 
 imity at Sela-hammahlekoth, 1 Sam. xxiii. 
 26. Ver. 28 may have suggested a 
 comparison to the preservation of Israel 
 from the host of Pharaoh by an angel at 
 Pi-hahiroth, notwithstanding the neigh- 
 bourhood of the opposing camps during 
 a whole night, Exod. xiv. 19, 20. 
 
 Ps. xxxv. 'A Psalm of David.' Among 
 all David's enemies he seems to have re- 
 garded with the greatest aversion Ahitho- 
 phel, and next to him Shimei. Prof. 
 Blunt in his Scriptural Coincidences in- 
 geniously conjectures, that the revolt 
 from the king of his once trusted coun- 
 sellor may have been prompted by a 
 desire to avenge the dishonour of Bath- 
 sheba, Ahithophel's grand-daughter ; the 
 animosity of estranged friends is peculi- 
 arly bitter. The Psalm may have been 
 written when David was smarting under 
 the sense of Ahithophel's injury to him, 
 and, being in dread lest the plots against 
 him should succeed, was still further exas- 
 perated by the curse of Shimei. 
 
 Vss. 11— 16, the last of which is 
 rendered in the Bible version 'with hypo- 
 critical mockers in feasts they gnashed 
 upon me with their teeth,' probably al- 
 lude to events in the rebellion which are 
 not particularised. They were eminently 
 fulfilled in the case of our Lord, of whom 
 the Psalmist in his sufferings here re- 
 corded is a signal type. 
 
 Ver. 24, contrasts with the Psalmist's 
 prayer in xxvi. 1. Here he asks for a 
 verdict according to God's righteousness, 
 there he had ventured to plead his own. 
 
 Ps. xxxvi. 'To the chief Musician, a 
 Psalm of David the servant of the Lord.' 
 
 of the Lord is applied to him in the 
 superscription. 
 
 Ver. 1. ' The transgression of the 
 wicked saith within my heart &c.' Bible 
 version. 
 
 The expressions in the Psalm seem 
 very suitable to David's vindication of 
 himself from all complicity in the murder 
 of Abner by Joab. 
 
 Ps. xxxvii. 'A Psalm of David.' The 
 Psalm was composed by David in his old 
 age, ver. 25, and consists of general 
 reflections on God's dealings with the 
 ungodly and the righteous, as exemplified 
 in David's own experience. 
 
 Ps. xxxviii. 'A Psalm of David to bring 
 to remembrance.' 
 
 There is an evident consciousness of 
 some great sin. The consequences seem 
 to have been felt both in the body of the 
 Psalmist, comp. xxxii. 3, 4, and in 
 temporal calamities. In these his ene- 
 mies took pleasure, by them his professed 
 friends had been estranged. His sense 
 of the justice of God's chastisement was 
 such, that he could not answer his re- 
 provers with pleas of excuse, but held 
 his peace and submitted to their re- 
 proaches. It is natural to refer the 
 allusions to David's transgression in the 
 matter of Bathsheba and Uriah, and the 
 calamities that soon after overtook him. 
 
 Ps. xxxix. ' To the chief Musician, even 
 to Jeduthun, a Psalm of David.' 
 
 In 1 Chron. vi. we find Heman, Asaph, 
 and Ethan mentioned as chiefs of the 
 Levitical choirs. Ethan is elsewhere 
 called Jeduthun (praising, celebrating) ; 
 see 1 Chron. ix. 16; xvi. 38, 41, 42; 
 xxv. 1, 3, 6; a name which he probably 
 received from his eminence as a mu- 
 sician. The contents of the Psalm allude 
 to a distress similar to that mentioned 
 in the preceding Psalm. The king seems 
 to have been suffering bodily disease at 
 times so great as to lead him even to 
 anticipate death, and to have acknow- 
 ledged the infliction as God's chastise- 
 ment for sin. Meanwhile his friends and 
 neighbours, and still more his enemies, 
 triumphed over his trouble. 
 
 Ps. xl. ' To the chief Musician, a Psalm 
 of David.' 
 
 The tone of the Psalm is that of 
 thankful deliverance from grievous ca- 
 lamity and persecution. There is no 
 expression of repentance for sin ; the 
 words ver. 15, may be rendered ' my 
 calamities or misfortunes,' and thus cor- 
 respond to the other expressions of the 
 Psalm. We observe the Psalmist thank- 
 fully acknowledging God's mercies in 
 preserving him during bitter persecution, 
 
 Lest the utterance by the Psalmist of and professing his own readiness wholly 
 the fool's thought in ver. 1 should cast to serve his deliverer. The period of 
 a slur upon the speaker, the term servant composition of the Psalm might fitly be 
 
 (273) 
 
Day 15. 
 
 PSALM LXXVII. LXXVIII. 
 
 Day 15. 
 
 4 Thou art of more honour and might : 
 than the hills of the robbers. 
 
 5 The proud are robbed, they have slept 
 their sleep : and a'l the men whose hands 
 were mightv have found nothing. 
 
 6 At thy "rebuke, O God of Jacob : both 
 the chariot and horse are fallen. 
 
 7 Thou, even thou art to be feared : and 
 who may stand in thy sight when thou art 
 angry ? 
 
 8 Thou didst cause thy judgement to be 
 heard from heaven : the earth trembled, and 
 was still, 
 
 9 When God arose to judgement : and to 
 help all the meek upon earth. 
 
 10 The fierceness of man shall turn to thy 
 praise : and the fierceness of them shalt thou 
 refrain. 
 
 11 Promise unto the Lord your God, and 
 keep it, all ye that are round about him : 
 bring presents unto him that ought to be 
 feared. 
 
 12 He shall refrain the spirit of princes : 
 and is wonderful among the kings of the 
 earth. 
 
 PSALM LXXVII. Voce men ad Dominion. 
 
 1WILL cry unto God with my voice : even 
 unto God will I cry with my voice, and he 
 shall hearken unto me. 
 
 2 In the time of my trouble I sought the 
 Lord : my sore ran, and ceased not in the 
 night-season ; rav soul refused comfort. 
 
 3 "When I am" in heaviness, I will think 
 upon God : when my heart is vexed, I will 
 complain. 
 
 4 Thou holdest mine eyes waking : I am so 
 feeble, that I cannot speak. 
 
 5 1 have considered the days of old : and 
 the years that are past. 
 
 6 I call to remembrance my song : and in 
 the night I commune with mine own heart, 
 and search out my spirits. 
 
 7 Will the Lord absent himself for ever : 
 and will he be no more intreated ? 
 
 8 Is his mercy clean gone for ever : and is 
 his promise come utterly to an end for ever- 
 more? 
 
 9 Hath God forgotten to be gracious : and 
 will he shut up his loving-kindness in dis- 
 pleasure ? 
 
 10 And I said. It is mine own infirmity : 
 but I will remember the years of the right 
 hand of the most Highest. 
 
 11 1 will remember the works of the Lord : 
 and call to mind thy wonders of old time. 
 
 12 I will think also of all thy works : and 
 my talking shall be of thy doings. 
 
 13 Thv wav, O God, is holy : who is so great 
 a God as our God ? 
 
 14 Thou art the God that doeth wonders : 
 and hast declared thy power among the 
 people. 
 
 15 Thou hast mightily delivered thy peo- 
 ple : even the sons of Jacob and Joseph. 
 
 16 The waters saw thee, O God, the waters 
 saw thee, and were afraid : the depths also 
 were troubled. 
 
 17 The clouds poured out water, the air 
 thundered : and thine arrows went abroad. 
 
 18 The voice of thy thunder was heard 
 round about : the lightnings shone upon the 
 ground ; the earth was moved, and shook 
 withal. 
 
 19 Thy way is in the sea, and thy paths in 
 
 the great waters : and thy footsteps are not 
 known. 
 
 20 Thou leddest thy people like sheep : by 
 the hand of Moses and Aaron. 
 
 (Ebcmng |)itincr. 
 
 PSALM LXXVIII. Attendite, popule. 
 
 HEAR my law, U my people : incline your 
 ears unto the words of my mouth. 
 
 2 I will open my mouth in a parable : I 
 will declare hard sentences of old ; 
 
 3 Which we have heard and known : and 
 such as our fathers have told us ; 
 
 4 That we should not hide them from the 
 children of the generations to come : but to 
 shew the honour of the Lord, his mighty and 
 wonderful works that he hath done. 
 
 5 He made a covenant with Jacob, and 
 gave Israel a law : which he commanded our 
 forefathers to teach their children ; 
 
 6 That their posterity might know it : and 
 the children which were yet unborn ; 
 
 7 To the intent that when they came up : 
 they might shew their children the same ; 
 
 8 That they might put their trust in God : 
 and not to forget the works of God, but to 
 keep his commandments ; 
 
 9 And not to be as their forefathers, a 
 faithless and stubborn generation : a genera- 
 tion that set not their heart aright, and whose 
 spirit cleaveth not stedfastly unto God ; 
 
 10 Like as the children of Ephraim : who 
 being harnessed, and carrying bows, turned 
 themselves back in the day of battle. 
 
 11 They kept not the covenant of God : I 
 and would not walk in his law ; 
 
 12 But forgat what he had done : and the 
 wonderful works that he had shewed for 
 them. 
 
 13 Marvellous things did he in the sight of 
 our forefathers, in the land of Egypt : even 
 in the field of Zoan. 
 
 14 He divided the sea, and let them go 
 through : he made the waters to stand on an 
 heap. 
 
 15 In the day-time also he led them with 
 a cloud : and all the night through with a 
 light of fire. 
 
 16 He clave the hard rocks in the wilder- 
 ness : and gave them drink thereof, as it had 
 been out of the great depth. 
 
 17 He brought waters out of the stony 
 rock : so that it gushed out like the rivers. " 
 
 18 Yet for all this they sinned more against 
 him : and provoked the most Highest in the 
 will lern ess. 
 
 19 They tempted God in their hearts : and 
 required meat for their lust. 
 
 20 They spake against God also, saying : 
 Shall God prepare a table in the wilderness ? 
 
 21 He smote the stony rock indeed, that 
 the water gushed out, and the streams flow- 
 ed withal : but can he give bread also, or 
 provide flesh for his people ? 
 
 22 When the Lord heard this, he was 
 wroth : so the fire was kindled in Jacob, and 
 there came up heavy displeasure against 
 Israel ; 
 
 23 Because they believed not in God : and 
 put not their trust in his help. 
 
 24 So he commanded the clouds above : 
 and opened the doors of heaven. 
 
 25 He rained down manna also upon them 
 for to eat : and gave them food from heaven. 
 
 18-2 
 
that in which he first was acknowledged 
 king. 
 
 Ver. 6. The last clause is rendered by 
 Gesenius, ' there is nothing that can be 
 compared to thee.' 
 
 Ver. 8. So in i Sam. xv. 22. 
 
 'Mine ears hast thou opened.' In 
 quoting the Psalm the writer of the 
 Epistle to the Hebrews renders the last 
 clause 'a body hast thou prepared me.' 
 This is the Septuagint version. It is 
 thought to be a free translation of the 
 Hebrew, and both are taken to mean, 
 thou hast made me thy servant, see Exod. 
 xxi. 6. 
 
 Ver. 9, 10. See 1 Sam. xiii. 14. 
 
 David's zeal in the cause of God was 
 very far inferior to that of our Lord. The 
 Psalm takes David as a type, but con- 
 templates the Messiah as the perfect ful- 
 filment of the type. 
 
 Ps. xli. 'To the chief Musician, a Psalm 
 of David.' 
 
 The allusions in the Psalm seem pe- 
 culiarly appropriate to the time of Absa- 
 lom's rebellion, when David's most trust- 
 ed friends conspired against him. 
 
 Ver. 9 may be referred to Ahithophel 
 or even to Mephibosheth, if David's sus- 
 picions were not removed at the time that 
 the Psalm was composed. The treachery 
 of the Psalmist's familiar friend is a signal 
 type of the treachery of Judas against 
 our Lord. 
 
 Ps. xli. concludes the first book of 
 Psalms. The division into books is of 
 very ancient date, perhaps as old as the 
 superscriptions. 
 
 Ps. xlii. ' To the chief Musician, Mas- 
 chil, for the sons of Korah (marg. a 
 Psalm giving instruction of the sons of 
 Korah).' The title Maschil is justified 
 by the instruction gained in meditation 
 on God's dealings or mention of them by 
 the Psalmist. 
 
 The sons of Korah were conductors of 
 one of the Levitical choirs; they cor- 
 respond with the set over which Hemart 
 presided. Thus we have songs for the 
 three divisions, for Sons of Korah (He- 
 man); for Asaph; for Jeduthun ( Ethan, ; 
 see 1 Chron. vi. 
 
 The author of the Psalm is not men- 
 tioned. If it were David himself, which 
 seems not improbable, we may refer its 
 composition to the time of his flight from 
 Absalom. 
 
 Ver. 8. ' Goncerning ' is rendered 
 'from' in Bible version, which gives a 
 better sense. The little hill of Hermon 
 is there rendered 'from the hill Mizar 
 (marg. the little hill;.' David may have 
 associated the idea of God's presence 
 with the hill of Zion; and being deprived 
 of that, may have betaken himself to some 
 hill of smaller sanctity for a while. 
 
 Ver. 9. As the noise of torrent answers 
 to torrent, so do the waves of affliction 
 beat over my head in rapid succession; 
 Ahithophel, Absalom, Shimei, Mephibo- 
 sheth distress me. Notwithstanding all 
 I will put my trust in God. 
 
 Ps. xiiii. has no superscription. It 
 continues the subject of xlii. with which 
 it is closely connected. The Psalmist 
 expresses a hope of speedy restoration to 
 Zion, to the tabernacle and its services, 
 vss. 3, 4. 
 
 Ps. xliv. 'To the chief Musician for 
 the sons of Korah, Maschil.' 
 
 The rehearsal of past judgements on 
 the enemies of God's people encourages 
 the writer, and instructs him to put his 
 trust in the same God for future mercies. 
 The name of the author is unknown. The 
 circumstances do not agree with any 
 period of David's reign. The people 
 were then not put to shame before their 
 enemies. We have before us a time of 
 national calamity, and yet a pious writer 
 appealing to God in evidence that he 
 and his friends have not been guilty of 
 idolatry. The invasion of Sennacherib 
 and the taunts of Rabshakeh seem very 
 reasonably to fulfil the conditions men- 
 tioned in the Psalm. Hezekiah had ex- 
 hausted all his resources, the fenced cities 
 of Judah had been taken, the king is 
 reproached with his utter impotence. He 
 goes up into the house of the Lord, spreads 
 Sennacherib's letter before the Lord, and 
 prays for succour. He may at the same 
 time have poured forth the agony of his 
 soul in this Psalm. If the men of Heze- 
 kiah were the editors of the Book of 
 Psalms, they may have thought that a 
 composition of their master was too well 
 known to require authentication, and so 
 omitted the king's name in the superscrip- 
 tion. Compare the Psalm with 2 Kings 
 xvn'i. 13 to end of xix., also ver. 20 with 
 xviii. 4, 5, 6. 
 
 Ver. 12. Thou sellest thy people for 
 nought (marg. of Bible version, without 
 riches), and dost not increase thy wealth 
 by their price. The Assyrians did not 
 honour God because of their victories 
 over Israel. See 2 Kings xix. 22 — 24, and 
 elsewhere. 
 
 Ps. xlv. ' To the chief Musician upon 
 Shoshannim, for the sons of Korah, Mas- 
 chil (marg. of instruction;, a Song of loves.' 
 
 Shoshannim were probably wind in- 
 struments in the form of a lily. If the 
 Psalm were composed on occasion of the 
 marriage of Solomon, from the frequent 
 introduction of the lily in Canticles (cf. ii. 
 1, 2, 16 ; iv. 5 ; vi. 2, 3 ; vii. 2) we may see 
 a certain fitness in setting an epithala- 
 mium to lily pipes.- 
 
 Ver. 5. Suggests a mode of instruction, 
 Maschil. 
 75) 
 
Day 15. 
 
 PSALM LXXIX. 
 
 Pay 16. 
 
 26 So man did eat angels' food : for lie sent 
 them meat enough. 
 
 27 He caused the east -wind to blow under 
 heaven : and through his power he brought 
 In the south-west -wind 
 
 28 He rained flesh upon them as thick as 
 dust : and feathered fowls like as the sand of 
 the sea. 
 
 29 He let it fall among their tents : even 
 round about their habitation. 
 
 30 So they did eat, and were well filled ; for 
 he gave them their own desire : they were 
 not disappointed of their lust 
 
 31 But while the meat was yet in their 
 mouths, the heavy wrath of God came upon 
 them, and slew the wealthiest of them : yea, 
 and smote down the chosen men that were 
 in Israel. 
 
 32 But for all this they sinned yet more : 
 and believed not his wondrous works. 
 
 33 Therefore their days did he consume in 
 vanity : and their years" in trouble. 
 
 34 When he slew them, they sought him : 
 and turned them early, and inquired after 
 God. 
 
 35 And they remembered that God was 
 their strength : and that the high God was 
 their redeemer. 
 
 36 Nevertheless, they did but flatter him 
 with their mouth : and" dissembled with him 
 in their tongue. 
 
 37 For their heart was not whole with him : 
 neither continued they stedfast in his cove- 
 nant. 
 
 38 But he was so mercifid, that he forgave 
 their misdeeds : and destroyed them not. 
 
 39 Yea, many a time turned he his wrath 
 away : and would not suffer his whole dis- 
 pleasure to arise. 
 
 40 For he considered that they were but 
 flesh : and that they were even a wind that 
 passeth away, and cometh not again. 
 
 41 Many a time did they provoke him in 
 the wilderness : and grieved him in the de- 
 sert. 
 
 42 They turned back, and tempted God : 
 and moved the Holy One in Israel 
 
 43 They thought not of his hand : and of 
 the day when he delivered them from the 
 hand of the enemy ; 
 
 44 How he had wrought his miracles in 
 Egypt : and his wonders in the field of Zoan. 
 
 45 He turned their waters into blood : so 
 that they might not drink of the rivers. 
 
 46 He sent lice among them, and devour- 
 ed them up : and frogs to destroy them. 
 
 47 He gave their fruit unto the caterpillar : 
 and their labour unto the grasshopper. 
 
 48 He destroyed their vines with hail- 
 stones : and their mulberry -trees with the 
 frost. 
 
 49 He smote their cattle also with hail- 
 stones : and their flocks with hot thunder- 
 bolts. 
 
 50 He cast upon them the furiousness of 
 his WTath, anger, displeasure, and trouble : 
 and sent evil angels among them. 
 
 51 He made a way to his indignation, and 
 spared not their soul from death : but gave 
 their life over to the pestilence ; 
 
 52 And smote all the first-born in Egypt : 
 the most principal and mightiest in " the 
 dwellings of Ham. 
 
 53 But as for his own people, he led them 
 
 forth like sheep : and carried them in the 
 wilderness like a flock. 
 
 54 He brought them out safely, that they 
 should not fear : and overwhelmed their 
 enemies with the sea. 
 
 55 And brought them within the borders 
 of his sanctuary : even to his mountain w hich 
 he purchased with his right hand. 
 
 56 He cast out the heathen also before 
 them : caused their land to be divided among 
 them for an heritage, and made the tribes of 
 Israel to dwell in their tents. 
 
 57 So they tempted, and displeased the 
 most high God : and kept not his testi- 
 
 | monies ; 
 
 58 But turned their backs, and fell away 
 like their forefathers : starting aside like a 
 broken bow. 
 
 59 For they grieved him with their hill- 
 altars : and provoked him to displeasure with 
 their images. 
 
 60 When God heard this, he was wroth : 
 and took sore displeasure at Israel. 
 
 61 So that he forsook the tabernacle in 
 Silo : even the tent that he had pitched 
 among men. 
 
 62 He delivered their power into captivity : 
 and their beauty into the enemy's hand. 
 
 63 He gave his people over also unto the 
 sw ord : and was wroth with his inheritance. 
 
 64 The fire consumed their young men :• 
 and their maidens were not given to mar- 
 riage. 
 
 65 Their priests were slain with the sword : 
 and there w ere no widows to make lamenta- 
 tion. 
 
 66 So the Lord awaked as one out of sleep : 
 and like a giant refreshed with wine. 
 
 67 He smote his enemies in the hinder 
 I parts : and put them to a perpetual shame. 
 
 68 He refused the tabernacle of Joseph : 
 and chose not the tribe of Ephraim ; 
 
 69 But chose the tribe of J udah : even the 
 hill of Sion which he loved. 
 
 70 And there he built his temple on high : 
 and laid the foundation of it like the ground 
 which he hath made continually. 
 
 71 He chose David also his servant : and 
 took him away from the sheep-folds. 
 
 72 As he was following the ewes great with 
 young ones he took him : that he might feed 
 Jacob his people, and Israel his inheritance. 
 
 73 So he fed them with a faithful and true 
 heart : and ruled them prudently with all his 
 power. 
 
 ^Homing pnnrr. 
 
 PSALM LXXIX. Deus, venerunt. 
 
 0<;<>D, the heathen are come into thine 
 inheritance : thy holy temple have they 
 defiled, and made Jerusalem an heap of 
 
 stones. 
 
 | 2 The dead bodies of thy servants have 
 . they given to be meat unto the fowls of the 
 
 air : and the flesh of thy saints unto the 
 
 beasts of the land. 
 
 3 Their blood have they shed like water on 
 every side of Jerusalem : and there was no 
 man to bury them. 
 
 4 We are become an open shame to our 
 enemies : a very scorn and derision unto 
 them that are round about us. 
 
 5 Lord, how long wilt thou be angry : 
 shall thy jealousy bum like fire for ever ? 
 
The tone of the whole Psalm is appro- 
 priate to the marriage of a mighty prince. 
 Of none might so high hopes have been 
 entertained as of king Solomon. At no 
 period was the temporal glory of Israel 
 raised to so high a point. Happy was 
 the lawful bride in being united with one 
 so highly approved by God and the heir 
 of such prosperity on earth. She should 
 have attendant princesses to wait on her, 
 who might also be congratulated as in 
 the train of so exalted a princess. The 
 expressions concerning the king and his 
 bridal are too lofty to find their literal 
 fulfilment in Solomon : the whole Psalm 
 must be regarded as prophetic of the 
 Messiah and his bride the Church. 
 
 Ps. xlvi. ' To the chief Musician for 
 (marg of) the sons of Korah, a Song 
 uponAlamoth.' 
 
 Alamoth seems to be another kind of 
 musical instrument. 
 
 The circumstances of the Psalm seem 
 to suit best the time of the destruction 
 of the Assyrian army under Sennache- 
 rib. Its composition may be ascribed 
 to Hezekiah. In the convulsions and 
 overthrow of other kingdoms the hill of 
 Zion standeth fast, yea the very con- 
 vulsions of other nations tend to stablish 
 the sanctuary of God. 
 
 Ps. xlvii. 'To the chief Musician, a 
 Psalm for the sons of Korah.' 
 
 Ver. 5 so exactly agrees with the de- 
 scription of the ceremony observed when 
 David removed the ark to Mount Zion, 
 that we naturally refer the composition 
 of the Psalm to that date. See 2 Sam. 
 vi. 12, sqq. 1 Chron. xv. 12, sqq. The 
 chief musician may have been Chenaniah, 
 who is mentioned 1 Chron. xv. 22. The 
 recent victories over the Philistines in- 
 duce a triumphant tone towards the 
 heathen. 
 
 If we take the Bible version of the 
 latter part of ver. 9, 'the shields of the 
 earth belong unto God,' which is the 
 more literal rendering, we may perhaps 
 be allowed to conjecture that David 
 dedicated the shields of his conquered 
 foes, as he afterwards did those of the 
 host of Hadadczer ; see 1 Chron. xviii. 
 7 and 11. 
 
 Ps. xlviii. 'A Song and Psalm for 
 (marg. of) the sons of Korah.' 
 The tone and subject of this Psalm 
 
 naturally lead us to connect it with the 
 preceding, and to refer it to the same 
 occasion. David dwells on the strength 
 and beauty of Zion as suitable for the 
 permanent habitation of the ark. 
 
 Vss. 2, 11, 12 express the delight which 
 David took in Mount Zit>n, his own 
 capture from the Jebusites. Sec 2 Sam. 
 v. 5 — 10. In ver. 12 of the same chapter 
 we have the warrant for the strain of 
 triumph over the heathen here adopted: 
 this is further justified by the special 
 victories over the Philistines, 17 — 25. 
 Zion is north of the Philistine country, 
 only Ekron is north of Jerusalem. Phi- 
 listia, with well nigh all its great cities, 
 the wilderness and villages through which 
 David was hunted in the days of his out- 
 lawry, and Hebron, the early seat of his 
 kingdom, are all south of Jerusalem. 
 
 Ps. xlix. 'To the chief Musician, a 
 Psalm for (marg. of) the sons of Korah.' 
 
 The similarity of the expressions in 
 this Psalm to those in Ecclesiastes lead 
 us to include it among the many songs 
 that Solomon is said to have composed. 
 Compare with ver. 3, Eccles. i. 13; with 
 sen 10, ii. 15, 16, 21 ; with ver. 12, iii. 18, 
 19; with vss. 14 — 20, the description in 
 Vss. 13 — 20; with ver. 14, viii. 12, 13: 
 with vss. 16, 17, ix. 5, 6; with vss. 14, 
 15, as having reference to the advantage 
 of the righteous over the wicked in the 
 morning, i.e. the judgement, xii. 7, 13, 14. 
 In a Psalm, as we might expect, there is 
 a less gloomy tone than in the complaint 
 of the repentant moralist. It may more- 
 over have been composed at an earlier 
 period of Solomon's career. 
 
 Ver. 7, 8. The inability of man to 
 deliver his brother from temporal death 
 leads the thoughts to the inability to free 
 the soul of our neighbour from eternal 
 judgement, and so directs the attention 
 to the one Redeemer. 
 
 Ver. 13. 'Their posterity, &c.' The 
 sons are not warned by the fathers' ill 
 fate. 
 
 Ps. 1. 'A Psalm of (marg. for) Asaph.' 
 
 If we are to take the superscription 
 literally, and abide by its verdict, we 
 must ascribe the Psalm to the time of 
 David. There are however many ex- 
 pressions in it which so much recal the 
 language of the prophets of Hezekiah's 
 time, that we are strongly tempted to 
 
 Ps. lxxxi. was sung in the Temple Ps. lxxxii. was sung in the Temple 
 Service on the 5th day of the week Service on the 3rd day of the week 
 throughout the year. It was also sung throughout the year, 
 on the New- Year's Day Morning Service. 
 
 (277) 
 
Day 16. 
 
 PSALM LXXX. LXXXI LXXXII. 
 
 Day 16. 
 
 6 Pour out thine indignation upon the 
 heathen that have not known thee : and 
 upon the kingdoms that have not called 
 upon thy Name. 
 
 7 For they have devoured Jacob : and 
 laid waste his dwelling-place. 
 
 8 O remember not our old sins, but have 
 mercy upon us, and that soon : for we are 
 come to great misery. 
 
 9 Help us, O God of our salvation, for the 
 glory of thy Name : O deliver us, and be 
 merciful unto our sins, for thy Names sake. 
 
 10 Wherefore do the heathen say : Where 
 is now their God ? 
 
 11 O let the vengeance of thy servants' 
 blood that is shed : be openly shewed upon 
 the heathen in our sight. 
 
 12 O let the sorrowful sighing of the pri- 
 soners come before thee : according to the 
 greatness of thy power, preserve thou those 
 that are appointed to die. 
 
 13 And for the blasphemy wherewith our 
 neighbours have blasphemed thee : reward 
 thou them, O Lord, seven-fold into their 
 bosom. 
 
 14 So we, that are thy people, and sheep 
 of thy pasture, shall give thee thanks for 
 ever : and will alway be shewing forth thy 
 praise from generation to generation. 
 
 PSALM LXXX. Qui regis Israel. 
 
 HEAR, O thou Shepherd of Israel, thou 
 that leadest Joseph like a sheep : shew 
 thyself also, thou that sittest upon the che- 
 rubims. 
 
 2 Before Ephraim, Benjamin, and Ma- 
 nasses : stir up thy strength, and come, and 
 help us. 
 
 3 Turn us again, 0 God : shew the light 
 of thy countenance, and we shall be whole. 
 
 4 O Lord God of hosts : how long wilt 
 thou be angry with thy people that prayeth ? 
 
 5 Thou feedest them with the bread of 
 tears : and givest them plenteousness of 
 tears to drink. 
 
 6 Thou hast made us a very strife unto our 
 neighbours : and our enemies laugh us to 
 scorn. 
 
 7 Turn us again, thou God of hosts : shew 
 the light of thy countenance, and we shall 
 be whole. 
 
 8 Thou hast brought a vine out of Egypt : 
 thou hast cast out the heathen, and planted it. 
 
 9 Thou madest room for it : and when it 
 had taken root it filled the land. 
 
 10 The hills were covered with the shadow 
 of it : and the boughs thereof were like the 
 goodly cedar-trees. 
 
 11 She stretched out her branches unto 
 the sea : and her boughs unto the river. 
 
 12 Why hast thou then broken down her 
 hedge : that all they that go by pluck off her 
 grapes? 
 
 13 The wild boar out of the wood doth 
 root it up : and the wild beasts of the field 
 devour it. 
 
 14 Turn thee again, thou God of hosts, 
 look down from heaven : behold, and visit 
 this vine ; 
 
 15 And the place of the vineyard that thy 
 right hand hath planted : and the branch 
 that thou madest so strong for thyself. 
 
 16 It is burnt with fire, and cut down : and 
 they shall perish at the rebuke of thy coun- 
 tenance. 
 
 17 Let thy hand be upon the man of thy 
 right hand : and upon the sop of man, whom 
 thou madest so strong for thme own self. 
 
 18 And so will not we go back from thee : 
 
 0 let us live, and we shall call upon thy Name. 
 
 19 Turn us again, O Lord God of hosts : 
 shew the light of thy countenance, and we 
 shall be whole. 
 
 PSALM LXXXI. Exultate Deo. 
 
 SING we merrily unto God our strength ; 
 make a cheerful noise unto the God of 
 Jacob. 
 
 2 Take the psalm, bring hither the tabret : 
 the merry harp with the lute. 
 
 3 Blow up the trumpet in the new-moon : 
 even in the time appointed, and upon our 
 solemn feast-day. 
 
 4 For this was made a statute for Israel : 
 and a law of the God of Jacob. 
 
 5 This he ordained in Joseph for a testi- 
 mony : when he came out of the land of 
 Egypt, and had heard a strange language. 
 
 6 I eased his shoulder from the burden : 
 and his hands were delivered from making 
 the pots. 
 
 7 Thou calledst upon me in troubles, and 
 
 1 delivered thee : and heard thee what time 
 as the storm fell upon thee. 
 
 8 I proved thee also : at the waters of 
 strife. 
 
 9 Hear, 0 my people, and I will assure 
 thee, O Israel : if thou wilt hearken unto me, 
 
 10 There shall no strange god be in thee : 
 neither shalt thou worship any other god. 
 
 11 I am the Lord thy God, who brought 
 thee out of the land of Egypt •. open thy 
 mouth wide, and I shall fill it. 
 
 12 But my people would not hear my voice : 
 and Israel would not obey me. 
 
 13 So I gave them up unto their own hearts' 
 lusts : and let them follow their own imagi- 
 nations. 
 
 14 O that my people would have hearkened 
 unto me : for if Israel had walked in my 
 ways, 
 
 15 I should soon have put down their ene- 
 mies : and turned my hand against their 
 adversaries. 
 
 16 The haters of the Lord should have 
 been found bars : but their time should have 
 endured for ever. 
 
 17 He should have fed them also with the 
 finest wheat-flour : and with honey out of 
 the stony rock should I have satisfied thee. 
 
 (Sbcntng ||nrjKr. 
 
 PSALM LXXXII. Deits stetit. 
 
 GOD standeth in the congregation of 
 princes : he is a Judge among gods. 
 
 2 How long will ye give wrong judgement : 
 and accept the persons of the ungodly ? 
 
 3 Defend the poor and fatherless : see that 
 such as are in need and necessity have right. 
 
 4 Deliver the out-cast and poor : save them 
 from the hand of the ungodly. 
 
 5 They will not be learned nor understand, 
 but walk on still in darkness : all the foun- 
 dations of the earth are out of course. 
 
 6 I have said, Ye are gods : and ye are all 
 the children of the most Highest. 
 
 7 But ye shall die like men : and fall like 
 one of the princes. 
 
 8 Arise, O God, and judge thou the earth : 
 
refer it to one of these prophets. Thus 
 Mic. i. 2, 3, 4; iv. 1 — 5; vi. 1 — 13, may 
 be compared with the Psalmist's confi- 
 dence of justice and judgment from Zion. 
 Mr Thrupp refers the original composi- 
 tion of the Psalm to Azariah the son of 
 Oded, in the reign of Asa, when the king 
 gathered his subjects to make a solemn 
 covenant with God after the defeat of the 
 Ethiopians, 2 Chron. xiv. 9; xv. 15; but 
 approves the supposition, that this and 
 the following Psalm were appointed by 
 Hezekiah, when on the restoration of the 
 temple-worship burnt offerings and sin 
 offerings were sacrificed, and the Levites 
 were commanded ' to sing praise unto 
 the Lord with the words of David and of 
 Asaph the seer,' 2 Chron. xix. 20—36. 
 
 Ps. li. ' To the chief Musician, a Psalm 
 of David, when Nathan the prophet 
 came in unto him after he had gone in 
 to Bathsheba.' 
 
 General consent has endorsed the su- 
 perscription of this Psalm. It has always 
 been regarded as a deep and heartfelt 
 expression of penitence. 
 
 Ps. lii. ' To the chief Musician, Mas- 
 chil, a Psalm of David, when Doeg the 
 Edomite came and told Saul, and said 
 unto him, David is come to the house of 
 Ahimelech.' 
 
 The few notices which we have of 
 Doeg present him to us in a very un- 
 favourable light. David felt sure that 
 Doeg would do him a mischief; Doeg 
 executes the command to slay the priests, 
 which Saul's footmen scrupled to obey. 
 He was moreover an Edomite, one of a 
 nation noted for its hostility and cruelty 
 to Israel. Hence we can well believe him 
 capable of the malice and lying here as- 
 cribed to him, though we have not the 
 special instances recorded. Doeg's re- 
 presentations of Ahimelech's conduct 
 may prevail for awhile, and he may be 
 enriched by the spoil of the priests ; but 
 in the end God will punish the maligner 
 and restore the outcast. 
 
 The assurance which the Psalm ex- 
 presses of God's mercy to the righteous 
 justifies the title Maschil. 
 
 Ps. liii. ' To the chief Musician upon 
 Mahalath, Maschil, a Psalm of David.' 
 
 Mahalath is commonly translated Harp. 
 
 The Psalm is almost word for word 
 the same with Ps. xiv. 
 
 Ps. liv. ' To the ehief Musician on 
 Neginoth, Maschil, a Psalm of David, 
 when the Ziphims came and said to 
 Saul, Doth not David hide himself with 
 us?' 
 
 The combination of strangers and ty- 
 rants or violent men, in ver 3, may be 
 referred to the officious malice of the 
 Ziphims on the one hand, and the violent 
 persecution instituted by Saul and his 
 partisans, probably including Doeg, on 
 the other. 
 
 Ver. 7. The last clause is prophetic. 
 
 Ps. lv. ' To the chief Musician on 
 Neginoth, Maschil, a Psalm of David.' 
 
 The instruction is embodied in ver. 23. 
 
 The circumstances of the Psalm indi- 
 cate trouble, enemies, and treachery, 
 with an expression of thankfulness for 
 deliverance in battle, ver. 19. The latter 
 verses, from 21 to the end, seem to point 
 to Joab, who, though fighting on David's 
 side, yet slew his darling Absalom, and 
 subsequently killed in a treacherous man- 
 ner Amasa, whom David had promoted 
 to the chief place in the army on account 
 of Joab's unkindness. The deaths of 
 Abner and Amasa at the hand of Joab 
 were a bitter annoyance to David ; see 
 1 Kings ii. 5, 6. Unless we take ver. 
 19 prophetically, we must suppose that 
 the danger to David himself was over at 
 the time that the Psalm was composed. 
 It is however very naturally referred to 
 the time of Absalom's rebellion. The 
 desertion of the Psalmist by his familiar 
 friends is a type of the desertion of our 
 Lord by his disciples, yea, even of the 
 hiding of the Father's face from him. 
 
 Ps. lvi. 1 To the chief Musician upon 
 Jonath-elem-Rechokim, Michtam (marg. 
 a golden Psalm of David) of David, 
 when the Philistines took him in Gath.' 
 
 The silent 'dove' among strangers indi- 
 cates the position of the Psalmist among 
 the ill-disposed Philistines. The contents 
 of the Psalm are applicable to a season 
 of persecution, such as befel David when 
 he took refuge in Gath. The preserva- 
 tion implied in Michtam is indicated in 
 the last verse. The term 'dove' may 
 have been suggested by the Psalmist's 
 
 Ps. Ixxxiv. is used in the Eurial of Psalm for Christmas-Day. 
 Priests, and is also the 1st of the Psalms Ps. lxxxvi. is the 3rd Psalm of the 9th 
 of the 9th Hour Office in the East. Hour Office in the East. It is also one 
 
 Ps. lxxxv. is the 2nd Psalm of the 9th appointed in the Roman Office for the 
 Hour Office in the East. It is a Proper Visitation of the Sick. 
 
 l»79) 
 
'AY 16. 
 
 PSALM LXXXIII. LXXXIV. LXXXV. LXXXVL 
 
 Day 17. 
 
 for thou shalt take all heathen to thine 
 inheritance. 
 PSALM LXXXIII. Deus, qui* sim2w t 
 
 HOLD not thy tongue, 0 God, keep not 
 still silence : refrain not thyself, O God 
 
 2 For lo, thine enemies make a murmur- 
 ing : and they that hate thee have lift up 
 their head. 
 
 3 They have imagined craftily against thy 
 people : and taken counsel aguinst thy secret 
 ones. 
 
 4 They have said. Come, and let U3 root 
 them out, that they l>e no more a people : 
 and that the name of Israel may be no more 
 in remembrance. 
 
 5 For they have cast their heads together 
 with one consent : and are confederate 
 against thee ; 
 
 6 The tabernacles of the Edomites, and 
 the Ismaelites : the Moabites, and Haga- 
 rens ; 
 
 7 Gebal, and Amnion, and Amalek : the 
 Philistines, with them that dwell at TyTe. 
 
 8 Assur also is joined with them : and have 
 holpen the children of Lot 
 
 9 But do thou to them as unto the Madi- 
 anites : unto Sisera, and unto J abin at the 
 brook of Kison ; 
 
 10 Who perished at Endor : and became 
 as the dung of the earth. 
 
 11 Make them and their princes like Oreb 
 and Zeb : yea, make all their princes like as 
 Zeba and S aim ana ; 
 
 12 Who say. Let us take to ourselves : the 
 houses of God in possession. 
 
 13 O my God, make them like unto a 
 wheel : and as the stubble before the wind ; 
 
 14 Like as the fire that burneth up the 
 wood : and as the flame that consumeth the 
 mountains. 
 
 15 Persecute them even so with thy tem- 
 pest : and make them afraid with thy storm. 
 
 16 Make their faces ashamed, U Lord : 
 that they may seek thy Name. 
 
 17 Let them be confounded and vexed 
 ever more and more : let them be put to 
 shame, and perish. 
 
 18 And they shall know that thou, whose 
 Name is Jehovah : art only the most Highest 
 over all the earth. 
 
 PSALM LXXXIV QuamdUecta! 
 
 OHO"\V amiable are thy dwellings : thou 
 Lord of hosts ! 
 
 2 My soul hath a desire and longing to 
 enter into the courts of the Lord : my heart 
 and my flesh rejoice in the living God. 
 
 3 Yea, the sparrow hath found her an 
 house, and the swallow a nest where she 
 may lay her young : even thy altars, U Lord 
 of hosts, my King and my God. 
 
 4 Blessed are they that dwell in thy house : 
 they will be alway praising thee. 
 
 5 Blessed is the man w hose strength is in 
 thee : in whose heart are thy ways. 
 
 6 Who going through the vale of misery 
 use it for a well : and the pools are filled 
 with water. 
 
 7 They will go from strength to strength : 
 and unto the God of gods appeareth every 
 one of them in Sion. 
 
 8 O Lord God of hosts, hear my prayer : 
 hearken, O God of Jacob. 
 
 9 Behold, O God our defender : and look 
 upon the face of thine Anointed. 
 
 10 For one day in thy courts : is better 
 than a thousand. 
 
 11 I had rather be a door-keeper in the 
 house of my God : than to dw ell in the tents 
 of ungodliness. 
 
 12 For the Lord Gcd is a light and defence : 
 the Lord will give grace and worship, and 
 no good thing shall he withhold from them 
 that live a godly life. 
 
 13 O Lord God of hosts : biessed is the 
 man that putteth his trust In thee. 
 
 PSALM LXXXV. Benedixisti, Domine. 
 
 LOKD, thou art become gracious unto thy 
 land : thou hast turned away the cap- 
 tivity of Jacob. 
 
 2 Thou hast forgiven the offence of thy 
 people : and covered all their sins. 
 
 3 Thou hast taken aw ay all thy displeasure: 
 and turned thyself from thy wrathful indig- 
 nation. 
 
 4 Turn us then, 0 God our Saviour : and 
 let thine anger cease from us. 
 
 5 Wilt thou be displeased at us for ever : 
 and wilt thou stretch uiit thy wrath from one 
 generation to another ? 
 
 6 Wilt thou not turn again, and quicken 
 us : that thy people may rejoice in thee ? 
 
 7 Shew us thy mercy, O Lord : and grant 
 us thy salvation. 
 
 8 I will hearken what the Lord God will 
 say concerning me : for he shall speak peace 
 
 | unto his people, and to his saints, that they 
 turn not again. 
 
 9 For his salvation is nigh them that fear 
 I him : that glory may dwell in our land. 
 
 10 Mercy and truth are met together : 
 righteousness and peace have kissed each 
 other. 
 
 11 Truth shall flourish out of the earth : 
 and righteousness hath looked down from 
 heaven. 
 
 12 Yea, the Lord shall shew loving-kind- 
 ness : and our land shall give her increase. 
 
 13 Righteousness shall go before liim : and 
 he shall direct his going in the way. 
 
 PSALM LXXXVL Indina, Domine. 
 
 BOW down thine ear, 0 Lord, and hear 
 me : for I am poor, and in misery, 
 i 2 Preserve thou my soul, for I am holy : 
 my God. save thy servant that putteth his 
 ! trust in thee. 
 
 ! 3 Be merciful unto me, 0 Lord : for I will 
 I call daily upon thee. 
 
 ' 4 Comfort the soul of thy servant : for unto 
 thee. 0 Lord, do I lift up my rouL 
 5 For thou, Lord, art good and gracious : 
 i and of great mercy unto all them that call 
 i upon thee. 
 
 | 6 Give ear, Lord, unto my prayer : and 
 i ponder the voice of my humble desires. 
 
 7 In the time of ray trouble I w ill call 
 upon thee : for thou hearest me. 
 
 8 Among the gods there is none like unto 
 thee, O Lord : there is not one that can do 
 as thou doest. 
 
 I 9 All nations whom thou hast made shall 
 | come and worship thee, O Lord : and shall 
 glorify thy Xame. 
 | lo For thou art great, and doest wondrous 
 , things : thou art God alone. 
 
 11 Teach me thy way, O Lord, and I will 
 
own expression in the preceding Psalm, 
 ver. 6. 
 
 Ver. 8. 'Thou tellest my flittings,' i.e. 
 thou numberest the various places to 
 which I am driven in my flight. 
 
 Ps. lvii. 'To the chief Musician, Al- 
 taschith, Michtam (marg. destroy not, 
 a golden Psalm) of David, when he fled 
 from Saul in the cave.' 
 
 The words Al-taschith are prefixed to 
 Michtam in Pss. lvii. lviii. lix. ; in Ps. 
 Ixxv. they occur without Michtam. The 
 contents of the three earlier Psalms speak 
 so strongly of deliverance, that we may 
 suppose the expression 'destroy not' as 
 a kind of expletive of confirmation to 
 Michtam, a Psalm of preservation. In 
 lxxv., where Al-taschith occurs alone, the 
 contents do not plead so emphatically for 
 deliverance, yet this is the general subject 
 of the Psalm. Al-taschith may there 
 be regarded as simply equivalent to 
 Michtam. 
 
 A common interpretation of this and of 
 some other titles is, that they were the 
 first words of a song to the tune of which 
 the Psalm was to be sung. 
 
 Ver. 7 may refer to the opportunity 
 which David had of slaying Saul in the 
 cave at Engedi ; on another occasion David 
 restrained Abishai by the very words, Al- 
 taschith, i Sam. xxvi. g. This may have 
 suggested the superscription. 
 
 Ps. lviii. 'To the chief Musician, Al- 
 taschith, Michtam (marg. destroy not, 
 a golden Psalm) of David.' 
 
 This Psalm and the following are akin 
 to the preceding ; they seem to have been 
 composed during the persecution of Saul. 
 The congregation may refer to the men 
 of Ziph or of Keilah, who were resolved 
 to deliver David into the hands of Saul. 
 
 Ver. 7. ' Let them consume away like 
 a snail,' i.e. as the snail leaves its slime 
 on the track, and so loses its substance. 
 
 Ver. 8. ' Or ever your pots be made 
 hot, &c.' Before your pots could be 
 made warm with thorns, so as to burn 
 the wicked, let a whirlwind of God's 
 indignation sweep him away with instant 
 destruction whilst he is still in healthy life. 
 
 Ps. lix. 'To the chief Musician, Al- 
 taschith, Michtam (marg. destroy not, 
 a golden Psalm) of David, when Saul 
 sent, and they watched the house to kill 
 him.' 
 
 The allusion to a mighty plot seems tc 
 have induced the appropriation of the 
 Psalm to the occasion indicated in the 
 superscription. Although however the 
 tone of the Psalm is in exact accordance 
 with that of the two preceding, and we 
 are therefore led to refer its composition 
 to the same period of his life, theenemie;- 
 indicated are different. Here they are 
 manifestly heathen persecutors. Should 
 the authority of the superscription not be 
 deemed decisive, we might with probabi- 
 lity assign the Psalm to the period of the 
 Philistine invasion, which followed on 
 the reception of the news in Philistia that 
 David was made king, and might thus be 
 ascribed to personal ill-will, see 2 Sam. 
 v. 17 — 25. If we take this view, the 
 Psalm would connect itself with lx. rather 
 than with lvii. or lviii. 
 
 Ver. 6. The eastern dogs are the 
 nightly scavengers. 
 
 Ver. 7. The enemies are so confident 
 that they care not to conceal their plots 
 by secrecy. 
 
 Ps. lx. 'To the chief Musician upon 
 Shushan-eduth, Michtam (marg. a golden 
 Psalm) of David, when he strove with 
 Aram Naharaim and with Aram-zobah, 
 when Joab returned and smote of Edom 
 in the valley of salt twelve thousand.' 
 
 Shushan-eduth was an instrument of 
 music of the form of a lily, used for lyric 
 song, eduth: see the superscription of 
 Ps. xlv. For the war with Syria and 
 Edom here mentioned, see 2 Sam. viii. 
 3, 13; 1 Chron. xviii. 3, 12. 
 
 Ver. 1. ' Thou hast cast us out,' may 
 be rendered thou hadst cast us out. 
 
 The complaints in the first three verses 
 may be regarded as allusions to the 
 distress of Israel under the jealous ty- 
 ranny of Saul's later years, and the final 
 catastrophe on Gilboa. See also 1 Sam. 
 xxviii. 15. 
 
 Ver. 6. ' I will rejoice, &c.' the words 
 of God. 
 
 Ver. 10, Bib. vers. 'Wilt not thou, O 
 God, which hadst cast us off? and thou, O 
 God, which didst not go out with our 
 armies?' 
 
 Ps. lxi. 'To the chief Musician upon 
 Neginah, a Psalm of David.' 
 
 The expressions of the Psalm lead to 
 the conclusion that it was composed after 
 a triumphant return of the king from ba- 
 
 Ps. lxxxviii. is the 4th Psalm of the peated at the end. It is a Proper Psalm 
 series Hexapsalmus said at the Greek for Good Friday. 
 
 Morning Office. The 1st verse is re- Ps. lxxxix. A Proper Psalm for Christ- 
 mas-Day. 
 
 (281) 
 
Day 17. 
 
 PSALM LXXXVII. LXXXVIII. LXXXIX. 
 
 Day 17. 
 
 walk in thy truth : 0 knit ray heart unto 
 thee, that i may fear thy Name. 
 
 19 I will thank thee, O Lord my God, with 
 all my heart : and will praise thy Name for 
 evermore. 
 
 13 For great is thy mercy toward me : and 
 thou hast delivered my soul from the nether- 
 moat hell. 
 
 14 O God, the proud are risen against me : 
 and the congregations of naughty men have 
 sought after ray soul, and have not set thee 
 before their eyes. 
 
 15 But thou. 0 Lord God, art full of com- 
 passion and mercy : long-suffering, plente- 
 ous in goodness and truth. 
 
 16 O turn thee then unto me, and have 
 mercy upon me : give thy strength unto thy 
 servant, and help the son of thine handmaid. 
 
 17 Shew some token upon me for good, 
 that they who hate me may see it, and be 
 ashamed : because thou, Lord, hast holpen 
 me, and comforted me. 
 
 PSALM LXXXVII. Fundamenta ejus. 
 
 HER foundations are upon the holy hills : 
 the Lord loveth the gates of Sion more 
 than all the dwellings of Jacob. 
 
 2 Very excellent things are spoken of thee : 
 thou city of God 
 
 3 I will think upon Rahab and Babylon : 
 with them that know me. 
 
 4 Behold ye the Philistines also : and they 
 of Tyre, with the Morians ; lo, there was he 
 born. 
 
 5 And of Sion it shall be reported that he 
 was born in her : and the most High shall 
 stablish her. 
 
 6 The Lord shall rehearse it when he writ- 
 eth up the people : that lie was born there. 
 
 7 The singers also and trumpeters shall he 
 rehearse : All my fresh springs shall be in 
 thee. 
 
 PSALM LXXXVIII. DomineDeus. 
 
 OLORD God of my salvation, I have cried 
 day and night before thee : O let my 
 prayer enter into thy presence, incline thine 
 ear unto my calling. 
 
 2 For my soul is full of trouble : and my 
 life draweth nigh unto hell. 
 
 3 I am counted as one of them that go 
 down into the pit : and I have been even as 
 a man that hath no strength. 
 
 4 Free among the dead, like unto them 
 that are wounded, and lie in the grave : who 
 are out of remembrance, and are cut away 
 from thy hand. 
 
 5 Thou hast laid me in the lowest pit : in 
 a place of darkness, and in the deep. 
 
 6 Thine indignation lieth hard upon me : 
 and thou hast vexed me with all thy storms. 
 
 7 Thou hast put away mine acquaintance 
 far from me : and made me to be abhorred 
 of them. 
 
 8 I am so fast in prison : that I cannot 
 get forth. 
 
 9 My sight faileth for very trouble : Lord, 
 I have called daily upon thee, I have stretch- 
 ed forth my hands unto thee. 
 
 10 Dost thou shew wonders among the 
 dead : or shall the dead rise up again, and 
 praise thee ? 
 
 11 Shall thy lovir ^-kindness be shewed in 
 the grave : or thy faithfulness in destruction ? 
 
 12 Shall thy wondrous works be known in 
 
 the dark : and thy righteousness in the land 
 where all things are forgotten ? 
 
 13 Unto thee have I cried, O Lord : and 
 early shall my prayer come before thee. 
 
 14 Lord, why abhorrest thou my soul : and 
 hidest thou thy face from me 1 
 
 1.5 I am in misery, and like unto him that 
 is at the point to die : even from my youth 
 up thy terrors have I suffered with a troubled 
 mind. 
 
 16 Thy wrathful displeasure goeth over 
 me : and the fear of thee hath undone me. 
 
 17 They came round about me daily like 
 water : and compassed me together on every 
 side. 
 
 18 My lovers and friends hast thou put 
 away from me : and hid mine acquaintance 
 out of my sight 
 
 <£bcnmg |lr:tncr. 
 
 PSALM LXXXIX. Misericordias Domini. 
 
 MY song shall be alway of the loving- 
 kindness of the Lord : with my mouth 
 will I ever be shewing thy truth from one 
 generation to another. 
 
 2 For I have said, Mercy shall be set up 
 for ever : thy truth shalt thou stablish in the 
 heavens. 
 
 3 I have made a covenant with my chosen : 
 I have sworn unto David my servant ; 
 
 4 Thy seed will I stablish for ever : and 
 set up thy throne from one generation to 
 another. 
 
 5 O Lord, the very heavens shall praise 
 thy wondrous works : and thy truth in the 
 congregation of the saints. 
 
 6 For who is he among the clouds : that 
 shall be compared unto the Lord ? 
 
 7 And what is he among the gods : that 
 shall be like unto the Lord ? 
 
 8 God is very greatly to be feared in the 
 council of the saints : and to be had in rever- 
 ence of all them that are round about him. 
 
 9 0 Lord God of hosts, who is like unto 
 thee : thy truth, most mighty Lord, is on 
 every side. 
 
 10 Thou rulest the raging of the sea : thou 
 stillest the waves thereof when they arise. 
 
 11 Thou hast subdued Egypt, and destroy- 
 ed it : thou hast scattered thine enemies 
 abroad with thy mighty arm. 
 
 12 The heavens are thine, the earth also 
 is thine : thou hast laid the foundation of 
 the round world, and all that therein is. 
 
 13 Thou hast made the north and the 
 south : Tabor and Hermon shall rejoice in 
 thy Name. 
 
 14 Thou hast a mighty arm : strong is thy 
 hand, and high is thy right hand. 
 
 15 Righteousness and equity are the habi- 
 tation of thy seat : mercy and truth shall go 
 before thy face. 
 
 16 Blessed is the people, O Lord, that can 
 rejoice in thee : they shall walk in the light 
 of thy countenance. 
 
 17 Their delight shall be daily in thy Name : 
 and in thy righteousness shall they make 
 their boast. 
 
 18 For thou art the glory of their strength : 
 and in thy loving-kindness thou shall lift up 
 our horns. 
 
 19 For the Lord is our defence : the Holy 
 One of Israel is our King. 
 
nishment, perhaps when he heard of the 
 contest between Israel and Judah as to 
 whether of the twain had more share in 
 him. 
 
 Ps. lxii. 'To the chief Musician, to 
 Jeduthun, a Psalm of David.' 
 
 The Psalm has been referred to the 
 time of Absalom's rebellion. The ex- 
 pressions, however, are scarcely so strong 
 as the Psalmist is wont to use against 
 Ahithophel, Shimei, and their compa- 
 nions. There is, moreover, no intimation 
 that the Psalmist was king when he 
 wrote it. We may more naturally refer 
 it to the treachery of the men of Keilah 
 or of Ziph. 
 
 Ver. ii. We may see here an allusion 
 to David's previous escapes, from Saul's 
 javelin and the Philistine court. 
 
 Ps. lxiii. 'A Psalm of David, when he 
 was in the wilderness of Judah.' 
 
 Ver. 2 probably suggested the super- 
 scription. The Psalmist expresses a sure 
 confidence that God will establish his 
 innocence, and that his adversaries shall 
 be confounded ; he even hopes that the 
 king who is persecuting him may return 
 to a better mind, and his eyes be opened 
 to perceive the treachery of those who 
 falsely accused himself. 
 
 Ps. lxiv. 'To the chief Musician, a 
 Psalm of David.' 
 
 The Psalm speaks of a deadly conspi- 
 racy against the author, of secret plotters, 
 and bitter speakers. Absalom, Ahitho- 
 phel, and Shimei, with those who aided 
 them, may well be indicated in vss. i — 6. 
 David's triumph is foretold, vss. 7, 9, 10. 
 The Psalmist's circumstances here fore- 
 shadow with singular propriety the con- 
 spiracy of Jew and Roman against our 
 Lord, the treachery of Judas, the testi- 
 mony of false witnesses, and the final 
 triumph of our Lord at his resurrection 
 over all his foes, whose ill deeds recoiled 
 on their own heads. 
 
 Ps. lxv. 'To the chief Musician, a Psalm 
 and Song of David.' 
 
 Ver. 1. 'Praise waiteth fmarg. issilent) 
 for thee, O God, in Sion ;' Bib. vers. ; i. e. 
 we are exposed to suffering until thou in- 
 terferest ; then we praise thee. 
 
 Ver. 3. ' My misdeeds, &c.' 71/yisnot 
 in the original ; there is throughout the 
 Psalm no indication of special transgres- 
 
 sion on the part of the author. The ton< 
 of the Psalm is one of thanksgiving loi 
 the removal of a judgement in answer t< 
 prayer. The allusions in vers. 9 — 13 leac 
 us to suppose that this judgement was a 
 famine. Of such we have a record in 2 Sam. 
 xxi. ; the punishment was not onaccouni 
 of David's own sin, hence his expression* 
 are general; the famine was removed after 
 due measures, for we read in ver. 14 thai 
 the Lord was entreated for the land. 
 
 Ps. lxvi. ' To the chief Musician, a Sons 
 or Psalm.' 
 
 This and the succeeding Psalm have 
 also been ascribed to David ; but as his 
 name is absent from the title, the correct - 
 ness of the ascription may be questioned. 
 The Psalm alludes to deliverance from 
 some great national calamity, vss. 9, 10, 
 11; the author of the Psalm had besought 
 God in that calamity and made vows, 
 vss. 12, 13, 17, 18. He seems also to 
 have had occasion for private thanksgiv- 
 ing, ver. 14. We may conjecture that the 
 Psalm was composed by Hezekiah after 
 the destruction of the Assyrian host, and 
 after his own recovery from sickness. Of 
 the king's trust in prayer, Is. xxxvii. 1, 
 4, 15, are sufficient evidence ; in xxxviii. 
 20 he declares ' the Lord was ready to 
 save me: therefore will we sing my songs 
 to the stringed instruments all the day:; 
 of our life in the house of the Lord.' 
 Perhaps a slight confirmation of this sup- 
 position may be found in the expression : 
 'Thou didst cause men to ride over our 
 heads,' for the Chaldeans were famous 
 for cavalry; Is. xxxvi. 8, Nahum iii. 2, 
 Hab. i. 8. 
 
 Ps. lxvii. 'To the chief Musician on 
 Neginoth, a Psalm or Song.' 
 
 This Psalm is again a thanksgiving for 
 national deliverance of a signal kind, A 
 comparison of ver. 2 with Hezekiah's 
 prayer, Is. xxxvii. 15 — 20, and of ver. 6 
 with Isaiah's assurance, xxxvii. 30, may 
 lead us to ascribe this Psalm likewise to 
 Hezekiah. 
 
 Ps. lxviii. 'To the chief Musician, a 
 Psalm or Song of David.' 
 
 A comparison of ver. 1 with Num. x. 
 35, witnesses to the correctness of this 
 superscription. 
 
 The Psalmist in glowing language re- 
 hearses the mighty manifestations of Je- 
 
 Ps. xc. is the second Psalm in the in the Burial Service, and is the 6th in 
 Eastern Office of the 1st hour. It is the Greek Late Evensong. It is likewise 
 appointed in our Burial Office. the 3rd in Compline, and one of those ap- 
 
 Ps. xci. is the 3rd Psalm at the Sixth pointed in the Roman Visitation of the 
 Hour Office in the East. It is also used Sick. 
 
 (283) 
 
Day 17. PSALM 
 
 20 Thou spakest sometime in visions unto 
 thy saints, and saidst : I have laid help upon 
 one that is mighty ; I have exalted one 
 chosen out of the people. 
 
 21 I have found David my servant : with 
 my holy oil have I anointed him. 
 
 22 My hand shall hold him fast : and my 
 arm shall strengthen him. 
 
 23 The enemy shall not be able to do him 
 violence : the son of wickedness shall not 
 hurt him. 
 
 24 I will smite down his foes before his 
 face : and phgue them that hate him. 
 
 25 My truth also and my mere}- shall be 
 ; with him : and in my Name shall his horn 
 
 be exalted. 
 
 26 I will set his dominion also in the sea : 
 and his right hand in the floods. 
 
 27 He shall call me. Thou art my Father : 
 my God, and my strong salvation. 
 
 23 And I will make him my first-born : 
 higher than the kings of the earth. 
 
 29 My mercy will I keep for him for ever- 
 more : and my covenant shall stand fast 
 with him. 
 
 30 His seed also will I make to endure for 
 ever : and his throne as the days of heaven. 
 
 31 But if his children forsake my law : and 
 walk not in my judgements ; 
 
 32 If they break my statutes, and keep not 
 my commandments : I will visit their offences 
 
 | with the rod, and their sin with scourges. 
 
 33 Nevertheless, my loving-kindness will I 
 not utterlv take from him : nor suffer my 
 
 ; truth to fail. 
 
 34 My covenant will I not break, nor alter 
 : the thing that is gone out of my lips : I have 
 
 sworn once by my holiness, that I will not 
 i fail David. 
 
 35 His seed shall endure for ever : and his 
 seat is like as the sun before me. 
 
 36 He shall stand fast for evermore as the 
 moon : and as the faithful witness in heaven. 
 
 37 But thou hast abhorred and forsaken 
 thine Anointed : and art displeased at him. 
 
 38 Thou hast broken the covenant of thy 
 sen-ant : and cast his crown to the ground. 
 
 39 Thou hast overthrown all his hedges : 
 and broken down his strong holds. 
 
 40 All they that go by spoil him : and he 
 is become a reproach to" his neighbours. 
 
 41 Thou hast set up the right hand of his 
 enemies : and made all his adversaries to 
 
 t rejoice. 
 
 42 Thou hast taken away the edge of his 
 sword : and givest him not victory in the 
 battle. 
 
 43 Thou hr.st put out his glory : and cast 
 his throne down to the ground. 
 
 44 The days of his youth hast thou short- 
 ened : and covered him with dishonour. 
 
 45 Lord, how long wilt thou hide thyself. 
 ! for ever : and shall thy WTath burn like fire ? 
 
 46 O remember how short my time is : 
 i wherefore hast thou made all men for nought? 
 
 47 What man is he that liveth, and shall 
 not see death : and shall he deliver his soul 
 from the hand of hell ? 
 
 48 Lord, where are thy old loving-kind- 
 nesses : which thou swarest unto David in 
 thy truth ? 
 
 49 Remember, Lord, the rebuke that thy 
 servants have : and how I do bear in my 
 bosom the rebukes of many people ; 
 
 XC. XCL Day 18. 
 
 50 Wherewith thine enemies have blas- 
 phemed thee, and slandered the footsteps of 
 thine Anointed : Praised be the Lord for 
 evermore. Amen, and Amen. 
 
 looming |lr;inrr. 
 
 PSALM XC. nomine, refv.gium. 
 
 LORD, thou hast been our refuge : from 
 one generation to another. 
 
 2 Before the moi: n tains were brought forth, 
 or ever the earth nud the world were made : 
 thou art God from everlasting, and world 
 without end. 
 
 3 Thou turnest man to destruction : again 
 thou sayest. Come again, ye children of men. 
 
 4 For a thousand years in thy sight are but 
 as yesterday : seeing that is past as a watch 
 in "the night 
 
 5 As soon as thou scatterest them they are 
 even as a sleep : and fade aw ay suddenly like 
 the grass. 
 
 6 In the morning it is green, and groweth 
 up : but in the evening it is cut down, dried 
 up, and withered. 
 
 7 For we consume away in thy displeasiire : 
 and are afraid at thy wrathful indignation. 
 
 8 Thou hast set our misdeeds before thee : 
 '■ and our secret sins in the light of thy coun- 
 tenance. 
 
 ! 9 For when thou art angry all our days are 
 j gone : we bring our years to an end, as it 
 were a tale that is told. 
 
 10 The days of our age are threescore years 
 and ten ; and though men be so strong that 
 they come to fourscore years : yet is^their 
 strength then but labour and sorrow ; so soon 
 passeth it away, and we are gone. 
 
 11 But who" regardeth the power of thy 
 WTath : for even thereafter as a man feareth, 
 so is thy displeasure. 
 
 12 So teach us to number our days : that 
 we may apply our hearts unto wisdom. 
 
 13 Turn thee again, 0 Lord, at the last : 
 and be gracious unto thy servants. 
 
 14 O satisfy us with thy mercy, and that 
 soon : so shall we rejoice and be glad all the 
 days of our life. 
 
 15 Comfort us again now after the time 
 that thou hast plagued us : andforthe years 
 wherein we have suffered adversity. 
 
 16 Shew thy serv ants thy work : and their 
 children thy glory. 
 
 17 And the glorious Majesty of the Lord 
 our God be upon us : prosper thou the work 
 
 , of our hands upon us, O prosper thou our 
 handy-work. 
 
 PSALM XCI. Qui habitat. 
 
 WHOSO dwelleth under the defence of 
 the most High : shall abide under the 
 shadow of the Almighty. 
 
 2 I will say unto the Lord, Thou art my 
 hope, and my strong hold : my God, in him 
 will I trust. 
 
 3 For he shall deliver thee from the snare 
 of the hunter : and from the noisome pesti- 
 lence. 
 
 4 He shall defend thee under his wings, 
 and thou shalt be sife under his feathers : 
 his faithfulness and truth shall be thy shield 
 and buckler. 
 
 5 Thou shalt not be afraid for any terror 
 by night : nor for the arrow that fl'ieth by 
 day ; 
 
hovah in favour of his people in time past, 
 and claims honour and respect for the 
 sanctuary in which he was about to place 
 the ark, the symbol of God's presence. 
 He trusts that it may be even more 
 glorious than hitherto. His aspirations 
 find a signal fulfilment in the Church of 
 Christ, which the chosen people and the 
 ark typified. 
 
 Ver. 4 may be appropriately compared 
 with Exod. vi. 3. 
 
 Ver. 11. God commands ; his commands 
 are fulfilled, many messengers tell of their 
 fulfilment. The Church adopts this as a 
 suitable motto for Whitsuntide. 
 
 Ver. 14. Mr Thrupp, whose commen- 
 tary on this Psalm is well worth studying, 
 identifies Salmon with Ebal. Ver. 14 
 may be understood as signifying that Is- 
 rael was unscathed when God undertook 
 to fight their battles. Compare Josh. x. 
 and xi. 
 
 Vss. 15 — iS. God's sanctuary rendered 
 Zion more honourable than the most fruit- 
 ful and beautiful mountains. The hosts 
 of God should return in triumph from 
 their war, and bring both captives and 
 spoil to Jerusalem. 
 
 Ver. 22. 'Asfrom Basan,'i.e. from the 
 power of Og. 
 
 Ver. 27. From Benjamin, though a 
 small tribe, came the first king; Judah 
 was the acknowledged leader ; Zebulun 
 and Naphtali had been distinguished in 
 the war against the Canaanites, and been 
 deemed worthy of special commendation 
 in the song of the prophetess Deborah, 
 Judg. v. 18. 
 
 Ver. 31. 'The Morians' land' is ren- 
 dered in Bib. vers. 'Ethiopia'; the original 
 word is Cush. 
 
 Ps. lxix. 1 To the chief Musician upon 
 Shoshannim, a Psalm of David.' 
 
 The Psalmist is suffering the very ex- 
 tremity of anguish. At no period of his 
 life do his woes seem to have been so 
 keen as on the rebellion of Absalom, to 
 which period the composition of the Psalm 
 has usually been assigned. The indica- 
 tions, however, of malice and mockery, 
 are much stronger than of conspiracy to 
 take away bodily life ; moreover the king 
 did soon find friends and helpers against 
 
 his rebellious son ; it may therefore be a 
 question whether these utterances of deep 
 spiritual anguish did not precede the out- 
 break of the rebellion. The king would 
 doubtless feel keenly one consequence 
 which the prophet Nathan had assured 
 him should result from his adultery and 
 murder, the blasphemy of God's holy 
 name by the enemies of the Lord. This 
 seems the burden of the Psalm, see vss. 
 6, 7, 9. The tone throughout is that of 
 a man heartbroken by reason of his own 
 sin, and the indignation which he feels 
 that his sin should reflect dishonour on 
 God. The mockery endured by the 
 Psalmist foreshadows the mockery of our 
 Lord by those who with their lips pro- 
 fessed zeal for God and his sanctuary. 
 
 Ps. lxx. 'To the chief Musician, a 
 Psa 1 m of David, to bring to remembrance.' 
 
 We may reasonably refer this Psalm 
 to the same occasion as the preceding. 
 Deliverance came not at once; hence 
 the Psalmist entreats God to hasten his 
 mercy, confound his enemies, and vindi- 
 cate his own character for mercy. 
 
 Ps. lxxi. No title. There is mani- 
 festly a very close connection between 
 this and the preceding Psalm. Thus the 
 latter clauses of lxx. 1 and lxxi. io are 
 identical; lxx. 2 and lxxi. 11 are nearly 
 so ; ver. 22 records the fulfilment of the 
 aspiration ; lxx. 4, prays that all that 
 delight in God's salvation may have 
 occasion to praise him, lxxi. 5, 7, 13, 
 14, 20, 24, individualize this, and speak 
 of God's righteousness and salvation ; 
 lxx. 6 expresses a confidence in God as 
 the Psalmist's help and deliverer, lxxi. 21 
 declares that God has delivered his soul. 
 
 Ps. lxxi. was evidently written in the 
 old age of the Psalmist, vss. 8 and 16; 
 remembering the troubles which had 
 beset him at the time of Absalom's re- 
 bellion, he takes the words which he had 
 used at that time, and weaves them into 
 a thankful strain of praise to God, for 
 having delivered him from these and 
 other dangers, and given him comfort 
 and honour in his old age. See 1 Chron. 
 xxii. 18, and xxiii. 25. A similar out- 
 pouring of thankfulness for God's many 
 mercies is found in Ps. xviii. 
 
 Ps. xcii. is entitled a Psalm or Song for Ps. xciii. is the 1st of the Sunday Laud 
 
 the Sabbath-day. It was used on the Psalms in the Western Office. It occurs 
 
 Sabbath in the Temple Service through- as the 3rd Psalm of the Mesorion of the 
 
 out the year. This Psalm occurs in the 1st hour. 
 
 Mesorion of the 1st hour. It is also used Ps. xciv. was a constant Psalm for the 
 
 at Lauds on Saturday throughout the 4th day of the week in the Temple Ser- 
 
 Wcst. vice throughout the year. 
 
 (285) 
 
Day 18, 
 
 psalm xcii. xcm XCIV. 
 
 Day 18. 
 
 6 For the pestilence that walketh in dark- 
 ness : nor for the sickness that Uestroyeth 
 in the noon-dav. 
 
 7 A thousand shall fall heside thee, and 
 ten thousand at thy right hand : but it shall 
 not come nigh thee. 
 
 8 Yea, with thine eyes shalt thou behold : 
 and see the reward of the ungodly. 
 
 9 For thou, Lord, art my hope : thou hast 
 set thine house of defence very high. 
 
 10 There shall no evil happen unto thee : 
 neither shall any plague come nigh thy 
 dwelling. 
 
 11 For he shall give his angels cliarge over 
 thee : to keep thee in all thy ways. 
 
 12 They shall bear thee in their hands : 
 that thou hurt not thy foot against a 
 stone. 
 
 13 Thou shalt go upon the lion and adder : 
 the young lion and the dragon shalt thou 
 tread under thy feet. 
 
 14 Because he hath set his love upon me, 
 therefore will I deliver him : I will set him 
 up, because he hath known my Name. 
 
 15 He shall call upon me, and I will hear 
 him : yea, I am with him in trouole ; I will 
 deliver him. and bring him to honour. 
 
 16 With long life will I satisfy him : and 
 shew him my salvation. 
 
 PSALM XCIL Bomim est confiieri. 
 
 IT is a good thing to give thanks unto the 
 Lord : and to sing praises unto thy Xame. 
 0 most Highest ; 
 
 2 To tell of thy loving-kindness early in 
 the morning : and of thy truth in the night- 
 season ; 
 
 3 Upon an instrument of ten strings, and 
 upon the lute : upon a loud instrument, and 
 upon the harp. 
 
 4 For thou, Lord, hast made me glad 
 through thy works : and I will rejoice in 
 giving praise for the operations of thy 
 hands. 
 
 5 0 Lord, how glorious are thy works : thy 
 thoughts are very deep. 
 
 6 An unwise man doth not well consider 
 this : and a fool doth not understand it. 
 
 7 When the ungodly are green as the grass, 
 and when all the workers of wickedness do 
 flourish : then shall they be destroyed for 
 ever ; but thou, Lord, art the most Highest 
 for evermore. 
 
 8 For lo, thine enemies, O Lord, lo, thine 
 enemies shall perish : and all the workers of 
 wickedness shall be destroyed. 
 
 9 But mine horn shall be exalted like the 
 horn of an unicorn : for I am anointed with 
 fresh oil. 
 
 10 Mine eye also shall see his lust of mine 
 enemies : and mine ear shall hear his desire 
 of the wicked that arise up against me. 
 
 11 The righteous shall flourish like a palm- 
 tree : and shall spread abroad like a cedar 
 in Libanus. 
 
 12 Such as are planted in the house of the 
 Lord : shall flourish in the courts of the 
 house of our God. 
 
 . 13 They also shall bring forth more fruit 
 in their age : and shall be fat and well- 
 liking. 
 
 14 That they may shew how true the Lord 
 my strength is : and that there is no unright- 
 eousness in him. 
 
 (turning prayer. 
 
 PSALM XCIII. Dominus reffnai'it. 
 
 THE Lord is King, and hath put on glo- 
 rious apparel : the Lord hath put on 
 his apparel, and girded himself with strength. 
 
 2 He hath made the round world so sure : 
 that it cannot be moved. 
 
 3 Ever since the world began hath thy seat 
 been prepared : thou art from everlasting. 
 
 4 The floods are risen, O Lord, the floods 
 have lift up their voice : the floods lift up 
 their waves. 
 
 5 The waves of the sea are mighty, and 
 rage horribly : but yet the Lord, who dwelleth 
 on high, is mightier. 
 
 6 Thy testimonies. 0 Lord, are very sure : 
 holiness becometh thine house for ever. 
 
 PSALM XCIV. Bern vltionum. 
 
 OLORD God, to whom vengeance be- 
 longeth : thou God, to whom vengeance 
 belongeth, shew thyself. 
 
 2 Arise, thou Judge of the world : and 
 reward the proud after their deserving. 
 
 3 Lord, how long shall the ungodly : how 
 long shall the ungodly triumph? 
 
 4 How long shall all wicked doers speak 
 so disdainfully : and make such proud boast- 
 
 j 5 They smite down thy people, O Lord : 
 
 and trouble thine heritage. 
 I 6 They murder the widow, and the stran- 
 ; ger : and put the fatherless to death. 
 | 7 And yet they say, Tush, the Lord shall 
 I not see : neither shall the God of Jacob 
 
 regard it 
 
 8 Take heed, ye unwise among the people : 
 O ye fools, when will ye understand ? 
 
 9 He that planted the ear, shall he not 
 hear : or he that made the eye, shall he not 
 see? 
 
 10 Or he that nurtureth the heathen : it 
 is he that teacheth man knowledge, shall 
 not he punish ? 
 
 11 The Lord knoweth the thoughts of 
 man : that they are but vain. 
 
 12 Blessed is the man whom thou chasten- 
 est, O Lord : and teachest him in thy law ; 
 
 13 That thou mayest give him patience in 
 time of adversity : until the pit be digged up 
 for the ungodly. 
 
 14 For the Lord will not fail his people : 
 neither will he forsake his inheritance ; 
 
 15 Until righteousness turn again unto 
 judgement : all such as are true in heart 
 shall follow it. 
 
 16 Who will rise up with me against the 
 wicked : or who will take my part against 
 the evil-doers ? 
 
 17 If the Lord had not helped me : it had 
 not failed but my soul had been put to silence. 
 
 18 But when I said. My foot hath slipt : 
 thy mercy, O Lord, held me up. 
 
 19 In the multitude of the sorrows that I 
 had in my heart : thy comforts have refreshed 
 my soul. 
 
 20 Wilt thou have any thing to do with the 
 stool of wickedness : which imagineth mis- 
 chief as a law ? 
 
 21 They gather them together against the 
 soul of the righteous : and condemn the 
 innocent blood. 
 
Ps. lxxii. 'A Psalm for (marg. of) 
 Solomon.' 
 
 The contents of this Psalm suggest 
 that it was composed by David on the 
 coronation of king Solomon, which he 
 might naturally deem a fitting occasion 
 to lay aside his harp, as we read in 
 ver. 20, Bib. vers. The word of God had 
 promised him a son who should build 
 the temple of the Lord ; his kingdom 
 should endure; he should be a man of 
 peace, which his name Solomon should 
 indicate. See 2 Sam. vii. 12 — j6, i 
 Chron. xxii. 6 — 13. When the aged king 
 had commanded the coronation of this 
 man of peace, he might well burst forth 
 into a rapturous anticipation of the days 
 when the promises of God would be ful- 
 filled in their widest extent. In doing 
 this, he foreshadows the still more 
 glorious kingdom of the Messiah, the 
 prophetic son of his distant seed. 
 
 Ver. 1. Very gracious promises of God 
 were made to David on his own account, 
 and also to his son. 
 
 Ver. 3. ' Shall bring,' i.e. shall bear on 
 their sides ; peace shall prevail on moun- 
 tain and hill throughout the kingdom. 
 
 Ver. 6. ' Fleece of wool,' Bib. vers. 
 ' mown grass.' 
 
 Ver. 16. The hills shall be covered 
 with crops of corn, which shall wave like 
 the cedars of Lebanon. They of the city 
 shall flourish like grass of the earth. 
 Bib. vers. 'Flourish, 'i.e. abound, multiply. 
 For literal illustrations of the fulfilment 
 of the^e predictions, see the description 
 of Solomon's grandeur and glory in the 
 books of 1 Kings iii — x. and 2 Chron. i — ix. 
 
 Ps. lxxii. concludes the second book 
 of Psalms. 
 
 Ps.Ixxiii. 'A Psalm of (marg. for) Asaph.' 
 
 The Psalm contains a general com- 
 plaint against the prosperity of the wicked. 
 The writer, however, consoles himself 
 with the reflection that their triumph is 
 short. The time of its composition seems 
 best to suit a period when a pious king 
 had succeeded to an irreligious one, and 
 had reversed the policy of his predecessor. 
 Such conditions are found on the ac- 
 cession of Hezekiah, ;.fter the godless 
 reign of Ahaz. In that reign the writer 
 might well have despaired of national 
 
 religion. Many of the expressions of the 
 Psalm are very like those of the book of 
 Job: see marg. of Bible version. The 
 complaint against the prosperity of the 
 wicked, and the melancholy of the Psalm- 
 ist, remind us of Jeremiah's complaint, 
 Jer. xii. 1 — 4. The judgments of God, 
 pronounced against the men of Anathoth, 
 against Pashur, against Jehoiakim, Shal- 
 lum, and Coniah, and against Hananiah, 
 correct the mistaken estimate which the 
 prophet was ready to form before betak- 
 ing himself to the sanctuary. 
 
 Ps. lxxiv. 'Maschil of Asaph (marg. a 
 Psalm for Asaph to give instruction).' 
 
 The expressions in this Psalm indicate 
 an utter desolation of the Temple, and 
 oppression of the true worshippers of 
 God. To no period in the history of the 
 Israelites do these utterances seem so 
 appropriate as to the time when Nebu- 
 chadnezzar had carried away the chief of 
 the people, and left only thepoorof theland 
 under the charge of Gedaliah. The pre- 
 sent Psalm is similar in purport and in 
 many expressions to the Book of Lament- 
 ations, and may possibly be the work of 
 the same author. Some have earnestly 
 contended for an ascription of the Psalm 
 to the reign of Ahaz, when the Temple 
 worship was prostituted to purposes of 
 idolatry ; but the argument for the later 
 date appears to us far stronger. 
 
 Ver. 9. In the history of Samuel and 
 of Elijah, we read of schools of the pro- 
 phets ; we are told that Jehoshaphat and 
 Josiah were careful to provide instruc- 
 tion for the country as well as for Jerusa- 
 lem, 2 Chron. xvii. 7, xxxiv. 33. We may 
 well suppose that such institutions would 
 involve assemblies for public worship. 
 
 Ver. 20. The turtledove is the people 
 of Israel. Compare the miserable con- 
 dition of the nation as recorded in the 
 40th and following chapters of Jere- 
 miah. 
 
 Ps. lxxv. 'To the chief Musician Al- 
 taschith (marg. Destroy not) a Psalm or 
 Song of Asaph (marg. for Asaph).' 
 
 The words Al-taschith here may be 
 expressive of a prayer implied in the 
 Psalm that God will be gracious to the 
 remnant of his people. The Psalm con- 
 tains the profession of a man exalted to 
 
 Ps. xcv. The Greeks have founded the before Christ the king our God. 
 invitatory with which they begin their 'Come, let us worship and fall down 
 
 Offices on this Psalm, before Christ our king and God.' 
 
 'Come, let us worship and fall down In the West the Psalm, or an Invitatory 
 
 before God our king. founded upon it, has been constantly 
 
 'Come, let us worship and fall down used. 
 
 (287) 
 
Dav 19. 
 
 PSALM XCV 
 
 -XCIX. 
 
 Day 19. 
 
 22 But the Lord is my refuge : and my 
 God is the strength of my confidence. 
 
 23 He shall recompense them their wick- 
 edness, and destroy them in their own 
 malice : yea, the Lord our God shall destroy 
 them. 
 
 fttonung pvnntr. 
 
 PSALM XCV. Ven'te, exultemus. 
 
 OCOMF, let us sing unto the Lord : let 
 us heartily rejoice in the strength of our 
 salvation. 
 
 2 Let us come before his presence with 
 thanksgiving : and shew ourselves glad in 
 him with psalms. 
 
 3 For the Lord is a great God : and a 
 great King above all gods. 
 
 4 In his hand are all the corners of the 
 earth : and the strength of the hills is his 
 also. 
 
 5 The sea is his, and he made it : and 
 his hands prepared the dry land. 
 
 6 0 come, let us worship and fall down : 
 and kneel before the Lord our Maker. 
 
 7 For he is the Lord our God : and we 
 are the people of his pasture, and the sheep 
 of his hand. 
 
 8 To-day if ye will hear his voice, harden 
 not your "hearts : as in the provocation, 
 and as in the day of temptation in the 
 wilderness ; 
 
 9 "When your fathers tempted me : proved 
 me, and saw mv works. 
 
 . 10 Forty years long was I grieved with 
 this generation, and said : It is a people that 
 do err in their hearts, for they have not 
 ; known my ways ; 
 
 11 Unto" whom I sware in my wrath : that 
 j they should not enter into my rest. 
 
 PSALM XCVL Caniate Domino. 
 
 OSING unto the Lord a new song : sing 
 unto the Lord, all the whole earth. 
 
 2 Sing unto the Lord,and praise his Name : 
 be telling of his salvation from day to day. 
 
 3 Declare his honour unto the" heathen : 
 and his wonders unto all people. 
 
 4 For the Lord is great, and cannot wor- 
 thily be praised : he is more to be feared than 
 all gods. 
 
 5 As for all the gods of the heathen, they 
 are but idols : but it is the Lord that made 
 the heavens. 
 
 6 Glory and worship are before him : power 
 and honour are in his sanctuary. 
 
 7 Ascribe unto the Lord. O ye kindreds of 
 the people : ascribe unto the "Lord worship 
 and power. 
 
 8 Ascribe unto the Lord the honour due 
 unto his Name : bring presents, and come 
 into his courts. 
 
 9 0 worship the Lord in the beauty of 
 holiness : let the whole earth stand in awe of 
 him. 
 
 10 Tell it out among the heathen that the 
 Lord is King : and that it is he who hath 
 made the round world so fast that it cannot 
 be moved ; and how that he shall judge the 
 people righteously. 
 
 11 Let the heavens rejoice, and let the 
 earth be glad : let the sea make a noise, and 
 all that therein is. 
 
 12 Let the field be joyful, and all that is in 
 it : then shall all the trees of the wood re- 
 joice before the Lord. 
 
 13 For he cometh, for he cometh to judge 
 the earth : and with righteousness to judge 
 the world, and the people with his truth. 
 PSALM XCVII. Domimts regnavit. 
 
 THE Lord is King, the earth may be 
 glad thereof : yea, the multitude of the 
 isles may be glad thereof. 
 
 2 Clouds and darkness are round about 
 him : righteousness and judgement are the 
 habitation of his seat. 
 
 3 There shall go a fire before him : and 
 burn up his enemies on every side. 
 
 4 His lightnings gave shine unto the 
 world : the earth saw it, and was afraid. 
 
 5 The hills melted like wax at the presence 
 of the Lord : at the presence of the Lord of 
 the whole earth. 
 
 6 The heavens have declared his righteous- 
 ness : and all the people have seen his 
 glory. 
 
 7 Confounded be all they that worship 
 carved images, and that delight in vain gods : 
 worship him, all ye gods. 
 
 8 Sion heard of it, and rejoiced : and the 
 daughters of Judah were glad, because of thy 
 judgements, O Lord. 
 
 9 For thou, Lord, art higher than all that 
 are in the earth : thou art exalted far above 
 all gods. 
 
 10 O ye that love the Lord, see that ye hate 
 the thing which is evil : the Lord preserveth 
 the souls of his saints ; he shall deliver them 
 from the hand of the ungodly. 
 
 11 There is sprung up a light for the right- 
 eous : and joyful gladness for such as are 
 true-hearted. 
 
 12 Rejoice in the Lord, ye righteous : and 
 give thanks for a remembrance of his holi- 
 ness. 
 
 dfotttng fjrajwr. 
 
 PSALM XCVIII. Cantate Domino. 
 
 OSING unto the Lord a new song : for 
 he hath done marvellous things. 
 
 2 With his own right hand, and with his 
 holy arm : hath he gotten himself the 
 victory. 
 
 3 The Lord declared his salvation : his 
 righteousness hath he openly shewed in the 
 sight of the heathen. 
 
 4 He hath remembered his mercy and 
 truth toward the house of Israel : and all 
 the ends of the world have seen the salvation 
 of our God. 
 
 5 Shew yourselves joyful unto the Lord, 
 all ye lands : sing, rejoice, and give thanks. 
 
 6 Praise the Lord upon the harp : sing to 
 the harp with a psalm of thanksgiving. 
 
 7 With trumpets also, and shawms : 0 
 shew yourselves joyful before the Lord the 
 King. 
 
 8 Let the sea make a noise, and all that 
 therein is : the round world, and they that 
 dwell therein. 
 
 9 Let the floods clap their hands, and let 
 the hills be joyful together before the Lord : 
 for he is come to judge the earth. 
 
 10 "With righteousness shall he judge the 
 world : and the people with equity. 
 
 PSALM XCIX Dominus regnavit. 
 rTIHE Lord is King, be the people never 
 A so impatient : he sitteth between the 
 cherublms, he the earth never so unquiet. 
 
high place, that he will execute judg- 
 ment on evil doers, and will, as far as 
 possible, correct the errors and repair the 
 neglect of those who have preceded him. 
 Such a profession would suit the pious 
 Hezekiah on his accession after the 
 wicked reign of Ahaz ; the composition 
 has been not unreasonably ascribed to 
 him. The expressions much resemble 
 several of those in the song of Hannah. 
 
 Ps. lxxvi. 'To the chief Musician on 
 Neginoth, a Psalm or Song of Asaph 
 (marg. for Asaph).' 
 
 The expressions of this Psalm point 
 very distinctly to a mighty deliverance 
 by a special interposition of God for 
 Israel. Such an occasion is found in the 
 destruction of the Assyrian host under 
 Sennacherib by the angel of the Lord. 
 
 Ver. ir contains an intimation of the 
 presents which we read were brought to 
 Hezekiah on the discomfiture of Sen- 
 nacherib. 2 Chron. xxxii. 22, 23. 
 
 Ps. Ixxvii. 'To the chief Musician, to 
 Jeduthun, a Psalm of Asaph.' 
 
 There is in this Psalm nothing to de- 
 termine its date with any definiteness. 
 The allusions to the miraculous dealings 
 of God with the Israelites on their de- 
 liverance from Egypt are so numerous, 
 and the language is so closely akin to that 
 in Exodus, that we might be inclined to 
 refer the composition of the Psalm to 
 that period, unless the writer had added 
 that he was rehearsing deeds of ancient 
 days. We may perhaps refer it to the 
 celebration of the great passover by 
 Hezekiah, when many of the ten tribes 
 accepted the king's invitation to return 
 to the worship of the Lord Jehovah in 
 Jerusalem. See 2 Chron. xxx. The 
 sadness in the early portion of the Psalm 
 may naturally be referred to the miserable 
 condition of things preceding the reign 
 of Hezekiah ; the allusions to the deliver- 
 ance out of Egypt would be suitable to 
 a passover festival. 
 
 Ps. lxxvi ii. ' Maschil of Asaph (marg. 
 a Psalm for Asaph to give instruction).' 
 
 We may well suppose that this, like the 
 preceding Psalm, was recited at the Pass- 
 
 over. Vss. 10, 61, 68, seem to indicate 
 the existence of a spirit of jealousy be 
 tween Judah and Ephraim. There is 
 nothing in the earlier history of Ephraim 
 to warrant the allusion in ver. 10. We 
 read however that Abijah gained a greal 
 victory over Jeroboam, and that the chil- 
 dren of Israel fled before Judah, 2 Chron. 
 xiii. 4 — 20; on that occasion Abijah re 
 preached the followers of Jeroboam with 
 desertion of the house of David. Hi; 
 victory would very fitly be celebrated by 
 the present Psalm. 
 
 Ps. lxxix. 'A psalm of Asaph (marg. 
 for Asaph).' 
 
 The allusions to the desolation of the 
 sanctuary and the destruction of God's 
 people by the heathen are so strong ir 
 this Psalm, that we cannot well refer it tc 
 any other period than the overthrow of the 
 kingdom and the captivity of the people 
 in the reign of Nebuchadnezzar. It re- 
 sembles the complaints of Jeremiah, anc 
 may perhaps be his composition. Comp. 
 ver. 2 with Jer. vii. 33, xiv. 18, and xxii. 
 18, 19; ver. 3 with Jer. xiv. 16, xvi. 4 
 ver. 12 with Jeremiah's own experience 
 of prison life, Jer. xxxii. xxxvii. xxxviiL 
 
 Ps. lxxx. ' To the chief musician upor 
 Shoshannim Eduth, a Psalm of Asapr 
 (marg. for Asaph).' 
 
 The comparison of the vine recalls the 
 well-known passage of Isaiah v. 1 — 7. 0: 
 all the later monarchs of Judah none 
 seems to have enjoyed more signal mark; 
 of God's favour than Hezekiah. He wa: 
 moreo% r er the restorer of the worship o 
 the sanctuary in a signal manner after it: 
 neglect in the days of Ahaz. Such 1 
 work of restoration would naturally leae 
 the thoughts back to the manifestation; 
 of Jehovah in the earlier sanctuary, wher 
 the tabernacle was borne amidst tht 
 tribes and the nation was united. 
 
 A further reason for this allusion ma} 
 be found, if we suppose the captivity o 
 the ten tribes under Hoshea, the con 
 temporary of Hezekiah, to have beer 
 recently accomplished. 
 
 For the allusion of ver. 2 to the marcl 
 of the people in their various camps w< 
 
 Ps. c. is the 2nd Sunday Lauds Psalm 
 in the Western Office. 
 
 Ps. ci. is the 3rd Psalm in the Eastern 
 Office of the 1st hour. 
 
 Ps. cii. is used in the Greek Office for 
 confession of Penitents and in that for 
 the Dying, likewise in the Late Evensong. 
 It is a Proper Psalm for Ash- Wednes- 
 day. 
 
 Ps. ciii. is the 5th of the Hexapsalmu: 
 said at the Greek Morning Office. Th 
 last verse is repeated. It is the is 
 Psalm of the Typica, which are sai( 
 with the Office of the 6th or 9th hou 
 according to the season of the year. Th< 
 origin of the Typica is unknown. f j 
 
 Pss. ciii. civ. were appointed to be sail 
 in the Perambulation of Parishes. 
 
 ( 2 3 9 ) 
 
Day 20. 
 
 PSALM Q CL CH cm 
 
 Das 20. 
 
 2 The Lord is great in Sion : and high 
 I above all people. 
 
 3 They shall give thanks unto thy Name : 
 l which is great, wonderful, and holy. 
 
 4 The King's power loveth judgement ; 
 I thou hast prepared equity : thou hast exe- 
 j cuted judgement and righteousness in J aoob. 
 
 5 0 magnify the Lord our God : and fall 
 ! down before his footstool, for he is holy. 
 
 6 Moses and Aaron among his priests, and 
 ! Samuel among such as call upon his Name : 
 
 these called upon the Lord, and he heard 
 them. 
 
 7 He spake unto them out of the cloudy- 
 pillar : for they kept his testimonies, and the 
 law that he gave them. 
 
 8 Thou heardest them, 0 Lord our God : 
 thou forgavest them, 0 God, and punishedst 
 
 I their own inventions. 
 
 9 O magnify the Lord our God, and wor- 
 ship him upon his holy hill : for the Lord 
 
 , our God is holy. 
 
 PSALM C. JubOatsDeo. 
 
 OBE joyful in the Lord, all ye lands : 
 serve the Lord with gladness, and come 
 j before his presence with a song. 
 
 2 Be ye sure that the Lord he is God : it 
 ' is he that hath made us, and not we our- 
 ! selves ; we are his people, and the sheep of 
 ! his pasture. 
 
 3 O go your way into his gates with 
 , thanksgiving, and into his courts with praise : 
 j be thankfid unto him, and speak good of his 
 
 4 For the Lord is gracious, his mercy is 
 everlasting : and his truth endure th from 
 generation to generation. 
 
 PSALM CI. Misericordiam et judicium. 
 
 MY song shall be of mercy and judge- 
 ment : unto thee, O Lord, will I sing. 
 
 2 O let me have understanding : in the 
 way of godliness. 
 
 3 When wilt thou come unto me : I will 
 walk in my house with a perfect heart. 
 
 4 I will take no wicked thing in hand ; I 
 hate the sins of unfaithfulness : there shall 
 EO such cleave unto me. 
 
 5 A froward heart shall depart from me : 
 I will not know a wicked person. 
 
 6 Whoso privily slandereth his neighbour : 
 him will I destroy. 
 
 7 Whoso hath also a proud look and high 
 stomach : I will not suffer him. 
 
 8 Mine eyes look upon such as are faithful 
 in the land : that they mav dwell with me. 
 
 9 Whoso leadeth a "godly life : he shall be 
 my servant 
 
 10 There shall no deceitful person dwell in 
 my house : he thattelleth lies shall not tarrv 
 in my sight. 
 
 11 I shall soon destroy all the ungodly that 
 are in the land : that I mav root out all 
 wicked doers from the city of the Lord. 
 
 gftorrting |)rnncr. 
 
 H PSALM CII. Domine, exaudi. 
 EAR my prayer, O Lord : and let mv 
 crying come unto thee. 
 
 2 Hide not thy face from me in the time 
 of my trouble : incline thine ear unto me 
 when I call ; 0 hear me, and that right 
 soon. 
 
 3 For my days are consumed away like 
 
 smoke : and my bones are burnt up as it 
 were a fire-brand. 
 
 4 My heart is smitten down, and withered 
 like grass : so that I forget to eat my bread. 
 
 5 For the voice of my groaning : mv 
 bones will scarce cleave to my flesh. 
 
 6 I am become like a pelican in the wilder- 
 ness : and like an owl that is in the desert. 
 
 7 I have watched, and am even as it were 
 a sparrow : that sitteth alone upon the 
 house-top. 
 
 8 Mine enemies revile me all the day long ■ 
 and they that are mad upon me are sworn 
 together against me. 
 
 9 For I have eaten ashes as it were bread : 
 and mingled my drink with weeping ; 
 
 10 And that because of thine indignation 
 and wrath : for thou hast taken me up, and 
 cast me down. 
 
 11 My days are gone like a shadow : and 
 I am withered like grass. 
 
 12 But, thou, O Lord, shalt endure for 
 ever : and thy remembrance throughout all 
 generations. 
 
 13 Thou shalt arise, and have mercy upon 
 Sion : for it is time that thou have mercy 
 upon her, yea, the time is come. 
 
 14 And why ? thy sen-ants think upon her 
 stones : and it pitieth them to see her in the 
 dust. 
 
 15 The heathen shall fear thy Name, O 
 Lord : and all the kings of the earth thy 
 Majesty ; 
 
 16 When the Lord shall build np Sion : 
 and when his glory shall appear ; 
 
 17 When he tufneth him unto the prayer 
 of the poor destitute : and despiseth not 
 their desire. 
 
 18 This shall be written for those that 
 come after : and the people which shall be 
 born shall praise the Lord. 
 
 19 For he hath looked down from his 
 sanctuary : out of the heaven did the Lord 
 behold the earth ; 
 
 SO That he might hear the mournings of 
 such as are in captivity : and deliver the 
 children appointed unto death ; 
 
 21 That they may declare the Name of 
 the Lord in Sion : and his worship at 
 J erasalem ; 
 
 22 When the people are gathered toge- 
 ther : and the kingdoms also, to serve the 
 Lord. 
 
 23 He brought down my strength in my 
 journey : and shortened my days. 
 
 24 But I said, O my God, take me not 
 away in the midst of mine age : as for thy 
 years, they endure throughout all genera- 
 tions. 
 
 25 Thou, Lord, in the beginning hast laid 
 the foundation of the earth : and the hea- 
 vens are the work of thy hands. 
 
 2(5 They shall perish, but thou shalt 
 endure : they all shall wax old as doth a 
 garment ; 
 
 27 And as a vesture shalt thou change 
 them, and they shall be changed : but thou 
 art the same, and thy years shall not fail. 
 
 28 The children of thy servants shall con- 
 tinue : and their seed shall stand fast in thy 
 sight 
 
 PSALM CUT. Henedic, anima mm. 
 
 PRAISE the Lord, O my soul : and all 
 that is within me praise his holy Name. 
 
may compare Num. x. 33, 36. Such a 
 Psalm as this would find a natural place 
 among those compositions of Asaph the 
 seer which Hezekiah enjoined to be sung, 
 2 Chron. xxix. 30. 
 
 Ps. lxxxi. 'To the chief Musician 
 upon Gittith, a Psalm of Asaph.' 
 
 Ver. 3 leads to the supposition that 
 this Psalm was composed for the Feast 
 of Trumpets, the first day of the seventh 
 month. On the fifteenth of that month 
 was the Feast of Tabernacles, towards 
 which the worshippers would naturally 
 be looking forward. Hence we may 
 suppose that the allusions to the sojourn 
 in the wilderness after the deliverance 
 from Egypt were suggested. There is 
 nothing in the Psalm to fix the date of its 
 composition. The tone of it is suited to 
 the days of David, whose precentor 
 Asaph may have composed it. 
 
 Ps. lxxxii. 'A Psalm of Asaph (marg. 
 for Asaph).' 
 
 The complaints here uttered evidently 
 bear reference to a corrupt administration 
 of justice and to a general depravity 
 among the rulers of the kingdom. Such 
 a condition is forcibly described by 
 Isaiah in the first chapter of his pro- 
 phecy. Compare especially Is. i. 23,36; 
 also Is. ii. 22. with vss. 6 and 7 of the 
 Psalm. 
 
 We may conjecture that the Psalm is 
 nearly contemporaneous with the repre- 
 sentations of Isaiah, and that it was com- 
 posed by the prophet himself, by Asaph 
 the seer, or by one of his associates. 
 
 Ps. lxxxiii. 'A song or Psalm of Asaph 
 (marg. for Asaph).' 
 
 Ver. 6 leads us to refer the composi- 
 tion of the Psalm to the conspiracy men- 
 tioned 2 Chron. xx. 1, 10, n, against 
 Judah in the reign of Jehoshaphat. 
 
 Ver. 13. The word translated 'wheel' 
 may be interpreted of chaff driven by the 
 wind after the fashion of a rolling wheel. 
 
 Ps. lxxxiv. 'To the chief Musician upon 
 Gittith, a Psalm for (marg. of) the sons 
 of Korah.' 
 
 The Psalm is an expression of heart- 
 felt delight in the worship of the sanctu- 
 ary of God. The tone throughout is 
 one of fervent piety. It harmonizes 
 with the utterances of David in the de- 
 dication of the ark. Communion with 
 God would be a source of comfort in the 
 
 deepest affliction, yea would convert thai 
 affliction itself into a blesssing. 
 
 Ps. lxxxv. ' To the chief Musician, z 
 Psalm for (marg. of) the sons of Korah.' 
 
 Ver. 1. In Bible version, 'thou has 
 brought back the captivity,' and so Gese 
 nius. This verse naturally leads us tc 
 fix the date of the Psalm after the returr 
 from captivity. It may perhaps have 
 been a composition of the prophet Zecha 
 riah. Some however have thought the ex 
 pressions of the Psalm peculiarly applic 
 able to the removal of the Assyrian in 
 vasion, and the consequent relief of th( 
 Israelitish nation from the fear of cap 
 tivity in the reign of Hezekiah. 
 
 Ps. lxxxvi. ' A prayer of David (marg 
 a Prayer being a Psalm of David).' 
 
 There seems no reason to doubt th< 
 accuracy of the superscription. The es 
 cape of David from the malice of th< 
 Ziphites would supply a suitable occasioi 
 for the composition of the Psalm. Th 
 general tone of the Psalm much resemble 
 Ps. xvi. ; vss. 2, 8, and 13 especially ma; 
 be compared with xvi. 1, 4, 11, respec 
 tively. 
 
 Ps. Ixxxvii. 'A Psalm or Song fo 
 (marg. of) the sons of Korah.' 
 
 The tone in which the composer of th. 
 Psalm speaks of the honour put by Go< 
 on Mount Zion corresponds so fully witl 
 the mode in which David exalts th' 
 mountain of God's holiness, when the arl 
 had been placed there, that we are natu 
 rally disposed, in the absence of definit 
 data, to refer the Song to the authorshi 
 of the sweet Psalmist of Israel. 
 
 Ver. 1. 'Her foundations.' Bible version 
 ' His foundation,' i. e. the abiding plac 
 which God has established. 
 
 Ver. 3. 'With them that know me 
 i. e. amongst them that acknowledg 
 my sway. The enemies of God's peopl 
 should be induced by the honour pu 
 upon Zion to confess the might an 
 majesty of Jehovah. 
 
 Rahab is Egypt. 
 
 Ver. 4. Literally; Lo, Philistia, Tyr 
 and Cush, this one was born in Zion. 
 
 Ver. 5. 'And of Zion it shall be saic 
 This and that man was born in her.' Bibl 
 version. Zion should be the birth-plac 
 and seat of a succession of kings con 
 mencing with Solomon. See 2 Sam. vi 
 12—29. 
 
 Ps. civ. was called by the Greeks the Evening Office. It is a Proper Psalmfc 
 Prefatory Psalm, 7rpooi^.ca«b9 i//aA/u.d?, and Whitsunday, 
 wua used at the commencement of the 
 
 ftp) 
 
Day 20. FSALI 
 
 2 Praise the Lord, 0 my soul : and forget 
 not all his benefits ; 
 
 3 Who forgiveth all thy sin : and healeth 
 all thine infirmities ; 
 
 4 Who saveth thy life from destruction : 
 and crowneth thee with mercy and loving- 
 
 i kindness ; 
 
 5 Who satisfieth thy mouth with good 
 things : making thee young and lusty as an 
 eagle. 
 
 6 The Lord executeth righteousness and 
 judgement : for all them that are oppressed 
 with wrong. 
 
 7 He shewed his ways unto Moses : his 
 works unto the children of Israel. 
 
 8 The Lord is full of conii>assion and 
 mercy : long suffering, and of great goodness. 
 
 9 He will not alway be chiding : neither 
 keepeth he his anger for ever. 
 
 10 He hath not dealt with us after our 
 sins : nor rewarded us according to our 
 wickednesses. 
 
 11 For look how high the heaven is in 
 comparison of the earth : so great is his 
 mercy also toward them that fear him. 
 
 12 Look how wide also the east is from 
 the west : so far hath he set our sins from us. 
 
 13 Yea, like as a father pitieth his own 
 children : even so is the Lord merciful unto 
 them that fear him. 
 
 14 For he knoweth whereof we are made : 
 he remembereth that we are but dust. 
 
 15 The days of man are but as grass : for 
 he flourisheth as a flower of the field. 
 
 16 For as soon as the wind goeth over it, 
 it is gone : and the place thereof shall know 
 it no more. 
 
 17 But the merciful goodness of the Lord 
 endureth for ever and ever upon them that 
 fear him : and his righteousness upon chil- 
 dren's children ; 
 
 18 Even upon such as keep his covenant : 
 and think upon his commandments to do 
 them. 
 
 19 The Lord hath prepared his seat in 
 heaven : and his kingdom ruleth over all. 
 
 20 0 praise the Lord, ye angels of his, ye 
 that excel in strength : ye that fulfil his 
 commandment, and hearken unto the voice 
 of his words. 
 
 21 O praise the Lord, all ye his hosts : ye 
 servants of his that do his pleasure. 
 
 22 O speak good of the Lord, all ye works 
 of his, in all places of his dominion : praise 
 thou the Lord, O my soul. 
 
 (Ebtmug ||:irjwr. 
 
 PSALM CIV. Benedic, anima mm. 
 
 PRAISE the Lord, 0 my soul : 0 Lord 
 my God, thou art become exceeding 
 glorious ; thou art clothed with majesty and 
 honour. 
 
 2 Thou deckest thyself with light as it 
 were with a garment : and spreadest out the 
 heavens like a curtain. 
 
 3 Who layeth the beams of his chambers 
 in the waters : and maketh the clouds his 
 chariot, and walketh upon the wings of the 
 wind. 
 
 4 He maketh his angels spirits : and his 
 ministers a flaming fire. 
 
 5 He laid the foundations of the earth : 
 tbat it never should move at any time. 
 
 [ CIV. Day £0. 
 
 6 Thou coveredst it with the deep like as 
 with agarment : the waters stand in the hills. 
 
 7 At thy rebuke thev flee : at the voice of 
 thy thunder they are afraid. 
 
 8 They go up as high as the hills, and 
 down to the valleys beneath : even unto the 
 place which thou hast appointed for them. 
 
 9 Thou hast set them their bounds which 
 they shall not pass : neither turn again to 
 cover the earth. 
 
 10 He sendeth the springs into the rivers : 
 which run among the hills, 
 
 11 All beasts of the field drink thereof : 
 and the wild asses quench their thirst. 
 
 12 Beside them shall the fowls of the air 
 have their habitation : and sing among the 
 branches. 
 
 13 He watereth the hills from above : the 
 earth is filled with the fruit of thy works. 
 
 14 He bringeth forth grass for the cattle : 
 and green herb for the service of men ; 
 
 15 That he may bring food out of the 
 earth, and wine that maketh glad the heart 
 of man : and oil to make him a cheerful 
 countenance, and bread to strengthen man's 
 heart. 
 
 16 The trees of the Lord also are full of j 
 sap : even the cedars of Libanus which he 
 hath planted ; 
 
 17 Wherein the birds make their nests : 
 and the fir-trees are a dwelling for the stork. 
 
 18 The high hills are a refuge for the wild 
 goats : and so are the stony rocks for the 
 conies. 
 
 19 He appointed the moon for certain 
 seasons : and the sun knoweth his going 
 down. 
 
 20 Thou makest darkness that it may be 
 night : wherein all the beasts of the forest i 
 do move. 
 
 21 The lions roaring after their prey : do I 
 seek their meat from God. 
 
 22 The sun ariseth, and they get them 
 away together : and lay them down in their ' 
 dens. 
 
 23 Man goeth forth to his work, and to his 
 labour : until the evening. 
 
 24 O Lord, how manifold are thy works 
 in wisdom hast thou made them all; the 
 earth is full of thy riches. 
 
 25 So is the great and wide sea also : 
 wherein are things creeping innumerable, 
 both small and great beasts. 
 
 26 There go the ships, and there is that ■ 
 Leviathan : whom thou hast made to take ] 
 his pastime therein. 
 
 27 These wait all upon thee : that thou i 
 mayest give them meat in due season. 
 
 28 When thou givest it them they gather 
 it : and when thou openest thy hand they 
 are filled with good. 
 
 29 When thou hidest thy face they are 
 troubled : when thou takest away their 
 breath they die, and are turned again to ! 
 their dust. 
 
 30 When thou lettest thy breath go forth 
 they shall be made : and thou shalt renew j 
 the face of the earth. 
 
 31 The glorious Majesty of the Lord shall 
 endure for ever : the Lord shall rejoice in 
 his works. 
 
 32 The earth shall tremble at the look of 1 
 him : if he do but touch the hills, they shall j 
 smoke. 
 
Ver. 7. Singers and trumpeters shall 
 be there to extol God's name and the 
 praise of his sanctuary. All my source of 
 delight is in thee and thy house, O God. 
 
 The Psalm is doubtless prophetic of 
 the indwelling of God in his church. 
 
 Ps. lxxxviii. 'A Song or Psalm for 
 (marg. of) the sons of Korah, to the chief 
 Musician upon Mahalath, Leannoth, 
 Maschil, of Heman the Ezrahite (marg. 
 a Psalm of Heman the Ezrahite, giving 
 instruction).' 
 
 This and the following Psalm are con- 
 nected by the patronymic of the com- 
 poser. The accuracy of the genealogy 
 in 1 Chron. ii. 6 has been questioned, and 
 on good grounds; it does however indi- 
 cate that two such persons as Heman 
 and Ethan bore the name Ezrahite, and 
 that they were connected together. The 
 explanation of the word to signify a native 
 or Israelite, as the Septuagint renders it, 
 or a singer, as Mr Thrupp, are unsatis- 
 factory. 
 
 Mahalath occurs in the superscription 
 of Ps. liii, where we understood it to 
 signify a musical instrument. Leannoth 
 may indicate the purpose to which the 
 notes of that instrument were to be put, 
 'for groaning.' The Psalm is the saddest 
 of the whole Psalter. 
 
 If Heman were the chief of one of the 
 Levitical choirs appointed by David, and 
 were of a desponding frame of mind 
 rather than of a hopeful one as was the 
 king, we can understand that the exile 
 of his master and the domination of the 
 reckless Absalom would for a while utterly 
 crush his spirit, and that he might during 
 the term of banishment pour out his 
 complaints in this Psalm. 
 
 Ver. 4. ' Free/ lit. relaxed, therefore 
 free, or, on the other hand, relaxed in 
 joints and vigour, and thus prostrate, 
 feeble. 
 
 Ps. lxxxix. 'Maschil of Ethan the Ezra- 
 hite (marg. a Psalm for Ethan the Ezra- 
 hite to give instruction).' 
 
 If the composer of the Psalm be identi- 
 fied with Ethan, David's singer, we may 
 suppose that this Psalmist was of a more 
 hopeful disposition than his fellow pre- 
 centor Heman, and that he took the past 
 mercies of God to the king as a pledge 
 that he would not forsake him utterly in 
 his present distress, but at last bring him 
 back to Zion. The expressions in the 
 latter portion of the Psalm exactly suit 
 the period of Absalom's rebellion. 
 
 Ver. 50 serves as the conclusion of the 
 3rd Book of the Psalms. We find similar 
 verses at the end of Pss. xli. lxxii. cvi. 
 serving as a termination of Books 1, 2, 4. 
 
 Ps. xc. 'A prayer of Moses the man of 
 God (marg. a Prayer being a Psalm of 
 Moses).' 
 
 to 
 
 The ascription of the Psalm to Mose 
 is generally admitted. The sentiment 
 accord very well with what we migh 
 suppose the Israelitish leader to utte 
 after long experience of God's dealing 
 with his people in the wilderness. Th 
 only objection to the Mosaic authorshi 
 is the allusion to the length of man's life 
 for of Moses we read that at a hundre 
 and twenty his eye was not dim nor hi 
 natural force abated, Deut. xxxii. 7. 
 
 Ps. xci. No title. Many of the ex 
 pressions closely resemble those in Psalm 
 confessedly composed by David. Se 
 Ps. xxvii. 5, xxxi. 20, xxxii. 7, but e; 
 pecially the commencement of Ps. xvii 
 We may perhaps conjecture that vs.' 
 3 — 13 & r e spoken by David in referenc 
 to the promise of God to Solomon, an 
 that 14 — 16 are intended as God's ow 
 assurance that he will perform that whic 
 he has promised. Comp. 2 Sam. vii. 12- 
 29 or 1 Chron. xvii. 11 — 27. 
 
 Ver. 11 is quoted in the temptation c 
 our Lord by Satan Matt. iv. 6. If th 
 words were, as we have supposed, spoke 
 originally with regard to Sclomon, the 
 have a prophetic reference to our Lore 
 of whom Solomon in his kingdom c 
 peace is a signal type. 
 
 Pss. xc. and xci. are commonly a; 
 cribed to the same author. If we accep 
 the suggestion of a Jewish commentate 
 that in Ps. xc. the substance of th 
 Psalm was the work of Moses, but thz 
 David moulded it into its present fori 
 and that he composed xci. on the sam 
 model, we shall avoid running countt 
 to the generally received notions amon 
 the Talmudists, and may escape the diff 
 culty of ascribing ver. 10 of Ps. xc. t 
 Moses. A difference of style may b 
 observed in the two Pss. In xc. th 
 author speaks in the plural, in xci. h 
 uniformly uses the singular number. Th; 
 peculiarity of Ps. xci. is another reaso 
 for referring it to David, whose comp< 
 sitions are distinguished by their ver 
 marked personality. 
 
 Ps. xcii. 'A Psalm or Song for th 
 Sabbath Day.' 
 
 The condemnation of the unwise (Bihl 
 version, 'brutish') man in ver. 6, the cor 
 fidence of victory over the enemies < 
 God, 7, 8, 10, the mention of the Lord 
 anointed in ver. 9, the comparison of th 
 righteous to the cedar of Lebanon an 
 the planting of these trees in the cour 
 of the Lord's house, 12, 13, point t 
 Solomon or to David as the author < 
 the Psalm. 
 
 Ps. xciii, which is without title, is coi 
 nected by the Jews with Ps. xcii, and a 
 cribed to the same author. The two ai 
 recited together. Ps. xciii. is the speci 
 synagogue Psalm of Friday, as xcii. is 1 
 
Day 21. 
 
 PSALM CV. CVL 
 
 Day 21. 
 
 33 I will sing unto the Lord as long as I 
 live : I will praise my God while 1 have my 
 being. 
 
 34 And so shall my words please him : my 
 joy shall be in the Lord. 
 
 35 As for sinners, they shall be consumed 
 out of the earth, and the ungodly shall 
 come to an end : praise thou the Lord, O 
 my soul, praise the Lord. 
 
 gflorrmtg pntncr. 
 
 PSALM CV. Confitemuu Domino. 
 
 OGIVE thanks unto the Lord, and call 
 upon his Name : tell the people what 
 things he hath done. 
 
 2 O let your songs be of him, and praise 
 him : and let your talking be of all his won- 
 drous works. 
 
 3 Rejoice in his holy Name : let the heart 
 of them rejoice that seek the Lord. 
 
 4 Seek the Lord and his strength : seek 
 his face evermore. 
 
 5 Remember the marvellous works that 
 he hath done : his wonders, and the judge- 
 ments of his mouth, 
 
 6 O ye seed of Abraham his servant : ye 
 children of Jacob his chosen. 
 
 7 He is the Lord our God : his judge- 
 ments are in all the world. 
 
 8 He hath been alway mindful of his 
 covenant and promise : that he made to a 
 thousand generations ; 
 
 9 Even the covenant that he made with 
 Abraham : and the oath that he sware unto 
 Isaac ; 
 
 10 And appointed the same unto Jacob 
 for a law : and to Israel for ail everlasting 
 testament ; 
 
 11 Saying. Unto thee will I give the land : 
 of Canaan : the lot of your inheritance ; 
 
 12 When there were yet but a few of 
 them : and they strangers in the land ; 
 
 13 What time as they went from one 
 nation to another : from one kingdom to 
 another people ; 
 
 14 He suffered no man to do them wrong : 
 but reproved even kings for their sakes ; 
 
 15 Touch not mine Anointed : and do my 
 prophets no harm. 
 
 16 Moreover, he called for a dearth upon 
 the land : and destroyed all the provision of 
 bread. 
 
 17 But he had sent a man before them : 
 even Joseph, who was sold to be a bond- 
 servant ; 
 
 18 Whose feet they hurt in the stocks : 
 the iron entered into his soul ; 
 
 19 Until the time came that his cause was 
 know n : the word of the Lord tried him. 
 
 20 The king sent, and delivered him : the 
 prince of the people let him go free. 
 
 21 He made liim lord also of his house : 
 and ruler of all his substance; 
 
 22 That he might inform his princes after 
 his will : and teach his senators wisdom. 
 
 23 Israel also came into Egypt : and 
 Jacob was a stranger in the land of Ham. 
 
 24 And he increased his people exceed- 
 ingly : and made them stronger than their 
 
 26 Then sent he Moses his servant : and 
 Aaron whom he had chosen. 
 
 27 And these shewed his tokens among 
 them : and wonders in the land of Ham. 
 
 28 He sent darkness, and it was dark : 
 and they were not obedient unto his word. 
 
 29 He' turned their waters into blood : and 
 slew their fish. 
 
 30 Their land brought forth frogs : yea, 
 even in their kings' chambers. 
 
 31 He spake the word, and there came all 
 manner of flies : and lice in ail their 
 quarters. 
 
 32 He gave them hail-stones for rain : and 
 flames of fire in their land. 
 
 33 He smote their vines also and fig-trees : 
 and destroyed the trees that were in their 
 coasts. 
 
 34 He 6pake the word, and the grass- 
 hoppers came, and caterpillars innumerable : 
 and did eat up all the grass in their land, 
 and devoured the fruit of their ground. 
 
 35 He smote all the first-born in their 
 land : even the chief of all their strength. 
 
 36 He brought them forth also with silver 
 and gold : there was not one feeble person 
 among their tribes. 
 
 37 Egypt was glad at their departing : for 
 they were afraid of them. 
 
 38 He spread out a cloud to be a covering : 
 and fire to give light in the night-season. 
 
 39 At their desire he brought quails : and 
 he filled them with the bread of heaven. 
 
 40 He opened the rock of stone, and the 
 waters flowed out : so that rivers ran in the 
 dry places. 
 
 41 For why? he remembered his holy 
 promise : and Abraham his servant. 
 
 42 And he brought forth his people with 
 joy : and his chosen with gladness ; 
 
 43 And gave them the lands of the hea- 
 then : and they took the labours of the 
 people in possession ; 
 
 44 That they might keep his statutes : and 
 his laws. 
 
 0 
 
 25 Whose heart turned so, that thev hated 
 his people : and dealt untruly with his 
 servants. 
 
 4 : bcmnrj |)ragcr. 
 
 PSALM CVL Confitemini Domino. 
 GIVE thanks unto the Lord, for he is 
 gracious : and his mercy endureth for 
 ever. 
 
 2 Who can express the noble acts of the 
 Lord : or shew forth all his praise ? 
 
 3 Blessed are they that alway keep judge- 
 ment : and do righteousness. 
 
 4 Remember me, O Lord, according to 
 the favour that thou bearest unto thy people : 
 O visit me with thy salvation ; 
 
 5 That I may see the felicity of thy chosen : 
 and rejoice in the gladness of thy people, 
 and give thanks with thine inheritance. 
 
 6 We have sinned with our fathers : we 
 have done amiss, and dealt wickedly. 
 
 7 Our fathers regarded not thy wonders in 
 Egypt, neither kept they thy great goodness 
 in "remembrance : but were disobedient at 
 the sea, even at the Red sea. 
 
 8 Nevertheless, he helped them for his 
 Name's sake : that he might make his 
 power to be known. 
 
 9 He rebuked the Red sea also, and it was 
 dried up : so he led them through the deep, 
 as through a wilderness. 
 
the Sabbath. They are recited together 
 on Friday afternoon. 
 
 Ps. xciv. No title. The expressions 
 in this Psalm appear peculiarly appropri- 
 ate to the invasion of Sennacherib. For 
 in ver. i the Psalmist is in great distress 
 and prays God to manifest himself for 
 vengeance ; in ver. 2 the enemies are 
 called proud, in ver. 4 they are disdain- 
 ful speakers and proud boasters, in ver. 3 
 they are described as for the time in 
 triumph, in vss. 5 and 7 they are op- 
 pressors of God's people and mockers of 
 the power of Jehovah. The Psalmist is 
 confident that, notwithstanding the griev- 
 ous distress, God will not ultimately de- 
 sert his people; vss. 14, 17. Compare 
 these expressions with the account of the 
 distress of Hezekiah and the contemp- 
 tuous boasting of Rabshakeh, the agent 
 of Sennacherib, in 2 Kings xviii. and 
 xix. 
 
 Pss. xcv. — c. are clearly the work of 
 the same author, and were probably com- 
 posed on the same occasion, which was 
 one of triumphant rejoicing. The allu- 
 sions to worship and to the sanctuary 
 contained in them are numerous. See 
 xcv. 2, 6 ; xcvi. 6, 8, 9 ; xcviii. 6, 7 ; xcix. 
 1, 5, 9; c. 3. We have also allusions to 
 Zion as God's sanctuary, xcvii. 8; xcix. 
 
 "iThe Psalms could not have been com- 
 posed earlier than the time of David, for 
 in xcix. 6 Samuel is mentioned with great 
 honour. In the epistle to the Hebrews 
 iv. 7, we find Ps. xcv. quoted as among the 
 compositions of David. We may therefore 
 refer the whole series of Psalms to him, 
 and regard them as songs of triumph on 
 the procession which carried the ark with 
 shouting, trumpets and other instruments 
 of music, to the tent which David had 
 pitched for it on Zion. See 2 Sam. vi. 
 12 — 15 and 1 Chron. xv. 
 
 Ps. xcviii. is entitled 'A Psalm.' Ps.c, 
 ' A Psalm of praise (marg. thanks- 
 giving);' the other Psalms of the series 
 have no superscription. 
 
 Ps. ci. 'A Psalm of David.' We may 
 suppose the Psalm to have been composed 
 at a late period of David's life, when he 
 had experienced God's chastisements as 
 well as his mercies. Pss. xv. and xvi., 
 composed at an earlier date, may be com- 
 pared. 
 
 Ps. cii. 'A prayer of (marg. for) the 
 afflicted, when he is overwhelmed, and 
 poureth out his complaint before the Lord.' 
 
 The expressions of the Psalm seem to 
 point to the case of a captive, who is re- 
 turning home to the land of Israel after 
 the decree of Cyrus, but whose strength 
 fails ere he reaches his long-desired 
 home. In his weakness he becomes the 
 butt of his enemies, but he confides in 
 
 the perpetual loving-kindness and trutl 
 of God. 
 
 Vss. 3, 4, 5, 9, 11, indicate bodilj 
 suffering, but do not imply sin. 
 
 Ver. 13 implies that God will be merci 
 ful to Zion, for in ver. 14 he has already 
 intimated it. 
 
 Vss. 15, 16. The renovation of Zioi 
 shall put the heathen enemies to shame. 
 
 Vss. 19, 20. A decree of release ha: 
 already been promulgated. 
 
 Ver. 23. Ere the traveller could read 
 his journey's end his strength failed. 
 
 Vss. 24 — 27. God faileth not. 
 
 Ver. 28. He will perform his word unt( 
 his servants and their children. 
 
 Ps. ciii. 'A Psalm of David.' Then 
 is in the contents of this Psalm nothing 
 to cast doubt on the superscription. 
 
 Ps. civ. No superscription. The firs 
 verse takes as it were for a text the con 
 elusion of Ps. ciii. The subjects of th< 
 two are so closely allied, that we naturalh 
 refer them to the same author. Pss. ciii 
 and civ. are an impressive rehearsal o 
 God's marvellous works in creation ; the} 
 remind us of passages in Job anc 
 Isaiah. In Pss. cv. and cvi., which an 
 closely connected with them, the exalta 
 tion of God's glory is continued by ; 
 rehearsal of the wonders that he ha( 
 wrought for the nation which he ha< 
 chosen. To Pss. cv. and cvi. there is no su 
 perscription, but it is, we think, impossibl< 
 to avoid the conclusion, that they must b 
 referred to the same hand. Pss. ciii. an< 
 civ. together are the first part, Pss. cv 
 and cvi. together are the second part o 
 the Psalmist's Hymn of praise. Theonl) 
 verse which might seem to cast any doub 
 on the ascription of them to David is cvi 
 ver. 45, but the prayer to be deliverec 
 from the heathen is too general to allov 
 us to argue from it, that the Israelite 
 had already been in captivity in Babyloi 
 or Assyria. Ps. cvi. closes the 4th Bool 
 of the Psalter with the usual doxology. 
 
 Ps. cvii. No superscription. Ver. 16 
 compared with Isaiah xlv. 1, 2, and wit! 
 the mode in which Herodotus informs U! 
 that Babylon was taken, lead us to th( 
 conclusion that the Psalm was composei 
 after the return from the 70 years' cap 
 tivity. The Psalmist cites parallel in 
 stances of God's merciful dealing witl 
 his people. Vss. 33, &c. may well b< 
 taken to express the thankfulness of th( 
 people on their return, for the reversa 
 of the curse under which their land hat 
 lain whilst they were in exile. M 
 Thrupp conjectures that "it wasprobablj 
 sung at the celebration of the Feast o 
 Tabernacles, in the first year of the re 
 turn (Ezr. iii. 1, seqq.) when the whol< 
 of the people 'gathered themselves to 
 gether as one man to Jerusalem,' an< 
 
 (295) 
 
Day 21. 
 
 FSALM CVII. 
 
 Day 22. 
 
 10 And he saved them from the adver- 
 sary's hand : and delivered them from the 
 hand of the enemy. 
 
 11 As for those that troubled them, the 
 waters overwhelmed them : there was not 
 one of them left. 
 
 12 Then believed they his words : and 
 sang praise unto him. 
 
 13 But within a while they forgat his 
 works : and would not abide his counsel. 
 
 14 But lust came upon them in the wilder- 
 ness : and they tempted God in the desert. 
 
 15 And he gave them their desire : and 
 sent leanness withal into their soul. 
 
 16 They angered Moses also in the tents : 
 and Aaron the saint of the Lord. 
 
 17 So the earth opened, and swallowed up 
 Dathan : and covered the congregation of 
 Abiram. 
 
 18 And the fire was kindled in their com- 
 pany : the flame burnt up the ungodly. 
 
 lli They made a calf in Horeb : and wor- 
 shipped the molten image. 
 
 20 Thus they turned their glory : into the 
 similitude of a calf that eateth hay. 
 
 21 And they forgat God their Saviour : 
 who had done so great things in Egypt ; 
 
 22 Wondrous works in the land of Ham : 
 and fearful things by the Red sea. 
 
 23 So he said, he would have destroyed 
 them, had not Moses his chosen stood before 
 him in the gap : to turn away his wrathful 
 indignation, lest he should destroy them. 
 
 24 Yea, they thought scorn of that pleasant 
 land : and gave no credence unto his word ; 
 
 25 But murmured in their tents : and 
 hearkened not unto the voice of the Lord. 
 
 26 Then lift he up his hand against them : 
 to overthrow them in the wilderness ; 
 
 27 To cast out their seed among the 
 nations : and to scatter them in the lands. 
 
 23 They joined themselves unto Baal-peor : 
 and ate the offerings of the dead. 
 
 29 Thus they provoked him to anger with 
 their own inventions : and the plague was 
 great among them. 
 
 30 Then stood up Phinees and prayed : 
 and so the plague ceased. 
 
 31 And that was counted unto him for 
 righteousness : among all posterities for 
 evermore. • 
 
 32 They angered him also at the waters of 
 strife : so that he punished Moses for their 
 sake3 : 
 
 33 Because they provoked his spirit : so 
 that he spake unadvisedly with his lips. 
 
 34 Neither destroyed they the heathen : 
 as the Lord commanded them ; 
 
 35 But were mingled among the heathen : 
 and learned their works. 
 
 36 Insomuch that they worshipped their 
 idols, which turned to their own decay : yea, 
 they offered their sons and their daughters 
 unto devils ; 
 
 37 And shed innocent blood, even the 
 blood of their sons and of their daughters : 
 whom they offered unto the idols of Canaan ; 
 and the land was defiled with blood. 
 
 38 Thus were they stained with their own 
 works : and went a whoring with their own 
 inventions. 
 
 39 Therefore was the wrath of the Lord 
 kindled against his people : insomuch that 
 he abhorred his own inheritance. 
 
 40 And he gave them over into the hand 
 of the heathen : and they that hated them 
 were lords over them. 
 
 41 Their enemies oppressed them : and 
 had them in subjection. 
 
 42 Many a time did he deliver them : but 
 they rebelled against him with their own 
 inventions, and were brought down in their 
 wickedness. 
 
 43 Nevertheless, when he saw their adver- 
 sity : he heard their complaint. 
 
 44 He thought upon his covenant, and 
 pitied them, according unto the multitude of 
 his mercies : yea, he made all those that led 
 them away captive to pity them. 
 
 45 Deliver us, O Lord our God, and gather 
 us from among the heathen : that we may- 
 give thanks unto thy holy Name, and make 
 our boast of thy praise. 
 
 46 Blessed be the Lord God of Israel from 
 everlasting, and world without end : and let 
 all the people say, Amen. 
 
 |ftormng |)rat)er. 
 
 PSALM CVII. Confltemini Domino. 
 
 OGIVE thanks unto the Lord, for he is 
 gracious : and his mercy endureth for 
 ever. 
 
 2 Let them give thanks whom the Lord 
 hath redeemed : and delivered from the 
 hand of the enemy ; 
 
 3 And gathered them out of the lands, 
 from the east, and from the west : from the 
 north, and from the south. 
 
 4 They went astray in the wilderness out 
 of the way : and found no city to dwell in ; 
 
 5 Hungry and thirsty : their soul fainted 
 in them. 
 
 6 So they cried unto the Lord in their 
 trouble : and he delivered them from their 
 distress. 
 
 7 He led them forth by the right way : 
 that they might go to the city where they 
 dwelt. 
 
 8 O that men would therefore praise the 
 Lord for his goodness : and declare the 
 winders that he doeth for the children of 
 men ! 
 
 9 For he satisfieth the empty soul : and 
 filleth the hungry soul with goodness. 
 
 10 Such as sit in darkness, and in the 
 shadow of death : being fast bound in misery | 
 and iron ; 
 
 11 Because they rebelled against the words ! 
 of the Lord : and lightly regarded the 
 counsel of the most Highest ;• 
 
 12 He also brought down their heart 
 through heaviness : they fell down, and 
 there was none to help them. 
 
 13 So when they cried unto the Lord in 
 their trouble : he delivered them out of 
 their distress. 
 
 14 For he brought them out of darkness, 
 and out of the shadow of death : and brake 
 their bonds in sunder. 
 
 15 O that men would therefore praise the 
 Lord for his goodness : and declare the 
 wonders that he doeth for the children of 
 men ! 
 
 16 For he hath broken the gates of brass : 
 and smitten the bars of iron in sunder. 
 
 17 Foolish men are plagued for their 
 offence : and because of their wickedness. 
 
when the national worship was resumed 
 by the offering of sacrifice upon the newly 
 erected altar." 
 
 Ps. cviiL 'A Song or Psalm of David.' 
 The resemblance of this Psalm to Ps. 
 lx. is so close that we may almost regard 
 the latter as a mere variation of the 
 former. In the commencement of the 
 latter a more triumphant tone is adopted 
 as expressive of the confirmation of God's 
 mercies to his people, by repeated vic- 
 tories. 
 
 Ps cix. 'To the chief Musician, a 
 Psalm of David.' The expressions in this 
 Psalm correspond with those of Ps. xxxv. 
 It is an outpouring of the bitterness of 
 the Psalmist's feelings, when Absalom, 
 Ahithophel, and Shimei assailed him. 
 The allusions to Shimei in vss. i6, 17, 
 i3, and 27, are very evident. 
 
 Ps. ex. 'A Psalm of David.' The 
 Psalm is distinctly and throughout Mes- 
 sianic. The references to it in the New 
 Test, are very numerous, see the marg. of 
 our Bibles. Our Lord is the King of 
 Zion. He is moreover the priest after 
 the order of Melchizedek, king and priest 
 being united in his person. 
 
 Ver. 3. 'Thy people shall be willing in 
 the day of thy power, in the beauties of 
 holiness, from the womb of the morning : 
 (inarg. more than the womb of the morn- 
 ing : thou shalt have, &c.)' Bib. vers. The 
 words were signally fulfilled, when the 
 wise men offered to the infant Jesus 
 their choicest gifts from Eastern lands. 
 
 Vss. 5, 6, probably allude to the many 
 victories which were vouchsafed to David, 
 when he first took possession of his king- 
 dom on Zion, see 2 Sam. v. 12; viii. 6; 
 but have a prophetic prospect to the Son 
 of David, whose kingdom should in due 
 time overspread the world. 
 
 Ver. 7. After the subdual ofone foe, the 
 victor shall refresh himself for further 
 conquest. 
 
 Pss. cxi. — cxviii. No superscription. 
 Pss. cxi. cxii. cxiii. begin in the Bible ver- 
 sion with 'Praise ye the Lord (marg. 
 Hallelujah, ;' Pss. cxiii. cxv. cxvi. cxvii. 
 also terminate with it. The Hallelujah is 
 probably added as a superscription and 
 conclusion to these Psalms. 
 
 Ps. cxi. cxii. are closely connected in 
 subject and style. There is a didactic 
 tone about them, which savours of the 
 books of Proverbs and Ecclesiastes and 
 of the later Jewish writings. In cxi. 9 
 we may discern an allusion to the deliver- 
 
 ance from bondage in Babylon. Pss I 
 cxiii. — cxviii. form the Mizric ^ Egyptian 1 
 or little Hallel. They are not howeve I 
 necessarily the work of the same author, j 
 
 In Ps. cxiii. particularly in vss. 6, 7, 8 i 
 we perceive a considerable resemblano J 
 to the song of Hannah. In cxiv. we havi 
 no allusion to the sanctuary as existingii 
 Zion. Judah and Israel are mentionee 
 as in union. Vss. 3, 4, 5, 6, 7, 8 may tx j 
 compared with Pss. xxix. 3, 6, lxviii. 16, 8 
 cv. 40, all of which Psalms are generally \ 
 admitted to be the composition of David j 
 May we then suppose that Pss. cxiii. cxiv 
 were composed by Samuel as Passove 
 Psalms, when the Israelites came to wor j 
 ship in Shiloh, and that David borrowec I 
 some expressions from a teacher, whon j 
 he so highly revered, as he did Samuel? 
 
 Pss. cxv. — cxviii. we are inclined to at ! 
 tribute to Hezekiah, for the following rea > 
 sons : 
 
 1. The Psalmist is evidently exulting 
 in some manifestation of God's might, a: 
 compared with idols ; and priests and peo- 1 
 pie are exhorted to trust in God alone. 
 Ps. cxv. 1 — n. Compare this with 2 Kings j 
 xviii. 32 — 35, xix. 12, 15 — 19. 
 
 2. Compare cxv. 17, cxvi. 3, 9, cxviii. 17, 
 with Is. xxxviii. 10, 12, 18, 19; cxvi. 16, 
 with Is. xxxviii. 20; cxvii. with 2 Chron. 1 
 xxxii. 22, 23, 27 — 29. 
 
 3. The allusions to the house of Aaron 
 cxv. 10, cxviii. 3, seem to indicate a spe- 
 cial danger to the priestly tribe. This 
 fear would be justified by Sennacherib's 
 blasphemies against the God of Israel. 
 Vss. 8, 9, may contain an allusion to He- 
 zekiah's weakness, 2 Kings xviii. 14 — 16, 
 and to his reliance on Egypt, with which 
 Sennacherib taunts him, vss. 20, 24. 
 
 Finally we know that Hezekiah did 
 compose such songs of thanksgiving for 
 public worship, after the Assyri an invasion, 
 and the prolongation of his life. Is. 
 xxxviii. 20. 
 
 Ps. cxix. No superscription. The ar- 
 rangement of this Psalm in 22 portions, 
 according to the letters of the Hebrew 
 alphabet, each of which commences the 
 several verses of the section which it 
 heads, gives a slightly stilted character 
 to the composition. It is however the out- 
 pouring of a man, whose heart is full of 
 the love of God, who deems his law the 
 true refuge and consolation in affliction 
 and difficulty, his ever-present oracle both 
 in youth and age, who seeks to it for 
 guidance and control, who wishes thathis 
 
 Ps. cviii. A Proper Psalm for Ascension-Day. 
 
 (297) 
 
Day 22. 
 
 PSALM CVIIL CIX. 
 
 Day 22. 
 
 18 Their soul abhorred all manner of meat : 
 and they were even hard at death's door. 
 
 19 So when they cried unto the Lord in 
 their trouble : he delivered them out of 
 their distress. 
 
 20 He sent his word, and healed them : 
 and they were saved from their destruction. 
 
 21 O that men would therefore praise the 
 Lord for his goodness : and declare the won- 
 ders that he doeth for the children of men ! 
 
 22 That they would offer unto him the 
 sacrifice of thanksgiving : and tell out his 
 works with gladness ! 
 
 23 They that go down to the sea in ships : 
 and occupy their business in great waters ; 
 
 24 These men see the works of the Lord : 
 and his wonders in the deep. 
 
 25 For at his word the stormy wind 
 ariseth : which lifteth up the waves thereof. 
 
 26 They are carried up to the heaven, and 
 down again to the deep : their soul melteth 
 away because of the trouble. 
 
 27 They reel to and fro, and stagger like a 
 drunkenman : and are at their wits' end. 
 
 28 So when they cry unto the Lord in 
 their trouble : he delivereth them out of 
 their distress. 
 
 29 For he maketh the storm to cease : so 
 that the waves thereof are stilL 
 
 30 Then are they glad, because they are at 
 rest : and so he bringeth them unto the 
 haven where they would be. 
 
 31 0 that men would therefore praise the 
 Lord for his goodness : and declare the won- 
 ders that he doeth for the children of men ! 
 
 32 That they would exalt him also in the 
 congregation of the people : and praise him 
 in the seat of the elders ! 
 
 33 Who turneth the floods into a wilder- 
 ness : and drieth up the water-springs. 
 
 34 A fruitful land maketh he barren : for 
 the wickedness of them that dwell therein. 
 
 35 Again, he maketh the wilderness a 
 standing water : and water-springs of a dry 
 ground. 
 
 36 And there he setteth the hungry : that 
 they may build them a city to dwell in ; 
 
 37 That they may sow their land, and plant 
 vineyards : to" yield them fruits of increase. 
 
 38 He blesseth them, so that they multiply 
 exceedingly : and suffereth not their cattle 
 to decrease. 
 
 39 And again, when they are minished, 
 and brought low : through oppression, 
 through any plague, or trouble ; 
 
 40 Though he suffer them to be evil in- 
 treated through tyrants : and let them wan- 
 der out of the way in the wilderness ; 
 
 41 Yet helpeth he the poor out of misery : 
 and maketh him households like a flock of 
 sheep. 
 
 42 The righteous will consider this, and 
 rejoice : and the mouth of all wickedness shall 
 be stopped. 
 
 43 Whoso is wise will ponder these things : 
 and they shall understand the loving-kind- 
 ness of the Lord. 
 
 fBbcning |1nncr. 
 
 PSALM CVIII. Paratum cor meinn. 
 
 OGOD, my heart is ready, mv heart is 
 ready : I will sing and give praise with 
 the best member that I have. 
 
 2 Awake, thou lute, and harp : I myself 
 will awake right early. 
 
 3 I will give thanks unto thee, O Lord, 
 among the people : I will sing praises unto 
 thee among the nations. 
 
 4 For thy mercy is greater than the hea- 
 vens : and thy truth reacheth unto the 
 clouds. 
 
 5 Set up thyself, 0 God, above the hea- 
 vens : and thy glory above all the earth. 
 
 6 That thy beloved may be delivered : let 
 thy right hand save them, and hear thou me. 
 
 7 God hath spoken in his holiness : I will 
 rejoice therefore, and divide Sichem, and 
 mete out the valley of Succoth. 
 
 8 Gilead is mine, and Manasses is mine : 
 Ephraim also is the strength of my head. 
 
 9 Judah is my law-giver, Moab is my 
 wash-pot : over Edom will I cast out my 
 shoe ; upon Philistia will I triumph. 
 
 10 Who will lead me into the strong city : 
 and who will bring me into Edom ? 
 
 11 Hast not thou forsaken us, O God -. 
 and wilt not thou, 0 God, go forth with our 
 hosts ? 
 
 12 O help us against the enemy : for vain 
 is the help of man. 
 
 13 Through God we shall do great acts : 
 and it is he that shall tread down our ene- 
 mies. 
 
 PSALM CIX. Detislaudum. 
 TTO L D not thy tongue, O God of my 
 I JL praise : for the mouth of the ungodly, 
 yea, the mouth uf the deceitful is opened 
 upon me. 
 
 2 And they have spoken against me with 
 false tongues : they compassed me about 
 also with words of hatred, and fought against 
 me without a cause. 
 
 3 For the love that I had unto them, lo, 
 they take now my contrary part : but I give 
 myself unto prayer. 
 
 4 Thus have they rewarded me evil for 
 good : and hatred for my good will. 
 
 5 Set thou an ungodly man to be ruler 
 over him : and let Satan stand at his right 
 hand. 
 
 6 When sentence i3 given upon him, let 
 him be condemned : and let bis prayer be 
 turned into sin. 
 
 7 Let his days be few : and let another take 
 his office. 
 
 8 Let his children be fatherless : and his 
 wife a widow. 
 
 9 Let his children be vagabonds, and beg 
 their bread : let them seek it also out of 
 desolate places. 
 
 10 Let the extortioner consume all that 
 he hath : and let the stranger spoil his labour. 
 
 11 Let there be no man to pity him : nor 
 t'~> have compassion upon his fatherless chil- 
 dren. 
 
 12 Let his posterity be destroyed : and in 
 the next generation let his name be clean 
 put out. 
 
 13 Let the wickedness of his fathers be had 
 in remembrance in the sight of the Lord : 
 and let not the sin of his mother be done 
 away. 
 
 14 Let them alway be before the Lord : 
 that he may root out the memorial of them 
 from off the earth ; 
 
 15 And that, because his mind was not to 
 do good : but persecuted the poor helpless 
 
own will may be conformed to God's most 
 holy will in all things. We can scarcely 
 find one of whom this conformity is a 
 more peculiar characteristic than king 
 David, the man after God's own heart. 
 Of late some have referred the composi- 
 tion to Daniel, but without sufficient rea- 
 son. 
 
 Ps. cxx. — cxxxiv. These fifteen Psalms 
 are entitled, 'Songs of Degrees.' cxxii. 
 cxxiv. cxxxi. cxxxiii. are ascribed to 
 David ; cxxvii. is superscribed 'A Song of 
 Degrees for (marg. of; Solomon.' 
 
 Gesenius interprets the term Degrees, 
 of the structure in which some of these 
 Songs are composed. Thus the second 
 half of a clause is taken as the first half 
 of a new sentence, and the force of the 
 sentiment increased. He cites especially 
 Ps. cxxi. Others have thought that 
 they were the songs of the pilgrims who 
 ascended to Jerusalem at the great feasts ; 
 others, that they were sung in parts by 
 different choirs; others, that they were 
 sung by the Priests on the steps of the 
 Temple. Through all of them we may 
 observe the common feature of trust in 
 God's sanctuary. Thus cxx. expresses the 
 misery of a dwelling among the godless ; 
 cxxi. is a prelude to the entrance into God's 
 house ; Jerusalem is the subject of the 
 whole of cxxii. ; cxxiii. regards the earth- 
 ly sanctuary as a figure of God's dwelling 
 in the heavens. In Ps. cxxiv. Zion is not 
 named, but the help indicated in the last 
 verse leads the thoughts at once to the 
 first verse of cxxv., where they who put 
 their trust in the Lord are compared to 
 Mount Zion. Ps. cxxvi. dwells on the 
 blessedness of a return to Zion from the 
 land of captivity; cxxvii. sets forth the 
 blessedness of a house of God's build- 
 ing, a subject which is continued in 
 cxxviii., and the blessedness said to pro- 
 ceed out of Zion. In cxxix. the haters 
 of Zion are consigned to destruction ; in 
 cxxx. and cxxxi., which are closely con- 
 nected, the temper of the earnest wor- 
 shipper is described ; in cxxxii. the glory 
 of Zion as God's habitation is proclaimed ; 
 in cxxxiii. and cxxxiv. peace and blessing 
 are to be the privilege of the ministers 
 
 in Zion. Hence the conclusion is, we 
 think, irresistible, that these Psalms were 
 specially intended for public worship in 
 Zion, and as the term rendered Degrees 
 may signify ascent to the house of God, 
 we are inclined to prefer this interpre- 
 tation. They would be very suitable as 
 processional Psalms, which we have good 
 reason to suppose were used ; compare 
 "The Singers go before, &c." Possibly 
 also the portions of the ascent might 
 be marked by steps. 
 
 Pss. cxx. and cxxi. are a natural prelude 
 to cxxii. which is ascribed to David ; as 
 these are also in the style of David, they 
 may reasonably be assigned to him 
 likewise. So also may cxxiii., which is 
 closely connected with the preceding, 
 cxxv. cannot be separated from cxxiv., 
 which is ascribed to David. If we might 
 be permitted to understand the expres- 
 sion here as referring to a descendant of 
 David or as a Psalm fashioned after his 
 model, the expressions in cxxiv. and a 
 Hebrew phrase in cxxv. 5 would be more 
 suitable to the deliverance of Hezekiah 
 from the Assyrian invasion than to any- 
 single victory in the days of David : 
 comp. cxxv. 3 with Is. x. 5, 24, xxx. 31, 
 32. Ps. cxxvi. alludes to the return from 
 captivity, and must therefore be subse- 
 quent to that date. We may observe 
 that the Songs of Degrees are classified 
 to some extent according to their sub- 
 jects, rather than according to a chrono- 
 logical sequence. Pss. cxxvii. and cxxviii. 
 may have been the aspirations of David 
 for the happiness of his son Solomon on 
 God's assurance that Solomon should be 
 blessed, 1 Chron. xxii. 6 — 16. The wish 
 for the security of Solomon under the 
 protecting care of God, is naturally fol- 
 lowed by a desire that the haters of 
 God's sanctuary, much as they might 
 have distressed David himself, may be 
 confounded, cxxxi. bears the superscrip- 
 tion 'A Song of Degrees of David;' the 
 intimate relation of cxxx. to cxxxi. leads 
 us to ascribe it also to David. The pro- 
 minence given to David in cxxxii. and to 
 the great ecclesiastical act of his life, the 
 establishment of the sanctuary on Zion, 
 
 Ps. ex. A Proper Psalm for Christmas- beginning of every month, the Feast of 
 
 Day. Dedication, the Feast of Weeks, and the 
 
 Ps. cxi. A Proper Psalm for Easter- Feast of Tabernacles. 
 
 Day. Ps. cxiii. is the 1st Psalm in the Mes- 
 
 Pss. cxiii. cxiv. cxv. cxvi. cxvii. cxviii. orion of the 9th hour. It is a Proper 
 
 formed the Hallel, or Hymn of deliver- Psalm for Easter-Day. In the Roman 
 
 ance from Egypt. They were sung in the use it is appointed at the Burial of 
 
 Temple Service at the Passover, at the Children. 
 
 (299) 
 
Day 23. 
 
 PSALM CX. CXI. CXII. CX1II. 
 
 Day 23. 
 
 man, that he might slay him that was vexed 
 at the heart 
 
 16 His delight was in cursing, and it shall 
 happen unto him : he loved not blessing, 
 therefore shall it be far from him. 
 
 17 He clothed himself with cursing, like 
 as with a raiment : anil it shall come into 
 his bowels like water, and like oil into his 
 bones. 
 
 18 Let it be unto him as the cloke that he 
 hath upon him : and as the girdle that he 
 is alwav girded withal. 
 
 19 Let it thus happen from the Lord unto 
 mine enemies : and to those that speak 
 evil against my soul. 
 
 20 But deal" thou with me. O Lord God, 
 according unto thy Name : for sweet is thy 
 mercy. 
 
 21 O deliver me. for I am helpless and 
 poor : and my heart is wounded within me. 
 
 22 I go hence like the shadow that de- 
 parteth : and am driven away as the grass- 
 hopper. 
 
 23 My knees are weak through fasting : 
 mv flesh is dried up for want of fatness. 
 
 24 I became aiso a reproach unto them : 
 thev that looked upon me shaked their heads. 
 
 25 Help me, O Lord my God : O save me 
 according to thy mercy ; 
 
 26 And they shall know, how that this is 
 thy hand : and that thou, Lord, hast done it 
 
 27 Though they curse, yet bless thou : and 
 let them be confounded that rise up against 
 me ; but let thy sen-ant rejoice. 
 
 28 Let mine" adversaries be clothed with 
 shame : and let them cover themselves with 
 their own confusion, as with a cloke. 
 
 29 As for me, I will give great thanks unto 
 the Lord with my mouth : and praise him 
 among the multitude ; 
 
 30 For he shall stand at the right hand 
 of the poor : to save his soul from unright- 
 eous judges. 
 
 looming |.1mgrr. 
 
 PSALM CX. Dixit Domimis. 
 
 THE Lord said unto my Lord : Sit thou 
 on my right hand, until I make thine 
 enemies thy footstool. 
 
 3 The Lord shall send the rod of thy 
 power out of Sion : be thou ruler, even in 
 the midst among thine enemies. 
 
 3 In the day of thy power shall the people 
 offer thee free-will' offerings with an holy 
 worship : the dew of thy birth is of the womb 
 of the morning. 
 
 4 The Lord sware. and will not repent : 
 Thou art a Priest for ever after the order 
 of Melchisedech. 
 
 5 The Lord upon thy right hand : shall 
 wound even kings in the day of his wTath. 
 
 6 He shall judge among the heathen ; he 
 shall fill the places with the dead bodies : 
 and smite in sunder the heads over divers 
 countries. 
 
 7 He shall (brink of the brook in the way : 
 therefore Bhall he lift up his head. 
 
 PSALM CXI. Confiiebor tibL 
 
 I WILL give thanks unto the Lord with 
 my whole heart : secretly among the faith- 
 ful, and in the congregation. 
 
 2 The works of the Lord are great : sought 
 out of all them that have pleasure therein. 
 
 I 3 His work is worthy to be praised, and 
 had in honour : and his righteousness en- 
 dureth for ever. 
 
 4 The merciful and gracious Lord hath so 
 done his marvellous works : that they ought 
 to be had in remembrance. 
 
 5 He hath given meat unto them that fear 
 him : he shall ever be mindful ofhis covenant. 
 
 6 He hath shewed his people the power of 
 his works : that he may give them the herit- 
 age of the heathen. 
 
 7 The works of his hands are verity and 
 judgement : all his commandments are true. 
 
 8 They stand fast for ever and ever : and 
 are done in truth and equity. 
 
 9 He sent redemption unto his people : 
 he hath commanded his covenant for ever ; 
 holy and reverend is his Name. 
 
 10 The fear of the Lord is the beginning 
 of wisdom : a good understanding have all 
 they that do thereafter; the praise of it 
 endureth for ever. 
 
 PSALM CXII. Beatusvir. 
 
 BLESSED is the man that feareth the 
 Lord : he hath great delight in his com- 
 mandments. 
 
 2 His seed shall be mighty upon earth : 
 the generation of the faithful shall be blessed. 
 
 3 Kiches and plenteousness shall be in his 
 house : and his righteousness endureth for 
 ever. 
 
 4 Unto the godly there ariseth up light in 
 the darkness : he is merciful, loving, and 
 righteous. 
 
 5 A good man is merciful, and lendeth : 
 and will guide his words with discretion. 
 
 6 For he shall never be moved : and the 
 righteous shall be had in everlasting remem- 
 brance. 
 
 7 He will not be afraid of any evil tidings : 
 for his heart standeth fast, and believeth in 
 the Lord. 
 
 8 His heart is established, and will not 
 shrink : until he see his desire upon his 
 enemies. 
 
 9 He hath dispersed abroad, and given to 
 the poor : and his righteousness remaineth 
 for ever; his horn shall be exalted with 
 honour. 
 
 10 The ungodly shall see it, and it shall 
 grieve him : he shall gnash with his teeth, 
 and consume aw ay ; the desire of the ungodly 
 shall perish. 
 
 PSALM CXHL Laudate, puerL 
 T)RAISE the Lord, ye servants : 0 praise 
 X the Name of the Lord. 
 
 2 Blessed be the Name of the Lord : from 
 this time forth for evermore. 
 
 3 The Lord's Name is praised : from the 
 rising up of the sun unto the going dow n of 
 the same. 
 
 4 The Lord is high above all heathen : 
 and his glory above the heavens. 
 
 5 Who is like unto the Lord our God, that 
 hath his dwelling so high : and yet hum- 
 bleth himself to behold the things that are 
 in heaven and earth ? 
 
 6 He taketh up the simple out of the dust: 
 and lifteth the poor out of the mire ; 
 
 7 That he may set him with the princes : 
 even with the princes of his people. 
 
 8 He maketh the barren woman to keep 
 house : and to be a joyful mother of children. 
 
induces the belief that this Psalm also is 
 his composition. Ps. cxxxiii. bears the 
 name of David ; from it we cannot sever 
 cxxxiv. 
 
 Ps. cxxvi. 5. 'As the rivers in the South,' 
 i. e. as the streams are refilled by winter 
 rains. 
 
 Ps. cxxvii. 3. 1 For so he giveth,' i. e. 
 He surely giveth. 
 
 Ps. cxxxi. 2, or, I do not walk in proud 
 ways. 
 
 Ps. cxxxii.- 6. Gesenius interprets 
 Ephrata as equivalent to Ephraim. Mr 
 Thrupp regards the fields of the woods 
 as Kirjath-Jearim. Thus two previous 
 resting-places of the ark, at Shiloh and 
 Kirjath-Jearim, are mentioned before 
 God has established himself on Zion. 
 
 Ps. cxxxiii. The dew, which enriched 
 Hermon with material wealth, should not 
 be more precious than the shower of 
 spiritual grace which should gladden Zion. 
 
 Ps. cxxxv. No superscription. The 
 internal evidence of this Psalm leads no 
 further than to the conclusion that the 
 services of the sanctuary were duly per- 
 formed by the priests and Levites, and 
 that the Lord had fixed his dwelling-place 
 on Zion. If however we compare vss. 
 15 — 20 with Ps. cxv. 4 — 11, we may be led 
 to refer the two Psalms to the same 
 author. 
 
 Ps. cxxxvi. No superscription. This 
 Psalm is closely connected with the pre- 
 ceding; it dwells upon the same grounds 
 of thanksgiving, but adds a doxology 
 after each instance. If cxxxv. were the 
 work of Hezekiah, cxxxvi. may have been 
 the work of one of his seers or servants, 
 who took cxxxv. as the text of his com- 
 position. The two together are styled by 
 the Jews the great Hallel, from the 
 frequent repetition in cxxxvi. of the 
 phrase 'for his mercy endureth for ever.' 
 
 Ps. cxxxvii. No superscription. The 
 Psalm is manifestly an outpouring of grief 
 on account of the oppression of the Baby- 
 lonians. Vss. 6 and 7 compared with 
 Ezek. iii. 26 and xxv. 12 — 14 might lead 
 us to fancy that the prophet had some 
 hand in the Psalm: we cannot however 
 attach much weight to these vague re- 
 semblances. 
 
 Ps. cxxxviii. 'A Psalm of David.' The 
 
 contents of the Psalm are a not unnatural 
 reflection of David upon God's dealings 
 with him in his preservation from many 
 and violent enemies. 
 
 Ps. cxxxix. ' To the chief Musician, a 
 Psalm of David.' The tone of the Psalm 
 is throughout completely in accordance 
 with the spirit of David. God is near to 
 him : he wishes to realize more perfectly 
 the truth that God is his ever-present 
 watcher and friend. 
 
 Ps. cxl. 'To the chief Musician, a 
 Psalm of David.' 
 
 The expressions used in the Psalm 
 correspond to those elsewhere employed 
 to signify the malice of Doeg, the perse- 
 cutions of Saul, the treachery of the 
 Ziphites and the inhabitants of Keilah. 
 
 Ps. cxli. 'A Psalm of David.' The con- 
 tents agree with the early utterances of 
 the royal Psalmist, so that there seems 
 no reason to question the accuracy of the 
 superscription. 
 
 Ver. 8 appears to express the antici- 
 pation of David's enemies. 
 
 Ps. cxliL 'Maschil of David (marg. 
 a Psalm of David, giving instruction]. 
 A Prayer when he was in the cave.' 
 
 Reference may be made to the cave 
 in the term prison, ver. 9. There ap- 
 pears no good reason to doubt the accu- 
 racy of the superscription. The expres- 
 sions of the Psalmist are suitable to the 
 condition in which he then found himself. 
 
 Ps. cxliii. 'A Psalm of David.' The 
 intense yearning for the presence of 
 God, combined with an expression of 
 penitence for sin, and deprecation of 
 judgment, naturally lead us to refer this 
 Psalm to the period immediately succeed- 
 ing his great transgression in the matter 
 of Uriah the Hittite. 
 
 Ps. cxliv. 'A Psalm of David.' There 
 is no reason to doubt the accuracy of this 
 superscription. Expressions of the Psalm 
 greatly resemble passages in Ps. xviii. 
 and 2 Sam. xxii. Comp. vss. 1, 2, 
 (strength=rock) with xviii. 2, 31, and 
 2 Sam. xxii. 35; 5 with xviii. 9; 6 with 
 xviii. 13, 14; 7 and 11 with xviii. 45, 46, 
 or 2 Sam. xxii. 45, 46. Ver. 3 may also 
 be compared with Ps. viii. 4 ; ver. 9, with 
 xxxiii. 2, 3, and xl. 3. 
 
 Ps. cxlv. 'David's Psalm of praise. 
 
 Ps. cxiv. A Proper Psalm for Easter- Ps..cxviii. is the 3rd Psalm of Bene- 
 
 Day. dictine Lauds on Sunday. It is appointed 
 
 Ps. cxvi. Psalm appointed in the at Prime in the Roman Office for Sundays, 
 
 Churching of Women. and in the Office for the Dying. It is a 
 
 Ps. cxvii. occurs daily in the Greek Proper Psalm for Easter-Day. 
 Evening Service. 
 
 (301) 
 
Day 2-L 
 
 PSALM CX1Y 
 
 -CXVIU. 
 
 Day 24. 
 
 (fbrnmg prrnnr. 
 
 PS ALM CXI V. In exitu Israel. 
 TX7"HEN Israel came out of Egypt : and 
 V t the house of Jacob from among the | 
 strange people, 
 
 2 Judah was his sanctuary : and Israel : 
 his dominion. 
 
 3 The sea saw that, and fled : Jordan was 1 
 driven back. 
 
 4 The mountains skipped like rams : and 
 the little hills like young sheep. 
 
 5 What aileth thee. U thou sea, that thou I 
 fleddest : and thou Jordan, that thou wast | 
 driven back ? 
 
 6 Y e mountains, that ye skipped like rams : 
 and ve little hills, like young sheep? 
 
 7 Tremble, thou earth, at the presence of > 
 the Lord : at the presence of the God of I 
 Jacob ; 
 
 8 "Who turned the hard rock into a standing j 
 water : and the dint-stone into a springing 
 welL 
 
 PSALM CXV. Non nobis, Domine. 
 
 XOT unto us, O Lord, not unto us, but 
 unto thy Name give the praise : for thy 
 loving mere*', and for thy train's sake. 
 
 2 Where* >Ve shall the heathen say -. Where 
 is now their God ? 
 
 3 As for our God. he is in heaven : he hath 
 done whatsoever pleased him. 
 
 4 Their idols are silver and gold : even the 
 work of men's hands. 
 
 5 They have mouths, and speak not : eyes 
 have thev, and see not. 
 
 They have ears, and hear not : noses of the Lord. 
 
 therefore will I call upon him as long a- 
 1 live. 
 
 3 The snares of death compassed meround 
 about : and the pains of hell gat hold upon 
 me. 
 
 4 I shall find trouble and heaviness, and 
 I will call upon the Name of the Lord : O 
 Lord, I beseech thee, deliver my souL 
 
 5 Gracious is the Lord, and righteous : 
 yea, our God is merciful. 
 
 6 The Lord preserveth the simple : I was 
 in misery, and he helped me. 
 
 7 Turn again then unto thy rest, O my 
 soul : for the Lord hath rewarded thee. 
 
 8 And why ? thou hast delivered my soul 
 from death : mine eyes from tears, and my 
 feet from falling. 
 
 9 I will walk before the Lord : in the land 
 of the living. 
 
 10 I believed, and therefore will I speak ; 
 but I was sore troubled : I said in my haste, 
 All men are liars. 
 
 11 What reward shall I give unto the 
 Lord : for all the benefits that he hath done 
 unto me ? 
 
 12 I will receive the cup of salvation : and 
 call upon the Name of the Lord. 
 
 13 I will pay my vows now in the presence 
 of all his people : right dear in the sight of 
 the Lord is the death of his saints. 
 
 14 Behold, O Lord, how that I am thy 
 servant : I am thy servant, and the son of 
 
 1 thine handmaid ; thou hast broken my bonds 
 I in sunder. 
 
 I 15 I will offer to thee the sacrifice of 
 thanksgiving : and will call upon the Name 
 
 have tiiey. and smell not. 
 
 7 They have hands, and handle not 
 have they, and walk not : neither speak they 
 through their throat. 
 
 8 They that make them are like unto 
 thein : and so are all such as put their trust 
 in them. 
 
 9 But thou, house of Israel, trust thou in 
 the Lord : he is their succour and defence. 
 
 10 Ye house of Aaron, put your trust in 
 the Lord : he is their helper and defender. 
 
 11 Y'e that fear the Lord, put your trust 
 in the Lord : he is their helper and defender. 
 
 12 The Lord hath been mindfid of us. and 
 he shall bless us : even he shall bless the 
 house of Israel, he shall bless the house of 
 Aaron. 
 
 13 He shall bless them that fear the Lord : 
 both small and great. 
 
 14 The Lord shall increase you more and 
 more : you and your children. 
 
 15 Ye are the blessed of the Lord : who 
 made heaven and earth. 
 
 16 All the whole heavens are the Lord's : 
 the earth hath he given to the children of 
 men. 
 
 17 The dead praise not thee, O Lord : 
 neither all they that go down into silence. 
 
 18 But we will praise the Lord : from this 
 time forth for evermore. Praise the Lord. 
 
 16 I will pav my vows unto the Lord, in 
 feet : the sight of all his people : in the courts of 
 the Lord's house, even in the midst of thee, 
 U Jerusalem. Praise the Lord. 
 
 Iltarmnq pniirr. 
 
 PSALM CXYI. 
 AM well pleased 
 
 DUexi. quoniam. 
 that the Lord hatl 
 
 L heard the voice of my prayer ; 
 2 That he hath inclined his ear unto me 
 
 PSALM CXVII. Laudate Dominum. 
 
 0 PRAISE the Lord, all ye heathen : 
 praise him. all ye nations. 
 2 For his merciful kindness is ever more 
 and more towards us : and the truth of the 
 Lord endureth for ever. Praise the Lord. 
 PSALM CXVIU. Confitemiui Domino. 
 
 OGIVE thanks unto the Lord, for he is 
 gracious : because his mercy endureth 
 for ever. 
 
 2 Let Israel now confess, that he is gra- 
 cious : and that his mercy endureth forever. 
 
 3 Let the house of Aaron now confess : 
 that his mere}- endureth for ever. 
 
 4 Yea. let "them now that fear the Lord 
 confess : that his mercy endureth for ever. 
 
 ) 5 I called upon the Lord in trouble : and 
 
 the Lord heard me at large. 
 6 The Lord is on my side : I will not fear 
 
 what man doeth unto" me. 
 | 7 The Lord taketh my part with them 
 I that help me : therefore shall I see my 
 ! desire upon mine enemies. 
 
 8 It is better to trust in the Lord : than to 
 put any confidence in man. 
 
 9 It is better to trust in the Lord : than to 
 I put any confidence in princes. 
 
 10 All nations compassed me round about : 
 I but in the Name of the Lord will I destroy 
 j them. 
 
 11 They kept me in on every side, they 
 j kept me in. I sav, on even - side : but in the 
 I Name of the Lord will I destroy them. 
 
The contents of the Psalm correspond 
 with the superscription ; the style more- 
 over agrees with that of other composi- 
 tions of David. 
 
 Pss. cxlvi — cL In the Bible version, 
 each of these Psalms begins and ends 
 with the words, 'Praise ye the Lord.' It 
 seems to be chiefly on this ground that 
 the Talmudists have ascribed them to 
 David, who they say was wont to repeat 
 at the end of a composition, which he 
 particularly valued, the sentiment with 
 which he had commenced it. See for 
 example Pss. viii. xxi. There does not 
 appear much weight in this argument. 
 The Psalms are in all probability the 
 work of the same hand, and there are 
 several indications\vhich lead us to refer 
 them to a later date. The release of pri- 
 soners, cxlvi. 7, the outcasts of Israel, 
 cxlvii. 2, the strengthening of the city, 
 cxlvii. 13, induce us to look for an occa- 
 sion of special deliverance vouchsafed to 
 Israel, cxlix. 2 could scarcely have been 
 used by David of himself. The magnifi- 
 cent appeal to all the works of nature to 
 praise God recals the grandeur of Isaiah's 
 description of God's power in creation ; 
 hence we might be disposed to attribute 
 the authorship to the times of Hezekiah, 
 and to class these among the compositions 
 mentioned Is. xxxviii. 20. The Septua- 
 gint. however, ascribes cxlvi. cxlvii. cxlviii. 
 to Haggai and Zechariah. To no period 
 
 could the composition be more appropri- 
 ately referred than to that when, as re- 
 corded in Neh. xii. 27, 'at the dedication 
 of the wall of Jerusalem, they sought the i 
 Levites out of all their places to bring i 
 them to Jerusalem, to keep the dedication I 
 with gladness, both with thanksgivings, 
 and with singing, with cymbals, psalte- 
 ries, and with harps.' Compare also the 
 rest of the chapter, cxlix. 2 would be a 
 most apposite allusion to the king, whom 
 Zechariah had predicted for Zion, Zech. 
 ix. 9. 
 
 The Septuagint adds a Psalm on occa- 
 sion of the combat of David with Goliath. 
 It runs thus: 
 
 1. Small among my brethren, theyoung- 
 est of my father's house, I tended my 
 father's sheep. 
 
 2. My hands framed an organ, my 
 fingers fashioned a psaltery. 
 
 3. Who shall speak praise unto my 
 Lord? the Lord himself, he heareth me. 
 
 4. He sent forth his angel, and took 
 me from among my father's sheep, and 
 anointed me with his anointing oil. 
 
 5. My brethren were fair and strong, 
 but the Lord took not pleasure in them. 
 
 6. I went forth to meet the stranger, 
 who cursed me by his idols. 
 
 7. I drew his own sword, and cut off 
 his head therewith, and took away the 
 reproach from the sons of Israel. 
 
 In the Midnight Office of the Greek Vv. 1—32. Ps. cxix. are used in the 
 
 Church Ps. cxix. is sung in three portions, Office for Prime and in the Roman Office 
 
 each ending with the Glory and Alleluia, for the Dying and for the Burial of Chil- 
 
 These portions end with vv. 72, 131, 176. dren. 
 
 The Psalm is called the Amomos, ' Un- Vv. 33—80 were used at Three in the 
 
 defiled.' Jt is also used in the Greek West. 
 Burial Service. 
 
 (303) 
 
Day 24. 
 
 PSALM CXIX. 
 
 Day 25. 
 
 12 They came about me like bees, and are 
 extinct even as the fire among the thorns : 
 for in the Name of the Lord I will destroy 
 them. 
 
 13 Thou hast thrust sore at me. that I 
 might fall : but the Lord was my help. 
 
 14 The Lord is my strength, aiid my song : 
 and is become my salvation. 
 
 15 The voice of joy and health is in the 
 dwellings of the righteous : the right hand 
 
 ! of the Lord bringeth mighty things to pass. 
 
 16 The right hand of the Lord hath the 
 1 pre-eminence : the right hand of the Lord 
 
 bringeth mighty things to pass, 
 j 17 I shall not die, but lire : and declare 
 the works of the Lord. 
 
 18 The Lord hath chastened and corrected 
 me : but he hath not given me over unto 
 death. 
 
 19 Open me the gates of righteousness : 
 that I may go into them, and give thanks 
 unto the Lord. 
 
 20 This is the gate of the Lord : the 
 righteous shall enter into it. 
 
 21 I will thank thee, for thou hast heard 
 me : and art become my salvation. 
 
 22 The same stone which the builders 
 refused : is become the head-stone in the 
 corner. 
 
 23 This is the Lord's doing : and it is 
 marvellous in our eyes. 
 
 24 This is the day which the Lord hath 
 made : we will rejoice and be glad in it. 
 
 25 Help me now, O Lord : O Lord, send 
 us now prosperity. 
 
 26 Blessed be lie thatcometh in the Name 
 of the Lord : we have wished you good luck, 
 ye that are of the house of the Lord. 
 
 27 God is the Lord who hath shewed us 
 light : bind the sacrifice with cords, vea, even 
 unto the horns of the altar. 
 
 28 Thou art my God, and I will thank 
 thee : thou art my God, and I will praise thee. 
 
 29 0 give thanks unto the Lord, for he is 
 gracious : and his mercy endureth for ever. 
 
 (tbming |3ratm\ 
 
 PSALM CXIX. Beati immaa.dati. 
 
 BLESSED are those that are undefiled in 
 the way : and walk in the law of the 
 Lord. 
 
 2 Blessed are they that keep his testimo- 
 nies : and seek him with their whole heart. 
 
 3 For they who do no wickedness : walk in 
 his ways. 
 
 4 Thou hast charged : that we shall dili- 
 gently keep thy commandments. 
 
 5 0 that my ways were made so direct : 
 that I might keep thy statutes ! 
 
 6 So shall I not be confounded : while I 
 have respect unto all thy commandments. 
 
 7 I will thank thee 'with an unfeigned 
 heart : w hen I shall have learned the judge- 
 ments of thy righteousness. 
 
 8 I will keep thy ceremonies : 0 forsake 
 me not utterly. 
 
 In quo corripet t 
 
 WHEREWITHAL shall a young man 
 cleanse his way : even by ruling him- 
 self after thy word. 
 
 10 With my whole heart have I sought 
 thee : 0 let me not go wrong out of thy 
 commandmen ts. 
 
 ' 11 Thy words have I hid within my heart : 
 , that I should not sin against thee. 
 [ 12 Blessed art thou, U Lord : O teach me 
 , thy statutes. 
 
 j 13 With my lips have I been telling : of 
 i all the judgements of thy mouth, 
 i 14 I have had as great delight in the way 
 I of thy testimonies : as in all manner of 
 ! riches. 
 
 I 15 I will talk of thy commandments : and 
 
 have respect unto thy ways. 
 ! 16 My delight shall be in thy statutes : 
 
 and I will not forget thy word. 
 
 RetrU/ue eemo tuo. 
 
 ODO well unto thy servant : that I may 
 live, and keep thy word. 
 | 18 Open thou mine eyes : that I may see 
 ! the wondrous things of thy law. 
 j 19 I am a stranger upon earth : 0 hide 
 not thy commandments from me. 
 
 20 My soul breaketh out for the very 
 fervent desire : that it hath ahvay unto thy 
 
 ; judgements. 
 
 21 Thou hast rebuked the proud : and 
 cursed are they that do err from thy com- 
 mandments. 
 
 22 O turn from me shame and rebuke : 
 for I have kept thy testimonies. 
 
 23 Princes also did sit and speak against 
 me : but thy servant is occupied in thy 
 statutes. 
 
 24 For thy testimonies are my delight : 
 and my counsellors. 
 
 Adhasit pavimento. 
 
 MY soul cleaveth to the dust : 0 quicken 
 thou me, according to thy word. 
 
 26 I have acknowledged my ways, and 
 thou heardest me : O teach me "thy statutes. 
 
 27 Make me to understand the way of thy 
 commandments : and so shall I talk of thy 
 wondrous works. 
 
 28 My soul melteth away for very heavi- 
 ness : comfort thou me according unto thy 
 word. 
 
 29 Take from me the way of lying : and 
 cause thou me to make much of thy law. 
 
 30 I have chosen the way of truth : and 
 thy judgements have I laid" before me. 
 
 31 I have stuck unto thy testimonies : O 
 Lord, confound me not. 
 
 32 I will run the way of thy command- 
 ments : when thou hast set my heart at 
 liberty. 
 
 gttormng |lrarjer. 
 
 Leaem pone. 
 
 TEACH me, 0 Lord, the way of tin- 
 statutes : and I shall keep it unto the end. 
 
 34 Give me understanding, and I shall 
 keep thy law : yea, I shall keep it with my 
 
 j whole heart. 
 
 35 Make me to go in the path of thy 
 commandments : for therein is my desire. 
 
 36 Incline my heart unto thy testimonies : 
 and not to covetousness. 
 
 37 O turn away mine eyes, lest they behold 
 vanity : and quicken thou me in thy way. 
 
 38 O stablish thy word in thy servant : that 
 I may fear thee. 
 
 39 Take away the rebuke that I am afraid 
 of : for thy judgements are good. 
 
 40 Behold, my delight is in thy command- 
 ments : O quicken me in thy righteousness. 
 
LIST OF PRELUDES (npoicefaeva, see p. 83) AND ANTIPHONS USE! 
 IN THE GREEK CHURCH. 
 
 The Greek cycle is considered to commence tuith tlie Simday before Septttagesima 
 the Sic?iday of the Pharisee and the Publican, so called from its Gospel. 
 
 Sunday of Pharisee and Publican . 
 Sunday of Prodigal Son . 
 Sunday of Meat-fast [rfjs atniiepeto] . 
 Sunday of Cheese-eater (ttJs Tvpo<£a'yov~ 
 
 Second Sunday in Lent 
 
 Third Sunday in Lent 
 
 Fourth Sunday in Lent . 
 
 Fifth Sunday in Lent 
 
 Saturday of the Holy and Just Lazarus 
 
 Prelude. Ps. lxxvi. ir, 1st phrase. 
 Response. 1, 1st clause. 
 
 Prelude. Ps. xxviii. 10, 1st clause. 
 Response. ,, x, 1st clause. 
 Prelude. Ps. cxviii. 14, 1st clause. 
 Response. 18, 1st clause. 
 
 Prelude. Ps. xlvii. 6, 1st clause. 
 Response. 11, 1st clause. 
 
 First Sunday in Lent (Orthodoxy Sund.) Prelude. Ezra vii. 27, 1st phrase. 
 
 Response. Neh. ix. 33, 1st phrase. 
 Prelude. Ps. xii. 8, 1st clause. 
 Response. 1, 1st clause. 
 
 Prelude. Ps. xxviii. 10, 1st clause. 
 Response. 1, 1st clause. 
 
 Prelude. Ps. xxix. 10, 1st clause. 
 Response. „ 1, 1st clause. 
 Prelude. Ps. lxxvi. 11, 1st phrase. 
 Response. „ 1, 1st clause. 
 Prelude. Ps. xxvii., 1, 1st phrase. 
 Response. Ps. 1, 3rd phrase. 
 
 First Antiphon 
 Second Antiphon 
 
 Third Antiphon 
 
 Thursday in Holy Week 
 Saturday in Holy Week. Morn. Praye 
 
 Palm Sunday. 
 Ps. cxvi. v. 1; v. 2, 1st clause; v. 2, 2nd clause; v. 3, 1st 
 clause. Glory, &c. 
 Resp. By the intercession of the Theotokos. 
 Ps. cxvi. 10, 12, 13, 18. 
 Resp. Save us, O Son of God, who didst sit upon the 
 
 foal of an ass. Glory, &c. 
 The only-begotten Son and Word of God. 
 Ps. cxviii. 1, 2, 3, 4. 
 Resp. The common resurrection, (before thy willing 
 passion, thou didst shew forth by raising Lazarus 
 from the dead). 
 Entrance versicle, Luke xiii. 25, last clause. The Lord is 
 God, and hath appeared unto us. 
 Response as before, or Buried with thee by baptism. 
 Contakion. tu> 6p6vto Iv ovpavw, to! ttu>\<Z> enl tijs yfc 
 
 The Trisagion. 
 Prelude. Luke xiii. 25, last clause. 
 Resp. Ps. cxviii. 1. 
 
 . Prelude. Ps. ii. 2, 2nd phrase. 
 Response. Ps. i. 1, 1st phrase. 
 Prelude. Ps. x. 13, 1st clause. 
 Response. Ps. ix. 1, 1st clause. 
 Liturgy. Prelude. Ps. Ixvi. 3, 1st and 2nd phrases. 
 Response. ,, 1, 1st clause. 
 
 Ps. cxix. vv. 81 — 128 were used at Sexts in the West. 
 
 (305) 
 
Day 25. 
 
 PSALM CXIX. 
 
 Day 25. 
 
 Et veniat super me. 
 
 LET thv loving mercy come also unto me, 
 I 0 Lord : even thy salvation, according 
 unto thy word. 
 
 43 So shall I make answer unto my blas- 
 i phemers : for my trust is in thy word. 
 
 i 43 O take not the word "of thy truth 
 I utterly out of my mouth : for my hope is in 
 thy judgements. 
 
 44 So shall I ahvay keep thy law : yea, for 
 ever and ever. 
 
 I 45 And I will walk at liberty : for I seek 
 ' thy commandments. 
 
 46 I will speak of thy testimonies also, 
 ! even before kings : and will not be ashamed. 
 
 47 And my delight shall be in thy com- 
 , mandments : which I have loved. 
 
 48 My hands also will I lift up unto thy 
 commandments, which I have loved : and 
 my study shall be in thy statutes. 
 
 Mcmor esto servi tui. 
 
 0 THINK upon thy servant, as concern- 
 ing thy word : wherein thou hast caused 
 me to put my trust. 
 50 The same is my comfort in my trouble : 
 I for thy word hath quickened me. 
 I 51 The proud have had me exceedingly 
 | in derision : yet have I not shrinked from 
 thy law. 
 
 52 For I remembered thine everlasting 
 ; juilgements, O Lord : and received comfort. 
 
 53 I am horribly afraid : for the ungodly 
 that forsake thy law. 
 
 54 Thy statutes have been my songs : in 
 ; the house of my pilgrimage. 
 
 . 55 I have thought upon thy Name, 0 
 | Lord, in the night-season : and have kept 
 thy law. 
 
 56 This I had : because I kept thy com- 
 mandments. 
 
 Portio mea, Domine. 
 
 THOU art my portion, O Lord : I have 
 promised to keep thy law. 
 
 58 I made my humble petition in thy 
 presence with my whole heart : O be mer- 
 ciful unto me, according to thy word. 
 
 59 I called mine own ways to remem- 
 brance : and turned my feet unto thy 
 testimonies. 
 
 60 I made haste, and prolonged not the 
 time : to keep thy commandments. 
 
 61 The congregations of the ungodly have 
 robbed me : but I have not forgotten thv 
 law. 
 
 62 At midnight I will rise to give thanks 
 unto thee : because of thy righteous judge- 
 ments. 
 
 63 I am a companion of all them that fear 
 thee : and keep thy commandments. 
 
 64 The earth, O Lord, is full of thy mercy : 
 0 teach me thy statutes. 
 
 Bonitatem fecisti. 
 
 OLORD, thou hast dealt graciously with 
 thy sen-ant : according unto thy "word. 
 ( 66 O :learn me true understanding and 
 knowledge : for I have believed thy com- 
 mandments. 
 
 67 Before I was troubled, I went wrong : 
 but now have I kept thy word. 
 
 68 Thou art good and gracious : O teach 
 me thy statutes. 
 
 69 The proud have imagined a lie against 
 me : but I will keep thy commandments 
 with my whole heart. 
 
 70 Their heart is as fat as brawn : but my 
 delight hath been in thy law. 
 
 71 It is good for me "that I have been in 
 trouble : that I may learn thy statutes. 
 
 72 The law of thy mouth is dearer unto 
 me : than thousands of gold and silver. 
 
 (Bbenutg pnnirr. 
 
 Manxis turn fecerunt me. 
 
 THY hands have made me and fashioned 
 me : O give me understanding, that I 
 may learn thy commandments. 
 
 74 They that fear thee will be glad when 
 they see me : because I have put my trust 
 in thy word. 
 
 75 I know, 0 Lord, that thy judgements 
 are right : and that thou of very faithfulness 
 hast caused me to be troubled. 
 
 76 0 let thy merciful kindness be my com- 
 fort : according to thy word unto thy servant 
 
 77 O let thy loving mercies come unto me, 
 that I may live : for thy law is my delight. 
 
 78 Let the proud be confounded, for they 
 go wickedly about to destroy me : but I will 
 be occupied in thy commandments. 
 
 79 Let such as fear thee, and have known 
 thy testimonies : be turned unto me. 
 
 80 O let my heart be sound in thy statutes : 
 that I be not ashamed. 
 
 Dtfecit anima mea. 
 
 MY soul hath longed for thy salvation : 
 and I have a good hope because of thy 
 
 word. 
 
 82 Mine eyes long sore for thy word : say- 
 ing, O when wilt thou comfort me ? 
 
 83 For I am become like a bottle in the 
 smoke : yet do I not forget thy statutes. 
 
 84 How many are the days of thy servant : 
 when wilt thou be avenged of them that 
 persecute me ? 
 
 85 The proud have digged pits for me : 
 which are not after thy law. 
 
 86 All thy commandments are true : they 
 persecute me falsely ; 0 be thou my help. 
 
 87 They had almost made an end of me 
 upon earth : but I forsook not thy com- 
 mandments. 
 
 88 O quicken me after thy loving-kind- 
 ness : and so shall I keep the testimonies of 
 thy mouth. 
 
 In cetemum, Domine. 
 
 OLORD, thy word : endureth for ever 
 in heaven. 
 
 90 Thy truth also remaineth from one 
 generation to another : thou hast laid the 
 foundation of the earth, and it abideth. 
 
 91 They continue this day according to 
 thine ordinance : for all things serve thee. 
 
 92 If my delight had not been in thy law ■ 
 I should have perished in my trouble. 
 
 93 I will never forget thy commandments : 
 for with them thou hast quickened me. 
 
 94 I am thine, O save me : for I have 
 sought thy commandments. 
 
 95 The ungodly laid wait for me to destn ij 
 me : but I will consider thy testimonies. 
 
 96 I see that all things come to an end : 
 but thy commandment is exceeding broad. 
 
 Quomodo dilexi! 
 
 LORD, what love have I unto thy law : 
 all the day long is my study in it 
 98 Thou through thy commandments bast 
 
 20 — 2 
 
Easter Day. 
 
 First Antiphon . Sing unto the Lord all the earth. 
 
 Resp. Save us, Saviour, through the intercession 
 
 the Theotokos. 
 
 Sing unto His name : make His praise to be glorious. 
 Resp. Save us, Saviour, &c. 
 
 Say unto God, How wonderful are thy works. 
 Resp. Save us, &c. 
 
 Let the whole earth worship thee and sing unto thee. 
 Resp. Save us, &c. 
 
 Glory be to the Father, &c. 
 Save us, &c. 
 
 Second Antiphon . . God be merciful unto us and bless us, and show the lig 
 of His countenance upon us, and be merciful unto i 
 Resp. Save, O Son of God, who art risen from t 
 dead, us who sing to thee, Alleluia. 
 
 That thy way may be known in the earth, thy salvati 
 among all nations. 
 Resp. Save us, O Son of God, who art risen from t 
 dead. 
 
 Let the people praise thee, O God ; let all the peot 
 praise thee. 
 Resp. Save us, O Son of God, &c. 
 
 May God bless us, and let all the ends of the earth fe 
 Him. 
 
 Resp. Save us, O Son of God, &c. 
 
 Glory be to the Father, &c. 
 The only-begotten Son and Word of God. 
 
 Third Antiphon . . . Let God arise, and let His enemies be scattered. 
 
 Resp. Christ is risen from the dead, &c. 
 
 As smoke vanisheth, so let them vanish: as wax melte 
 at the presence- of the fire, 
 Resp. Christ is risen from the dead. 
 
 So shall sinners perish from the presence of God; and 1 
 the righteous rejoice. 
 Resp. Christ is risen from the dead. 
 
 This is the day which the Lord hath made : let us rejoi< 
 and be glad in it. 
 Resp. Christ is risen, &c. 
 
 A Hymn of Entrance, the Response again, a passage co 
 cerning the women who visited the sepulchre, and 
 short Ode follow. The whole concludes with 
 
 Ye, as many as have been baptized into Christ, &c. 
 
 Prelude. This is the day which the Lord, See. 
 
 Resp. Rejoice in the Lord, for He is good, and H 
 mercy endureth for ever. 
 
 Ps. cxix. vv. 133—135 were used after Ps. cxix. vv. 129 — 176 were used 
 the 3 Psalms of the Eastern Office for Nones, 
 the isthour. 
 
 (307) 
 
Day 26. PSALM 
 made me wiser than mine enemies : for 
 they are ever with me. 
 
 99 I have more understanding than my 
 teachers : for thy testimonies are my study. 
 
 100 I am wiser than the aged : because I 
 keep thy commandments. 
 
 101 I have refrained my feet from every 
 evil way : that I may keep thy word 
 
 102 I have not shrunk from thy judge- 
 ments : for thou teachest me. 
 
 103 0 how sweet are thy words unto my 
 throat : yea, sweeter than honey unto my 
 mouth. 
 
 104 Through thy commandments I get 
 understanding : therefore I hate all evil 
 ways. 
 
 CXIX. 
 
 Day 11 
 
 Lucerna pedibus meii. 
 
 THY word is a lantern unto my feet : 
 and a light unto my paths. 
 
 106 I have sworn, and am stedfastly pur- 
 posed : to keep thy righteous judgements. 
 
 107 I am troubled above measure : quicken 
 me, O Lord, according to thy word. 
 
 108 Let thefree-wiH offerings of my mouth 
 please thee, 0 Lord : and teach me thy 
 judgements. 
 
 109 My soul is alway in my hand : yet do 
 I not forget thy law. 
 
 110 The ungodly have laid a snare for me : 
 but yet I swerved not from thy command- 
 ments. 
 
 111 Thy testimonies have I claimed as 
 mine heritage for ever : and why ? they are 
 the very joy of my heart. 
 
 112 I have applied my heart to fulfil thy 
 statutes alway : even unto the end. 
 
 Iniquos odio habui. 
 
 I HATE them that imagine evil things : 
 but thy law do I love. 
 
 114 Thou art my defence and shield : and 
 my trust is in thy' word. 
 
 115 Away from me. ye wicked : I will keep 
 the commandments of my God. 
 
 116 0 stablish me according to thy word, 
 that I may live : and let me not be disap- 
 pointed of my hope. 
 
 117 Hold thou me up, and I shall be safe : 
 yea, my delight shall be ever in thy statutes. 
 
 118 Thou hast trodden down all them that 
 depart from thy statutes : for they imagine 
 but deceit. 
 
 119 Thou puttest away all the ungodly of 
 the earth like dross : therefore I love thy 
 testimonies. 
 
 120 My flesh trembleth for fear of thee : 
 and I am afraid of thy judgements. 
 
 Feci Mdicium. 
 
 IDEAL with the thing that is lawful and 
 right : O give me not over unto mine 
 oppressors, 
 
 122 Make thou thy servant to delight in ' 
 that which is good : that the proud do me ! 
 no wrong. 
 
 123 Mine eyes are wasted away with look- j 
 ing for thy health : and for the word of thy 
 righteousness. 
 
 124 0 deal with thy servant according unto i 
 thy loving mercy : and teach me thy statutes. 
 
 125 I am thy servant, O grant me under- 
 standing : that I may know thy testimonies. 
 
 126 It is time for thee, Lord, to lay to 
 
 thine hand : for they have destroyed thy 
 law. 
 
 127 For I love thy commandments : above 
 gold and precious stone. 
 
 128 Therefore hold I straight all thy com- 
 mandments : and all false ways I utterly 
 abhor. 
 
 MirabUia. 
 
 THY testimonies are wonderful : there- 
 fore doth my soul keep them. 
 
 130 When thy word goeth forth : it giveth 
 light and understanding unto the simple. 
 
 131 I opened my mouth, and drew in my 
 breath : for my delight was in thy com- 
 mandments. 
 
 132 O look thou upon me, and be merciful 
 unto me : as thou usest to do unto those 
 that love thy Name. 
 
 133 Order my steps in thy word : and sm 
 shall no wickedness have dominion over me. 
 
 134 0 deliver me from the wrongful 
 dealings of men : and so shall I keep tliy 
 commandments. 
 
 135 Shew the light of thy countenance 
 upon thy servant : and teach me thy 
 statutes. 
 
 136 Mine eyes gush out with water : be- 
 cause men keep not thy law. 
 
 Justus es, Donibie. 
 
 RIGHTEOUS art thou, O Lord : and 
 true is thy judgement. 
 
 138 The testimonies that thou hast com- 
 manded : are exceeding righteous and true. 
 
 139 My zeal hath even consumed me : 
 because "mine enemies have forgotten thy 
 words. 
 
 140 Thy word is tried to the uttermost : 
 and thy servant loveth it. 
 
 141 I am small, and of no reputation : yet 
 do I not forget thy commandments. 
 
 142 Thy righteousness is an everlasting 
 righteousness : and thy law is the truth. 
 
 143 Trouble and heaviness have taken 
 hold upon me : yet is my delight in thy com- 
 mandments. 
 
 144 The righteousness of thy testimonies 
 is everlasting : O grant me understanding, 
 and I shall live. 
 
 CtbEnmg |prager. 
 
 Clamavi in toto corde meo. 
 
 I CALL with my whole heart : hear me, 
 O Lord, I will keep thy statutes. 
 
 146 Yea, even unto thee do I call : help 
 me, and I shall keep thy testimonies. 
 
 147 Early in the morning do I cry unto 
 thee : for in thy word is my trust 
 
 14S Mine eyes prevent the night-watches : 
 that I might be occupied in thy words. 
 
 149 Hear my voice, O Lord, according 
 unto thy loving-kindness : quicken me, 
 according as thou art wont 
 
 150 They draw nigh that of malice perse- 
 cute me : and are far from thy law. 
 
 151 Be thou nigh at hand, O Lord : for all 
 thy commandments are true. 
 
 152 As concerning thy testimonies, I have 
 known long since : that thou hast grounded 
 them for ever. 
 
 Vide humUitatem. 
 
 0 CONSIDER mine adversity, and de- 
 liver me : for I do not forget thy law. 
 
Monday in Easter Week . . . Prelude. Ps. xix. 4, 1st clause. 
 
 Response. „ 1, 1st clause. 
 
 Tuesday in Easter Week . . . Prelude. Magnificat, v. 1, 1st clause. 
 
 Response. ,, v. 1, 2nd clause. 
 
 First Sunday after Easter . . . Prelude. Ps. cxlvii. 5, 1st clause. 
 
 Response. „ 1, 1st clause. 
 
 Second Sunday after Easter . . . Prelude. Ps. cxviii. 18, 1st clause. 
 
 Response. ,, 14, 1st clause. 
 
 Third Sunday after Easter . . . Prelude. Ps. xlvii. 6, 1st clause. 
 
 Response. ,, 1, 1st clause. 
 
 Fourth Sunday after Easter . . . Prelude. Ps. civ. 24, 1st clause. 
 
 Response. ,, 1, 1st clause. 
 
 Fifth Sunday after Easter . . . Prelude. Ps. xii. 8, 1st clause. 
 
 Response. ,, 1,1st clause. 
 
 Ascension Day. 
 
 First Antiphon . . Ps. xlvii. 1, 1st clause ; v. 3, 1st clause ; v. 4. 
 
 Resp. By the intercession of the Theotokos. 
 Glory, &c. 
 By the intercession, &c. 
 
 Second Antiphon . Ps. xlviii. 1 ; v. 3, 2nd clause ; v. 4, 1st clause. 
 
 Resp. Save us, Son of God, who wast taken up froi 
 us in glorv into the heavens. 
 Glory, &c. 
 
 The only-begotten Son and Word of God. 
 
 Third Antiphon . . Ps. xlix. 1, 1st clause ; v. 3, 1st clause; v 4, 1st clause. 
 
 Resp. Thou wast taken up in glory, O Christ our God 
 Versicle of Entrance, Ps. xlvii. 5. 
 
 Resp. Thou wast taken up, &c. 
 Contakion. Having accomplished His dispensation for us 
 
 Trisagion. 
 Prelude. Ps. cviii- 5, 1st clause. 
 Resp. ,, 1, 1st clause. 
 
 Sunday after Ascension Day. Prelude. Blessed art thou, O Lord God of ou 
 fathers. 
 
 Resp. For thou art just in all that thou hast done t< 
 
 us. Comp. Neh. ix. 33. 
 
 Psalms exxi — exxxiv. are called Songs 
 of Degrees, because they were appointed 
 to be sung on the steps of the Temple, 
 between the court of the men and the 
 women ; or because they were sung in 
 parts by different classes ; or because they 
 were pilgrim songs used on the approach 
 of pilgrims to Jerusalem, exxi. referring 
 to the first view of the city, exxii. to 
 arrival at the gates. 
 
 Ps. exxi. is used in the close of the 
 Greek Nocturns. 
 
 In the Greek Church the Psalms exxi 
 
 (309; 
 
 — exxxiv. are called Proskyria, npbs kv- 
 piov, from the first words of Ps. exxi ; they 
 are said at Vespers during the 15 weeki 
 preceding Christmas; but for exxxiv., as 
 occurring in Nocturns, exxxvi. is substi- 
 tuted. They are also said on week days 
 during Lent. 
 
 In the Western Church, these fifteen 
 Psalms were originally appointed foi 
 every day during Lent; they are still 
 said every Wednesday in that season. 
 
 Ps. exxiii. is sung as a Hymn daily in 
 the Greek Vespers. 
 
Day 27. PSALM CX] 
 
 154 Avenge thou my cause, and deliver 
 me : quicken me, according to thy word. 
 
 155 Health is far from the ungodly : for 
 they regard not thy statutes. 
 
 156 Great is thy mercy, O Lord : quicken 
 me, as thou art wont 
 
 157 Many there are that trouble me, and 
 persecute me : yet do I not swerve from thy 
 testimonies. 
 
 158 It grieveth me when I see the trans- 
 gressors : because they keep not thy law. 
 
 159 Consider, 0 Lord, how I love thy 
 commandments : 0 quicken me, according 
 to thy loving-kindness. 
 
 160 Thy word is true from everlasting : all 
 the judgements of thy righteousness endure 
 for evermore. 
 
 Principes persecuti sunt. 
 
 PRINCES have persecuted me without a 
 cause : but my heart standeth in awe of 
 thy word. 
 
 162 I am as glad of thy word : as one that 
 Bndetfa gieat spoils. 
 
 163 As for lies, I hate and abhor them : 
 but thy law do I love. 
 
 164 Seven times a day do I praise thee : 
 because of thy righteous judgements. 
 
 165 Great is the peace that they have who 
 love thy law : and they are not offended at it. 
 
 166 Lord, I have looked for thy saving 
 health : and done after thy commandments. 
 
 167 My soul hath kept thy testimonies : 
 and loved them exceedingly. 
 
 168 I have kept thy commandments and 
 testimonies : for all my ways are before 
 thee. 
 
 Appropinquet deprecatio. 
 
 1ET my complaint come before thee, 0 
 i Lord : give me understanding, accord- 
 ing to thy word. 
 
 170 Let my supplication come before thee : 
 deliver me, according to thy word. 
 
 171 My lips shall speak of thy praise : when 
 thou hast taught me thy statutes. 
 
 172 Yea, my tongue shall sing of thy word : 
 for all thy commandments are righteous. 
 
 173 Let thine hand help me : for I have 
 chosen thy commandments. 
 
 174 I have longed for thy saving health, 0 
 Lord : and in thy law is my delight. 
 
 175 O let my soul live, and it shall praise 
 thee : and thy judgements shall help me. 
 
 176 I have gone astray like a sheep that is 
 lost : O seek thy servant, for I do not forget 
 thy commandments. 
 
 gFtorning fjragcr. 
 
 PSALM CXX. AdDominum. 
 
 WHEN I was in trouble I called upon 
 the Lord : and he heard me. 
 
 2 Deliver my soul, 0 Lord, from lying lips : 
 and from a deceitful tongue. 
 
 3 What reward shall be given or done 
 unto thee, thou false tongue : even mighty 
 and sharp arrows, with hot burning coals. 
 
 4 Woe is me, that I am constrained to 
 dwell with Mesech : and to have my habita- 
 tion among the tents of Kedar. 
 
 5 My soul hath long dwelt among them : 
 that are enemies unto peace. 
 
 6 I labour for peace, but when I speak 
 unto them thereof : they mike them ready 
 to battle. 
 
 CXXV. Day 27- 
 
 PSALM CXXI. Levari oculos. 
 
 I WILL lift up mine eyes unto the hills : 
 from whence cometh my help. 
 
 2 My help cometh even from the Lord : 
 who hath made heaven and earth. 
 
 3 He will not suffer thy foot to be moved : 
 and he that keepeth thee will not sleep. 
 
 4 Behold, he that keepeth Israel : shall 
 neither slumber nor sleep. 
 
 5 The Lord himself is thy keeper : the 
 Lord is thy defence upon thy" right hand ; j 
 
 6 So that the sun shall not burn thee by 
 day : neither the moon by night. 
 
 7 The Lord shall preserve thee from all 
 evil : yea, it is even he that shall keep thv 
 soul. 
 
 8 The Lord shall preserve thy going out, 
 and thy coming in : from this time forth for 
 evermore. 
 
 PSALM CXXII. Lcetatus sum. 
 
 I WAS glad when they said unto me : 
 We will go into the house of the Lord. 
 
 2 Our feet shall stand in thy gates : 0 
 Jerusalem. 
 
 3 J erusalem is built as a city : that is at 
 unity in itself. 
 
 4 For thither the tribes go up, even the 
 tribes of the Lord : to testify unto Israel, to 
 give thanks unto the Name of the Lord. 
 
 5 For there is the seat of judgement : even 
 the seat of the house of David. 
 
 6 O pray for the peace of Jerusalem : they 
 shall prosper that love thee. 
 
 7 Peace be within thy walls : and plen- 
 teousness within thy palaces. 
 
 8 For my brethren and companions' sakes : 
 I will wish thee prosperity. 
 
 9 Yea, because of the house of the Lord 
 our God : I will seek to do thee good. 
 PSALM CXXIII. Ad te levari oados meos. 
 
 UNTO thee lift I up mine eyes : O thou 
 that dwellest in the heavens. 
 
 2 Behold, even as the eyes of servants j 
 look unto the hand of their masters, and as I 
 the eyes of a maiden unto the hand of her 
 mistress : even so our eyes wait upon the 
 Lord our God, until he have mercy upon us. 
 
 3 Have mercy upon us, O Lord, have 
 mercy upon us : for we are utterly despised. 
 
 4 Our soul is filled with the scornful re- 
 proof of the wealthy : and with the despite- i 
 fulness of the proud. 
 
 PSALM CXXIV. Nisi quia Domimts. 
 
 IF the Lord himself had not been on our 
 side, now may Israel say : if the Lord 
 himself had not been on our side, when men 
 rose up against us ; 
 
 2 They had swallowed us up quick : when 
 they were so WTathfully displeased at us. 
 
 3 Yea, the waters had drowned us : and 
 the stream had gone over our soul. 
 
 4 The deep waters of the proud : had gone 
 even over our soul. 
 
 5 But praised be the Lord : who hath not 
 given us over for a prey unto their teeth. 
 
 6 Our soul is escaped even as a bird out of 
 the snare of the fowler : the snare is broken, 
 and we are delivered. 
 
 7 Our help standeth in the Name of the 
 Lord ; who hath made heaven and earth. 
 
 PSALM CXXV. Qui confidunt. 
 
 THEY that put their trust in the Lord 
 shall be even as the mount Sion : which 
 
Whitsunday. 
 
 First Antiphon . . Ps. xix., ist clause; v. 4; v. 5, 1st clause. 
 
 Resp. By the intercession of the Theotokos. 
 Glory, &c. 
 Resp. By the intercession, &c 
 Second Antiphon . . Ps. xx. 1, ist clause; v. 2, ist clause; 3. 
 
 Resp. Save us, O good Paraclete. 
 Glory, &c. 
 
 The only-begotten Son and Word of God. 
 Third Antiphon . . Ps. xxi. 1, ist clause; v. 2, ist clause; v. 3, 2nd clause 
 ver. of Entrance, v. 13. 
 Resp. Blessed art thou, O Christ our God. 
 Contakion. When He came down and confounded tongues 
 
 Ye, as many as were baptized into Christ, &c. 
 Prelude. Ps. xix. 1, ist clause. 
 
 Resp. 
 
 Monday in Whitsun Week 
 Tuesday in Whitsun Week 
 Trinity Sunday 
 
 First Sunday after Trinity 
 Second Sunday after Trinity 
 Third Sunday after Trinity 
 Fourth Sunday after Trinity 
 Fifth Sunday after Trinity 
 Sixth Sunday after Trinity 
 Seventh Sunday after Trinity 
 Eighth Sunday after Trinity 
 Ninth Sunday after Trinity 
 Tenth Sunday after Trinity 
 Eleventh Sunday after Trinity 
 Twelfth Sunday after Trinity . 
 
 1, ist clause. 
 
 Prelude. Ps. xxviii. 10, ist clause. 
 Response. , 1, ist clause. 
 
 Prelude. Ps. cxlvii. 5, ist clause. 
 Response. Ps. xxiii. 6, ist clause. 
 Prelude. Ps. lxviii. 35. Q<xv\i.a.<nos 6 6eb^ 
 
 *v rot? 'Aytot? avTOV. 
 Response. Ps. lxviii. 27. 'Ev cKKXTjeriai' 
 
 evKoyelre jov Oeov. 
 Prelude. Ps. xxxiii. 21, ist clause. 
 Response. ,, 1, ist clause. 
 Prelude. Ps. cxviii. 
 Response. ,, 
 Prelude. Ps. xlvii. 6, ist clause. 
 Response. ,, 1, ist clause. 
 Prelude. Ps. civ. 24, ist clause. 
 Response. ,, 1, ist clause. 
 Prelude. Ps. xii. 8, ist clause. 
 Response. ,, 1, ist clause. 
 Prelude. Ps. xxviii. 10, ist clause. 
 Response. 1, ist clause. 
 
 14, ist clause. 
 18, ist clause. 
 
 Ps. lxxvi. 
 Ps. xxxiii. 
 
 Prelude. 
 Response 
 Prelude. 
 Response 
 Prelude. 
 Response 
 Prelude. 
 Response 
 Prelude. 
 
 Response. ,, 
 Prelude. Ps. civ, 
 Response. ,, 
 
 Ps. xxix. 10, ist clause. 
 
 1, ist clause. 
 
 ist phrase, 
 ist clause. 
 
 st clause. 
 ,, 1, ist clause. 
 Ps. cxviii. 14, ist clause. 
 
 18, ist clause, 
 ist clause, 
 ist clause, 
 ist clause, 
 ist clause. 
 
 Ps. xlvii. 6, 
 
 Ps. cxxvii. is appointed in the Church- Evening Office. It is a Proper Psalm for 
 [ng of Women. Ash Wednesday. It is a Burial Psalm in 
 
 Ps. cxxviii. is a Psalm in the Greek the Roman use. 
 Office for Matrimony, and in our own. Ps. cxxxii. is a Proper Psalm for Chust- 
 
 Ps. cxxx. is a daily Psalm of the Greek mas Day. 
 
 (3") 
 
Day 27. 
 
 PSALM CXXVI. CXXXII. 
 
 Day 28. 
 
 may not be removed, but standeth fast for 
 ever. 
 
 2 The hills stand about Jerusalem : even 
 so standeth the Lord round about his people, 
 from this time forth for evermore. 
 
 3 For the rod of the ungodly cometh 
 not into the lot of the righteous : lest the 
 righteous put their hand unto wickedness. 
 
 4 Do well, 0 Lord : unto those that are 
 good and true of heart. 
 
 6 As for such as turn back unto their own 
 wickedness : the Lord shall lead them forth 
 with the evildoers ; but peace shall be upon 
 Israel. 
 
 (gbnthtg JJ rawer. 
 
 PSALM CXXVI. In convertendo. 
 
 WHEN the Lord turned again the cap- 
 tivity of Sion : then were we like unto 
 them that dream. 
 
 2 Then was our mouth filled with laughter : 
 and our tongue with joy. 
 
 3 Then said they among the heathen : 
 The Lord hath done great things for them. 
 
 4 Yea, the Lord hath done great things 
 for us already : whereof we rejoice. 
 
 5 Turn our captivity, O Lord : as the 
 rivers in the south. 
 
 6 They that sow in tears : shall reap in joy. 
 
 7 He that now goeth on his way weeping, 
 and beareth forth good seed : shall doubtless 
 come again with joy, and bring his sheaves 
 with him. 
 
 PSALM CXXVII. Xisi Bominus. 
 
 EXCEPT the Lord build the house : their 
 labour is but lost that build it. 
 
 2 Except the Lord keep the city : the 
 watchman waketh but in vain. 
 
 3 It is but lost labour that ye haste to rise 
 up early, and so late take rest, and eat the 
 bread of carefulness : for so he giveth his 
 beloved sleep. 
 
 4 Lo, children and the fruit of the womb : 
 are an heritage and gift that cometh of the 
 Lord. 
 
 5 Like as the arrows in the hand of the 
 giant : even so are the young children. 
 
 6 Happy is the man that hath his quiver 
 full of them : they shall not be ashamed 
 when they speak with their enemies in the 
 gate. 
 
 PSALM CXXVIII. Beati omnes. 
 
 BLESSED are all they that fear the Lord : 
 and walk in his ways. 
 
 2 For thou shalt eat the labours of thine 
 hands : 0 well is thee, and happy shalt 
 thou be. 
 
 3 Thy wife shall be as the fruitful vine : 
 upon the walls of thine house. 
 
 4 Thy children like the olive-branches : 
 round about thy table. 
 
 5 Lo, thus shall the man be blessed : that 
 feareth the Lord. 
 
 6 The Lord from out of Sion shall so bless 
 thee : that thou shalt see Jerusalem in 
 prosperity all thy life long. 
 
 7 Yea, that thou shalt see thy children's 
 children : and peace upon IsraeL 
 
 PSALM CXXIX. Satpe exputmaverunt. 
 
 MANY a time have they fought against 
 me from my youth up : may Israel 
 now say. 
 
 2 Yea, many a time have they vexed me 
 
 from my youth up : but they have not pre- 
 vailed against me. 
 
 3 The plowers plowed upon my back : and 
 made long furrows. 
 
 4 But the righteous Lord : hath hewn the 
 snares of the ungodly in pieces. 
 
 5 Let them be confounded and turned 
 backward : as many as have evil will at 
 Sion. 
 
 6 Let them be even as the grass grow- 
 ing upon the house-tops : which withereth 
 afore it be plucked up ; 
 
 7 Whereof the mower filleth not his 
 hand : neither he that bindeth up the 
 sheaves his bosom. 
 
 8 So that they who go by say not so much 
 as, The Lord prosper you : we wish you 
 good luck in the Name of the Lord. 
 
 PSALM CXXX. Be profundi*. 
 
 OUT of the deep have I called unto thee, 
 O Lord : Lord, hear my voice. 
 
 2 O let thine ears consider well : the voice 
 of my complaint. 
 
 3 If thou, Lord, wilt be extreme to mark 
 what is done amiss : O Lord, who may abide 
 it? 
 
 4 For there is mercy with thee : therefore 
 shalt thou be feared. 
 
 5 I look for the Lord ; my soul doth wait 
 for him : in his word is my trust. 
 
 6 My soul fleeth unto the Lord : before 
 the morning watch, I say, before the morning 
 watch. 
 
 7 O Israel, trust in the Lord, for with the 
 Lord there is mercy : and with him is plen- 
 teous redemption. 
 
 8 And he shall redeem Israel : from all his 
 sins. 
 
 PSALM CXXXI. Bomine, non est. 
 
 LORD, I am not high-minded : I have no 
 proud looks. 
 
 2 I do not exercise myself in great matters : 
 which are too high for me. 
 
 3 But I refrain my soul, and keep it low, 
 like as a child that is weaned from his mother: 
 yea, my soul is even as a weaned child. 
 
 4 O Israel, trust in the Lord : from this 
 time forth for evermore. 
 
 |Ylonurtg pruncr. 
 
 PSALM CXXXII. Memento, Bomine. 
 
 LORD, remember David : and all his 
 trouble ; 
 
 2 How he sware unto the Lord : and 
 vowed a vow unto the Almighty God of 
 J acob ; 
 
 3 I will not come within the tabernacle of 
 mine house : nor climb up into my bed ; 
 
 4 I will not suffer mine eyes to sleep, nor 
 mine eye-lids to slumber : neither the temples 
 of my head to take any rest ; 
 
 5 Until I find out a place for the temple of 
 the Lord : an habitation for the mighty God 
 of Jacob. 
 
 6 Lo, we heard of the same at Ephrata : 
 and found it in the wood. 
 
 7 We will go into his tabernacle : and fall 
 low on our knees before his footstool. 
 
 8 Arise, O Lord, into thy resting-place : 
 thou, and the ark of thy strength. 
 
 9 Let thy priests be clothed with righteous- 
 ness : and let thy saints sing with joyfuluess. 
 
Thirteenth Sunday after Trinity . 
 Fourteenth Sunday after Trinity . 
 Fifteenth Sunday after Trinity 
 Sixteenth Sunday after Trinity 
 Seventeenth Sunday after Trinity . 
 Eighteenth Sunday after Trinity . 
 Nineteenth Sunday after Trinity . 
 Twentieth Sunday after Trinity 
 Tw enty-first Sunday after Trinity . 
 Twenty-second Sunday after Trinity 
 Twenty-third Sunday after Trinity 
 Twenty-fourth Sunday after Trinity 
 Twenty-fifth Sunday after Trinity . 
 Twenty-sixth Sunday after Trinity 
 Twenty-seventh Sunday after Trinity 
 Twenty-eighth Sunday after Trinity 
 Twenty-ninth Sunday after Trinity 
 Thirtieth Sunday after Trinity 
 Thirty-first Sunday after Trinity . 
 Sunday before Christmas 
 Evening Service .... 
 
 Prelude. Ps. xii. S, ist clause. 
 Response. „ i, ist clause. 
 
 Prelude. Ps. xxviii. io, ist clause. 
 Response. ,, i, ist clause. 
 
 Prelude. Ps. xxix. io, ist clause. 
 Response. ,, i, ist clause. 
 
 Prelude. Ps. lxxvi. n, ist phra«e. 
 Response. z, ist clause. 
 
 Prelude. Ps. xxxiii. 21, ist clause. 
 Response. ,, 1, ist clause. 
 
 Prelude. Ps. cxviii. 14, ist clause. 
 Response. 18, ist clause. 
 
 Prelude. Ps. xlvii. 6, ist clause. 
 Response. 1, ist clause. 
 
 Prelude. Ps. civ. 24, ist clause. 
 Response. ,, 1, ist clause. 
 
 Prelude. Ps. xii. 8, ist clause. 
 Response. ,, 1, ist clause. « 
 
 Prelude. Ps. xxviii. 10, ist clause. 
 Response. 1, ist clause. 
 
 Prelude. Ps. xxix. 10, ist clause. 
 Response. ,, 1, ist clause. 
 
 Prelude. Ps. lxxvi. XJ, ist phrase. 
 Response. 1, ist clause. 
 
 Prelude. Ps. xxviii. 10, ist clause. 
 Response. „ 1, ist clause. 
 
 Prelude. Ps. cxviii. 14, ist clause. 
 Response. „ 18, ist clause. 
 
 Prelude. Ps. xlvii. 6, ist clause. 
 Response. 1, ist clause. 
 
 Prelude. Ps. civ. 24, ist clause. 
 Response. ,, 1, ist clause. 
 
 Prelude. Ps. xii. 8, ist clause. 
 Response. 1, ist clause. 
 
 Prelude. Ps. xxviii. 10, ist clause. 
 Response. i, ist clause. 
 
 Prelude. Ps. xxix. 10, ist clause. 
 Response. ,, 1, ist clause. 
 
 Prelude. Ezra vii. 27, ist phrase. 
 Response. Neh. ix. 33, ist phrase. 
 
 Prelude. Ps. ii. 7, 2nd part. 
 Response. „ 8, ist part. 
 
 Ps. cxxxiv. was used at the close of the are called by the Greeks the Polyeleos, 
 Greek Noclurns, and was also the last from the continual repetition in the latter 
 Psalm of Compline. of the mercy of God. 
 
 Pss. cxxxv. and cxxxvi., said together, 
 
 (3t3) 
 
Day 
 
 PSALM CXXXIII. CXXXYI. 
 
 Day 28. 
 
 10 For thy servant David's sake : turn not I 11 Sehon king of the Amontes, and Og 
 away the presence of thine Anointed. the king of Basan : and all the kingdoms of 
 
 11 The Lord hath made a faithful oath I Canaan ; 
 
 unto David : and he shall not shrink from it; I 12 And gave their land to be an heritage : 
 
 12 Of the fruit of thy body : shall I set even an heritage unto Israel his people. 
 
 upon thv seat, 
 i 13 If thy children will keep my covenant, 
 I and my testimonies that I shall learn them : 
 ) their children also shall sit upon thy seat for 
 ! evermore. 
 
 14 For the Lord hath chosen Mon to be an 
 I habitation for himself : he hath longed for 
 
 her. 
 
 15 This shall be my rest for ever : here will 
 I I dwell, for I have a delight therein. 
 
 16 I will bless her victuals with increase : 
 and will satisfy her poor with bread. 
 
 17 I will deck her priests with health : and 
 ! her saints shall rejoice and sing. 
 
 18 There shall I make the horn of David 
 ! to flourish : I have ordained a lantern for 
 
 mine Anointed. 
 
 19 As for his enemies. I shall clothe them 
 i with shame : but upon himself shall his 
 1 crown flourish. 
 
 I PSALM CXXXIII. Ecce,<piambcnvum! 
 
 BEHOLD, how good and joyful a tiling it 
 is : brethren, to dwell together in unity ! 
 
 2 It is like the precious ointment upon the 
 head, that ran down unto the beard : even 
 unto Aaron's beard, and went down to the 
 skirts of his clothing. 
 
 3 Like as the dew of Hermon : which fell 
 upon the hill of Sion. 
 
 4 For there the Lord promised his bless- 
 ing : and life for evermore. 
 
 PSALM CXXXIV. Eccenunc. 
 
 BEHOLD now, praise the Lord : all ye 
 servants of the Lord ; 
 
 2 Ye that by night stand in the house of 
 the Lord : even in the courts of the house of 
 our God. 
 
 3 Lift up your hands in the sanctuary : 
 and praise the Lord 
 
 4 The Lord that made heaven and earth : 
 give thee blessing out of Sion. 
 
 PSALM CXXXV. Laudate Xomen. 
 
 0 PRAISE the Lord, laud ye the Name 
 of the Lord : praise it, O ye servants of 
 the Lord ; 
 
 2 Ye that stand in the house of the Lord : 
 in the courts of the house of our God. 
 
 3 O praise the Lord, for the Lord is gra- 
 cious : 0 sing praises unto his Same, for it 
 is lovely. 
 
 4 For why ? the Lord hath chosen J acob 
 unto himself : and Israel for his own pos- 
 session. 
 
 5 For I know that the Lord is great : and 
 that our Lord is above all gods. 
 
 6 Whatsoever the Lord pleased, that did 
 he in heaven, and in earth : and in the sea, 
 and in all deep places. 
 
 7 He bringeth forth the clouds from the 
 ends of the world : and sendeth forth light- 
 nings with the rain, bringing the winds out 
 of his treasures. 
 
 8 He smote the first-born of Egypt : both 
 of man and beast. 
 
 9 He hath sent tokens and wonders into 
 the midst of thee, O thou land of Egypt : 
 upon Pharaoh, and all his servants. 
 
 10 He smote divers nations : and slew 
 mighty kings ; 
 
 13 Thy Name, O Lord, endureth forever : 
 so doth thy memorial, 0 Lord, from one 
 generation to another. 
 
 14 For the Lord will avenge his people : 
 and be gTacious unto his servants. 
 
 15 As for the images of the heathen, they 
 are but silver and gold : the work of men's 
 hands. 
 
 It; They have mouths, and speak not : eyes 
 have they, but they see not. 
 
 17 They have ears, and yet they hear not : 
 neither is there any breath in their mouths. 
 
 18 They that make them are like unto 
 them : and so are all they that put their trust 
 in them. 
 
 19 Praise the Lord, ye house of Israel : 
 praise the Lord, ye house of Aaron. 
 
 20 Praise the Lord, ye house of Levi : ye 
 that fear the Lord, praise the Lord 
 
 21 Praised be the Lord out of Sion : who 
 dwelleth at Jerusalem. 
 
 (gueuing ^rnger. 
 
 PSALM CXXXYI. ConMemini. 
 
 OGIYE thanks unto the Lord, for he is 
 gracious : and his mercy endureth for 
 ever. 
 
 2 0 give thank* unto the God of all gods : 
 for his mercy endureth for ever. 
 
 3 O thank the Lord of all lords : for his 
 mercv endureth for ever. 
 
 4 Who only doeth great wonders : for his 
 mercv endureth for ever. 
 
 5 Who by his excellent wisdom made the 
 heavens : for his mercy endureth for ever. 
 
 6 Who laid out the earth above the waters : 
 for his mercy endureth for ever. 
 
 7 Who hath made great lights : for his 
 mercy endureth for ever ; 
 
 8 The sun to rule the day : for his mercy 
 endureth for ever ; 
 
 9 The moon and the stars to govern the 
 night : for his mercy endureth for ever. 
 
 10 Who smote Egypt with their first-born : 
 for his mercy endureth for ever ; 
 
 11 And brought out Israel from among 
 them : for his mercy endureth for ever ; 
 
 12 With a mighty hand, and stretched out 
 arm : for his mercy endureth for ever. 
 
 13 Who divided "the Red sea in two pans : 
 for his mercy endureth for ever ; 
 
 14 And made Israel to go through the 
 midst of it : for his mercy endureth for ever. 
 
 15 But as for Pharaoh and his host, he 
 overthrew them in the Red sea : for his 
 mercy endureth for ever. 
 
 1(3 Who led his people through the wilder- 
 ness : for his mercy endureth for ever. 
 
 17 Who smote great kings : for his mercy 
 endureth for ever ; 
 
 18 Yea, and slew mighty kings : for his 
 mercy endureth for ever ; 
 
 19 Sehon king of the Amorites : for his 
 mercy endureth for ever ; 
 
 20 And Og the king of Basan : for his 
 mercy endureth for ever ; 
 
 21 And gave away their land for an heri- 
 tage : for his mercy endureth for ever ; 
 
Christinas Day. 
 
 First Antiphon . . Ps. cxi. i, ist clause; v. 3, 1st clause; v. 9, 3rd phrase. 
 
 Glory, &c. 
 
 Resp. By the intercession of the Theotokos. 
 
 Second Antiphon . . Ps. cxii. 1, ist clause; v. 3, ist clause; v. 3, 2nd clause. 
 
 Resp. Save us, Son of God, Virgin born. 
 
 Glory, &c. 
 The only-begotten Son and Word of God. 
 
 Third Antiphon . Ps. ex. 1; v. 2, ist clause; v. 3, ist clause; entrance 
 
 vers. v. 3, 3rd phrase. 
 Resp. It is thy birth-day, O Christ our God. 
 Contakion. The Virgin to-day bears the supernatural. 
 
 As many as have been baptized into Christ, &c. 
 Prelude. Ps. lxvi. 3, ist and 2nd phrases. 
 Resp. ,, 1, ist clause. 
 
 
 Prelude. 
 
 Ps. 
 
 xix. 5, ist clause. 
 
 Response. 
 
 
 ,, i, ist clause. 
 
 Innocents' Day, Dec. 29th 
 
 Prelude. 
 
 Ps. 
 
 Ixviii. 3^. 
 
 Response. 
 
 
 »» 27. 
 
 Saturday after Christmas Day 
 
 Prelude. 
 
 Ps. 
 
 xlv. 11, ist phrase. 
 
 
 Response. 
 
 
 ,, 19, ist clause. 
 
 Sunday after Christmas Day . 
 
 Prelude. 
 
 Ps. 
 
 Ixviii. 37, ist clause. 
 
 
 Response. 
 
 
 ,, 25, ist clause. 
 
 Sunday before the Feast of Lights. Epi- 
 
 » Prelude. 
 
 Ps. 
 
 xxviii. 10, ist clause. 
 
 phany 
 
 \ Response. 
 
 
 ,, 1, ist clause. 
 
 
 Prelude. 
 
 Ps. 
 
 xlix. 3. 
 
 
 Response. 
 
 
 ,, 1, ist clause. 
 
 Eve of Feast of Lights. Epiphany 
 
 Prelude. 
 
 Ps. 
 
 xxvii. 1, ist phrase. 
 
 Response. 
 
 
 ,, 1, 2nd clause. 
 
 Feast 0/ Lights. 
 
 First Antiphon . . Ps. cxiv. i, 3, 5. Glory, &c. 
 
 Resp. By the intercession of the Theotokos. 
 
 Second Antiphon . . Ps. c.xvi. 1 : v. 3, 3rd phrase ; v. 4, ist clause ; v. 9. 
 
 Resp. Save us~ O Son of God, who wast baptized by 
 John in Jordan. 
 Glory, &c. 
 
 Resp. The only-begotten Son and Word of God. 
 
 Third Antiphon . . Ps. cxviii. 1, ist clause; v. 2, ist clause ; v. 4, ist clause. 
 
 Resp. When thou wast baptized, O Lord, in Jordan. 
 Entrance versicle. Luke xiii. 25, last clause. 
 
 The Lord is God, and hath appeared unto us. 
 Contakion. Thou didst appear this day to the world. 
 
 As many of you as have been baptized into Christ. 
 Prelude. Luke xiii. 25, last clause. 
 
 Resp. Ps. cxviii. 1, ist clause. 
 
 Ps. exxxviii. is the 2nd Psalm in the Ps. cxl. is the 3rd Psalm in the Meso- 
 Mesorion of the oth hour. rion of the 9th hour. 
 
 (315) 
 
Day 
 
 PSALM CXXXVII. 
 
 -CXL. 
 
 Day 29. 
 
 22 Even for an heritage unto Israel his 
 sen-ant : for his mercy endureth for ever. 
 
 23 Who remembered us when we were in 
 trouble : for his mercy endureth for ever ; 
 
 24 And hath delivered us from our ene- 
 mies : for his mercv endureth for ever. 
 
 25 Who giveth food to all flesh : for his 
 mercy endureth for ever. 
 
 26 0 give thanks unto the God of heaven : 
 for his mercy endureth for ever. 
 
 27 O give thanks unto the Lord of lords : 
 for his mercv endureth for ever. 
 
 PSALM CXXXVII. Super flumina. 
 
 BY the waters of Babylon we sat down 
 and wept : when we "remembered thee, 
 0 Sion. 
 
 2 As for our harps, we hanged them up ■ 
 upon the trees that are therein. 
 
 3 For they that led us away captive required 
 of us then a song, and melody, in our heavi- 
 ness : Sing us one of the songs of Sion. 
 
 4 How shall we sing the Lord's song : in 
 a strange land ? 
 
 5 If I forget thee, 0 Jerusalem : let my 
 right hand forget her cunning. 
 
 6 If I do not remember thee, let my tongue 
 cleave to the roof of my mouth : yea, if I 
 prefer not J erusalem in my mirth. " 
 
 7 Remember the cliildren'of Edom, 0 Lord, 
 in the day of Jerusalem : how they said, 
 Down with it, down with it, even to the 
 ground. 
 
 8 O daughter of Babylon, wasted with 
 misery : yea. happy shall he be that reward- 
 eth thee, as thou hast served us. 
 
 9 Blessed shall he be that taketh thy chil- 
 dren : and throweth them against the stones. 
 
 PSALM CXXXVIII. Confittbor tibi. 
 
 I "WILL give thanks unto thee, 0 Lord, 
 with my whole heart : even before the 
 gods will I sing praise unto thee. 
 
 2 I will worship toward thy holy temple, 
 and praise thy Name, because of thy loving- 
 kindness andtruth ; for thou hast magnified 
 thy Name, and thy Word, above all things. 
 
 3 When I called upon thee, thou heardest 
 me : and enduedst my soul with much 
 strength. 
 
 4 All the kings of the earth shall praise 
 thee, O Lord : for they have heard the words 
 of thy mouth. 
 
 5 Yea, they shall sing in the ways of the 
 Lord : that great is the glory of the" Lord. 
 
 6 For though the Lord be high, yet hath 
 he respect unto the lowly : as for the proud, 
 he beholdeth them afar "off. 
 
 7 Though I walk in the midst of trouble, 
 yet shalt thou refresh me : thou shalt stretch 
 forth thy hand upon the furiousness of mine 
 enemies, and thy right hand shall save me. 
 
 8 The Lord shall make good his loving- 
 kindness toward me : yea, thy mercy. 0 Lord, 
 endureth for ever ; despise not "then the 
 works of thine own hands. 
 
 Ittormnq prancr. 
 PSALM CXXXIX. Domine, probasti. 
 
 OLORD, thou hast searched me out, and 
 known me : thou knowest my down-sit- 
 ting, and mine up-risi ng ; thou understandest 
 my thoughts long before. 
 
 2 Thou art about my path, and about my 
 bed : and spiest out all my ways. 
 
 3 For lo, there is not a word in my tongue : 
 but thou, O Lord, knowest it altogether. 
 
 4 Thou hast fashioned me behind and 
 before : and laid thine hand upon me. 
 
 5 Such knowledge is too wonderful and 
 excellent for me : I cannot attain unto it. 
 
 6 Whither shall I go then from thy Spirit : 
 or whither shall I gotiienfrom thy presence? 
 
 7 If I climo up into heaven, thou art there : 
 if I go down to hell, thou art there also. 
 
 8 If I take the wings of the morning : and 
 remain in the uttermost parts of the sea ; 
 
 9 Even there also shall thy hand lead me : 
 and thy right hand shall hold me. 
 
 10 If I say, Peradventure the darkness 
 shall cover me : then shall my night be turned 
 to day. 
 
 11 Yea, the darkness is no darkness with 
 thee, but the night is as clear as the day : the 
 darkness and light to thee are both alike. 
 
 12 For my reins are thine : thou hast 
 covered me in my mother's womb. 
 
 13 I will give thanks unto thee, for I am 
 fearfully and wonderfully made : marvellous 
 are thy works, and that my soul knoweth 
 right well 
 
 14 My bones are not hid from thee : though 
 I be made secretly, and fashioned beneath 
 in the earth. 
 
 15 Thine eyes did see my substance, yet 
 being imperfect : and in thy book were all 
 my members written ; 
 
 16 Which day by da\ were fashioned : when 
 as yet there was none of them. 
 
 17 How dear are thy counsels unto me, O 
 God : O how great is the sum of them ! 
 
 18 If I tell them, they are more in number 
 than the sand : when I wake up I am present 
 with thee. 
 
 19 Wilt thou not slay the wicked, 0 God : 
 depart from me, ye blood-thirsty men. 
 
 20 For they speak unrighteously against 
 thee : and thine enemies take thy'Xame in 
 vain. 
 
 21 Do not I hate them, O Lord, that hate 
 thee : and am not I grieved with those that 
 rise up against thee ? 
 
 22 Yea, I hate them right sore : even as 
 though thev were mine enemies. 
 
 23 Try me, U God, and seek the ground 
 of my heart : prove me, and examine my 
 thoughts. 
 
 24 Look well if there be any way of wick- 
 edness in me : and lead me in the way ever- 
 
 ! lasting. 
 
 PSALM CXL. Eripe me, Domitve. 
 
 DELIVER me, O Lord, from the evil 
 man : and preserve me from the wicked 
 man. 
 
 2 Who imagine mischief in their hearts : 
 and stir up strife all the day long. 
 
 3 They have sharpened their tongues like 
 a serpent : adder's poison is under their lips. 
 
 4 Keep me, O Lord, from the hands of 
 the ungodly : preserve me from the wicked 
 men, who are purposed to overthrow my 
 goings. 
 
 5 The proud have laid a snare for me, and 
 spread a net abroad with cords : yea, and set 
 traps in my way. 
 
 6 I said unto the Lord, Thou art my God : 
 hear the voice of my prayers, O Lord. 
 
 7 0 Lord God. thou strength of my health : 
 
ist clause, 
 ist clause. 
 
 ist clause, 
 ist clause 
 
 tat clause. 
 2nd clause. 
 
 ist clause. 
 2nd clause. 
 
 clause, 
 clause. 
 
 clause, 
 clause. 
 
 clause, 
 clause. 
 
 Saturday after the Feast of Lights. Epi- ) Prelude. Ps. xxxii. n, 
 phany \ Response. „ i, 
 
 Sunday after the Feast of Lights. Epi- > Prelude. Ps. xxxiii. 22, 
 phany $ Response. 1, 
 
 Presentation Prelude. Magnificat 1, 
 
 Response. 
 
 Annunciation Prelude. Magnificat 1, 
 
 Response. ,, 
 
 St Mark Prelude. Ps. xix. 5, ist 
 
 Response. i, ist 
 
 St James the Great, April 30th . . Prelude. Ps. xix. 5, ist 
 
 Response. ,, 1, ist 
 
 St John the Divine, May 8th . . Prelude. Ps. xix. 5 
 
 Response. ,, 1 
 Simon Zelotes, May 10th . . . No special Prelude. 
 Bartholomew and Barnabas, June nth . No special Prelude. 
 Jude, the brother of our Lord, June 19th No special Prelude. 
 
 Nativity of the honourable and noble \ t, 1 , -n 1 • . 1 
 
 Prophet, Forerunner, and Baptist, John, g relude - P *. lxiv - "> ™t phrase. 
 June 24th . , . . . .'(Response. „ 1, ist phrase. 
 
 Memorial of the holy, glorious, and all- \ -n 1 j t> . 1 
 
 praiseworthy Apostles and Chiefs, Peter £ relude " S ' X>X ' 5 ' "! 
 and Paul, June 29th . . . . ( Res P onse - » *> ist clause. 
 
 Sunday, July 13th, or Sunday next fol- > Prelude. Ps. xxxii. 11, ist clause 
 lowing, Orthodoxy Sunday . . . \ Response. „ 1, ist clause 
 
 Mary Magdalene, July 22nd . . . Prelude. Ps. Ixviii. 35, ist clause 
 
 Response. ,, 27, ist clause 
 
 Transfiguration, Aug. 6th . - Prelude. Ps. civ. 24, ist clause. 
 
 Response. ,, 1, ist clause. 
 
 Matthias, Aug. 9th Prelude. Ps. xix. 5, ist clause. 
 
 Response. ,, 1, ist clause. 
 
 Decollation of St John the Baptist, Aug. ) Prelude. Ps. lxi 
 29th S Response. ,, 
 
 Beginning of the New Year and Com-) r> 1 j t> i •• .1 
 memoration of Simeon Stylites, Sept. Prelude - Ps - cxIv »- 5. *st c ause. 
 Igt j Response. ,, 1, ist clause. 
 
 Satur. before the Exaltation of the Cross. Prelude. Ps. xlvii. 6, ist clause. 
 
 Response. ,, 1, ist clause. 
 
 Sund. before the Exaltation of the Cross. Prelude. Ps. xxviii. 9, ist clause. 
 
 Response. ,, 1, ist phrase. 
 
 ist clause, 
 est phrase. 
 
 Ps. cxli. 2. The offering of incense on Ps. cxliii. was the last of the Hexa- 
 the golden altar in the holy place, at every psalmus said at the Greek Morning Office, 
 morning and evening service in the tern- Verse 11 and the latter half of 10 served 
 pie, was instituted on purpose to offer up as an antiphon at the end of this Psalm, 
 unto God the prayer of the people, who Then followed the Glory and the Alleluia, 
 were then without, praying unto him. It is a Proper Psalm for Ash Wednesday. 
 
 Pss. cxli. and cxlii. were used in the It is also used in the Greek Late Even- 
 Greek Evening Service daily. song. 
 
 (3*7) 
 
Day 29. PSALM CXLL CXI 
 
 thou hast covered my head in the day of 
 battle. 
 
 8 Let not the ungodly have his desire, O 
 Lord : let not his mischievous imagination 
 prosper, lest they be too proud. 
 
 9 Let the mischief of their own lips fall 
 upon the head of them : that compass me 
 about. 
 
 10 Let hot burning coals fall upon them : 
 let them be cast into the fire, and into the 
 pit, that they never rise up again. 
 
 11 A man full of words shall not prosper 
 upon the earth : evil sh;dl hunt the wicked 
 person to overthrow him. 
 
 12 Sure I am that the Lord will avenge 
 the poor : and maintain the cause of the 
 helpless. 
 
 13 The righteous also shall give thanks 
 unto thy Name : and the just shall continue 
 in thy sight. 
 
 PSALM CXLI. Domine, clamavi. 
 
 10 RD, I call upon thee, haste thee unto 
 J me : and consider my voice w hen I cry 
 unto thee. 
 
 2 Let my prayer be set forth in thy sight 
 as the incense : and let the lifting up of my 
 hands be an evening sacrifice. 
 
 3 Set a watch, O Lord, before my mouth : 
 and keep the door of my lips. 
 
 4 O let not mine heart be inclined to any 
 evil thing : let me not be occupied in ungodly 
 works with the men that work wickedness, 
 lest I eat of such things as please them 
 
 5 Let the righteous rather smite me friend- 
 ly : and reprove me. 
 
 6 But let not their precious balms break 
 my head : yea, I will pray yet against their 
 wickedness. 
 
 7 Let their judges be overthrown in stony 
 places : that they may hear my words, for 
 they are sweet. 
 
 8 Our bones lie scattered before the pit : 
 like as when one breaketh and hew eth wood 
 upon the earth. 
 
 9 But mine eyes look unto thee, O Lord 
 God : in thee is my trust, O cast not out my 
 souL 
 
 10 Keep me from the snare that they have 
 laid for me : and from the traps of the wicked 
 doers. 
 
 11 Let the ungodly fall into their own nets 
 together : and let me ever escape them. 
 
 <£bm'mq |3 rimer. 
 
 PSALM CXLII. Voce mea ad Dominion. 
 
 I CRIED unto the Lord with my voice : 
 yea, even unto the Lord did I make my 
 supplication. 
 
 2 I poured out my complaints before him : 
 and shewed him of my trouble. 
 
 3 When my spirit was in heaviness thou 
 i knewest my path : in the way wherein I 
 ' walked have they privily laid a snare for me. 
 
 4 I looked also upon my right hand : and 
 saw there was no man that would know me. 
 
 5 I had no place to flee unto : and no man 
 cared for my soul. 
 
 6 I cried unto thee, 0 Lord, and said : 
 Thou art my hope, and my portion in the 
 land of the living. 
 
 7 Consider my complaint : for I am brought 
 j very low. 
 
 8 O deliver me from my persecutors : for 
 they are too strong for me. 
 
 II. CXLIII. CXLIV. Day 30. j 
 
 9 Bring my soul out of prison, that I may 
 give thanks unto thy Name : which thing if 
 thou wilt grant me, then shall the righteous 
 resort unto my company. 
 
 PSALM CXLIII. Domine, exaudt 
 
 HEAR my prayer, O Lord, and consider 
 my desire : hearken unto me for thy 
 truth and righteousness' sake. 
 
 2 And enter not into judgement with thy 
 servant : for in thy sight shall no man living 
 be justified. 
 
 3 For the enemy hath persecuted my soul ; 
 he hath smitten my life down to the ground : 
 he hath laid me in the darkness, as the men 
 that have been long dead. 
 
 4 Therefore is my spirit vexed within me : 
 and my heart within me is desolate. 
 
 5 Yet do I remember the time past ; I 
 muse upon all thy works : yea, I exercise 
 myself in the works of thy hands. 
 
 6 I stretch forth my hands unto thee : my 
 soul gaspeth unto thee as a thirsty land. 
 
 7 Hear me, O Lord, and that soon, for 
 my spirit waxeth faint : hide not thy face 
 from me, lest I be like unto them that go 
 down into the pit. 
 
 8 0 let me hear thy loving-kindness be- 
 times in the morning, for in thee is my trust : 
 shew thou me the way that I should walk in, 
 for I lift up my soul unto thee. 
 
 9 Deliver me, O Lord, from mine enemies : 
 for I flee unto thee to hide me. 
 
 10 Teach me to do the thing that pleaseth 
 thee, for thou art my God : let thy loving 
 Spirit lead me forth into the land of righte- 
 ousness. 
 
 11 Quicken me, 0 Lord, for thy Name's 
 sake -. and for thy righteousness' sake bring 
 my soul out of trouble. 
 
 12 And of thy goodness slay mine enemies : 
 and destroy all them that vex my soul ; for 
 I am thy servant. 
 
 looming |) rimer. 
 
 PSALM CXLIV. Benedktus Dominus. 
 
 BLESSED be the Lord my strength : who 
 teacheth my hands to war, and my 
 fingers to fight ; 
 
 2 My hope and my fortress, my castle and 
 deliverer, my defender in whom I trust : 
 who subdueth my people that is under me. 
 
 3 Lord, what is man, that thou hast such 
 respect unto him : or the son of man, that 
 thou so regardest him ? 
 
 4 Man is like a thing of nought : his time 
 passeth away like a shadow. 
 
 5 Bow thy heavens, O Lord, and come 
 down : touch the mountains, and they shall 
 smoke. 
 
 6 Cast forth thy lightning, and tear them : 
 shoot out thine arrows, and consume them. 
 
 7 Send down thine hand from above : 
 deliver me, and take me out of the great 
 waters, from the hand of strange children ; 
 
 8 Whose mouth talketh of vanity : and 
 their right hand is a right hand of "wicked- 
 ness. 
 
 9 I will sing a new song unto thee, O God : 
 and sing praises unto thee upon a ten- 
 stringed lute. 
 
 10 Thou hast given victory unto kings : 
 and hast delivered David thy servant from 
 the peril of the sword. 
 
Exaltation of the Cross, Sept. 14th. 
 
 First Antiphon . . Ps. xxii. 1, 1st clause, 2nd clause ; v. 4. Glory, &c. 
 
 Resp. By the intercession of the Theotokos. 
 Second Antiphon . . Ps. lxxiv. 1, 1st clause; v. 2, 1st clause; v. 13. 
 
 Resp. Save us, O Son of God, that wast crucified i 
 the flesh. 
 Glory, &c. 
 The only-begotten Son and Word of God. 
 Third Antiphon - . Ps. xcix. 1, 1st clause, 2nd clause; v. 3, 1st clause 
 Entrance versicle, v. 5. 
 Resp. Save thy people, O Lord. 
 Contakion. Who wast willingly raised upon the Cross. 
 
 Thy Cross we venerate. 
 Prelude. Ps. xcix. 9, 1st phrase. 
 Resp. ,, 1, 1 st clause. 
 
 Sunday after the Exaltation of the Cross Prelude. Ps. lxviii. 35, 1st clause. 
 
 Response. „ 27, 1st clause. 
 The death of the holy Apostle and Evan- \ Prelude. Ps. xix. 5, 1st clause. 
 
 gelist, John the Divine, Sept. 26th . j Response. ,, 1, 1st clause. 
 St Thomas' Day, Oct. 6th . . . Prelude. Ps. xix. 5, rst clause. 
 
 Response. „ 1, 1st clause. 
 James, the son of Alphasus, Oct. 9th . No special Prelude. 
 Philip, the Deacon, Oct. 11 th . . . No special Prelude. 
 Sunday, Oct. 14th, or on next succeeding > Prelude, Ezra vii. 27, 1st phrase. 
 Sunday, Orthod. Sunday . . . ( Response. Neh. ix. 33, 1st phrase. 
 
 St Luke, Oct. 18th Prelude. Ps. xix. 5, 1st clause. 
 
 Response. ,, 1, 1st clause. 
 James, the Lord's brother, Oct. 23rd . Prelude. Ps. xix. 5, 1st clause. 
 
 Response. ,, 1, 1st clause. 
 Michael, the Chief Prince, and the rest } Prelude. Ps. civ. 4, 1st clause. 
 
 of the Bodiless Powers, Nov. 8th . ) Response. ,, 1, 1st clause. 
 St Philip the Apostle, Nov. 14th . . Prelude. Ps. xix. 5, 1st clause. 
 
 Response. ,, 1, 1st clause. 
 St Matthew, Nov. 16th . . . .No special Prelude. 
 St Andrew, the first called Apostle, holy ) Prelude. Ps. xix. 5, 1st clause, 
 and glorious, Nov. 30th . . . J Response. ,, 1, 1st clause. 
 
 For week days when there is no Festival. 
 
 Monday Prelude. Ps. civ. 4. 
 
 Response. ,, 1, 2 phrases. 
 Tuesday Prelude. Ps. lxiv. 10, 1st phrase. 
 
 Response. ,, 1, 1st phrase. 
 Wednesday Prelude. Magnificat, 7>. 1. 
 
 Response. ,, v. 2. 
 Thursday ...... Prelude. Ps. xix. 4, 1st clause. 
 
 Response. ,, 1, 1st clause. 
 Friday Prelude. Ps. xcix. 9, 1st phrase. 
 
 Response. ,, 1, 1st clause. 
 Saturday ....... Prelude. Ps. xxxii. 12, 1st clause. 
 
 Response. ,, 1, 1st clause. 
 
 Ps. cxlv. is a Proper Psalm for Whit- Ps. cxlvi. is the 2nd Psalm of the Ty- 
 sunday. pica. 
 
 (319) 
 
Day 30. PSALM CXLV. C 
 
 11 Save me, and deliver me from the hand 
 of strange children : whose mouth talketh of 
 vanity, and their right hand is a right hand 
 of iniquity. 
 
 12 That our sons may grow up as the young 
 plants : and that our daughters may be as 
 the polished corners of the temple. 
 
 13 That our garners may be full and plen- 
 teous with all manner of store : that our 
 sheep may bring forth thousands and ten 
 thousands in our streets, 
 
 14 That our oxen may be strong to labour, 
 that there be no decay : no leading into 
 captivity, and no complaining in our streets. 
 
 15 Happy are the people that are in such 
 a case : yea, blessed are the people who have 
 the Lord for their God. 
 
 PSALM CXLV. Exaltabo te, Deus. 
 
 I WILL magnify thee, O God, my King : 
 and I will praise thy Name for ever and 
 ever. 
 
 2 Every day will I give thanks unto thee : 
 and praise thy Name for ever and ever. 
 
 3 Great is the Lord, and marvellous, 
 worthy to be praised : there is no end of his 
 greatness. 
 
 4 One generation shall praise thy works 
 unto another : and declare thy power. 
 
 5 As for me, I will be talking of thy wor- 
 ship : thy glory, thy praise, and wondrous 
 works ; 
 
 6 So that men shall speak of the might 
 of thy marv ellous acts : and I will also tell 
 of thy greatness. 
 
 7 The memorial of thine abundant kind- 
 ness shall be shewed : and men shall sing of 
 thy righteousness. 
 
 8 The Lord is gracious, and merciful : 
 long-suffering, and of great goodness. 
 
 9 The Lord is loving unto every man : and 
 his mercy is over all his works. 
 
 10 All thy works praise thee, O Lord : and 
 thy saints give thanks unto thee. 
 
 11 They shew the glory of thy kingdom : 
 and talk of thy power ; 
 
 12 That thy power, thy glory, and mighti- 
 ness of thy kingdom : might be known unto 
 men. 
 
 13 Thy kingdom is an everlasting king- 
 dom : and thy dominion endureth through- 
 out all ages. 
 
 14 The Lord upholdeth all such as fall : 
 and lifteth up all those that are down. 
 
 15 The eyes of all wait upon thee, O Lord : 
 and thou givest them their meat in due 
 season. 
 
 16 Thou openest thine hand : and flllest 
 all things living with plenteousness. 
 
 17 The Lord is righteous in all his ways : 
 and holy in all his works. 
 
 18 The Lord is nigh unto all them that 
 call upon him : yea, all such as call upon him 
 faithfully. 
 
 19 He will fulfil the desire of them that 
 fear him : he also will hear their cry, and will 
 help them. 
 
 20 The Lord preserveth all them that love 
 him : but scattereth abroad all the ungodly. 
 
 21 My mouth shall speak the praise of the 
 Lord : and let all flesh give thanks unto his 
 holy Name for ever and ever. 
 
 PSALM CXLVI. Lauda, anima meet. 
 
 PRAISE the Lord, 0 my soul ; while I 
 live will I praise the Lord : yea, as long 
 
 IXLVI. CXLVII. Dxr 30. 
 
 as I have any being, I will sing praises unto 
 my God. 
 
 2 O put not your trust in princes, nor in any 
 child of man : for there is no help in them. 
 
 3 For when the breath of man goeth forth 
 he shall turn again to his earth : and then 
 all his thoughts perish. 
 
 4 Blessed is he that hath the God of J acob 
 for his help : and whose hope is in the Lord 
 his God ; 
 
 5 Who made heaven and earth, the sea, 
 and all that therein is : who keepeth his 
 promise for ever ; 
 
 6 Who helpeth them to right that suffer 
 wrong : who feedeth the hungry. 
 
 7 The Lord looseth men out of prison : 
 the Lord giveth sight to the blind. 
 
 8 The Lord helpeth them that are fallen : 
 the Lord careth for the righteous. 
 
 9 The Lord careth for the strangers; he 
 defendeth the fatherless and widow : as for 
 the way of the ungodly, he turneth it upside 
 down. 
 
 10 The Lord thy God, O Sion, shall be 
 King for evermore : and throughout all 
 generations. 
 
 debemng frager. 
 
 PSALM CXLVTI. Laudate Dominum. 
 
 OP R A I S E the Lord, for it is a good 
 thing to sing praises unto our God : yea, 
 a joyful and pleasant thing it is to be 
 thankful. 
 
 2 The Lord doth build up Jerusalem : and 
 gather together the out-casts of Israel. 
 
 3 He healeth those that are broken in 
 heart : and giveth medicine to heal their 
 sickness. 
 
 4 He telleth the number of the stars : and 
 calleth them all by their names. 
 
 5 Great is our Lord, and great is his 
 power : yea, and his wisdom is infinite. 
 
 6 The Lord setteth up the meek : and 
 bringeth the ungodly down to the ground. 
 
 7 O sing unto the Lord with thanks- 
 giving : sing praises upon the harp unto our 
 God ; 
 
 8 Who covereth the heaven with clouds, 
 and prepareth rain for the earth : and 
 maketh the grass to grow upon the moun- 
 tains, and herb for the use of men ; 
 
 9 Who giveth fodder unto the cattle : and 
 feedeth the young ravens that call upon 
 him. 
 
 10 He hath no pleasure in the strength of 
 an horse : neither delighteth he in any 
 man's legs. 
 
 11 But the Lord's delight is in them that 
 fear him : and put their trust in his mercy. 
 
 12 Praise the Lord, O J erusalem : praise 
 thy God, O Sion. 
 
 13 For he hath made fast the bars of thy 
 gates : and hath blessed thy children within 
 thee. 
 
 14 He maketh peace in thy borders : and 
 filleth thee with the flour of wheat. 
 
 15 He sendeth forth his commandment 
 upon earth : and his word runneth very 
 swiftly. 
 
 16 He giveth snow like wool : and scat- 
 tereth the hoar-frost like ashes. 
 
 17 He casteth forth his ice like morsels : 
 who is able to abide his frost ? 
 
 21 
 
In the Alexandrian MS. of the Bible 
 Ps. cl. is followed by the Ps. quoted on 
 p. 303. Then a book of Hymns is in- 
 serted, numbered 1 to 14. The first 10 
 consist of pieces selected from the Old 
 Testament and the Apocrypha, the nth, 
 12th and 13th are the 'Magnificat,' the 
 
 ^Nunc dimittis,' and the ' Benedictus 
 The 14th is entitled a morning hymn ; 1 
 which the former part is the 'Gloria i 
 excelsis,' the latter part, with the exce] 
 tion of the verse, Vouchsafe, O Lor 
 that we be kept this day without sin, 
 made up of quotations from Scripture. 
 
 A6|<x ev ui/>u7tois 0e<5 
 
 Kal ewl yrj<; eiprjvr) 
 
 eV dvBpuiTTOii eucWei'a 
 
 alvovp.ev ere 
 
 euAoyou/xeV ere 
 
 TTpoaKWOv/xev ere 
 
 oofoAoyou/ue'i' ere 
 
 ev^apiTTOvixev eroi 
 
 fiia 7rjv fxeya\rjv crov Sbgav 
 
 tcvpte fiaaikev 
 
 enovpdvie 
 
 #tos Trarrjp TravTOKpdruip 
 
 Kvpu vie p.ovoyevd 
 
 Irjcrov xpLdie 
 
 Kal dytov nvevp.a. 
 
 Kvpie 6 6>eo? 
 
 6 dfxvos tov 6eov 
 
 o vio? tov irenpot; 
 
 o oxpixiv Ta; o/u-aprtaj tov Koapov 
 
 ikeriaoy r)p.d<; 
 
 6 eupwv Ttx? dfxapria<; tov k6<t/jlov eAe'rjcrov ij/uds 
 
 irpooSe^aL ty,v berjaiv r}p.d>v 
 
 6 KaOrifj.evos ev Seijiq tov iraTpos 
 
 e\erjcrov rjp.d<; 
 
 6ti ai) el p.6i>o? ayios 
 
 cn> ei p.6Vos (eu'pios 
 
 irjerov? XP L0 ~ T °S 
 
 el? Sotjav 0eov naTpo<; dp.rjv 
 
 Ka8' eKaaTtjv r)p.epav evkoyrjaoi ere Ps. cxlv. 2. 
 
 Kal aiveaw to bvop.d o~ov eis tov alwva 
 Kal ei? tov auZva tov auoi>o? 
 Ka.Tai;Lti)0-ov Kvpie Kal ty)v r]p.epav ravTi}V 
 dvap.apTr)TOV<; 4>v\a\8rjvai r]pidg 
 
 euAoyrjTOs el Kvpte 6 0ebs tuv naTepuv r)pi<jjv Tob. viii. 5. 
 
 Kal aiverbv Kal 8e8o£ao~p.evov to bvop,d o~ov et? tou? aiooi^as dp.r)v 
 evAoyrjTO? el Kvpie 8lSa$6v p.e to 5i/cai(u'p.aTa crov Ps. cxix. 12. 
 
 eiiAoyijTOS el Kvpie 8lSa£6v /u.e Ta 5t/catw/u.aTa o-ou 
 evAoyrjTO? el Kvpie 8l8a£6v fjLe to 8iKai(6p.aTa. crow 
 
 Kvpie,^ KaTa<}>vyrj eyei/Tj'0rjs rjp.lv ev yevea Kal yeveq Ps. xc. I. 
 
 eyd> eina Kvpte eAe'rjcroi> /u.e 
 
 lacrai -rrjv ^/vxrjv fiov OTt. 77/i.apToV <rot Ps. xli. 4. 
 
 icupie rrpds ere KaTe<j)vya Ps.cxliii.9,ic 
 BiSa^bv p.e tov iroLelv to 6e\t]p.d <rov ort cru el 6 <?eos fiov 
 oTi napd croi Trqyi) £>orj<; 
 
 ev tco <j>u>Ti crou bip6f.i.e9a cbco? Ps. xxxvi. g, 
 
 napdreivov to e'Aeo? aou tois yti<wcrKovcr<.V o"e. Ps. xxxvi. ic 
 
 Pss. cxlviii — cl. are sung as morning are used as the concluding Psalms o| 
 
 Psalms before the concluding Litany and Western Lauds, and are appointed at thj 
 
 Benedidtion of the Greek Morning Office. Burial of Children in the Roman Use. J 
 
 They are also used at the Burial of Priests. Ps. cl. is used at the Greek Late Even! 
 
 The Greeks call them Ali/oi, Lauds. They song. 
 
 (321) 
 
Day 30. 
 
 PSALM CXLVHI. CXLIX. CL. 
 
 Day 20 
 
 18 He sendeth out his word, and meltetb 
 them : he blowcth with his wind, and the 
 waters flow. 
 
 19 He sheweth his word unto Jacob : his 
 statutes and ordinances unto Israel. 
 
 20 He hath not dealt so with any nation : 
 neither have the heathen knowledge of his I 
 laws. 
 
 PSALM CXLVIII. Laudate Dominium. 
 f~\ PKAISE the Lord of heaven : praise ' 
 \J him in the height. 
 
 2 Praise him, all ye angels of his : praise 
 him, all his host 
 
 3 Praise him, sun and moon : praise him, 
 all ye stars and light 
 
 4 Praise him, all ye heavens : and ye 
 waters that are above the heavens. 
 
 5 Let them praise the >"ame of the Lord : 
 for he spake the word, and they were made ; 
 be commanded, and they were created. 
 
 6 He hath made them fast for ever and 
 ever : he hath given them a law which shall 
 not be broken. 
 
 r Praise the Lord upon earth : ye dragons, 
 and all deeps ; 
 
 8 Fire and hail, snow and vapours : wind I 
 and storm, fulfilling his word ; 
 
 9 Mountains and all hills : fruitful trees 
 and all cedars ; 
 
 10 Beasts and all cattle : worms and 
 feathered fowls ; 
 
 11 Kings of the earth and all people : 
 princes and all judges of the world ; 
 
 12 Young men and maidens, old men and 
 children, praise the Xame of the Lord : for 
 his Xame only is excellent, and his praise 
 above heaven and earth. 
 
 13 He shall exalt the horn of his people ; 
 
 all his saints shall praise him : even the 
 children of Israel, even the people that 
 serveth him. 
 
 PSALM CXLIX. Cantate Domino. 
 
 OSIXG unto the Lord a new song : let 
 the congregation of saints praise him. 
 
 2 Let Israel rejoice in him that made 
 him : and let the children of Sion be joyful 
 in their King. 
 
 3 Let them praise his Xame in the dance : 
 let them sing praises unto him with tabret 
 and harp. 
 
 4 For the Lord hath pleasure in his 
 people : and helpeth the meek-hearted. 
 
 5 Let the saints be joyful with glory : let 
 them rejoice in their beds. 
 
 6 Let the praises of God be in their mouth : 
 and a two-edged sword in their hands ; 
 
 7 To be avenged of the heathen : and to 
 rebuke the people ; 
 
 8 To bind their kings in chains : andtheir 
 nobles with links of iron. 
 
 9 That they may be avenged of them, as it 
 is written : Such honour have all his saints. 
 
 PSALM CL. Laudate Dominum. 
 
 0 PRAISE God in his holiness : praise 
 him in the firmament of his power. 
 
 2 Praise him in his noble acts : praise him 
 according to his excellent greatness. 
 
 3 Praise him in the sound of the trumpet : 
 praise him upon the lute and harp. 
 
 4 Praise him in the cymbals and dances : 
 praise him upon the strings and pipe. 
 
 5 Praise him upon the well-tuned cymbals : 
 praise him upon the loud cymbals. 
 
 6 Let every thing that hath breath : praise 
 the Lord. 
 
OF THE FORMS OF PRAYER TO BE USED AT SEA. 
 
 These forms were added to the Prayer Book at the last revision. They wen 
 not intended to supply the place of the ordinary Morning and Evening Services 
 but to be supplementary to them. 
 
 The first publication of special prayers 
 to be used at sea was made by the Long 
 Parliament. The Directory, which they 
 had put forth in 1644, was soon found to 
 be insufficient; hence they published 'A 
 Supply of Prayer for the Ships that want 
 Ministers to pray with them : agreeable 
 to the Directory established by Parlia- 
 ment.' The publication has no date. 'A 
 reason of this work,' prefixed to it, states 
 that ' 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 
 np prayer at all ; the former whereof for 
 many weighty reasons hath been abolish- 
 ed, and the latter is likely to make them 
 rather heathens than Christians: (the 
 Lord's day being left without any mark 
 of piety or devotion^. Therefore to avoid 
 these inconveniences, it hath been thought 
 fit to frame some prayers agreeing with 
 the Directory established by Parliament ; 
 it being hoped, that it will be no grief of 
 heart to wise and full Christians, if the 
 thirsty drink out of cisterns, when them- 
 selves drink out of fountains ; but they 
 will rather pity the wants of their needy 
 brethren, and out of compassion imitate 
 him who filleth the hungry with good 
 things.' 
 
 ' These Prayers being enlivened and 
 sent up by the Spirit in him that prayeth, 
 may be lively Prayers and acceptable to 
 him who is a Spirit, and accepts of Ser- 
 vice in Spirit and Truth. And, in truth, 
 though Prayers come never so new, even 
 from the Spirit, in one that is a guide in 
 Prayer, if the Spirit do not quicken and 
 enliven that Prayer in the Hearer that 
 follows him, it is to him but a dead Form, 
 and a very carcase of Prayer.' 
 
 The form is as follows : 
 
 'The Company being assembled, they 
 may thus begin with Prayer : (as in the 
 Directory.) 
 
 'O Lord, in all reverence and humility, 
 we acknowledge thy incomprehensible 
 Greatness and Majesty, in whose pre- 
 sence we do now in a special manner 
 
 (323) 
 
 appear, and our own vileness and unwor 
 thiness, to approach so near thee ; witl 
 our utter inability of ourselves, to such ; 
 holy duty. And we humbly beseech the< 
 for pardon, assistance and acceptance, ii 
 the whole service now to be performed 
 and for a blessing on the particular por 
 tions of thy Word now to be read, and al 
 in the Name and Mediation of the Lore 
 Jesus Christ ; In whose name and word: 
 we pray unto thee farther, saying, 
 ' Our Father, &c. 
 
 ' After this, some Psalms and Chapter: 
 being read out of both Testaments (bu 
 none out of those books which are com 
 monly called Apocrypha) and a Psalrr 
 being sung, a prayer may follow in thi: 
 manner :' 
 
 Then follows a long prayer for remis 
 sion of sins, and for sanctification, al 
 most word for word as in the Directory. 
 Then 
 
 ' A prayer for the Church Universal 
 and our United Churches and Kingdoms, 
 which also follows very closely the Di 
 rectory. 
 
 'After this Prayer, a Psalm may bt 
 sung, and the conclusion may be with 1 
 Thanksgiving and Blessing.' 
 
 'The Thanksgiving' bears some re 
 semblance to the 'General Thanksgiving 
 in the Daily Service, it also follows closel} 
 the Directory. 
 
 ' The Prayer for a Blessing' is 
 'The Lord bless u» and keep us; th< 
 Lord make his face to shine upon us anc 
 be gracious unto us ; the Lord lift up hi; 
 countenance upon us, and give us hi: 
 peace ; And the very God of Peace sane 
 tify us wholly, that our whole spirit, soul 
 and body, may be preserved blameles- 
 unto the coming of our Lord Jesus Christ 
 And the grace of our Lord Jesus Christ 
 and the love of God the Father, and th< 
 Communion of the Holy Ghost be witl 
 us all. Amen.' 
 
 Appended to the Service are 
 ' A Prayer particularly fitted for thost 
 that travail upon the Seas' and 
 A Prayer in a Storm.' 
 
FORMS OF PRAYER 
 
 USED AT SEA. 
 
 S The Morning and £vening Service to be used daily at Sea shall be the same which is appointed 
 in the Book of Common Prayer. 
 
 \ These two following Prayers are to be also j 
 used in her Majesty's -\avy every day. 
 
 0 ETERNAL Lord God, who alone spreadest 1 
 out the heavens, and rulest the raging of the 
 sea ; who hast compassed the waters with bounds 
 until day and night come to an end ; Be pleased ( 
 to receive into thy Almighty and most gracious i 
 protection the persons of us thy servants, and j 
 the Fleet in which we serve. Preserve us from 
 the dangers of the sea, and from the violence of 
 the enemy; that we may be a safeguard unto 
 onr most gracious Sovereign Lady, Queen VIC- 
 TORIA, and her Dominions, and a security for 
 such as pass on the seas upon their lawful occa- 
 sions ; that the inhabitants of our Island may in 
 peace and quietness serve thee our God ; and 
 that we may return in safety to enjoy the bless- ' 
 ings of the land, with the fruits of our labours, 
 1 and with a thankful remembrance of thy mercies 
 i to praise and glorify thy holy Name ; through 
 ; Jesus Christ our Lord. Amen. 
 
 The Collect. 
 
 PREVENT us, 0 Lord, in all our doings, with 
 thy most gracious favour, and further us 
 with thy continual help ; that in all our works ' 
 begun, continued, and ended in thee, we may 
 glorify thy holy ^Saine, and finally by thy mercy 
 obtain everlasting life ; through Jesus Christ our 
 Lord. Amen. 
 
 0 
 
 T Prayers to be used in Storyns at Sea. 
 
 OMOST powerful and glorious Lord God, at 
 whose command the winds blow, and lift up 
 the waves of the sea, and who stillest the rage 
 thereof ; We thy creatures, but miserable sinners, 
 do in tins our" great distress cry unto thee for 
 help : Save. Lord, or else we perish. AVe confess, 
 when we have been safe, and seen all things 
 quiet about us. we have forgot thee our God, and 
 refused to hearken to the still voice of thy word, 
 and to obey thy commandments : But now we 
 see, how terrible thou art in all thy works of 
 wonder ; the great God to lie feared above all : 
 And therefore we adore thy Divine Majesty, 
 acknowledging thy power, and imploring thy 
 goodness. Help, Lord, and save us for thy mercy's 
 sake in Jesus Christ thy Son, our Lord. Amen. 
 
 Or this. 
 
 OMOST glorious and gracious Lord God. who 
 dwellest in heaven, hut beholdest all things 
 below ; Look down, we beseech thee, and hear 
 us, calling out of the depth of misery, and out of 
 the iawsof this death, which is ready now to 
 swallow us up : Save, Lord, or else we perish. 
 The living, the living, shall praise thee. 0 send 
 thy word of command to rebuke the raging winds . 
 and the roaring sea : that we, being delivered 
 
 from this distress, may live to serve thee, and to 
 glorify thy Name all the days of our life. Hear, 
 Lord, and save us, for the infinite merits of our 
 blessed Saviour, thy Son, our Lord Jesus Christ. 
 Amen. 
 
 1 The Prayer to be said before a Fight at Sea 
 against any Enemy. 
 MOST powerful and glorious Lord God, the 
 Lord of hosts, that rulest and commandest 
 all things ; Thou sittest in the throne j udging 
 right, and therefore we make our address to thy 
 Divine Majesty in this our necessity, that thou 
 wouldest take" the cause into thine own hand, 
 and judge between us and our enemies. Stir up 
 thy strength, O Lord, and come and help us ; for 
 thou givest not alway the battle to the strong, 
 but canst save by many or by few. 0 let not our 
 sins now cry against us for vengeance ; but hear 
 us thy poof servants begging mercy, and im- 
 ploring thy help, and that thou wouldest be a 
 defence unto us against the face of the enemy. 
 Make it appear that thou art our Saviour and 
 mighty Deliverer, through Jesus Christ our 
 Lord. A men. 
 
 1 Short Prayers for single persons, that cannot 
 meet to join in Prayer icith others, by reason 
 of the Fight, or St07-m. 
 
 General Prayers. 
 
 IORD, be merciful to us sinners, and save us 
 j for thy mercy's sake. 
 
 Tnou art the great God, that hast made and 
 rulest all things : O deliver us for thy Name's 
 sake. 
 
 Thou art the great God to be feared above all : 
 O save us, that we may praise thee. 
 
 Special Prayers with respect to the Enemy. 
 
 THOU, O Lord, art just and powerful : O defend 
 our cause against the face of the enemy. 
 O God, thou art a strong tower of defence to 
 all that flee unto thee : O save us from the vio- 
 lence of the enemy. 
 
 0 Lord of hosts, fight for us, that we may 
 glorify thee. 
 
 0 suffer us not to sink under the weight of our 
 sins, or the violence of the enemy. 
 
 O Lord, arise, help us, and deliver us for thy 
 Name's sake. 
 
 Short Prayers in respect of a Storm. 
 
 THOU, O Lord, that stillest the raging of the 
 sea, hear, hear us, and save us, that we 
 perish not. 
 
 O blessed Saviour, that didst save thy disciples 
 ready to perish in a storm, hear us, and save us, 
 we beseech thee. 
 
 Lord, have mercy upon us. 
 Christ, have mercy upon us. 
 
*il The Greek Prayer Book contains th< 
 
 'In raging Wi?id and Storm at Sea. 
 
 * O mighty Lord our God, who by thy 
 consubstantial and eternal Word, and thy 
 lifegiving and co-equal Spirit, hast called 
 into being all things out of nothing; who 
 hast placed the land as a bound to the 
 sea, and hast weighed the mountains and 
 valleys in a balance; who hast meted 
 out heaven with a span, and holdest the 
 earth in thy hand; who hast appointed 
 measures and rules and bounds, har- 
 monies and order in this visible world of 
 matter, and hast determined the change 
 of seasons and revolutions of the sun, and 
 maintamest by the duly tempered ele- 
 ments the silent working of the universe, 
 directing it in painless and peaceful con- 
 cord; do thou, O all beneficent King, 
 shew thine own accustomed mercy and 
 goodness towards us ; look upon the works 
 of thy hands, turn not thy mercies and 
 compassions from us, nor forget thy cove- 
 nant marvellously made with us in the 
 creation of man after thine own image; 
 do thou, who didst give thine only-be- 
 gotten Son a ransom for us, and in the 
 marvellous communion of the Spirit hast 
 made us partakers of the very Godhead, 
 do away, we beseech thee, the multitude 
 of our sins by the surpassing multitudes 
 of thy mercies : do thou, who by the cross 
 and blood of thy Son hast abolished the 
 sin of our race, be pleased to restore the 
 wonted order of nature, now unnaturally 
 and terribly distorted for the unnatural 
 disobedience and disorder of our base and 
 lawless lives. Grant unto us the wonted 
 serenity of this vast expanse of waters ; 
 disperse the surging waves and raging 
 storm ; and bid the winds breathe season- 
 able and gentle breezes : let the spirit of 
 the hurricane be quelled, and the fury of 
 the tempest be changed into calm, that 
 they, who go down to the sea in ships, 
 and occupy their business in many waters, 
 may again behold thy wondrous works. 
 O merciful Lord, we beseech thee, of thy 
 
 following forms: 
 
 unspeakable mercy, cause the sea to ceas< 
 from its raging. Thou who, of thy gooc 
 pleasure and by the co-operation of tin i 
 Holy Spirit, didst allow thine only-be 
 gotten Son our Saviour Jesus Christ t( 
 become man and to sail with his hoh 
 disciples and apostles and to rebuke the 
 violence of the winds, and didst bid th< 
 waves of the sea to be still ; do thou now 
 also lull all contrary winds, calm th< 
 waves, cause the tempest to cease, com 
 mand for us prosperous, favouring season; 
 and winds ; become a pilot and helper t( 
 thy servants, and guide them into a har 
 bour of safety: for, knowing thy namt 
 alone and acknowledging no God besid< 
 thee, they look for aid from thee continu 
 ally. Through the prayers and interces 
 sions of the most blessed mother of God 
 the divine angels and all the saints.' 
 
 The Priest adds in a loud voice, 'accord 
 ing to the pleasure and goodness of thint 
 only-begotten Son, with whom thou an 
 blessed together with thy all-holy, good, 
 and lifegiving Spirit, now and for evei 
 and ever. Amen.' 
 
 4 On the Building of a Ship. 
 * O Lord God of our fathers, who dids 
 command Noah thy servant to prepare 
 an ark for the preservation of the world 
 who willedst that it should be formed 
 from many planks and compacted intc 
 one vessel : do thou, O Lord of all, whe 
 hast ordained that we should steer oui 
 course in barks of lifeless planks, anc 
 thyself preservest the race of men by thy 
 mighty hand ; do thou now also, O Lord, 
 watch over this vessel: grant unto it a 
 good angel of peace : guard those whe 
 are to sail in it: grant that they may 
 return in health to their homes : for it u 
 thou, O Christ our God, who direcftest 
 and hallowest all things ; to thee we 
 ascribe glory and thanksgiving and wor- 
 ship with thine eternal Father and thy 
 all-holy, good, life-giving Spirit, now and ! 
 for ever and ever. Amen.' 
 
 (325) 
 
FORMS OF PRAYER 
 
 Lord, have mercy upon us. 
 
 O Lord, hear us. 
 O Christ, hear us. 
 
 God the Father, God the Son, God the Holy 
 Ghost, have mercy upon us, save us now and 
 evermore. Amen. 
 
 OUR Father, which art in heaven, Hallowed 
 be thy Name. Thy kingdom come. Thy 
 will be done in earth, As it is in heaven. Give 
 us this day our daily bread. And forgive us 
 our trespasses, As we forgive them that tres- 
 pass against us. And lead us not into tempt- 
 ation ; But deliver us from evil : For thine is 
 the kingdom, The power, and the glory, For 
 ever and ever. Amen. 
 
 IT When there shall be imminent danger, as 
 many as can be spared from necessary service 
 in the Skip shall be called together, and make 
 an humble Confession of their sin ta God: In 
 which every one ought seriously to reflect upon 
 those particular sins of which his conscience 
 shall accuse him ; saying as followeth, 
 
 The Confession. 
 
 4LMIGHTY God, Father of our Lord Jesus 
 J\. Christ, Maker of all things, Judge of all 
 men ; We acknowledge and bewail our mani- 
 fold sins and wickedness, Which we, from time 
 to time, most grievously have committed, By 
 thought, word, and deed, Against thy Divine 
 Majesty, Provoking most justly thy wrath and 
 indignation against us. We do earnestly re- 
 pent, And are heartily sorry for these our 
 misdoings ; The remembrance of them is 
 grievous unto us ; The burden of them is in- 
 tolerable. Have mercy upon us, Have mercy 
 upon us, most merciful Father; For thy Son 
 our Lord Jesus Christ's sake, Forgive us all 
 that is past ; And grant that we may ever 
 hereafter Serve and please thee In newness of 
 life, To the honour and glory of thy Name ; 
 Through Jesus Christ our Lord. Amen. 
 5 Then shall the Priest, if there be any in the 
 Ship, pronounce this Absolution. 
 
 ALMIGHTY God, our heavenly Father, who of 
 XjL his great mercy hath promised forgiveness 
 of sins to all them that with hearty repentance 
 and true faith turn unto him ; Have mercy 
 upon you ; pardon and deliver you from all 
 your sins ; confirm and strengthen you in all 
 goodness, and bring you to everlasting life ; 
 through Jesus Christ our Lord. Amen. 
 
 Thanksgiving after a Storm. 
 
 Jubilate Deo. Psalm Ixvi. 
 
 OBE joyful in God, all ye lands :sing praises 
 unto the honour of his Name, make his 
 praise to be glorious. 
 
 Say unto God, O how wonderful art thou in 
 thy works : through the greatness of thy power 
 I shall thine enemies be found liars unto thee. 
 For all the world shall worship thee : sing of 
 thee, and praise thy Name. 
 
 O come hither, and behold the works of God : 
 how wonderful he is in his doing toward the 
 children of men. 
 
 He turned the sea into dry land : so that they 
 went through the water on foot ; there did we 
 rejoice thereof. 
 
 He ruleth with his power for ever ; his eyes 
 behold the people : and such as will not believe 
 shall not be able to exalt themselves. 
 
 O praise our God, ye people : and make the 
 voice of his praise to ue heard ; 
 
 Who holdeth our soul in life : and suffereth 
 not our feet to slip. 
 
 For thou, O God, hast proved us : thou also 
 hast tried us, like as silver is tried. 
 
 Thou broughtest us into the snare : and 
 laidest trouble upon our loins. 
 
 TO BE USED AT SEA. 
 
 Thou sufferedst men to ride over our heads : 
 we went through fire and water, and thou 
 broughtest us out into a wealthy place. 
 
 I will go into thine house with burnt-offer- 
 ings : and will pay thee my vows, which I 
 promised with my lips, and spake with my 
 mouth, when I was in trouble. 
 
 I will offer unto thee fat burnt-sacrifices, 
 with the incense of rams : I will offer bullocks 
 and goats. 
 
 0 come hither, and hearken, all ye that fear 
 God : and I will tell you what he hath done for 
 my soul. 
 
 1 called unto him with my mouth : and gave 
 him praises with my tongue. 
 
 If I incline unto wickedness with mine heart : 
 the Lord will not hear me. 
 
 But God hath heard me : and considered the 
 voice of my prayer. 
 
 Praised be God who hath not cast out my 
 prayer : nor turned his mercy from me. 
 
 Glory be to the Father, and to the Son : and 
 (0 the Holy Ghost; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 ConAtemini Domino. Psalm cvii. 
 
 OGIVE thanks unto the Lord, for he is 
 gracious : and his mercy endureth for 
 
 ever. 
 
 Let them give thanks whom the Lord hath 
 redeemed : and delivered from the hand of the 
 enemy ; 
 
 And gathered them out of the lands, from 
 the east, and from the west : from the north, 
 and from the south. 
 
 They went astray in the wilderness out of 
 the way : and found no city to dwell in ; 
 
 Hungry and thirsty : their soul fainted in 
 them. 
 
 So they cried unto the Lord in their trouble : 
 and he delivered them from their distress. 
 
 He led them forth by the right way : that 
 they might go to the city where they dwelt. 
 
 O that men would therefore praise the Lord 
 for his goodness : and declare the wonders that 
 he doeth for the children of men ! 
 
 For he satisfieth the empty soul : and filleth 
 the hungry soul with goodness. 
 
 Such as sit in darkness, and in the shadow 
 of death : being fast bound in misery and iron; 
 
 Because they rebelled against the words of 
 the Lord : and lightly regarded the counsel of 
 the most Highest ; 
 
 He also brought down their heart through 
 heaviness : they fell down, and there was none 
 to help them. 
 
 So when they cried unto the Lord in their 
 trouble : he delivered them out of theirdistress. 
 
 For he brought them out of darkness, and 
 out of the shadow of death : and brake their 
 bonds in sunder. 
 
 O that men would therefore praise the Lord 
 for his goodness : and declare the wonders that 
 he doeth for the children of men! 
 
 For he hath broken the gates of brass : and 
 smitten the bars of iron in sunder. 
 
 Foolish men are plagued for their offence : 
 and because of their wickedness. 
 
 Their soul abhorred all manner of meat : 
 and they were even hard at death's door. 
 
 So when they cried unto the Lord in their 
 trouble : he delivered them out of theirdistress. 
 
 He sent his word, and healed them : and 
 they were saved from their destruction. 
 
 O that men would therefore praise the Lord 
 for his goodness : and declare the wonders that 
 he doeth for the children of men ! 
 
 That they would offer unto him the sacrifice 
 of thanksgiving : and tell out his works with 
 gladness ! 
 
 They that go down to the sea in ships : and 
 occupy their business in groat waters; 
 
 These men see the works of the Lord : and 
 his wonders in the deep. 
 
In a Greek hymn by Anatolius, who died A. n. 458, the analogy between the 
 storms of the sea and the troubles of life is so well given that we venture to quote 
 the Rev. J. M. Neale's translation of it here: 
 
 Fierce was the wild billow; 
 
 Dark was the night; 
 Oars labour'd heavily; 
 
 Foam glimmer'd white ; 
 Trembled the mariners; 
 
 Peril was high ; 
 Then said the God of God, 
 
 —'Peace! It is I !' 
 
 Ridge of the mountain-wave, 
 
 Lower thy crest! 
 Wail of Euroclydon, 
 
 Be thou at rest! 
 Sorrow can never be, — 
 
 Darkness must fly, — 
 Where saith the Light of Light, 
 
 — ' Peace ! It is I!' 
 
 Jesu, Deliverer! 
 
 Come Thou to me : 
 Soothe Thou my voyaging 
 
 Over Life's sea ! 
 Thou, when the storm of Death 
 
 Roars, sweeping by, 
 Whisper, O Truth of Truth ! 
 
 — ' Peace ! It is I !' 
 
 Neale's Hymns of the Eastern Church. 
 
 (327) 
 
FORMS OP PRAYER TO BE USED AT SEA. 
 
 For at his word the stormy wind ariseth : 
 which lifteth up the waves thereof. 
 
 They are carried up to the heaveu, and down 
 again to the deep : their soul nielteth away 
 because of the trouble. 
 
 They reel to and fro, and stagger like a drunk- 
 en man : and are at their wits end. 
 
 So when they cry unto the Lord in their 
 trouble : he deiivereth them out of their dis- 
 tress. 
 
 For he maketh the storm to cease : so that 
 the waves thereof are still. 
 
 Then are thev glad, because they are at rest : 
 and so he bringeth them unto the haven where 
 they would be. 
 
 O that men would therefore praise the Lord 
 for his goodness : and declare the wonders that 
 he doeth for the children of men ! 
 
 That they would exalt him also in the con- 
 gregation of the people : and praise him in the 
 seat of the elders ! 
 
 Who turneth the floods into a wilderness : 
 and drieth up the water-springs. 
 
 A fruitful land maketh he barren : for the 
 wickedness of them that dwell therein. 
 
 Again, he maketh the wilderness a standing 
 water : and water-springs of a dry ground. 
 
 And there he setteth the hungry : that they 
 mav build them a city to dwell in ; 
 
 That they may sow their land, and plant 
 vineyards : to yield them fruits of increase. 
 
 He'blesseth them, so that they multiply ex- 
 ceedingly : and suffereth not their cattle to 
 decrease. 
 
 And again, when they are minished, and 
 brought low : through oppression, through any 
 plague, or trouble ; 
 
 Though he suffer them to be evil intreated 
 through tyrants : and let them wander out of 
 the way in the wilderness; 
 
 Yet helpeth he the poor out of misery : and 
 maketh him households like a flock of sheep. 
 
 The righteous will consider this, and re- 
 joice : and the mouth of all wickedness shall 
 be stopped. 
 
 Whoso is wise will ponder these things : and 
 they shall understand the loving-kindness of 
 the Lord. 
 
 Glory be to the Father, and to the Son : and 
 to the "Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 6hall be : world without end. Amen. 
 
 Collects of Thanksgiving. 
 
 OMOST blessed and glorious Lord God, who 
 art of infinite goodness and mercy; We 
 thy poor creatures, whom thou hast made and 
 preserved, holding our souls in life, and now 
 rescuing us out of the jaws of death, humbly 
 present ourselves again before thy Divine Ma- 
 jesty, to offer a sacrifice of praise and thanks- 
 giving, for that thou heardest us when we 
 called in our trouble, and didst not cast out 
 our prayer, which we made before thee in our 
 great distress: Even when we gave all for lost, 
 our ship, our goods, our lives, "then didst thou 
 mercifully look upon us, and wonderfully com- 
 mand a deliverance ; for which we, now being 
 in safety, do give all praise and glory to thy 
 holy Name; through Jesus Christ our Lord. 
 Amen. 
 
 Or this: 
 
 OMOST mighty and gracious good God, thy 
 mercy is over all thy works, but in special 
 manner hath been extended toward us, whom 
 thou hast so powerfully and wonderfully de- 
 fended. Thou hast shewed us terrible things, 
 and wonders in the deep, that we might see 
 how powerful and gracious a God thou art ; 
 how able and ready to help them that trust in 
 thee. Thou hast shewed us how both winds 
 and seas obey thy command ; that we may 
 learc, even from them, hereafter to obey thy 
 voice, and to do thy will. We therefore bless 
 
 and glorify thy Name, for this thy mercy in 
 saving us, wheu we were ready to perish. And, 
 we beseech thee, make us as truly sensible now 
 of thy mercy, as we were then of the danger: 
 And give us hearts always ready to express our 
 thankfulness, not only by words, but also by 
 our lives, in being more obedient to thy holy 
 commandments. Continue, we beseech thee, 
 this thy goodness to us ; that we, whom thou 
 hast saved, may serve thee in holiness and right- 
 eousness all the days of our life ; through Jesus 
 Christ our Lord and Saviour. Amen. 
 
 A n Hymn of Praise and Thanksgiving after a 
 dangerous Tempest. 
 
 OCOME, let us give thanks unto the Lord, 
 for he is gracious : and his mercy endureth 
 for ever. 
 
 Great is the Lord, and greatly to be praised ; 
 let the redeemed of the Lord say so : whom he 
 hath delivered from the merciless rage of the 
 sea. 
 
 The Lord is gracious and full of compassion : 
 slow to anger, and of great mercy. 
 
 He hath not dealt with us according to our 
 sins : neither rewarded us according to our 
 iniquities. 
 
 But as the heaven is high above the earth : 
 so great hath been his mercy towards us. 
 
 We found trouble and heaviness : we were 
 even at death's door. 
 
 The waters of the sea had well-nigh covered 
 us : the proud waters had well-nigh gone over 
 our soul. 
 
 The sea roared : and the stormy wind lifted 
 up the waves thereof. 
 
 We were carried up as it were to heaven, and 
 then down again into the deep : our soul melted 
 within us, because of trouble; 
 
 Then cried we unto thee, O Lord : and thou 
 didst deliver us out of our distress. 
 
 Blessed be thy Name, who didst not despise 
 the prayer of thy servants : but didst hear our 
 cry, and hast saved us. 
 
 Thou didst send forth thy commandment : 
 and the windy storm ceased, and was turned 
 into a calm. 
 
 O let us therefore praise the Lord for his good- 
 ness : and declare the wonders that he hath 
 done, and still doeth for the children of men. 
 
 Praised be the Lord daily : even the Lord 
 that helpeth us, and poureth his benefits upon 
 us. 
 
 He is our God, even the God of whom cometh 
 salvation : God is the Lord by whom we have 
 escaped death. 
 
 Thou, Lord, hast made us glad through the 
 operation of thy hands : and we will triumph 
 in thy praise. 
 
 Biessed be the Lord God : even the Lord God, 
 who only doeth wondrous things ; 
 
 And blessed be the Name of his Majesty for 
 ever : and letevery oneof us say, Amen, Amen. 
 
 Glory be to the Father, and to the Son : and 
 to the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shiUl be : world without end. Amen. 
 
 2 Cor. xiii. 
 
 THE grace of our Lord Jesus Christ, and the 
 love of God, and the fellowship of the Holy 
 Ghost, b« with us all evermore. Amen. 
 
 After Victory or Deliverance from an 
 Enemy. 
 
 A Psalm or Hymn of Praise and Thanksgiving 
 after Victory. 
 
 IF the Lord had not been on our side, now may 
 we say : if the Lord himself had not been on 
 our side, when men rose up against us ; 
 
 They had swallowed us up quick : when they 
 were so wrathfully displeased at us. 
 
OF READEPS. 
 
 The ancient mode of ordination of a 
 Reader, as prescribed by the 4th Council 
 of Carthage, was as follows : 
 
 Lector cum ordinatur, faciat de illo ver- 
 bum episcopus ad plebem indicans ejus 
 fidem ac vitam atque ingenium, post ha;c 
 speclante plebe tradet ei codicem de quo 
 lecturus est, dicens ad eum, 'Accipe et 
 esto Lector Verbi Dei, habiturus, si fide- 
 liter et utiliter impieveris omcium, partem 
 cum eis qui Verbum Dei ministraverin:.' 
 
 In the Greek Church, which retains the 
 office of Reader as well as that of Sub- 
 deacon to the present day, the form of 
 Ordination is as follows. 
 
 The Candidate is brought with head 
 uncovered to the Bishop in plain dress, 
 or if he be a monk with his cloak. 
 
 The Bishop lays his hand on his head 
 and cuts his hair in the form of the cross, 
 saying, ' In the name of the Father and of 
 the Son and of the Holy Ghost.' At each 
 name the congregation say 'Amen.' 
 
 The hair of the candidate is clipped. 
 (There is no special tonsure.) He is 
 brought again to the Bishop, who vests 
 him in a chasuble. A third time the 
 Bishop lays his right hand on his head 
 and prays, 'O Lord God Almighty,chocse 
 this thy servant and sanctify him: grant 
 him with all wisdom and discernment to 
 study and to read thy divine oracles, and 
 preserve him in blameless conversation. 
 By the mercy and compassion and lov- 
 ingkindness of thy only-begotten Son, 
 with whom, and with thy all-holy, good, 
 and life-giving Spirit, thou art blessed 
 now, always, and for evermore.' 
 
 The Reader receives a Book of the 
 Epistles (the appointed selections), reads 
 a short extract, receives the Bishop's be- 
 
 nediction. If more than one are ordain- 
 ed, the prayer is said in tbe plural form. 
 
 In the attempt to introduce Readers, 
 made by Archbishop Parker, 1563, the 
 object rather was to provide substitutes 
 for clergy in parishes destitute of incum- 
 bents, than to provide lay aid for over 
 taxed clergy. 
 
 The following resolutions were passec 
 at a meeting of the Bishops, held ai 
 Lambeth, on Ascension Day 1866. 
 
 I. That it is not expedient to altei 
 the Statute or Canon Law with a view 
 of extending the Diaconate to persons 
 engaged in professions or business. 
 
 II. That it is desirable to institute an 
 office of Reader, and that the form o! 
 admission to the same be by public 
 prayer and delivery of the New Testa- 
 ment by the Bishop without imposition 
 of hands, and that it be held until the 
 Bishop shall by an instrument under his 
 hand remove the holder therefrom. 
 
 III. That the office be exercised in 
 any particular parish or district under 
 the Bishop's licence issued with the writ- 
 ten consent of the Incumbent, revocable 
 at the discretion of the Bishop either 
 mero motu or at the written request of 
 the Incumbent. 
 
 IV. That the office be unpaid. 
 
 V. That the license of the Bishop 
 empower the Reader : — 
 
 1. To render general aid to the 
 clergy in all ministrations not strictly 
 requiring the service of one in Holy 
 Orders. 
 
 2. To read Lessons in the Church. 
 
 3. To read prayers and Holy Scrip- 
 ture and explain the same, in such places 
 as the Bishop's license shall define. 
 
FORMS OF PRAYER TO BE USED AT SEA. 
 
 Yea, the waters had drowned us, and the 
 stream had gone over our soul : the deep waters 
 of the proud had gone over our soul. 
 
 But praised be the Lord : who hath not given 
 us over as a prey unto them. 
 
 The Lord, hath wrought : a mighty salvation 
 for us. 
 
 We gat not this by our own sword, neither 
 was it our own arm that saved us : but thy 
 right hand, and thine arm, and the light of 
 thy countenance, because thou hadst a favour 
 unto us. 
 
 The Lord hath appeared for us : the Lord hath 
 covered our heads, and made us to stand in the 
 day of battle. 
 
 The Lord hath appeared for us : the Lord hath 
 overthrown our enemies, and dashed in pieces 
 those that rose up against us. 
 
 Therefore not unto us, O Lord, not unto us : 
 but unto thy Name be given the glory. 
 
 The Lord hath done great things for us : the 
 Lord hath done great things for us, for which we 
 rejoice. 
 
 Our help standeth in the Name of the Lord : 
 who hath made heaven and earth. 
 
 Blessed be the Name of the Lord : from this 
 tune forth for evermore. 
 
 Glory be to the Father, and to the Son : and to 
 the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 T After this Hymn may be sung the Te Deum. 
 
 t Then this Collect. 
 ALMIGHTY God, the Sovereign Com- 
 mander of all the world, in whose hand is 
 >wer and might which none is able to with- 
 
 stand ; We bless and magnify thy great and 
 glorious Name for this happy Victory, the whole 
 glory whereof we do ascribe to thee, who art the 
 only giver of Victory. And we beseech thee, 
 give us grace to improve this great mercy to thy 
 glory, the advancement of thy Gospel, the honour 
 of our Sovereign, and, as much as in us lieth, to 
 the good of all mankind. And, we beseech thee, 
 give us such a seme of this great mercy, as may 
 engage us to a true thankfulness, such as may 
 appe;ir in our lives by an humble, holy, and 
 obedient walking before thee all our days, 
 through Jesus Christ our Lord : to whom with 
 thee and the Holy Spirit, as fir all thy mercies, 
 so in particular for this Victory and Deliverance, 
 be all glory and honour, world without end. 
 Amen. 
 
 2 Cor. xiii. 
 
 THE grace of our Lord Jesus Christ, and the 
 love of God. and the fellowship of the Holy 
 Ghost, be with us all evermore. Amen. 
 
 At the Burial of their Dead at Sea. 
 
 If The Office in the Common Prayer-bonl- may he 
 used : only instead of these words [We there- 
 fore commit his body to the ground, earth to 
 earth, <tc] say, 
 
 WE therefore commit his body to the deep, to | 
 be turned into corruption, looking for the 
 resurrection of the body, (when the Sea shall I 
 give up her dead,) and the life of the world to | 
 come, through our Lord Jesus Clirist ; who at 
 his corning shall change our vile body, that it 
 may be like his glorious body, according tc the 
 mighty working, whereby he is able to subdue 
 all things to himself. 
 
OF THE FORM AND MANNER OF MAKING, ORDAINING, ANI 
 
 CONSECRATING OF BISHOPS, PRIESTS, AND DEACONS. 
 
 An Ordinal was published as a com- 
 panion to the Prayer Book, of 1549; 
 changes were made in it before 1552, 
 when it was incorporated in the Second 
 Prayer Book of King Edward the Sixth. 
 
 The Preface is ascribed to Cranmer : 
 the wording of it was somewhat altered 
 in 1662. 
 
 From the Epistles of St Paul to Timo- 
 thy and Titus, it is clear that the two per- 
 sons addressed hold a grade superior to the 
 Presbyters and Deacons whom they are 
 charged to ordain. There is an equally 
 clear distinction between the Presbyters 
 and the Deacons, whose qualifications 
 are mentioned separately. No other 
 Orders are specified with the definite 
 marks of distinction belonging to these 
 three. 
 
 The testimony of Ignatius to the con- 
 stitution of the Church in his day, a.d. 
 107, under Bishops, Priests and Deacons, 
 is very explicit. Tertullian, c. 200, traces 
 the order of bishops to St John as one of 
 its authors ; he mentions as subordinate 
 to them presbyters and deacons. 
 
 Clemens Alexandrinus, c. 205, compares 
 the degrees of bishops, presbyters and 
 deacons to degrees of angelical glory. 
 
 Succeeding writers are equally ex- 
 plicit 
 
 Catalogues of the succession of bishops 
 in each See were kept in the principal 
 cities, beginning from the Apostolical age. 
 
 If In primitive times the people took 
 part in the election of their clergy. 
 
 A bishop was chosen jointly by the 
 clergy and people. If the electors dis- 
 agreed, the decision was left to the 
 metropolitan. A bishop was not to be 
 forced on an unwilling people. When 
 the choice had been made, the person 
 selected was presented for examination 
 and approval to the metropolitan with his 
 provincial bishops. The people among 
 whom the bishop had been conversant 
 gave their testimony in his favour as to 
 his previous life and Christian conduct. 
 The commission of heinous crimes dis- 
 qualified a man from holding high office 
 in the Church. The bishop made a 
 profession of his faith. 
 
 It was customary to elect the bishop 
 from among the clergy of the province, 
 where the people might be able to judge 
 of his fitness from personal experience. 
 
 133 
 
 In time of persecution the office of bisho] 
 involved serious risk of life ; hence it wa 
 not sought as a post of profit and luxury 
 Subsequently, when the episcopal rani 
 was coveted for the emoluments and dig 
 nity attached to it, the mode of popula; 
 election gave rise to tumults. In case o 
 such disturbance the metropolitan anc 
 synod would choose an indifferent persor 
 and prefer him to the people's candidate 
 When the Empire became Christian 
 the Emperors assumed the privilege o 
 interference in the election of bishops. 
 Thus Theodosius nominated Nectariustc 
 the See of Constantinople, a.d. 381 : the 
 same emperor required also the enthroni- 
 zation of Proclus. 
 
 By the second Council of Aries, a.d. 
 452, it was decreed that the bishops of the 
 province should nominate three, of whom 
 the clergy and people should select one. 
 
 By the laws of Justinian the people 
 were excluded from taking part in the 
 election of bishops. The privilege was 
 confined to the clergy and optimates in 
 each Church. 
 
 The rule of the Spanish Church at the 
 time of the Council of Barcelona, a.d. 
 599, was that the clergy and people 
 should nominate three, and the metro- 
 politan and provincial bishops cast lots 
 which of the three should be ordained. 
 
 From the foundation of the French 
 monarch}', the kings exercised an influ- 
 ence in the election of bishops, more or 
 less powerful, according to the circum- 
 stances of the time and the character of 
 the monarch. The same custom prevailed 
 in England. Mosheini and Bingham 
 agree in the conclusion that the same 
 freedom of election was granted to the 
 people in the case of presbyters as in that 
 of bishops. It was natural that the 
 selection of fit persons should devolve 
 upon those best qualified to judge of the 
 qualifications of the candidate, hence we 
 find bishops and presbyters presenting 
 men to the people for their approval. 
 This was occasionally withheld. 
 
 The presentation of clergy to bene- 
 fices seems to have belonged from the 
 earliest times both in France and England 
 to the founders of churches. Provision 
 for the due exercise of this right is made 
 in the 1st Council of Orange, a.d. 441; 
 the 2nd Council of Aries, a.d. 452 ; by a 
 0 
 
THE 
 
 FORM AND MANNER 
 
 OF 
 
 MAKING, ORDAIXIXG, AND CONSECRATING 
 
 OF 
 
 BISHOPS, PRIESTS, AND DEACONS, 
 
 ACCORDING TO THE ORDER OF 
 
 Cfjr CJjurcfj of Cnglantr. 
 
 THE PREFACE. 
 
 JT is evident utito all men diligently reading the holy Scripture and ancient 
 Authors, that from the Apostles' time there have been these Orders of Ministers 
 i in Christ's Church,- Bishops, Priests, and Beacons. Which Offices were evermore ■ 
 
 had in such reverend Estimation, that no man might presume to execute any of 
 i them, except he icere first called, tried, examined, and known to have such qualities 
 ' as are requisite for the same,- and also by publick Prayer, tcith Imposition of 
 I Hands, were approved and admitted thereunto by lawful Authority. And therefore, 
 to the intent that Utese Orders may be continued, and reverently used and esteemed, 
 in the Church of England ; no man shall be accounted or taken to be a lawful Bishop, 
 Priest, or Beacon in the Church of England, or svfered to execute any of the said 
 Functions, except he be called, tried, examined, and admitted thereunto, according 
 to the Form hereafter following, or hath had formerly Episcopal Consecration, or 
 Ordination. 
 
 And none shall be adtnitted a Beacon, except he be Twenty-three years of age, 
 unless fie have a faculty. And every man which is to be admitted a Priest shall 
 be full Four-and-twenty years old. And every man which is to be ordained or 
 consecrated Bishop shall be fully Thirty years of age. 
 
 And the Bishop, knowing either by himself, or by sufficient testimony, any Person 
 to be a man of virtuous conversation, and without crime; arid, after examination 
 and trial, finding h im learned in the Latin Tonaue, and sufficiently instructed in 
 holy Scripture, may at the times appointed in the Canon, or else, an urgent occasion, 
 upon some other Sunday or Holy-day, in the face of the Church, admit him a 
 Beacon, in such manner and form as hereafter followeth. 
 
constitution of the Emperor Zeno, A. n. Making, Ordaining, and Consecrating 
 
 429, confirmed by Justinian, a. d. 541. was only introduced in 1662. In 1552 th 
 
 The practice was sanctioned and con- words were Making and Consecrating 
 
 firmed by the 9th council of Toledo, c. The term comprehending all the ordei 
 
 A. D. 650. The right of presentation was, is Ordination. 
 
 by general consent, transmissible to the "If The Council of Neocsesarea, A.r 
 
 patron's heirs. 314, required thirty years of age even i 
 
 According to English law, the bishop presbyters, a fortiori in bishops. Th 
 
 is to examine the presentee, 1st, concern- Council of Agde, a.d. 506, required tha 
 
 ing the person, as if he be under age or no metropolitan ordain bishop or presby 
 
 a layman ; 2ndly, concerning his conver- ter before that, the age of perfect mar 
 
 sation, as if he be criminous; 3rdly, con- hood. By the Apostolical Constitution 
 
 cerning his ability to discharge his pas- a bishop must be 50 years of age at leasi 
 
 toral duty, as if he be unlearned and not Instances of exceptions to these rules i 
 
 able to feed his flock with spiritual food, cases of distinguished worth are founc 
 
 % The selection of deacons, who were Athanasius was probably under 30 whe: 
 
 regarded as assistants to the bishops, he was made bishop. Remigius was onl 
 
 appears to have been left in a great 22 when he was appointed to the see c 
 
 measure to the bishops themselves. Thus Rheims, a.d. 471. 
 
 Cyprian treats the authority of a bishop The Councils of Agde a.d. 506, of Car 
 
 over one of his deacons as absolute, thage A. D. 397, of Trullo A. d. 692, c 
 
 because the bishop had appointed him. Toledo a.d. 633, all prescribe 25 as th 
 
 In the Apostolical Constitutions the minimum of age for a deacon. This rul 
 
 bishop is exhorted to select his deacons was, according to Bingham, very nicel 
 
 with regard to their piety. observed, the exceptions being few. 
 
 H In the same Constitutions, it is pre- For this the Council of Toledo, A.E 
 
 scribed that, in the Ordination of a bishop, 633, cites the Levitical precedent. Thi 
 
 three or at least two bishops shall concur, became the rule of our own Church ; bu 
 
 The ancient rule of the Council of Nice it was a case dispensable. The Council o 
 
 was, that all the bishops of the province Trent made the age 23, and by a Ponti 
 
 with the metropolitan should be present at fical published about the time of th- 
 
 the ordination, but in case of urgent neces- Reformation it was only required tha 
 
 sity three were deemed a sufficient num- the deacon should have attained 20 years 
 
 ber, provided that the metropolitan and Our first Prayer Book prescribed 21 fo 
 
 the rest sent their consent in writing. The deacons, 24 for priests. By Stat. 1 
 
 1st Council of Aries, a.d. 314, and the 3rd Eliz. c. 12, none was to be made ministe 
 
 Council of Carthage, a.d. 397, required under 24. The present Rubric is a pro 
 
 three besides the metropolitan. The 2nd vision of Canon 34. This Canon ha 
 
 Council of Aries, a.d. 452, directs the been confirmed by Statute 44 Geo. Ill 
 
 metropolitan to take three besides him- c. 43, Ss. 1 and 2, which pronounces ordi 
 
 self. The Council of Riez, a.d. 439, ac- nation conferred before these ages nul 
 
 tually deposed Armentarius because he and void. The Faculty for deacon 
 
 had not had three bishops to ordain him. must, it appears, be obtained from th< 
 
 All churches were not so strict, but in archbishop of Canterbury. No sucl 
 
 them all ordination by a smaller number Faculty is permissible in the case o 
 
 than three was accounted uncanonical. priests. 
 
 For the Ordination of a priest or deacon, A Canon of the Greek Church pre 
 
 one bishop was sufficient. It was however scribes 50 as the age for a bishop; t< 
 
 customary for the presbyters present to modify this rule, however, an edict o 
 
 lay their hands on the head of the person Justinian, requiring that he should b< 
 
 to be ordained. The two essentials of above 30, is added. For a priest 30 is th< 
 
 ordination were imposition of hands by prescribed age, for a deacon 25. 
 
 the bishop, and the Ordination Prayer. Canon 34 requires a University Degret 
 
 The candidate knelt at the altar to re- or an account of the candidate's faith ir 
 
 ceive his ordination. Presbyterian Ordi- Latin according to the articles of Reli 
 
 nation was disallowed. Thus Ischyras, gion, and also a testimonial from College: 
 
 on whom Colluthus, a priest only, had in Oxford or Cambridge, or from three 
 
 laid his hands, was treated as a layman or four grave ministers and other credible 
 
 by the Alexandrian Church in the time of persons, who have known him for the 
 
 Athanasius ; and the Council of Sardica, three years next preceding his ordination 
 
 a.d. 342, rejected the ordination of those The regular mode of examination pre 
 
 who had received their orders at the scribed in the Canon Law is 'Cjuande 
 
 hands of presbyters alone. episcopus ordinationes facere disponit. 
 
 Consecration is used for the Ordination oinnes, qui ad sacrum ministerium ac 
 
 of Bishops as a somewhat more solemn cedere volunt, feria quarta ante ipsair 
 
 term. The triple phrase of the title, ordinationem evocandi sunt ad civitaterr 
 
THE FORM AND MANNER 
 
 OF 
 
 MAKING OF DEACONS. 
 
 When the day appointed by the Bishop is come, after Morning Prayer is ended there shall be a 
 Sermon or Exhortation, declaring the Duty and Office of such as com* to be. admit'ed Deacons; 
 how necessary that Order is in the Church of Christ, and also, how the people ought to esteem 
 them in their Office. 
 
 T First, the Archdeacon, or his Deputy, shall 
 " present unto the Bishop (sitting in his chair 
 near to the holy Table) such as desire to be 
 ordained Deacons, (each of them being decent- 
 ly habited,) saying these words, 
 
 EEVEREND Father in God, I present unto 
 you these persons present, to be admitted 
 Deacons. 
 
 The Bishop. 
 
 TAKE heed that the persons, whom ye present 
 unto us, be apt and meet, for their learum.- 
 and godly conversation, to exercise their Ministry 
 duly, to the honour of God, and the edifying of 
 his Church. 
 
 1T The Archdeacon shall answer, 
 
 I HAVE inquired of them, and also examined 
 them, and think them so to be. 
 IT Then the Bishop shall say unto the people: 
 
 BRETHREN, if there be any of you who 
 knoweth any Impediment, or notable Crime, 
 in any of these persons presented to be ordered 
 Deacons, for the which he ought not to be ad- 
 mitted to that Office, let him come forth in the 
 Name of God, and shew what the Crime or 
 Impediment is. 
 
 1! And if any great Crime or Impediment be 
 objected, the Bishop shall surcease from Or- 
 dering that person, until such time as the 
 party accused shall be found clear of that 
 Crime. 
 
 1 Then the Bishop [commending such as shall be 
 found meet to be Ordered to the Prayers of 
 the Congregation) shall, with the Clergy and 
 people present, sing or say the Litany, with 
 the Prayers as foll 'oweth. 
 
 The Litany and Suffrages. 
 
 OGOD the Father, of heaven : have mercy 
 upon us miserable sinners. 
 0 God the Father, of heaven : have mercy 
 upon us miserable siiiners. 
 
 O God the Son, Redeemer of the world : have 
 mercv upon us miserable sinners. 
 
 0 God the Son, Redeemer of the world : have 
 mercy upon us miserable sinners. 
 
 O God the Holy Ghost, proceeding from the 
 Father and the Son : have mercy upon us miser- 
 able sinners. 
 
 0 God the Holy Ghost, proceeding from the 
 Father and the Son : have mercy upon us miser- 
 able sinners. 
 
 O holy, blessed, and glorious Trinity, three 
 Persons and one God : have mercy upon us 
 miserable sinners. 
 
 0 holy, blessed, and gloi-ious Trinity, three 
 Persons and one God : luxve mercy upon us 
 miserable sinners. 
 
 Remember not. Lord, our offences, nor the 
 offences of our forefathers; neither take thou 
 
 vengeance of our sins : spare us, good Lord, spare 
 thy people, whom thou hast redeemed with thy 
 most precious blood, and be not angry with us 
 for ever. 
 
 Spare us, good Lord. 
 From all evil and mischief ; from sin, from 
 the crafts and assaults of the devil ; from thy 
 wrath, and from everlasting damnation, 
 Good Ix>rd, deliver us. 
 From all blindness of heart ; from pride, vain- 
 glory, and hypocrisy ; from envy, hatred, and 
 malice, and all uncharitableness, 
 
 Good Lord, deliver us. 
 From fornication, and all other deadly sin; 
 and from all the deceits of the world, the flesh, 
 and the devil, 
 
 Good Lord, deliver us. 
 From lightning and tempest ; from plague, 
 pestilence, and famine ; from bat_le and murder, 
 and from sudden death, 
 
 Good Lord, deliver us. 
 From all sedition, privy conspiracy, and rebel- 
 lion ; from all false doctrine, heresy, and schism ; 
 from hardness of heart, and contempt of thy 
 Word and Commandment, 
 
 Good Lord, deliver us. 
 By the mystery of thy holy Incarnation ; by 
 thy holy Nativity and Circumcision ; by thy 
 Baptism, Fasting, and Temptation, 
 Good Lord, deliver us. 
 By thine Agony and bloody Sweat ; by thy 
 Cross and Passion ; by thy precious Death and 
 Burial ; by thy glorious Resurrection and As- 
 cension ; and by the coming of the Holy Ghost, 
 Good Lord, deliver us. 
 In all time of our tribulation ; in all time of 
 our wealth ; in the hour of death, and in the 
 day of judgement, 
 
 Good Lord, deliver us. 
 We sinners do beseech thee to hear us, O Lord 
 God ; and that it may please thee to rule and 
 govern thy holy Church universal in the right 
 way; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to keep and strength- 
 en in the true worshipping of thee, in righteous- 
 ness and holiness of life, thy Servant VICTORIA , 
 our most gracious Queen and Governor ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to rule her heart in 
 thy faith, fear, and love, and that she may ever- 
 more have affiance in thee, and ever seek thy 
 honour and glory ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to be her defender, 
 and keeper, giving her the victory over all her 
 enemies ; 
 
 We beseech thee to htar us, good Lord. 
 That it may please thee to bless and preserve 
 Albert Edward Prince of Wales, the Princess 
 of Wales, and all the Royal Family ; 
 
 We beseech thee to hear us, good Lord. 
 
una cum archipresbyterls (al. presbyteris) 
 qui eos repraesentare debent; et tunc 
 episcopus a latere suo eligere debet sacer- 
 dotes et alios prudentes viros gnaros 
 divinae legis et exercitatos in ecclesiasti- 
 cis sanctionibus ; qui ordinandorum vitam, 
 genus,patriam,aetatem,institutionem,(i.e. 
 titulum) locum ubi educati sunt, si sint 
 bene literati, si instructi in lege Domini, 
 diligenter investigent. Ipsi autem qui- 
 bus hoc committitur cavere debent, ne 
 autfavoris gratia autcujuscunque muneris 
 cupiditate illati, a vero devient, ut indig- 
 num et minus idoneum ad sacros gradus 
 suscipiendos episcopi manibus applicent. 
 Igitur per tres continuos dies diligenter 
 examinentur ; et sic sabbato qui probati 
 inventi sunt, episcopo repraesententur.' 
 
 H The times of Ordination prescribed in 
 Canon Law are the 'jejunia quatuor tem- 
 porum,' viz. the Ember Weeks. In the 
 primitive ages men were ordained as they 
 were required for the service of the 
 Church. It is not certain that the ap- 
 pointment of the Ember Weeks had at 
 first anything to do with Ordination. 
 As however this solemnity was, according 
 to Apostolic example, accompanied with 
 fasting and prayer, and as it was con- 
 venient, when the Church's demand for 
 Ministers increased, to appoint certain 
 times of Ordination, these four seasons 
 were appropriately chosen. According 
 to Stephens the Ember Weeks became 
 the settled times of Ordination about the 
 4th or 5th century, and being gradually 
 received by several Churches, were esta- 
 blished as the rule of the Church of 
 England in the constitutions of Egbert, 
 archbishop of York, c. 750. In the Con- 
 vocation of 1662 the president made a 
 special order to enforce the ancient law. 
 
 ^[ By the 3rd Council of Carthage, a.d. 
 397, at the instance of Augustine, who 
 had been ignorant of one of the canons of 
 the Nicene Council, it was ordered that 
 the canons of the church should be read 
 at every man's nomination before Ordina- 
 tion. A profession of obedience to these 
 was required by a law of Justinian. 
 
 The 2nd rubric of 1549 orders that 
 ' the Archdeacon or his Deputy shall pre- 
 sent such as come to the Bishop : every 
 one of them, that are presented, having 
 upon him a plain Alb.' This notice of 
 the Deacon's habit was omitted in 1552. 
 In 1662 the words, 'each of them being 
 decently habited,' were inserted. The 
 notice respecting the Bishop's position 
 was inserted at the same time. 
 
 If The deacons themselves were deemed 
 in a special manner ministers of the bishop. 
 Hence there is a peculiar propriety in the 
 selection of the Archdeacon for the office 
 here assigned to him. He is styled in our 
 law 'oculus episcopi ;' the examination be- 
 
 (3: 
 
 longs to him 'de jure communi.' In th( 
 Greek and Roman churches likewise thi: 
 duty is assigned to him. In the Romar 
 church the orders of Subdeacon, Deacon 
 and Priest are reckoned ' ordincs majores: 
 candidates are ordained at the same time 
 A general address is given to all who an 
 to be ordained ; subsequently they an 
 addressed separately. The presentatior 
 to the Bishop and his caution are much a; 
 in the Roman Ordinal. The presentatior 
 has the terms, 'postulat sancta mate) 
 Ecclesia Catholica.' 
 
 In both Greek and Roman churches 
 the Deacons are taken from the Sub 
 deacons. 
 
 The Archdeacon's answer in the Romai 
 Ordinal is 'quantum humana fragilita: 
 nosse sinit, &c.' 
 
 The enquiry is similar. It is as old a: 
 the time of Gelasius, a.d. 494. After : 
 little pause the Bishop addresses the can 
 didates for the Diaconate on the duties 
 of their office: they prostrate themselves 
 and the Litany is said. 
 
 In the Exeter pontifical we have th( 
 following insertion in the Litany : 
 
 'Utelectos istos bene+dicere digneris 
 Te rogamus. 
 
 'Utelectos istos bene + dicereet sancl 
 + ficare digneris. 
 
 Te rogamus. 
 
 'Ut electos istos bene + dicere sane"! 
 -fficare et conse + crare digneris. 
 
 Te rogamus.' 
 
 In the Roman Ordinal the Bishop 
 the close of the Litany commends th 
 candidates to the prayers of the clerg 
 and people ; he then recites a collect, ; 
 the conclusion of which he chants a praye 
 invoking grace for ministers generally 
 and for the candidates specially thegrac 
 of the Diaconate. He then lays his hari 
 upon the head of each, and afterwarc 
 continues the chant. 
 
 He gives the stole and dalmatic wit 
 a prayer on the delivery of these ves 
 ments ; and also a copy of the Gospels. 
 One of the newly ordained reads the 
 Gospel. 
 
 H In the Greek church the candidate i.' 
 brought to the sanctuary, and the hymr 
 ' Holy Martyrs' sung ; the Deacon eleel 
 then rests his forehead against the Holy 
 Table and bends his right knee. The 
 Bishop lays his hand upon the head oi 
 the candidate and says : 
 
 'The divine grace, which continually 
 strengthens those things that are weak 
 and supplies those that are lacking, choose; 
 the most pious Subdeacon N. to the 
 office of Deacon. Let us therefore pray 
 for him that the grace of the all-holy 
 Spirit may come upon him.' 
 
 The choir sings ' Kyrie cleeson.' The 
 Bishop, keeping his hand on the head ol 
 5) 
 
THE ORDERING OF DEACONS. 
 
 That it may please thee to illuminate all 
 Bishops, Priests, and Deacons, with true know- 
 ledge and understanding of thy Word ; and that 
 both by their preaching and living they may set 
 it forth, and shew it accordingly ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to bless these thy 
 servants, now to be admitted to the Order of 
 Deacons, [or Priests,'] and to pour thy grace 
 upon them ; that they may duly execute their 
 Office, to the editing of thy Church, and the 
 glory of thy holy Name ; 
 
 H e beseech thee to hear us, good Lord. 
 That it may please thee to endue the Lords of 
 the Council, and all the Nobility, with grace, 
 wisdom, and understanding ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to bless and keep the 
 Magistrates, giving them grace to execute justice, 
 and to maintain truth ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to bless and keep all 
 thy people : 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to give to all nations 
 unity, peace, and concord ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to give us an heart to 
 love and dread thee, and diligently to live lifter 
 thy commandments ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to give to all thy 
 people increase ot grace to hear meekly thy Word, 
 and to receive it with pure affection, and to 
 bring forth the fruits of the Spirit ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to bring into the way 
 of truth all such as have erred, and are deceived ; 
 We beseech thee to hear us. good Lord. 
 That it may please thee to strengthen such as 
 do stand ; and to comfort and help the weak- 
 hearted ; and to raise up them that fall ; and 
 finally to beat down Satan under our feet ; 
 We beseech thee to hear us, good Lord. 
 That it may please thee to succour, help, and 
 comfort, all that are in danger, necessity, and 
 tribulation ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to preserve all that 
 travel by land or by water, all women labouring 
 of child, all sick persons, and young children : 
 and to shew thy pity upon all prisoners and 
 captives ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to defend, and provide 
 for, the fatherless children and widows, and all 
 that are desolate and oppressed ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to have mercy upon all 
 men ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to forgive our enemies, 
 persecutors, and slanderers, and to turn their 
 hearts ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to give and preserve 
 to our use the kindly fruits of the earth, so as in 
 due time we may enjoy them ; 
 
 We beseech thee to hear us, good Lord. 
 That it may please thee to give us true repent- 
 ance ; to forgive us all our sins, negligences, and 
 ignorances ; and to endue us with the grace of thy 
 Holy Spirit to amend our lives according to thy 
 holy Word ; 
 
 We beseech thee to hear us, good Lord. 
 Son of God : we beseech thee to hear us. 
 Son of God : we beseech thee to hear us. 
 0 Lamb of God : that takest away the sins of 
 the world ; 
 
 Grant us thy peace. 
 O Lamb of God : that takest away the sins of 
 the world ; 
 
 Have mercy upon us. 
 0 Christ, hear us. 
 0 Christ, hear us. 
 
 Lord, have mercy upon us. 
 
 Lord, have mercy upon us. 
 Christ, have mercy upon us. 
 
 Christ, hare mercy upon us. 
 Lord, have mercy upon us. 
 Lord, have mercy upon us. 
 •I Then shall the Priest, and the people with him, 
 say the lord's Prayer. 
 
 OUR Father, which art in heaven, Hallowed 
 be thy Name. Thy kingdom come. Thy I 
 will be done in earth, As it is in heaven. Give 
 □s this day our daily bread. And forgive us our 
 trespasses, As we forgive them that trespass i 
 against us. And lead us not into temptation ; 
 But deliver us from evil. Amen. 
 Priest. O Lord, deal not with us after our sins. 
 Answer. Neither reward us after our iniqui- 
 ties. 
 
 Let us pray. 
 
 OGOD, merciful Father, that despisest not the 
 sighing of a contrite heart, nor the desire of 
 such as be sorrowful ; Mercifully assist our 
 prayers that we make before thee in all our trou- 
 bles and adversities, whensoever they oppress us ; 
 and graciously hear us, that those evils, which 
 the craft and subtilty of the devil or man work- 
 eth against us, be brought to nought ; and by 
 the providence of thy goodness they may be ' 
 dispersed ; that we thy serv ants, being hurt by 
 no persecutions, may evermore give thanks unto 
 thee in thy holy Church ; through Jesus Christ 
 our Lord. 
 
 0 Lord, arise, help us, and deliver us for thy 
 Same's sake. 
 
 OGOD, we have heard with our ears, and our 
 fathers have declared unto us, the noble 
 works that thou didst in their days, and in the 
 old time before them. 
 
 0 Lord, arise, help us, and deliver us for thine 
 honour. 
 
 Glory be to the Father, and to the Son : and to 
 the Holy Ghost ; 
 
 Answer. As it was in the beginning, is now, 
 and ever shall be : world without end. Amen. 
 
 From our enemies defend us, O Christ. 
 
 Gi-aciously look upon our afflictions. 
 
 Pitifully behold the sorrows of our hearts. 
 
 Mercifully forgive the sins of thy people. 
 
 Favourably with mercy hear our prayers, 
 
 0 Son of David, have mercy upon us. 
 
 Both now and ever vouchsafe to hear us, 0 
 Christ. 
 
 Graciously hear us, 0 Christ ; graciously hear 
 us, O Lord Christ. 
 
 Priest. O Lord, let thy mercy be shewed 
 upon us ; 
 
 Answer. As we do put our trust in thee. 
 Let us pray. 
 
 TT7"E humbly beseech thee, O Father, mer- 
 \ V cifully to look upon our infirmities ; and 
 for the glory of thy Name turn from us all those 
 evils that we most righteously have deserved ; 
 and grant, that in all our troubles we may put 
 our whole trust and confidence in thy mercy, 
 and evermore serve thee in holiness and pureness 
 of living, to thy honour and glory ; through our 
 only Mediator and Advocate, Jesus Christ our 
 Lord. Amen. 
 
 T Then shall be sung or said the Service for the 
 Communion, with the Collect, Epistle, and 
 Gospel, as followeth. 
 
 The Collect. 
 
 ALMIGHTY God, who by thy Divine Pro- 
 . vidence hast appointed divers Orders of 
 Ministers in thy Church, and didst inspire thine 
 Apostles to choose into the Order of Deacons 
 the first Martyr Saint Stephen, with others : 
 Mercifully behold these thy servants now called 
 
 22 
 
the one to be ordained, prays that he may 
 have grace to execute his ministry faith- 
 fully after the example of Stephen the 
 protomartyr. 
 
 The Archdeacon recites a short Litany 
 containing the special petitions: 
 
 'For the servant of God, N., who is 
 now chosen for the office of Deacon, and 
 for his preservation, let us beseech the 
 Lord. 
 
 'That our merciful God may grant him 
 a Diaconate spotless and unblemished, 
 let us beseech the Lord.' 
 
 The Bishop keeps his hand on the 
 head of the candidate, (the service con- 
 templates throughout only one), prays 
 for him, and gives him the stole and fan. 
 On delivering these he says, 'Worthy' 
 fA£ios), towhichthechoir respond, ' Wor- 
 thy ' f A£ios). The newly ordained Deacon 
 takes precedence in receiving the Holy 
 Communion ; he then reads the thanks- 
 giving. 
 
 If The concluding prayer of the Greek 
 ordination is noteworthy. It runs thus : 
 ' O Godour Saviour, whoby thine unerring 
 voice didst ordain the rule of the Diaconate 
 to thy apostles, and didst choose to the 
 office thy first martyr Stephen, and gavest 
 him priority in the fulfilment of his office 
 o f Deacon according to the precept of the 
 holy Gospel ; whosoever among you will 
 be first, let him be your minister ( Deacon); 
 Do thou, O Lord of all things, fill this thy 
 servant, whom thou hast vouchsafed to 
 admit to the ministry of the Diaconate, 
 with all faith, and love, and power, and 
 holiness by the indwelling of thy Holy 
 lifegiving Spirit: for not by the imposi- 
 tion of my hands, but by the bestowal of 
 thy bounteous mercies, is grace given to 
 thy chosen ones : that thus he, being kept 
 from all sin, may stand blameless before 
 thee in the terrible day of judgement, and 
 receive the unfailing reward which thou 
 hast promised. For thou art our God ; to 
 the Father, Son, and Holy Spirit, we 
 ascribe glory now, henceforth, and for 
 ever. Amen.' 
 
 The ordination of the Deacon takes 
 place after the consecration of the ele- 
 ments, between the recitation of the 
 Diptychs and actual participation. 
 
 If By the 36th Canon it is ordered that 
 no person shall be received into the mi- 
 nistry nor admitted to any ecclesiastical 
 function except after subscription to the 
 oath of the king's supremacy. The oath 
 of supremacy is not now administered 
 during the service [see p. 13); nor is its 
 form that heretofore used [peep, 9). The 
 present oath omits the abjuration. Sub- 
 scription to the oaths of allegiance and 
 
 supremacy had been prescribed in 1 Elir. 
 c. 1 ; subscription to all the articles of 
 religion agreed upon in Convocation in 
 1562, but which only concern the con- 
 fession of the true Christian faith and the 
 doctrine of the Sacraments, was prescribed 
 in 13 Eliz. c. 12. s. 5. 
 
 1j The examination of the candidate 
 seems to be peculiar to our Ordinal. 
 
 If In a canon of the Council of Vaison, 
 A. d. 529, we have, ' Si presbyter, aliqua 
 infirmitate prohibente, per seipsum non 
 potuerit prsedicare, sanctorum patrum 
 homiliae a diaconibus recitentur.' 
 
 In the Council of Eliberis, A. D. 305, 
 and in the Roman pontifical, we have, 'Si 
 quis diaconus regens plebem sine epi- 
 scopo vel presbytero aliquos baptizaverit, 
 episcopuseos per benedictionem perficere 
 debebit. Diaconum oportet ministrare 
 ad altare, baptizare et prsedicare.' 
 
 If In the Roman Ordinal the form is, 
 'Accipe Spiritum Sanctum ad robur et 
 ad resistendum diabolo et tentationibus 
 ejus. In nomine Domini.' 
 
 In delivering the Gospels the form is, 
 
 'Accipite potestatem legendi Evan- 
 gelium in Ecclesia Dei tarn pro vivis 
 quam pro defunctis. In nomine Domini. 
 R. Amen.' This ceremony was observed 
 at the ordination of a reader in the Church 
 of Carthage, A. d. 398. 
 
 If In 1549 the rubric respecting the 
 reading of the Gospel by the newly-made 
 deacon was, 'Then one of them appoint- 
 ed by the Bishop, putting on a tunicle. 
 shall read the Gospel of that day/ The 
 notice of the habit was omitted in 1552. 
 
 If In the Roman Ordinal the lattei 
 portion of the Bishop's prayer chantec 
 over the head of the Deacons is, ' Emitte 
 in eos quaesumus, Domine, Spiritunr 
 Sanctum, quo in opus ministerii tui fide- 
 liter exeq.uendi septiformis gratiae tua 
 munere roborentur. Abundet in eis to 
 tius forma virtutis, auctoritas modesta 
 pudor constans, innocentiae puritas e 
 spiritualis observatio disciplinae. In mo 
 ribus eorum praecepta tua fulgeant, u 
 sua: castitatis exemplo imitationem sane 
 tarn plebs acquirat, et bonae conscientia 
 testimonium praeferentes in Christo firm 
 et stabiles perseverent; dignisque sue 
 cessibus ab inferiori gradu per gratian 
 tuam capere potiora mereantur.' 
 
 If The age of a Deacon being 25 anc 
 that of a Priest not less than 30, according 
 to ancient canons, it is evident that origyi 
 ally he, who entered the Diaconate at 25 
 must have remained 5 years a Deacon 
 the same period is prescribed in these ca 
 nons for continuance in the office to other 
 also. 
 
 (337) 
 
THE ORDERING OF DEACONS. 
 
 to the like Office and Administration ; replenish 
 them so with the truth of thy Doctrine, and 
 adorn them with innocency of life, that, both 
 by word and good example, they may faithfully 
 •erve thee in this Office, to the glory of thy 
 Name, and the edification of thy Church ; 
 through the merits of our Saviour Jesus Christ, 
 who liveth and reigneth with thee and the 
 Holy Ghost, now and for ever. Anten. 
 
 The Spittle. 1 Tim. iii. S. 
 
 1IKEWISE must the Deacons be grave, not 
 J double tongued, not given to much wine, 
 not greedy of filthy lucre, holding the mystery 
 of the faith in a pure conscience. And let these 
 also first be proved ; then let them use the Of- 
 fice of a Deacon, being found blameless. Even 
 so must their wives be grave, not slanderers, 
 sober, faithful in all things. Let the Deacons 
 be the husbands of one wife, ruling their chil- 
 dren and their own houses well. For they that 
 have used the Office of a Deacon well purchase 
 to themselves a good degree, and great boldness 
 ill the faith which is in Christ Jesus. 
 
 t Or else this, out of th* sixth of the Acts of the 
 
 Apostles. 
 Acts vi. 2. 
 
 rpHEN the twelve called the multitude of the 
 _L disciples unto them, and said. It is not 
 reason that we should leave the Word of God, 
 and serve tables. Wherefore, brethren, look 
 ye out among von seven men of honest report, 
 full of the Holy Ghost and wisdom, whom we 
 may appoint over this business. But we will 
 give ourselves continually to prayer, and to the 
 ministry of the Word. -And the savin.' pleased 
 the whole multitude. Ana they chose Stephen, 
 a man full of faith, and of the Holy Ghost, and 
 Philip, and Prochorus, and Nicanor, and Ti- 
 nion, and Pavmenas, and Nicolas a proselyte of 
 Antioch; whom they set before the Apostles ; 
 and, when they had prayed, they laid their 
 hands on tiiem . And the Word of Cod increased, 
 and the number of the disciples multiplied m 
 Jerusalem greatly, and a great company of the 
 Priests were obedient to the faith. 
 
 f And be/ore the Gospel, the Bishop, sitting in 
 his chair. Shall examine everyone of them 
 that are to be Ordered, in the presence of the 
 people, after this manner following. 
 
 DO you trust that you are inwardly moved 
 by the Holy Ghost to take upon you this 
 Otfice and Ministration, to serve liod for the 
 promoting of his glory, and the edifying of his 
 people ? 
 Answer. I trust bo. 
 
 The Bishop. 
 
 DO you think that you are truly called, ac- 
 cording to the will of our Lord Jesus Christ, 
 and the due order of this Kealui, to the Minis- 
 try of the Church 1 
 Answer. I think so. 
 
 The Btihop. 
 
 DO yon unfeignedly believe all the Canonical 
 Scriptures of the Old and New Testament ? 
 Answer. I do believe them. 
 
 The Bishop. 
 
 TT7"ILL you diligently read the same unto 
 VV the people assembled in the Church where 
 you shall be appointed to serve ? 
 Answer. I will. 
 
 The Bishop. 
 
 IT appertaineth to the Office of a Deacon, in 
 the Church where he shall be appointed to 
 serve, to assist the Priest in Divine Service, 
 and specially when he ministereth the holy 
 Communion, and to help him in the distribu- 
 tion thereof, and to read holy Scriptures and 
 Homilies in the Church ; and to instruct the 
 youth in the Catechism ; in the absence of the 
 Priest to baptize infants, and to preach, if he 
 be admitted thereto by the Bishop. And fur- 
 thermore, it is his Office, where provision is so 
 made, to search for the sick, poor, and impotent 
 people of the Parish, to intimate their estates, 
 : names, and places where they dwell, unto the 
 Curate, that by his exhortation they may be 
 relieved with the alms of the Parishioners, or 
 , others. Will you do this gladly and willingly? 
 I A nswer. I will so do, by the help of God. 
 
 The Bishop. 
 
 YITILL you apply all your diligence to frame 
 i y and fashion your own lives, and the lives 
 of your families, according to the Doctrine of 
 Christ ; and to make both yourselves and them, 
 as much as in vou lieth, wholesome examples of 
 the flock of Christ ? 
 
 Answer. I will so do, the Lord being my 
 helper. 
 
 The Bishop. 
 
 WILL you reverently obey vour Ordinary, 
 and other chief Ministers of the Church, 
 and them to whom the charge and government 
 over you is committed, following with a glad 
 mind and will their godly admonitions ? 
 
 Answer. I will endeavour myself, the Lord 
 being my helper. 
 
 1 Then the Bishop laying his Hands severally 
 ' itjjon the Head of every one of them, humbly 
 ! kneeling before him, shall say, ' 
 
 TAKE thou Authority to execute the Office of 
 a Deacon in the Church of God committe I 
 unto thee ; In the Name of the Father, and of 
 the Son, and of the Holy Ghost. Amen. 
 
 t Then shall the Bishop deliver to every one of 
 them the Sew Testament, saying, 
 
 TAKF. thou Authority to read the Gospel in 
 the Church of God, and to preach the same, 
 if thou be thereto licensed by the Bishop him- 
 self. 
 
 r Then one of them, appointed by the Bishop, 
 shall read the Gospel.. 
 
 St. Luke xii. 35. 
 
 IET your loins be girded about, and your 
 i lights burning ; and ye yourselves like unto 
 men that wait for their Lord, when he will re- 
 turn from the wedding; that, when he cometh 
 and kuocketh, they may open unto him imme- 
 diately. Blessed are those servants, whom the 
 Lord when he cometh shall find watching. 
 Verily I say unto you, that he shall gird him- 
 self, and make them to sit down to meat, and 
 will come forth and serve them. And if he 
 shall come in the second watch, or come in the 
 third watch, and find them so, blessed are those 
 servants. 
 
 1 Then shall the Bishop proceed in the Commu- 
 nion, and all that are Ordered shall tarry, 
 and receive the holy Communion the same 
 day tcith the Bishop. 
 
 22—2 
 
^ With this last prayer the first prayer 
 said by the Bishop over the head of the 
 Deacon in the Greek Ordination Service 
 may be compared, 'O Lord our God, who 
 according to thy foreknowledge sendest 
 down the influence of thy Holy Spirit 
 upon those who are set apart by thy un- 
 searchable power to be ministers and 
 servants in thy spotless mysteries; do 
 thou, O Lord, preserve him, whom thou 
 hast vouchsafed to have ordained at my 
 hands to the ministry of the Diaconate, 
 
 in all godliness, holding the mystery o 
 the faith in a pure conscience, and bestow 
 on him the grace, which thou didst bestow 
 on thy first martyr Stephen whom thoi 
 first calledst to the work of thy Diaconate. 
 and grant that he may discharge tht 
 office committed unto him by thy mercy 
 according to thy good pleasure. Fo: 
 they, who serve the office of a Deacor 
 well, purchase to themselves a good de 
 gree. Do thou therefore perfect thy ser 
 vant. For thine is the kingdom, &c.' 
 
 «[ The rubric in 1540. was, 'And here must be shewed unto the Deacon that h< 
 must continue in that office of a deacon the space of a whole year at the least, &c. 
 The words ' at the least' were omitted in 1662. The clause, ' at the times appointee 
 in the Canon ; or else, on urgent occasion, upon some other Sunday, or Holy-day 
 in the face of the Church, in such manner and form as hereafter followeth,' wa- 
 added in 1662. 
 
 For a notice respecting 'Readers' see p. 329. 
 
 OF THE FORM AND MANNER OF ORDERING OF PRIESTS. 
 
 T The commencement of this office is 
 much the same as that for the Making of 
 Deacons. 
 
 In 1549 the Introit was Ps. xl. or 
 Ps. exxxii. orPs. exxxv. For the Epistle, 
 Actsxx. 17 — 35 or 1 Tim. iii. ; the Gospel, 
 Matt, xxviii. 18 — 20 or John x. 1 — 16, as 
 at present, or John xx. 19 — 23. The 
 'Veni Creator' followed immediately 
 after the Gospel. The present arrange- 
 ment dates froTn 1662. 
 
 If The Bishop's announcement to the 
 people is somewhat more solemn than in 
 the office for the Making of Deacons. 
 In the Sacramentary of Gelasius the 
 Bishop commends the candidates to the 
 prayers of the people thus, ' Oremus, di- 
 ledtissimi, Deum Patrem omnipotentem, 
 ut super hos famulos suos, quos ad pres- 
 byterii munus elegit, caelestia dona mul- 
 tiplied et, quae ejus dignatione suscipiunt, 
 ejus exequantur auxilio.' 
 
 This prayer is in the Roman Ordinal 
 preceded by an exposition of the duties 
 of a Priest. Then after the Litany, which 
 here follows, if it have not been already 
 said on occasion of the ordination of Dea- 
 cons or Sub-deacons, the Bishop lays his 
 hands on the head of each : the Priests 
 who are present do the same. The can- 
 didates kneel during the ceremony. The 
 Bishop chants a long homily comprising 
 thanksgiving, exposition of the institution 
 of the Priesthood and prayer for those 
 called to it ; he vests them with the stole 
 
 and chasuble, using in the first case th« 
 words, 'Accipe jugum Domini, jugun 
 enim ejus suave est et onus ejus leve :' ii 
 the second the words, 'Accipe vesten 
 Sacerdotalem, per quam charitas intelligi 
 tur ; potens est enim Deus ut augeat tib 
 charitatem et opus perfeclum.' 
 
 A Prayer for grace follows; the 'Ver 
 Creator Spiritus' is chanted : the Bisho; 
 meanwhile anoints the hands of the can 
 didates, saying, 'Consecrare et sanctificar 
 digneris, Domine, manus istas per istar 
 unclionem et nostram benedictionem, ut 
 quaecunque benedixerint, benedicantui 
 et, quaecunque consecraverint, consecrer. 
 tur et sandtificentur, in nomine Domir 
 nostri Jesu Christi. Amen.' 
 
 *f The vessels are delivered to the newl 
 ordained with this commission, 'Accip 
 potestatem offerre saenficium Deo, Mi; 
 sasque celebrare tarn pro vivis quam pr 
 defundtis. In nomine Domini Amen.'Thi 
 form is not found in any ritual above 70 
 years old. One of the newly ordaine 
 Deacons reads the Gospel, and the servic 
 of the Mass proceeds, the newly ordaine 
 Presbyters repeating the parts after th 
 Bishop. 
 
 When all have communicated, this ar 
 them is sung, 'Jam non dicam vos serve 
 sed amicos meos, quia omnia cognovisti 
 quae operatus sum in medio vestri. Allt 
 luia. Accipite Spiritum Sanctum in vob 
 Paraclitum. I lie est quern Pater mittt 
 vobis. Alleluia. Vos amici mei estis 
 
 (339) 
 
THE ORDERING OF PRIESTS. 
 
 1 The Communion ended, after the last Collect, 
 and immediately before the Benediction, shall 
 be said these Collects following. 
 
 to accept and take these thy servants unto the 
 Office of Deacons in thy Church ; Make them, 
 we beseech thee, O Lord, to be modest, humble, 
 and constant in their Ministration, to have a 
 ready will to observe all spiritual Discipline ; 
 that they having always the testimony of a 
 good conscience, and continuing ever stable and 
 strong in thy Son Christ, may so well behave 
 themselves in this inferior Office, that they 
 may be found worthy to be called unto the j 
 higher Ministries in thy Church j tlirougli the I 
 
 t same thy Son our Saviour Jesus Christ, to whom 
 be glory and honour world without end. Amen. 
 
 PREVENT us, O Lord, in all our doings with 
 thy most gracious favour, and further us 
 with thy continual help ; that in all our works 
 begun, continued, and ended in thee, we may 
 glorify thy holy Name, and finally by thy mercy 
 obtain everlasting life ; through Jesus Clirist 
 our Lord. Amen. 
 
 THE peace of God, which passeth all under- 
 standing, keep your hearts ai.d minds in the 
 knowledge and love of God, and of his Son 
 Jesus Clirist our Lord : And the Blessing of 
 God Almighty, the Father, the Son, and the 
 Holy Ohost, be amongst you, and remain with 
 you always. Amen. 
 
 T A >ul here it must be declared unto the Deacon, that he must continue in that Office of a Deacon 
 the space of a whole year {except for reasonable causes it shall oth&ioise seem good unto the 
 Bishop) to the intent he may be perfect, and well expert in the things appertaining to the 
 Ecclesiastical Administration. In executing whereof if he be found faithful and diligent, 
 he may be admitted by his Diocesan to the Order of Priesthood, at the times appointed in the 
 Canon ; or else, on urgent occasion, upon some other Sunday, or Holy-day, in the face of the 
 Church, in such manner and form as hereafter follouieth. 
 
 THE FORM AND MANN Ell 
 
 OP 
 
 ORDERING OF PRIESTS. 
 
 T niien the day appointed by the Bishop is come, after Morning Prayer is ended, there shall be 
 a Sermon or Exhortation, declaring the Duty and Office of such as come to be admitted Priests ; 
 how necessary that Order is in the Church of Christ, and also how the people ought to esteem 
 them in their Office. 
 
 T First, the Archdeacon, or, in his absence, one 
 appointed in his stead, shall present unto the 
 Bishop [sitting in his chair near to the holy 
 Table) all them that shall receive the Order of 
 Priesthood that day (each of them being de- 
 cently habited) and say, 
 
 EEVEREND Father in God, I present unto 
 you these persons present, to be admitted to 
 the Order of Priesthood. 
 
 The Bishop. 
 
 TAKE heed that the persons, whom ye pre- 
 sent unto us, be apt and meet, for their 
 learning and godly conversation, to exercise 
 their Ministry duly, to the honour of God, and 
 the edifying of his Church. 
 
 IT The Archdeacon shall answer, 
 
 I HAVE inquired of them, and also examined 
 them, and think them so to be. 
 
 T Then the Bishop shall say unto the people ; 
 
 GOOD people, these are they whom we pur- 
 pose, God willing, to receive this day unto 
 the holy Office of Priesthood: For after due 
 examination we find not to the contrary, but 
 that they be lawfully called to their Function 
 and Ministry, and that they be persons meet for 
 the same. But yet if there he any of you, who 
 knoweth any Impediment, or notable Crime, in 
 any of them, for the which he ought not to be 
 received into this holy Ministry, let him come 
 forth in the Name of God, and shew what the 
 Crime or Impediment is. 
 
 T And if any great Crime or Impediment be 
 objected, the Bishop shall surcease from Order- 
 ing that person, until such time as the party 
 accused shall be found clear of that Crime. 
 
 U Then the Bishop (commending such as shall 
 be found meet to be Ordered to the Prayers of 
 the congregation) shall, with the Clergy and 
 people presettt, sing or say the Litany, with 
 the Prayers, as is before appointed in the Form 
 of Ordering Deacons; save only, that, in the 
 proper Suffrage there added, the word [Dea- 
 cons] shall be omitted, and the word [Priests] 
 inserted instead of it. 
 
 r Then shall be sung or said the Service for the 
 Communion, ivith the Collect, Epistle, and 
 Gospel, as folio weth. 
 
 The Collect. 
 
 4LMIGHTY God, giver of all good things. 
 lA. who by thy Holy Spirit hast appointed 
 divers Orders of Ministers in the Church ; Mer- 
 cifully behold these thy servants now called to 
 the Office of Priesthood ; and replenish them 
 w< with the truth of thy doctrine, and adorn 
 J them with innocency of life, that, both by word 
 ; an«l good example, they may faithfully serve 
 thee In this Office, to the glory of thy Name, 
 and the edification of thy Church ; through the 
 merits of our Saviour Jesus Christ, who liveth 
 and reigneth with thee and the Holy Ghost, 
 world without end. A men. 
 
 The Epistle. Ephes. iv. 7. 
 
 UNTO every one of us is given grace, accord- 
 ing to the measure of the gift of Christ. 
 Wherefore he saith, "When he ascended up on 
 
feceritis quae ego praecipio vobis. Ac- 
 cipite, &c. Gloria.' The Priests repeat 
 the Confiteor, the Bishop lays his hands 
 upon the head of each kneeling before 
 him saying, 'Accipe Spiritum Sanctum; 
 quorum remiserispeccata, remittuntureis; 
 et quorum retinueris, retenta sunt.' 
 
 Handling the chasuble he says, 'Stola 
 innocentise induat te Dominus.' 
 
 He exacts the oath of canonical obe- 
 dience to the Bishop. 
 
 The blessing is given, and a short ex- 
 hortation to a diligent discharge of the 
 duties of the office, to which each has been 
 called, is added in conclusion. 
 
 The whole service is introduced after 
 the Epistle. 
 
 1 In the Greek Church the candidate 
 for the Priesthood is introduced into the 
 Sanctuary after the Cherubic Hymn, be- 
 fore the elements are placed on the Holy 
 Table. He kneels, resting his forehead 
 against the Holy Table ; the Deacon ex- 
 claims, 'Let us pay attention;' the Bishop 
 lays his right hand on the candidate's 
 head and says, 'The divine grace, which 
 continually strengthens those things that 
 are weak and supplies those that are lack- 
 ing, chooses the most pious Deacon to 
 the office of Priest. Let us pray there- 
 fore for him that the grace of the all-holy 
 Spirit may come upon him.' 
 
 The Bishop prays in a low tone for the 
 Priest designate. A special Petition for 
 
 him, corresponding to that for the Deacon, 
 is introduced into the Litany, following 
 the Diptychs. The Bishop uses the fol- 
 lowing words : 
 
 ' O God mighty in power, unsearchable 
 in wisdom, wonderful in counsel beyond 
 the sons of men, do thou, O Lord, fill this 
 thy servant, whom thou hast vouchsafed 
 admission into the grade of a Presbyter, 
 with the gift of thy Holy Spirit; that 
 he may be worthy to stand unblameable 
 at thy altar, to preach the Gospel of 
 thy kingdom, to minister the word of thy 
 truth, to offer to thee gifts and spiritual 
 sacrifices, to renew thy people by the laver 
 of regeneration ; that so, when he appears 
 at the second coming of the great God 
 and our Saviour Jesus Christ thy only- 
 begotten Son, he may receive the reward 
 of a faithful administration of his office 
 through the abundance of thy mercy. 
 For blessed and glorious is thy honoured 
 and adorable name.' 
 
 He then adjusts the stole of the Priest 
 and vests him with the chasuble, saying 
 after both these acts, 'Worthy' fAfios). 
 After the prayer for the consecration of the 
 elements, the consecrated bread is put into 
 the hands of the newly ordained Priest, 
 with a charge to keep that deposit until 
 the coming of Jesus Christ. At the dis- 
 tribution the Priest returns it to the Bishop 
 and is the first to communicate. He says 
 the concluding prayer. 
 
THE ORDERING OF PRIESTS, 
 high, he led captivity captive, and gave gifts i how great importance thia Office la, waerennto 
 
 unto men. (Now that he ascended, what is it 
 but that he also descended first into the lower 
 parts of the earth ? He that descended, is the 
 same also that ascended up far above all hea 
 
 _ are called. And now again we exhort you, 
 [n the Name of our Lord Jesus Christ, that you 
 have in remembrance, into how high a Dignity, 
 ud to how weighty an Office and Charge ye 
 
 Watchmen, and Stewards of the Lord j to teach, 
 nd to premonish, to feed and provide for the 
 Lord's family; to seek for Christ's sheep that 
 
 vens, that he might fill all things.) And he ; are called: that is to say to be Messengers, 
 gave some Apostles, and some Prophets, and " lv 
 some Evangelists, and some Pastors and Teach- 
 ers ; for the perfecting of the Saints, for the 
 
 work of the Ministry, for the edifying of the I are dispersed abroad, and for his children who 
 
 1 are in the midst of this naughty world, that 
 they may be saved through Christ for ever. 
 
 Have always therefore printed in your re- 
 membrance, how great a treasure is committed 
 to your charge. For they are the sheep of 
 Christ, which he bought with his death, and 
 for whom he shed his blood. The Church and 
 Congregation whom you must serve, is his 
 Spouse, and his Body. And if it shall happen 
 Cue same Church, or any Member thereof, to 
 take any hurt or hindrance by reason of your 
 negligence, ye know the greatness of the fault, 
 and also the horrible punishment that wili 
 ensue. Wherefore consider with yourselves 
 the end of your Ministry towards the children 
 of God, towards the Spouse and Body of Christ ; 
 and see that you never cease your labour, your 
 care and diligence, until you have done all that 
 lieth in you, according to your bounden duty, 
 to bring all such as are or shall be committed 
 to your charge, unto that agreement in the 
 faith and knowledge of God, and to that ripe- 
 ness and perfectness of age in Christ, that there 
 be no place left among you, either for error in 
 religion, or for viciousness in life. 
 
 Forasmuch then as your Office is both of so 
 great excellency, and of so great difficulty, ye 
 
 Body of Christ; till we all come in the unity 
 of the faith, and of the knowledge of the Son 
 of God, unto a perfect man, unto the measure 
 of the sUture of the fulness of Christ. 
 
 t After this shall be read for the Gospel part of 
 the ninth- Chapter of Saint Matthew, as fol- 
 loweth. 
 
 St Matth. tK, 36. 
 
 WHEN Jesus saw the multitudes, he was 
 moved with compassion on them, because 
 they fainted, and were scattered abroad as 
 sheep having no shepherd. Then saith he unto 
 his disciples. The harvest truly is plenteous, 
 but the labourers are few. Pray ye therefore 
 the Lord of the harvest, that he will send forth 
 labourers into his harvest. 
 
 t Or else this that foil oiceth, out of the tenth 
 Chapter of Saint John. 
 St. John x. L 
 \"""ERILY, verily I say unto you, He that 
 V entereth not by the door into the sheep- 
 foid, but climbeth up some other way, the 
 same is a thief and a robber. But he that 
 entereth in by the door is the Shepherd of the 
 
 sheep. To him the porter openeth, and the - . , , - • . and'studv ve oueht to 
 sheep hear his voice; and he calleth his own , ^J^^^LSfT ^TtSt?B^Ae* 
 i ~« „„ ^ i„„^iotv, tUorr. nut AnH apply yoursel\ e» , as well tnat ye may anew 
 
 sheep by name, and leadeth them out. And 
 when he putteth forth his own sheep he goeth 
 before them, and the sheep follow him; for 
 thev know his voice. And a stranger will they 
 not follow, but will flee from him; for they 
 know not the voice of strangers. This parable 
 spake Jesus unto them, but they understood 
 not what things they were which he spake unto 
 them. Then said Jesus unto them again, 
 Verilv, verilv I sav unto you, I am the door of 
 the sheep. All that ever came before me are 
 thieves and robbers; but the sheep did not 
 hear them. I am the door; by me if any man 
 enter in, he shall be saved, and shall go in and 
 out, and find pasture. The thief coineth not 
 but for to steal, and to kill, and to destroy : 
 I am come that they might have life, and that 
 they might have it more abundantly. I am 
 the good Shepherd : the good Shepherd giveth 
 his life for the sheen. But he that is an hire- 
 ling, and not the Shepherd, whose own the 
 sheep are not, seeth the wolf coming, and 
 leaveth the sheep, and fleeth ; and the wolf 
 catcheth them, and scattereth the sheep. The 
 hireling fleeth, because he is an hireling, and 
 careth not for the sheep. I am the good'Shep- 
 herd, and know my sheep, and am known of 
 mine. As the Father knoweth me, even so 
 know T th« Father : and 1 lay down my life for 
 the sheep. And other sheep I have, which are 
 not of this fold : them also I must bring, and 
 they shall hear my voice ; and there shall be 
 one fold, and one Shepherd. 
 
 1 Then the Rishop, sitting in his chair, shall 
 say auto them as hereafter folioweth. 
 
 YOTJ have heard, Brethren, as well in your 
 private examination, as in the exhortation 
 which was now made to you, and in the holy 
 Lessons taken out of the Gospel, and the writ- 
 ings of the Apostles, of what dignity, and of 
 
 yourselves dutiful and thankful unto that 
 Lord, who hath placed you in so high a Dignity ; 
 as also to beware, that neither you yourselves 
 offend, nor be occasion that others offend. 
 Howbeit, ye cannot have a mind and will 
 thereto of yourselves ; for that will and ability 
 is given of God alone : therefore ye ought, and 
 have need, to pray earnestly for his Holy Spi- 
 rit. And seeing that you cannot by any other 
 means compass the doing of so weighty a work, 
 pertaining to the salvation of man, but with 
 doctrine and exhortation taken out of the holy 
 Scriptures, and with a life agreeable to the 
 same ; consider how studious ye ought to be in 
 reading and learning the Scriptures, and in 
 framing the manners both of yourselves, and 
 of them that specially pertain unto you, ac- 
 cording to the rule of the same Scriptures : and 
 for this self -same cause, how ye ought to forsake 
 and set aside (as much as you may) all worldly 
 cares and studies. 
 
 We have good hope that you have well 
 weighed and pondered these things with your- 
 selves long before this time ; and that you 
 have clearly determined, by God'sgrace, to give 
 yourselves wholly to this Office, whereunto it 
 hath pleased God to call you : so that, as much 
 as lieth in you, you will apply yourselves 
 wholly to this one thing, and draw all your 
 cares and studies this way ; and that you will 
 continually pray to God the Father, by the 
 Mediation of our only Saviour Jesus Christ, for 
 the heavenly assistance of the Holy Ghost ; 
 that, by daily reading and weighing of the 
 Scriptures, ye may wax riper and stronger in 
 your Ministry ; and that ye may so endeavour 
 yourselves, from time to time, to sanctify the 
 lives of you and yours, and to fashion them 
 after the Rule and Doctrine of Christ, that ye 
 may be wholesome and godly examples and 
 patterns for the people to follow. 
 
 And now, that this present Congregation of 
 Christ here assembled may also understand 
 your minds and wills in these things, and that 
 this your promise may the more move yon to 
 do your duties, ye shall answer plainly to these 
 
*[ The first of these Hymns was in- 
 troduced in 1662. The wording of the 
 second, which appeared in 1549, remained 
 unaltered till 1662. It was as follows: 
 
 Come holy ghost eternall god 
 procedyng from aboue, 
 Bothe from the father and the 
 sonne, the God of peace and loue, 
 Visite our myndes, and into vs, thy 
 heauenly grace inspire, 
 That in all truthe and Godlinesse, we 
 maie haue true desire. 
 
 Thou art the very comforter, in al 
 wo and distresse, 
 
 The heauenly gift of God moste high, 
 which no toungue can expresse, 
 The fountain and the liuely spryng, of 
 joye celestial), 
 
 The fire so bright, the loue so clcre, and 
 unclion spirituall. 
 
 Thou in thy giftes art manifolde, 
 whereby Christ Churche doth stande, 
 In faithful! hartes writyng thy lawe, 
 the finger of Goddes hande, 
 Accordyng to thy promes made, thou 
 geuest speche of grace, 
 That through thy helpe, the praise of 
 God, maie sound in euery place. 
 
 O holy ghost, into our wittes, send 
 doune thyne heauenly light, 
 Kyndle our hartes with feruent loue, 
 to serue God daie and night, 
 Strength and stablishe al our weake- 
 nes, so feble and so fraile, 
 That neither fleshe, the worlde, nor de- 
 ui'.I, against vs do prevaile. 
 
 Put backe our enemie farre from 
 vs, and graunt vs to obtein, 
 Peace in our hartes with God and man, 
 without grudge or disdein, 
 And graunt O Lorde that thou bee- 
 yng, our leader and our guyde, 
 We maie eschewe the snares of synne, 
 and from thee neuer slide, 
 
 To vs suche plentie of thy grace, 
 good Lorde graunt we thee praie, 
 
 That thou Lorde maiest be our com- 
 fort, at the last dreadfull daie, 
 
 Of al strife and dissention, O Lorde 
 dissolue the bandes, 
 
 And make the knottes of peace and 
 loue, throughout all Christen landes. 
 
 Graunt vs O Lorde, through thee 
 to knowe, the father moste of might. 
 
 That of his dere beloued sonne, wee 
 maie attain the sight, 
 
 And that with perfight faith also, we 
 maie acknowlege thee, 
 
 The spirit of them bothe, alwaie one 
 God in persones three. 
 
 Laude and praise be to the father, 
 and to the sonne equall, 
 
 And to the holy spirite also, one God 
 coeternall, 
 
 And praie we that the onely Sonne, 
 vouchesafe his spirite to sende, 
 
 To al that do professe his name, unto 
 the worldes ende. 
 
 The Hymn, 'Veni Creator Spiritus,' 
 has long been an ordination hymn. The 
 composition of it has been ascribed to St 
 Ambrose ; but there appears no sufficient 
 
 evidence of his authorship: 
 
 Veni Creator Spiritus 
 Mentes tuorum visita; 
 Imple superna gratia 
 Quae tu creasti pectora. 
 
 Qui Paraclitus diceris 
 Donum Dei altissimi ; 
 Fons vivus, ignis, charitas, 
 Et spiritalis unctio. 
 
 Tu septiformis munere 
 Dextrae 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 protinus: 
 Ductore sic te praevio 
 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. Amen. 
 
 U The words "Church and" were inserted before " Realm, in the Bishop's third 
 question, in 1662. 
 
 (343) 
 
THE ORDERIN 
 
 things, which we, in the Name of God, and of 
 his Church, shall demand of you touching the 
 same. 
 
 DO you think in your heart, that yon be truly 
 called, according to the will of our Lord 
 Jesus Chri9t, and the order of this Church of 
 England, to the Order and Ministry of Priest- 
 hood ? 
 Answer. I think it. 
 
 The Bishop. 
 ABE you persuaded that the holy Scriptures 
 XV. contain sufficiently all Doctrine required of 
 necessity for eternal salvation through faith in 
 Jesus Christ? and are you determined, out of 
 the said Scriptures to instruct the people com- 
 mitted to your charge, and to teacli nothing, as 
 required of necessity to eternal salvation, but 
 that which you shall be persuaded may be 
 concluded and proved by the Scripture ? 
 
 Answer. I am so persuaded, and have so 
 determined by God's grace. 
 
 The Bishop. 
 
 WILL you then give your faithful diligence 
 always so to minister the Doctrine and 
 Sacraments, and the Discipline of Christ, as the 
 Lord hath commanded, and as this Church and 
 Realm hath received the same, according to 
 the Commandments of God ; so that you may 
 teach the people committed to your Cure and 
 Charge with all diligence to keep and observe the 
 
 A nswer. I will so do, by the help of the Lord. 
 The Bishop. 
 
 WILL you be ready, with all faithful diligence, 
 to banish and drive away all erroneous 
 and strange doctrines contrary to God's word : 
 and to use both publick and private monitions 
 and exhortations, as well to the sick as to the 
 whole, within your Cures, as need shall require, 
 and occasion shall be given? 
 Answer. I will, the Lord being my helper. 
 The Bishop. 
 
 WILL you be diligent in Prayers, and in 
 reading of the holy Scriptures, and in such 
 studies as help to the knowledge of the same, 
 laying aside the study of the world and the flesh ? 
 
 A nswer. I will endeavour myself so to do, the 
 Lord being my helper. 
 
 The Bishop. 
 
 WILL you be diligent to frame and fashion 
 your own selves^ and your families, accord- 
 ing to the Doctrine of Christ : and to make both 
 yourselves and them, as much as in you lieth, 
 wholesome examples and patterns to the flock 
 of Christ ? 
 
 A nswer. I will apply myself thereto.the Lord 
 being my helper. 
 
 The Bishop. 
 
 WILL you maintain and set forwards, as 
 much as lieth in you, quietness, peace, and 
 love, among all Christian people, and especially 
 among them that are or shall be committed to 
 your charge ? 
 
 Answer. I will so do, the Lord being my 
 helper. 
 
 The Bishop. 
 
 WILL you reverently obey your Ordinary, 
 and other chief Ministers, unto whom is 
 committed the charge and government over you ; 
 following with a glad mind and will their godly 
 admonitions, and submitting yourselves to their 
 godly judgements ? 
 
 Answer. I will so do, the Lord being my 
 helper. 
 
 t Then shall the Bishop, standing up, say, 
 ALMIGHTY God, who hath given you this, will 
 A to do all these things ; Grant also unto you 
 strength and power to perform the same ; that 
 
 * OF PRIESTS. 
 
 he may accomplish his work which he hath 
 begun in you ; through Jesus Christ our Lord. 
 Amen. 
 
 t After this, the Congregation shall be desired, 
 secretly in their Prayers, to make their humble 
 supplications to God for all these things: for 
 the which Prayers there shall be silence kept 
 for a space. 
 
 f After which shall be sung or said by the Bishop 
 {the persotis to be Ordained Priests all kneel- 
 ing) Veni, Creator Spiritus ; the Bishop be- 
 yiiuting, and the Priests, and others that are 
 present, answering by verses, asfolloweth. 
 
 COME, Holy Ghost, our souls inspire, 
 And lighten with celestial fire. 
 Thou the anointing Spirit art. 
 Who dost thy seven-fold gifts impart. 
 Thy blessed Unction from above. 
 Is comfort, life, and fire of love. 
 Knable with perpetual light 
 The dulness of our blinded sight. 
 Anoint and cheer our soiled face 
 With the abundance of thy grace. 
 Keep far our foes, give peace at home : 
 Where thou art guide, no ill can come. 
 Teach us to know the Father, Son, 
 And thee, of both, to be but One. 
 That, through the ages all along. 
 This may be our endless song ; 
 Praise to thy eternal merit, 
 Father, Son, and Holy Spirit. 
 
 Or this: 
 
 COME, Holy Ghost, eternal God, 
 Proceeding from above, 
 Both from the Father and the Son, 
 
 The God of peace and love; 
 Visit our minds, into our hearts 
 
 Thy heav'nly grace inspire ; 
 That truth and godliness we may 
 
 Pursue with full desire. 
 Thou art the very Comforter 
 
 In grief and all distress ; 
 The heavenly gift of God most high, 
 
 So tongue can it express; 
 The fountain and the living spring 
 
 Of joy celestial ; 
 The fire so bright, the love so sweet, 
 
 The Unction spiritual. 
 Thou in thv gifts art manifold. 
 
 By them Christ's Church doth stand : 
 In faithful hearts thou writ' St thy law. 
 
 The finger of God's hand. 
 According to thy promise, Lord, 
 Thou givest speech with grace ; 
 That through thy help God's praises may 
 
 Besomid in every place. 
 O Holy Ghost, into our minds 
 
 Send down thy heav'nly light ; 
 Kindle our hearts with fervent zeal, 
 
 To serve God day and night. 
 Our weakness strengthen and confirm, 
 
 (For, Lord, thou know'st us frail ;) 
 That neither devil, world, nor flesh. 
 
 Against us may prevail. 
 Put back our enemy for from us, 
 
 And help us to obtain 
 Peace in our hearts ^eith God and 7nan, 
 
 {The best, the truest gain;) 
 And grant that thou being, O Lord, 
 
 Our leader and our guide, 
 IVe may escape the .mares of sin, 
 
 And never from thee slide. 
 Such measures of thy powerful grace 
 
 Grant, Lord, to us, we pray ; 
 That thou may'st be our Comforter 
 At the last dreadful day. 
 
T The prayer 'Almighty God nnd hea- 
 venly father/ was prefaced in 1549 by 
 'The Lord be with you. A. And with 
 thy spirit,' omitted in 1552. 
 
 II The form of 1549 was ' Receive the 
 Holy Ghost, whose sins thou dost for- 
 give, they are forgiven : and whose sins 
 thou dost retain, they are retained : and 
 be thou a faithful dispenser of the Word 
 of God and of his holy sacraments. In 
 the name of the Father, &c.' It was 
 altered to the present form in 1662. 
 
 H In 1549 tne chalice and bread were 
 delivered together with the Bible. 
 
 H In 1552 the arrangement of the Office 
 was somewhat different. 
 
 For the Epistle was read Acts xx. 17 — 
 35, or 1 Tim. iii. For Matt. ix. 36 — 38 was 
 Matt, xxviii. 18 — 20, or John xx. 19— 
 24. The Gospel was followed by ' Gome, 
 Holy Ghost, eternal God, &c.' The literal 
 ' Veni Creator' did not have place here 
 until 1662. Then followed the Presenta- 
 tion of Candidates, the Bishop's enquiry, 
 the special Collect, the Homily on the 
 duties, the Bishop's prayer, and so on to 
 the end. 
 
 H ' Most merciful Father, &c.' 
 
 A prayer in the Syro-Nestorian Ordi- 
 nal, given by Bright in his Ancient Col- 
 lectej may be compared with this prayer : 
 • O Christ, the true Priest, whose priest- 
 hood never passeth away, let thy power 
 come to the aid of thy servants, and 
 clothe them with glory and beauty, that 
 they may carefully and excellently dis- 
 charge their priesthood according to thy 
 pleasure ; and as they have received their 
 talents to be profitably employed as the 
 Spirit giveth ability, they may at last 
 lay them on thy table with abundant 
 gain, that they may become worthy to 
 hear that voice full of hope, Enter into 
 the joy that has no end. May they go 
 on, O Lord, from strength to strength ; 
 lift them up while they worship thee ; 
 perfect thy gifts in them and crown their 
 heads with a diadem, and in their hearts, 
 as in an ark, may thy grace be stored 
 up; grant them thine abundant help, 
 and fill their labours with power." 
 
 *\ In 1549, when the Orders of Deacon 
 the Epistle was ordered to be 1 Tim. iii. 
 in 1662. 
 
 Two other prayers from Ancient Col- 
 lects are al.->o wortny ot notice, viz. one 
 to be used on the anniversary of Ordina- 
 tion : ' O God, by whose command the 
 order of all time runs its course ; look 
 graciously upon me thy servant, whom 
 thou hast been pleased to promote to the 
 order of the presbyterate ; and that my 
 service may be pleasing unto thee, do 
 thou mercifully preserve in me thy gifts; 
 through Jesus Christ our Lord.' — Gela- 
 sius. And a Prayer for the Flock : ' See- 
 ing that I have no confidence in any- 
 thing but thy mercy, do thou endue my 
 mouth with power to proclaim thy truth, 
 and sanctify my work with more abund- 
 ant richness of grace, that thou mayest 
 both save my unworthy self, and justify 
 in thy loving-kindness the flock entrust- 
 ed to me. Whatever thou seest corrupt 
 in them, do thou make sound ; and what- 
 ever thou discernest vicious in me, do 
 thou cure ; whatever guilt they have con- 
 tracted or do contract, through my sinful 
 lukevvarmness or carelessness, do thou 
 put away. If in anything they have 
 fallen into sin, whether with or without 
 my knowledge, or have fallen by the 
 stumblingblock of my example, pardon 
 them, and render not to my unhappy 
 self the punishment which such a fault 
 deserves. But let the rebukes which I 
 have administered in censure of others 
 conduce to their salvation ; and let the 
 pleading of this prayer recall them from 
 the error they have committed, that they 
 may not endure the torments of hell: — 
 so that thou mayest vouchsafe pardon 
 to their iniquities, and wash away the 
 offence of which I have become guilty 
 by my own unfitness to bear rule. In- 
 cline thine ear, O God, to our sacrifices, 
 and write me, and those who are com- 
 mitted to me, in thy books; whereby, 
 together with the flock entrusted to me, 
 I may both be cleansed from all sin, and 
 be enabled to attain to thee in peace.' — 
 From an Apologia Sacerdotia in Me- 
 nard's Gregorian. 
 
 and Priest were given on the same dav, 
 The change to Eph. iv. 7 — 13 was made 
 
 (3*5) 
 
THE ORDERING OF PRIESTS. 
 
 Of strife and of dissension 
 
 Dissolve, O Lord, the hands, 
 A nd knit the knots of peace and love 
 
 Throughout all Christian lands. 
 
 Grant us the grace that we may know 
 
 The Father of all might, 
 That we of his beloved Hon 
 
 May gain the blissful sight; 
 
 And that we may with perfect faith 
 
 Ever acknowledge thee. 
 The Spirit of father, and of Son, 
 
 One God in Persons Three. 
 
 To God the Father laud and praise, 
 
 And to his blessed Son, 
 A nd to the Holy Spirit of grace, 
 
 Co-equal Three in One. 
 
 And pray we, that our only Lord 
 
 Would" please his Spirit to send 
 Or. all that shall profess his Same, 
 
 From hence to the world's end. Amen. 
 
 That done, the Bishop shall pray in this wise, 
 and say. 
 
 ! \ When this Prayer is done, the Bishop with the 
 I Priests present s/uill lay their hands severally 
 I upon the head of every one that receiveth the 
 I Order of Priesthood; the Receivers humbly 
 ; kneeling upon their knees, and the Bishop 
 I saying, 
 
 RECEIVE the Holy Ghost for the Office and 
 Work of a Priest in the Church of God, 
 now committed unto thee by the Imposition of 
 "iir bauds. Whose sins thou dost forgive, they 
 ; are forgiven ; and whose sins thuu dost retain, 
 they are retained. And be thou a faithful 
 Dispenser of the Word of God, and of his holy 
 Sacraments ; In the Name of the Father, and 
 ! of the Son, and of the Holy Ghost. Amen. 
 I 1 Then the Bishop shall deliver to every one of 
 them kneeling, the Bible into his hand, saying, 
 rpAjUS thou Authority to preach the Word 
 ! L of God, and to minister the holy Sacra- 
 ! meats in the Congregation, where thou ahalt 
 be lawfully appointed thereunto. 
 1 n~hen this is done, the Nicene Creed shall le 
 sung or said ; and tlie Bishop shall after that 
 go Ml in the Service of the Communion, which 
 all they that receive Orders shall take together, 
 and remain in the same place where Hands 
 were laid upon them, until such time as they . 
 have received the Commu 
 
 jwards us, hast given to us thv only and r Th _ ~ . , . , . . 
 
 lost dearly beloved Son Jesus Christ, to be 1 ™e Communis being done, after the last 
 „r Redeemer, and the Author of everiastin, £^f^!Sfg^*^" £ened ^ 
 
 | tion, shall be said these Collects. 
 
 MOST merciful Father, we beseech thee to 
 send upon these thv servants thv heavenly 
 biessiug ; that they may be clothed with right- 
 eousness, and that thy Word spoken by their 
 mouths may have such success, that it may never 
 be spoken in vain. Grant also, that we may 
 have grace to hear and receive what they shall 
 deliver out of thy most holy Word, or agreeable 
 to the same, as the means of our salvation ; 
 that in all our words and deeds we may seek 
 thy glory, and the increase of thy kingdom ; 
 through Jesus Christ our Lord. Amen. 
 
 Let us pray. 
 ALMIGHTY God, and heavenly Father, 
 XX who, of thine infinite love and goodness 
 towards 
 most 
 
 our Redeemer, and the Author of everlasting 
 life; who, after he had made perfect our re- 
 demption by his death, and was ascended into 
 heaven, sent abroad into the world his Apostles, 
 Prophets, Evangelists, Doctors, and Pastors; 
 by whose labour and ministry he gathered 
 together a great flock in all the parts of the 
 world, to set forth the eternal praise of thy 
 holy Name : For these so great benefits of thy 
 eternal goodness, and for that thou hast vouch- 
 safed to call these thy servants here present to 
 the same Office and Ministry appointed for I 
 the salvation of mankind, we render unto thee 
 most hearty thanks, we praise and worship ! 
 
 thee; and we humbly beseech thee, by the i t»RFVFVT us nWrl in all oiirdnin^ win, 
 same thy blessed Son, to grant unto all, which i 5^ CTacio^favour and fJSf heTus 
 
 ana thy Son, by the Holy Spirit. So that as Lhriit 0Ur UmL Amen ' 
 
 well by these thy Ministers, as by them over r PHE peace of God, which passeth all under- 
 whom they6hall be appointed thy Ministers, ! X standing, keep your hearts and minds in 
 thy holy Xame may be for ever glorified, and the knowledge and love of God, and of his Son 
 thy blessed kingdom enlarged; through the Jesus Christ our Lord: And the blessing of God 
 same thy Son Jesus Christ our Lord, wholiveth Almighty, the Father, the Son, and the Holy 
 and reigneth with thee in the unity of the same Ghost, be amongst you, and remain with you 
 Holy Spirit, world without end. Amen. .always. Amen. 
 
 I A nd if on the same day the Order of Deacons be given to some, and the Order of Priesthood to 
 others; the Deacons shall be first presented, and then the Priests; and it shall suffice that the 
 Litany be once said for both. The Collects shall both be used; first, that for Deacons, then that 
 for Priests. The Epistle shall be Ephes. iv. 7—13, as before in this Office. Immediately after 
 which, they that are to be made beacons shall be examined, and Ordained, as is above 
 prescribed. Then one of them having read the Gospel {which shall be either out of St. 
 Matth. ix. 36— :JS, as before in this Office: or else St. Luke xii. 35 — 38, as before in the Form 
 for the Ordering of Deacons.) they that are to be made Pr ests shall liked ise be examined, 
 and Ordained, as is in this Office before appointed. 
 
OF THE FORM OF ORDAINING OR CONSECRATING OF AN 
 ARCHBISHOP OR BISHOP. 
 
 *[ In 1549 an Introit before the Collect 
 was appointed. It was the same Psalm 
 in the case of Priests and Bishops, viz. 
 Ps. xl. or cxxxii. or cxxxv 
 
 The Collect is nearly the same as that 
 for St Peter's Day, composed in 1549. 
 
 The Epistle has been read in the 
 Consecration of Bishops at least since the 
 time of Leofric in the 10th century. We 
 find it in his Sacrameniary. The alter- 
 native, Acts xx. 17, was introduced in 
 1662, when the alternative Gospels were 
 also introduced. Up to that time the 
 alternative Gospel had been John x. 1 
 —16. 
 
 *ff Special mention is made of the ser- 
 mon in the Consecration of Bishops. As 
 there is no fixed homily on the duties of 
 a Bishop corresponding to that on the 
 duties of a Priest, the sermon may be 
 regarded as a provision for such instruc- 
 tion, varying according to the circum- 
 stances of the diocese. 
 
 If The rochet was an early ecclesiastical 
 vestment corresponding to the surplice ; 
 the full lawn sleeves are modern. See 
 p. 57. In 1549 the elected Bishop was 
 presented to the Archbishop in a surplice 
 and cope by two Bishops also in surplices 
 and copes and with their pastoral staves 
 in their hands. The notice of the habits 
 and staves was omitted in 1552. In 1662 
 the words 'vested with his rochet' were 
 introduced. 
 
 The presentation by two bishops to 
 the archbishop is found in a MS. 1000 
 years old. 
 
 1 Comprovinciales episcopi offerant elec- 
 tum domino archiepiscopo his verbis, 
 Reverende pater, postulat sancta mater 
 ecclesia N., ut hunc praesentem presby- 
 terum ad onus episcopatus sublevetis.' 
 
 ^[ Bishops were originally elected by 
 the clergy and people. From contested 
 elections disorders and bloodshed ensued. 
 Hence Christian emperors reserved to 
 themselves the election of bishops. The 
 bishopric was donative ' per traditioncm 
 baculi pastoralis et annuli ;' it was so 
 originally in England. The right is 
 rested by Lord Coke upon the principle 
 of foundation and property. Bishoprics 
 in Ireland are still donative. King John 
 conceded the right of election. This was 
 
 confirmed by Edw. I., with a reservation 
 of his own right of objection. At the 
 Reformation all Papal usurpation in the 
 election of bishops was repudiated. The 
 oath of obedience to the Pope, taken 
 by bishops before the Reformation, was 
 of modern date. It was only imposed 
 on metropolitans in the nth century, and 
 does not appear to have been taken by 
 bishops until long after that time. The 
 promise of obedience to the metropolitan 
 seems to be derived from the nth Coun- 
 cil of Toledo, a.d. 675. 
 
 In a Pontifical of the Church of Tours, 
 700 years old, the following form occurs: 
 'Ego ille N., sanctae N. ecclesia: nunc 
 ordinandus episcopus, subjectionem et re- 
 verentiam a Sanctis patribus constitutam 
 secundum praecepta canonum, sanctse 
 sedis N. ecclesia? rectoribusque ejus, in 
 praesentia domini archiepiscopi, perpetuo 
 me exhibiturum promitto et super sanc- 
 tum altare propria manu firmo.' 
 
 *\ In the MS. of Leofric, 10th century, 
 and in the Pontifical of Egbert, arch- 
 bishop of York, 9th century, the com- 
 mendation to the prayers of the peop'e 
 is prescribed. 
 
 % In the Greek Church the special 
 suffrages in the Litany are, ' For the 
 servant of God, N. who is now chosen 
 bishop, and his preservation, let us be- 
 seech the Lord. That the merciful God 
 may grant him a spotless and unble- 
 mished chief priesthood, let us beseech 
 the Lord. Ans. Lord, have mercy.' 
 
 The prayer for the bishop elect cor- 
 responds to the similar forms in case of 
 priests and deacons. 
 
 If The canons of the 4th Council of 
 Carthage, a.d. 398, prescribed an instruc- 
 tion in the various parts of the Episcopal 
 office. 
 
 •jf Palmer quotes from a Pontifical, 900 
 years old, a form of examination resem- 
 bling our own : 
 
 'Antiqua sanctorum patrum institutio 
 docet et praecipit, ut is, qui ad ordinem 
 episcopatus eligitur, antea diligentissimp 
 examinetur ct interrogetur de diversis 
 causis vel moribus quae huic regimini 
 congruunt et necessaria sunt retineri; 
 secundum Apostoli didtum : manus ne- 
 lini cito imposucris: et ut etiam is qui 
 
 i247) 
 
THE FOLM OF 
 
 ORDAIXIXG OR CONSECRATING 
 or ax 
 
 ARCHBISHOP OR BISHOP; 
 
 WHICH IS ALWAYS TO BE PERFORMED UPON SOME SUXDAY OR HOLT-DAT. 
 
 ? When all thmgt are duly prepared in the i now behold, I know that ye all, among whom I 
 Church, and tet in order, after Morning | have gone preaching the kingdom of God, shall 
 Prayer it ended, the A rchbithop (or tome see my face no more. Wherefore I take you to 
 other B'uhnp appointed) thall begin the Com- record this day, that I am pure from the blood 
 
 I of all men. For I have not shunned to declare 
 unto you all the counsel of God. Take heed 
 
 munion Service ; in tchich th it thai I be 
 The Collect 
 
 ALMIGHTY God, who by thy Son Jesus Christ 
 _r\_ didst give to thy holy Ap^stes many excel- 
 lent gifts, and didst charge them to feed thy 
 flock ; Give grace, we beseech thee, to ail Bishop?, 
 the Pastors of thy Church, that they may dili- 
 gently preach thy Word, and duly adi-inister 
 the godiy Discipline thereof ; and grant to the 
 people, that they may obediently follow the 
 same ; that all may receive the crown of ever- 
 lasting glory ; through Jesus Christ our Lord. 
 A men. 
 
 T And another Bithcp thall read 
 The Epittle. 1 Tim. iii. 1. 
 
 THIS is a true saying. If a man desire the 
 Office of a Bishop, he desireth a pood work. 
 A Bishop then must be blameless, the husband 
 of one wife, vigilant, sober, of good behaviour, 
 given to hospitality, apt to teach : not given t« 
 wine, no striker, not greedy of filthy lucre, but 
 patient, not a brawler, not covetous : one that 
 rule th well his own house, having his children 
 in subjection with all gravity ; (For if a man 
 know not how to role hfs own house, how shall 
 he take care of the Church of God?) Not a 
 novice, lest being lifted up with pride he fall 
 into the condemnation of the de vil. Moreover, 
 he 
 
 without 
 of the devil. 
 
 Or thit. 
 For the Epittle. Acts 
 
 FROM Miletus Paul sent to Ephesus, and 
 called the elders of the Church. And when 
 they were come to him, he said unto them. Ye 
 know, from the first day that I came into Asia. 
 
 herefore unto yourselves, and to all the flock 
 over tire which the Holv Ghost hath made you 
 Overseers, to feed the Church of God. which he 
 hat a purchased with his own blood. For I know 
 this, that after my departing shall grievous 
 w L Ives enter in among you. no: sparing the flock. 
 Also of your own sei\ es shall men arise speaking 
 peiveue things, to draw away disciples after 
 them. Therefore watch, and reinember, that by 
 the space of three years, I ceased not to warn 
 even- one night and* day with tears. And now, 
 brethren, I commend 'you to God, and to the 
 word of his grace, which is able to build yon np, 
 and to give you an inheritance among all them 
 which are sanctified. I have coveted no man's 
 silver, or gold, or apparel ; yea, ye yourselves 
 know, that these hands have ministered unto 
 my necessities, and to them that were with 
 me. I have shewed you ail things, how that so 
 labouring ye ought to s-.tpp:-rt the weak : and to 
 remember the words of the Lord Jesus, how he 
 said, It is more blessed to give than to receive. 
 
 Y Then another Bitltop thall read 
 The Gotpel. St John xxL 15. 
 "TEST'S saith to Simon Peter, Simon, son of 
 
 O Jonas, loves: thou me more than these 
 must have a good report of than which are ™* 0 M™. T??> jlioti knowest that I 
 
 iout ; lest he fall into reproach and the snare love thee - He saith un ' ,;> Feed my lambs. 
 
 17. 
 
 He saith to him again the second time, Simon, 
 son of Jonas, lovest thou me ? He saith unto 
 hini. Yea, Lord, thou kno west that I love thee. 
 He saith unto him. Feed my sheep. He saith 
 unto him the third time, Simon, son of Jonas, 
 lovest thou me* Peter was grieved because he 
 said unto him the third time, Lovest thou me ? 
 And he said unto him. L>rd, thou knowest all 
 >— ™ ■™»~ ; I things ; thou knowest that I love thee. Jesus 
 alter wnat manner I have been with you a; all 5 ^- u ^ ^ Ftri my sueep . m 
 seasons, serving the Lord with all humility ot * 
 mind, and with many tears ?nd temptations Or el te thit 
 
 which befel me bv the lvin; in wait of the Jews : 
 
 And how I kept back nothing that was profit- st - John xx. 19. 
 
 able unto yon, but have shewed you. and have ' r pHE same dav at evenin?, be in? the first day 
 taught you publickly, and from house to house, 1 J, of the week.'wheu the doom were shut where 
 testifying both to the Jews, and also to the the disciples were asset uh led fi,r fear of the Jews. 
 
 Greeks, repentance toward God, and faith to- 
 ward our Lard Jesus Christ. And now behold, 
 I go bound in the spirit unto Jerusalem, not 
 knowing the things that shall befal me there ; 
 save that the Holy Ghost witnes>e:h in everv 
 ci:y, saying. That bonds and afiiietions abide 
 me. But none of these tilings move me, neither 
 count I my life dear unto myself, so that I 
 might finish my course wi:h ioy" and the minis- 
 try which I have received of the L:.rd Jesus, to 
 
 came Jesus, and stood in the midst, and saith 
 unto them, Peace be unto you. And when he had 
 so said, he shewed unto them his hands and his 
 side. Then were the disciples glad, when they 
 saw the Lord. Then saith Jes is to them again, 
 Peace be unto you : as nit Father hath sent me, 
 even so send I you. And when he had said this, 
 he breathed on them, and saith unto them, Re- 
 ceive ye the Holy Ghost. Whosesoever sins ye 
 remit, they are remitted unto them ; and " 
 
 testify the Gospel of the grace of God. And soever sins ye retain, they are retained. 
 
est ordinandus, antea erudiatur, qualiter 
 sub hoc regimine constitutum oporteat 
 conversari in ecclesia Dei. 
 
 ' Eadem auctoritate et praecepto inter- 
 rogemus te, dilectissime frater, caritate 
 sincera, si omnemprudentiam tuam, quan- 
 tum tua capax est natura, divina: scrip- 
 tural sensibus accommodare volueris? 
 
 'A'. Ita ex toto corde volo in omnibus 
 obedire et consentire. 
 
 ' Vis ea, quae ex divinis Scripturis intel- 
 ligis, plebem cui ordinandus es et verbis 
 docere et exemplis? R. Volo. 
 
 1 Vis mores tuos ab omni malo tem- 
 perare et quantum poteris, Domino ad- 
 juvante, ad omne bonum commutare? 
 R. Volo. 
 
 ' Vis castitatem et sobrietatem cum Dei 
 auxilio custodire et docere? R. Volo. 
 
 ' Pauperibus et peregrinis, omnibus in- 
 digentibus vis esse propter nomen Domini 
 affabilis et misericors? R. Volo. 
 
 ' Haec omnia et castera bona retribuat 
 tibi Dominus et custodiat te atque cor- 
 roboret in omni bono. 
 
 ' Et respondeant omnes Amen.' 
 
 If In 1662 the rubric, ' Then shall the 
 Bishop elect put on the rest of the epi- 
 scopal habit, &c.' was first introduced. 
 The previous rubric was only ' Then shall 
 be sung or said, Ccme, Holy Ghost, &c.' 
 as it is set out in the Ordering of Priests. 
 The versicle and response following date 
 from 1552. In 1549 they were 'The Lord 
 be with you.' 'And with thy spirit.' 
 
 If With the latter portion of the praj^er, 
 'Almighty God, &c. ' the following ex- 
 tract from the MS. of Leofric, the Ponti- 
 
 ever, was not universal. In the office 0: 
 1549 it was to be placed on the neck oi 
 the elected Bishop, and at the words ' Bt 
 to the flock, &c.,' the Archbishop was tc 
 put into his hands the Pastoral Staff. 
 The alteration was made in 1552. 
 
 If In the Greek Church the short form 
 of Consecration is as follows : 
 
 After the hymn Trisagion the warrant 
 for Consecration is read. It runs thus 
 in case of a Metropolitan or Bishop : 
 
 ' By the vote and approval of the most 
 holy metropolitans, the most godly arch- 
 bishops and bishops, the divine grace 
 which continually strengthens those 
 things that are weak and supplies those 
 that are lacking, chooses N., the most 
 pious nominee, to be bishop (metropolitan , 
 of the most holy (metropolitan) see, N. ; 
 let us pray, therefore, for him, that the 
 grace of the all-holy Spirit may come 
 upon him.' 
 
 The congregation exclaim, 'Kyrie elee- 
 son.' The patriarch closes the Book of 
 the Gospels and lays it on the head 
 and neck of the bishop elect, the other 
 bishops touching the book. He holds 
 his hand on the head of the bishop elect 
 and uses two collects, between which one 
 of the assistant bishops repeats a Litany 
 with a special suffrage for the bishop to 
 be consecrated. The patriarch gives the 
 pall, saying, 'Worthy' (*A£to$) ; the clergy 
 echo this. The newly consecrated bishop 
 first receives the Eucharistic bread and 
 wine, and ministers them to the others. 
 The two collects are as follows : 
 
 *0 Lord our God, who, through thy 
 
 fical of Egbert, and the Sacramentary of blessed Apostle Paul, hast appointed 
 
 Gelasius may be compared. 
 
 ' Sint speciosi munere tuo pedes ejus 
 ad evangelizandum paccm, ad evangeli- 
 zandum bona tua. Da ei, Domine, mi- 
 nisterium reconciliationis. Utatur nec 
 glorietur potestate quam tribuis in aedifi- 
 cationem et non in destructionem — sit 
 fidelis servus et prudens quern constituas, 
 Domini, super familiam tuam, ut det illis 
 cibum in tempore necessario.' 
 
 *lf 'Accipe Spiritum Sanctum.' Palmer 
 quotes Martene foe the assertion that 
 these words in our ritual are at least 
 500 years old. 
 
 Our present form dates from 1662. 
 The form which came down from 1549 
 was, 4 Take the Holy Ghost, and re- 
 member that thou stir up the grace of 
 God, which is in thee, by imposition of 
 hands; for God hath not given us the 
 spirit of fear, but of power, and love, and 
 of soberness.' 
 
 "If The delivery of the Bible to the bi- 
 shop elect is of very ancient date amongst 
 us. According to the decree of the 4th 
 Council of Carthage, a.d. 398, the Bible 
 was laid on the head. This custom, how- 
 
 divers ranks and orders for ministration 
 and service of thy holy spotless myste- 
 ries at thy holy altar, first apostles, 
 secondarily prophets, thirdly teachers: 
 do thou, Lord of all, strengthen this thy 
 servant, who has been chosen and per- 
 mitted to bear the yoke of the Gospel 
 and the Episcopal office, by the hands of 
 me a sinner and my fellow Bishops, with 
 the grace of thy Holy Spirit, as thou 
 didst strengthen thy Holy Apostles and 
 Prophets; as thou didst anoint kings 
 and consecrate High Priests; maintain 
 his Bishopric blameless, and arraying him 
 with all godliness, render him holy, that 
 he may be worthy to offer prayer for the 
 salvation of thy people and to obtain 
 hearing from thee. For thy name is 
 hallowed and thy kingdom glorious. 
 
 ' O Lord our God, who, because of the 
 inability of man's nature to bear the actual 
 presence of the Godhead, didst appoint 
 in thy dispensation men of like passions 
 with us, who should approach thy throne 
 to present unto thee sacrifice and offering 
 for all thy people ; do thou, O Christ, cause 
 him, who is now appointed a dispenser of 
 
 (349) 
 
THE CONSECRATION OF BISHOPS. 
 
 Or this. 
 
 St. Matth. xxvili. 18. 
 
 JESUS came and spake unto them, saying, All 
 power is given unto me in heaven and In 
 earth. Go ye therefore and teach all nations, 
 baptizing them In the Name of the Father, and 
 of the Son, and of the Holy Ghost ; teaching them 
 to observe all things whatsoever I have com- 
 manded you : and lo, I am with you alway.even 
 unto the end of the world. 
 
 t After the Gospel, and the Nieene Creed, and 
 the Sermon are ended, the Elected Bishop 
 (vested ivith his Rochet) shall be presented by 
 two liishops unto the Archbishop of that pro- 
 vince {or to some other Bishop appointed by 
 lawful commission) the A rchbishop sitting in 
 his chair near the holy Table, and the Bishops 
 that present him saying, 
 
 MOST Reverend Father in God, we present 
 unto you this godly and well-learned man 
 to be Ordained and Consecrated Bishop. 
 
 T Then shall the Archbishop demand the Queen's 
 Mandate for the Consecration, and cause it 
 to b* read. And then shall be ministered 
 unto them, the Oath of due Obedience to t/ie 
 Archbishop, as followeth. 
 The Oath of due Obedience to the Archbishop. 
 
 IN the Name of God. Amen. I N. chosen Bishop 
 of the Church and See of X. do profess and 
 promise all due reverence and obedience to the 
 Archbishop and. to the Metropolitical Church of 
 X. and to their Successors: So help me God, 
 through J 68 us Christ. 
 
 % This Outh shall not be made at the Consecration 
 
 of an A rchbishop. 
 1 Then the Archbishop shall more the Congrega- 
 tion present to pray, saying thus to them: 
 
 BRETHREN, it is written in the Gospel of 
 Saint Luke, That our Saviour Christ conti- 
 nued the whole night in prayer, before he did 
 choose and send forth bis twelve Apostles. It is 
 written also in the Acts of the Apostles, That the 
 Disciples who were at Antioch did fast and pray, 
 before they laid hands on Paul and Barnabas, 
 and sent them forth. Let us therefore, following 
 the example of our Saviour Christ, and his Ap is- 
 tles, first fall to prayer, before we admit, and 
 send forth this person presented unto us, to the 
 work w hereunto we trust the Holy Ghost hath 
 called him. 
 
 T And then shall be said the Litany, as before 
 in the Form of Ordering Deacons, save only, 
 that after this place, That it may please thee 
 to illuminate all Bishops, Ac. the proper 
 Suffrage there following shall be omitted, and 
 this inserted instead of it; 
 
 THAT it may please thee to bless this our 
 Brother elected, and to send thy grace upon 
 him, that he may duly execute the Office where- 
 unto he is called, to the edifying of thy Church, 
 and to the honour, praise -i nd glory of thy Name ; 
 
 Answer. We beseech t/iee to hear us, good 
 Lord. 
 
 H Then shall be said this Prayer following. 
 ALMIGHTY God. giver of all good things, w ho 
 J\. by thv Holy Spirit hast appointed divers 
 Orders of Ministers in thy Church ; Mercifully 
 behold this thy servant now called to the Work 
 and Ministry of a Bishop; and replenish him so 
 with the truth of thv doctrine, and adorn him 
 ■with innocency of life, that, both by word and 
 deed, he may faithfully serve thee in this Office, 
 to the glory of thy Name, and the edifying and 
 well-governing of thy Church ; through the 
 merits of our Saviour Jesus Christ, who liveth 
 
 and reigneth with theo and the Holy Ghost, 
 world without end. Amen. 
 
 f Then the Archbishop, sitting in hischair, shall 
 say to him that is to be Consecrated, 
 
 BROTHER, forasmuch as the holy Scripture 
 and the ancient Canons command, that we 
 should not be hasty in laying on hands, and ad- 
 mitting any person to Government in the Church 
 of Christ, which he bath purchased with no less 
 price than the effusion of his own blood ; before 
 I admit you to this Administration, I will exa- 
 mine you in certain Articles, to the end that the 
 Congregation present may have a trial, and bear 
 witness, how you be minded to behave yourself 
 in the Church of God. 
 
 ARE you persuaded that you be truly called to ! 
 . this Ministration, according to the will of i 
 our Lord Jesus Christ, and the order of this 
 Realm ? 
 A nswer. I am so persuaded. 
 
 The Archbishop. 
 
 ARE you persuaded that the holy Scriptures 
 . contain sufficiently all Doctrine' requhed of 
 necessity for eternal salvation through faith in 
 Jesus Christ ? And are you determined out of 
 the same holy Scriptures to instruct the people 
 committed to your charge ; and to teach or main- 
 tain nothing as required of necessity to eternal 
 salvation, but that which you shall be persuaded 
 may be concluded and proved by the same? 
 
 Answer. I am so persuaded, and determined, 
 by God's grace. 
 
 The A rchbishop. 
 
 WILL you then faithfully exercise yourself 
 in the same holy Scriptures, and call upon 
 God by prayer, for the true understanding of the 
 same ; so as you may be able by them to teach 
 and exhort with wholesome Doctrine, and to 
 withstand and convince the gainsayers ? 
 Answer. I will so do, bv the help of God. 
 
 The Archbishop. 
 
 ARE you ready, with all faithful diligence, to 
 . banish and drive away all erroneous and 
 strange doctrine contrary to God's "Word ; and 
 both privately and openly to call upon and en- 
 courage others to the same ? 
 
 Answer. I am ready, the Lord being my 
 helper. 
 
 The Archbishop. 
 
 WILL you deny all ungodliness and worldly 
 lusts, and live soberly, righteously, and 
 godly, in this present world ; that you may shew 
 yourself in all things an example of good works 
 unto others, that the adversary may be ashamed, 
 having nothing to say against you 1 
 
 Answer. I will so do, the Lord being my 
 helper. 
 
 The Archbishop. 
 
 WILL you maintain and set forward, as much 
 as shall lie in you, quietness, love, and 
 peace among all men; and such as be unquiet, 
 disobedient, and criminous, within your Diocese, 
 correct and punish, according to such authority 
 as you have by God's Word, and as to you shall 
 be committed by the Ordinance of this" Realm? 
 Answer. I will so do, by the help of God. 
 
 The Archbishop. 
 
 WILL you be faithful in Ordaining, sending, 
 or laying hands upon others ? 
 Answer, I will so be, by the help of God. 
 
 The Archbishop. 
 
 WILL you shew yourself gentle, and be mer- 
 ciful for Christ's sake to poor and needy 
 people, and to all strangers destitute of help ? 
 
 Answer. I will so shew myself, by God's 
 help. 
 
Episcopal grace, to become a follower of 
 thee, the true Shepherd, laying down his' 
 life for thy sheep, a guide of the blind, a 
 light of those in darkness, an instructor 
 of the foolish, a teacher of babes, a beacon 
 in the world; that thus, having monished 
 the souls entrusted to him in the present 
 life, he may stand blameless at thy tribunal, 
 and receive the great reward which thou 
 hast prepared for those who contend 
 earnestly for the preaching of thy Gospel. 
 For it is thine to pity and to save us, O 
 God ; to thee do we ascribe glory, Father, 
 Son and Holy Spirit, now and evermore. 
 Amen.' 
 
 A confession of Faith is now introduced 
 at the commencement of the service. 
 
 ^1 In the Roman ordination of Bishops 
 the Papal mandate for consecration is 
 demanded. When this has been produced, 
 theBishop elect takes the oath to maintain 
 the Royalties of St Peter and to yield 
 implicit obedience to the Pope. The 
 words ' Regalia S. Petri ' first appear in 
 the oath imposed by Clement VIII. 1600. 
 
 The examination of the Bishop elect is 
 similar to our own, with the addition of 
 obedience to the traditions of the Fathers, 
 the Decretals of the Apostolic See, the 
 Pope and his successors. He is then ex- 
 amined as to the soundness of his faith ; 
 after which he receives the pectoral cross 
 and is clad in Episcopal robes. He reads 
 the office of the Mass, which is not altered 
 on account of the consecration ceremonial. 
 A special Collect is added, 'Adesto sup- 
 plicationibus nostris, omnipotens Deus, 
 lit, quod humilitatis nostras gerendum est 
 ministerio, tuae virtutis impleatur effectu.' 
 
 The office of a Bishop is declared. 
 'Episcopum oportet judicare, interpretari, 
 consecrare, ordinare, offerre, baptizare et 
 confirmare.' 
 
 The Prayers of the Congregation are 
 asked for him. The Litany with a special 
 suffrage over him is said. 
 
 The Book of the Gospels is held over 
 the neck and shoulders of the Bishop 
 elect, the consecrating Bishop and the 
 two Bishops assisting in the consecration 
 touch his head saying, 'Accipe Spiritum 
 Sanctum.' 
 
 The consecrating Bishop then adds, 
 'Propitiare, Domine, supplicationibus nos- 
 tris ; et inchnato super hunc famulum 
 tuum cornu gratiae sacerdotalis, bene + 
 dictionis tuse in eum effunde virtutem. 
 Per Dominum, &c.' He breaks into a 
 chant of thanksgiving for the Episcopal 
 office, on the institution of which he des- 
 cants, praying that the Bishop elect may 
 
 be blessed in his work. Unction follows 
 with a prayer that the unction may b< 
 blessed: Ps. cxxxiii. is added. 
 
 The Pastoral Staff and the Ring, witl 
 a blessing and prayer on the delivery o 
 each, are given; the Gospel is taken fron 
 the shoulders and placed in the hands o 
 the Bishop elect with the words, 'Accipt 
 Evangelium et vade, praedica populo tib 
 commisso; potens est enim Deus, ut augea 
 tibi gratiam suam, qui vivit et regnat cun 
 Deo Patre, in unitate Spiritus Sancti, Deu 
 per omnia saecula saeculorum. R. Amen. 
 
 The kiss of peace is given. 
 
 The consecrating and consecrated Bi 
 shops both proceed with the mass, whicl 
 is by them both offered with a Prayer fo; 
 the newly consecrated. The consecratoi 
 receives the Wafer and the Wine himsel. 
 and administers to the other. 
 
 The service of the mass is finished b} 
 them at the same altar. The Post Com 
 munion Collect is — 'Plenum, quaesumus 
 Domine, in nobis remedium tuae misera 
 tionis operare, ac tales nos esse perfice 
 propitius et sic foveri, ut tibi in omnibus 
 placere valeamus. Per Dominum, &c. 
 
 ' Ite, Missa est.' 
 
 The Mitre and Gloves are blessed anc 
 put on the head and hands. 
 
 Enthronization follows. 
 
 The Te Deum is sung. 
 
 The Antiphon, 4 Firmetur manus tua ei 
 exaltetur dextera tua : justitia et judicium 
 praeparatio sedis tuae. Gloria, &c. 
 
 'Domine, exaudi orationem meam. 
 
 1 Et clamor meus ad te veniat. 
 
 'Dominus vobiscum. 
 
 ' Et cum spiritu tuo.' 
 
 The Collect, 'Deus, omnium fideliuni 
 pastor et rector, hunc famulum tuum quen 
 ccclesiae tuae praeesse voluisti propitius 
 respice : da ei, quaesumus, verbo et exem- 
 plo, quibus praeest proficere, utad vitam. 
 una cumgrege sibi credito, perveniat sem- 
 piternam. Per Christum Dominum nos- 
 trum. 
 
 'R. Amen. 
 
 1 Sit nomen Domini benedictum. 
 
 ' R . Ex hoc nunc et usque in sseculnm. 
 
 'Adjutorium nostrum in nomine Domini. 
 
 ' A'. Qui fecit caelum et terrain.' 
 
 The consecrator blesses the people, 
 the consecrated adds 'ad multos annos.' 
 
 The kiss of peace is given : the Gospel, 
 'In the beginning was the Word. &c.' is 
 read; the Hymn of the Three Children 
 and the canticle 'Benediitus' sung. 
 
 In the consecration of a Patriarch or 
 Archbishop the Pall isgiven with a solemn 
 benediction. 
 
 (35i) 
 
THE CONSECRATION OF BISHOPS. 
 
 5 Then the Archbishop, standing up, shall say, 
 
 ALMIGHTY God, our heavenly Father, who 
 . hath given you a good will to do all these 
 things, Grant also unto you strength and power 
 [ to perform the same ; that, he accomplishing in 
 ' you the good work which he hath begun, you 
 | may be found perfect and irreprehensible at the 
 latter day; through Jesus Christ our Lord. 
 Amen. 
 
 T Then shall the Bishop elect put on the rest of \ 
 the JCpiscopal habit; and kneeling down, 
 Veni, Creator Spiritus, shall be sung or said 
 over him, the A rchbishop beginning , and the 
 Bishops, with others that are present, an- 
 swering by verses, as followeth. 
 
 COME, Holy Ghost, our souls inspire, 
 And lighten with celestial fire. 
 Thou the anointing Spirit art, 
 Who dost thy seven-fold gifts impart. 
 Thy blessed Unction from above, 
 Is comfort, life, and fire of love. 
 Enable with perpetual light 
 The dulness of our blinded sight. 
 Anoint and cheer our soiled face 
 With the abundance of thy grace. 
 Keep far our foes, give peace at home : 
 Where thou art guide, no ill can come. 
 Teach us to know the Father, Son, 
 And thee, of both, to be but One. 
 That, through the ages all along, 
 This may be our endless song ; 
 Praise to thy eternal merit, 
 father, Son, and Holy Spirit. 
 
 Or this: 
 
 COME, Holy Ghost, eternal God, 
 Proceeding from above, <tc. 
 As before in the Form for Ordering Priests. 
 IF That ended, the A rchbishop shall say, 
 Lord, hear our prayer. 
 Answer. And let our cry come unto thee. 
 Let us pray. 
 ALMIGHTY God, and most merciful Father, 
 J\. who of thine infinite goodness hast given 
 thine only and dearly beloved Son Jesus Christ, 
 to be our Redeemer, and the Author of everlasting 
 life ; who, after that he had made perfect our 
 Redemption by his death, and was ascended into 
 heaven, poured down his gifts abundantly upon 
 men, making some Apostles, some Prophets, 
 some Evangelists, some Pastors and Doctors, to 
 the edifying and making perfect his Church ; 
 Grant, we beseech thee, to this thy servant such 
 grace, that he may evermore be ready to spread 
 abroad thy Gospel, the glad tidines of recon- 
 ciliation with thee ; and use the authority given 
 him, not to destruction, but to salvation ; not t<> 
 hurt, but to help : so that as a wise and faithful 
 servant, giving to thy family their portion in 
 due season, he may at last be received into ever- 
 lasting joy ; through Jesus Christ our Lord, who, 
 with thee and the Holy Ghost liveth and reign- 
 eth, one God, world without end. Amen 
 
 1 Then the A rchbishop and Bishops present shall 
 lay their hands upon the head of the elected 
 Bishop kneeling before them upon his knees, 
 the A rchbishop saying, 
 
 KECEIVE the Holy Ghost, for the Office 
 and Work of a Bishop in the Church of God, 
 now committed unto thee by the Imposition of 
 our hands ; In the Name of the Father, and of 
 the Son, and of the Holy Ghost. Amen. And 
 rememtier that thou stir up the grace of God 
 which is given thee by this Imposition of our 
 hands : for God hath not given us the spirit of 
 fear, but of power, and love, and sobemesa. 
 
 f TJien the Archbishop shall deliver him the 
 Bible, saying, 
 
 GIVE heed unto reading, exhortation, and 
 doctrine. Think upon the things contained 
 in this Book. Be diligent in them, that the 
 increase coming thereby may be manifest unto 
 all men. Take heed unto thyself, and to doc- 
 trine, and be diligent in doing them : for by so 
 doing thou shalt both save thyself and them that 
 hear thee. Be to the flock of Clirist a shepherd, 
 | not a wolf; feed them, devour them not. Hold 
 up the weak, heal the sick, bind up the broken, 
 bring again the out-casts, seek the lost. Be so 
 merciful, that you be not too remiss ; so minister 
 discipline, that you forget not mercy : that when 
 the chief Shepherd shall appear you may receive 
 the never-fading crown of glory ; through Jesus 
 Christ our Lord. Amen. 
 
 ! F . Then the Archbishop shall proceed in the 
 | Communion-Service ; with v:hom the new 
 Consecrated Bishop [with others) shall also 
 , communicate. 
 
 t 1 And for the last Collect, immediately before 
 | the Benediction, shall be said these Prayers. 
 
 \ "A TOST merciful Father, we beseech thee to 
 J_\J_ send down upon this thy servant thy 
 i heavenly blessing ; and so endue him with thy 
 I Holy Sp'irit, that he, preaching thy Word, may 
 I not only be earnest to reprove, beseech, and 
 : rebuke with all patience and doctrine ; but also 
 may be to such as believe a wholesome example, 
 1 in word, in conversation, in love, in faith, in 
 chastity, and in purity ; that, faithfully fulfilling 
 his course, at the latter day he may receive the 
 crown of righteousness laid up by the Lord the 
 righteous Judge, who liveth and reigneth one 
 • God with the Father and the Holy Ghost, world 
 ' without end. Amen. 
 
 PREVENT us, O Lord, in all our doings, with 
 thy most gracious favour, and further us 
 with thy continual help ; that in all our works 
 . begun, continued, and ended in thee, we may 
 ' glorify thy holy Name, and finally by thy mercv 
 obtain everlasting life ; through Jesus Christ 
 our Lord. Amen. 
 
 THE peace of God, which passeth all under- 
 standing, keep your hearts and minds in the 
 . knowledge and love of God, and of his Son Jesus 
 l Christ our Lord : And the blessing of God 
 Almighty, the Father, the Son, and the Holy 
 j Ghost be amongst you, and remain with yon 
 ; always. Amen. 
 
ON THE ACCESSION SERVICE. 
 
 H The latest period of the ecclesiastical year on which the 20th of June can fal 
 is the eve of the 5th Sunday after Trinity, the earliest Trinity Sunday itself. The 
 falling of the day on Trinity Sunday, which will happen in 1886, was probably not 
 taken into account when the second rubric was put forth. 
 
 The Accession Service of Geo. II., to be used on the nth June, which is iden- 
 tical with the present, had the following rubric. 
 
 'This day (nth June) being the Festival of the Apostle Saint Barnabas, the 
 proper Office for that day shall be wholly omitted, and this used instead of it. 
 
 'If this day shall happen to be Whitsunday the Collects of this Office shall be 
 added to the Office of that Festival in their proper places; and if Monday or 
 Tuesday in Whitsun week, or Trinity Sunday, the proper Psalms here appointed 
 for this day, instead of those of ordinary course, shall be also used, and the Collects 
 added as before. And in all these cases, the rest of this Office shall be omitted. 
 But if it shall happen to be any other Sunday, the whole Office shall be used as it 
 followeth entirely. And what Festival soever shall happen to fall upon this solemn 
 day of thanksgiving, the hymn appointed instead of Venite exiilti>7>ms shall be 
 constantly used,' as in the present service. 
 
 ' A form of Prayer with Thanksgiving,' sembled here together, most humbly be- 
 to be used on Nov. 17th, the anniversary seech thy fatherly goodness to grant us 
 of Queen Elizabeth's accession, was put grace, that we may in word, deed, and 
 forth in 1576; but it was not till 1578 heart, shew ourselves thankful and obe- 
 that the published copies had ' set forth dient unto thee for the same : and that 
 by authority' on the title-page. The our Queen through thy grace may in all 
 form of 1578 differed from the ordinary honour, goodness, and godliness, long 
 daily offices in the following particulars: and many years reign over us, and we 
 
 Introductory sentences, 1 Tim. ii. 1, obey and enjoy her, with the continuance 
 
 with one of the verses Ezek. xviii. 27, of thy great blessings, which thou hast 
 
 Joel ii. 13, 1 John i. 8. by her thy minister poured upon us: 
 
 Pss. xxi. lxxxv. cxxiv. The Venite This we beseech thee to grant unto us, 
 
 only had the 'Gloria Patri.' 1st Lesson, for thy dear Son Jesus Christ's sake, our 
 
 The history of Jehoshaphat, taken out of Lord and Saviour. Amen.' 
 
 2 Chr. xvii. xviii. xix ; or The history of This was followed by the 'Prayer for 
 
 Hezekiah, taken out of 2 Kings xviii. xix. the Clergy and people,' and the prayer, 
 
 xx ; or The history of Josiah, taken out ' In the time of any Common Plague or 
 
 of 2 Kings xxii. xxiii. and 2 Chr. xxxiv. Sickness.' The use of this latter prayer 
 
 In Cathedrals one of the two lessons, must have been temporary, 
 
 not read at morning prayer, was to be The Collect was 'Stir up, we beseech 
 
 read in the evening. 2nd Lesson, Rom. thee.' 
 
 xiii. The Epistle and Gospel as at present. 
 
 Ps. c. before the Creed. Before the Sermon a metrical adapta- 
 
 The suffrages as at present ; which tion of Ps. Ixxxi. was to be sung, 
 
 were followed by the Collect for the The offertory sentence as at present; 
 
 Queen, ' O Lord, our heavenly Father,' and, after the Prayer for the Church 
 
 and the Collects for Peace and Grace. Militant, the Collect, 'Almighty God, 
 
 The Litany was always to be said; and who hast promised.' 
 
 into it, after the Collect, 'We humbly ^[ In 1626, a Service was put forth, 
 
 beseech thee,' were introduced a Psalm, which was approved by Convocation in 
 
 made up of verses collected from several 1640. It differed from the Elizabethan 
 
 Psalms, and the Prayer: service in the following points. 
 
 'O Lord God, most merciful Father, Proper Pss. xx. xxi. lxxxv. cxviii. 
 
 who as upon this day, placing thy servant 1st Lesson, Josh. i. or 2 Chr. i. 
 
 our Sovereign and gracious Queen Eliza- An alternative prayer was appended to 
 
 beth in the kingdom, didst deliver thy the Collect for the King, 
 
 people of England from danger of war After the Collect in the Litany, 'We 
 
 and oppression, both ofbodies by tyranny, humbly beseech thee,' was introduced a 
 
 and of conscience by superstition, restor- Psalm, collected chiefly from Pss. xlvi. 
 
 ing peace and true religion, with liberty cxxxii. lxxii ; after which was inserted a 
 
 both of bodies and minds, and hast con- long prayer for the King, slightly re- 
 
 tinued the same thy blessings, without all sembling our present one. 
 
 desert on our part, now by the space of In the Communion Service a prayer 
 
 these eighteen 1 years: we who are in for the Royal Family with the Collect, 
 
 memory of these thy great benefits as- ' Stir up, we beseech thee,' was appended 
 
 1 This number was to be increased according to the years of the Queen's reign. 
 
 (353) 
 
A FORM OF 
 
 PRAYER WITH THANKSGIVING 
 
 TO ALMIGHTY GOD ; 
 
 To be used in all Churches and Chapels within this Realm, every Year, upon the Twentieth 
 Day of June; 
 
 Being the Day on which Her Majesty began Her happy Reign. 
 
 1 The Service shall be the same with the usual Office for Holy-days in all things ; except where it 
 
 is in this Office otherwise appointed. 
 | // this Day shall happen to be Sunday, this whole Office shall be used, as it/olloweth, entirely. 
 
 1 Morning Prayer shall begin with these Sen- 
 tences. 
 
 I EXHORT that first of all. Supplications. 
 Prayers, Intercessions, and giving of Thanks, 
 be made for all men ; for Kings, and for all that 
 are in Authority ; t hat we may lead a quiet and 
 peaceable life, in all godliness and honesty : For 
 this is'goodand acceptable unto God our Saviour. 
 1 Tim. il 1, 2, 3. 
 
 If we say that we have no sin, we deceive our- 
 selves, and the truth is not in us ; but, if we 
 confess our sins, he is faithful and just to forgive 
 us our sins, and to cleanse us from all unright- 
 eousness. 1 St. John i. S, 9. 
 T Instead of Venite exultemus the Hym n follow- 
 irig shall be said or sung; one Verse by the 
 Priest, and another by the Clerk and people. 
 
 OLORD our Governor : hew excellent is thy 
 Name in all the world '. Psal. viii. 1. 
 Lord, what is man, that thou hast such re- 
 spect unto hi7n : or the son of niati, that thou so 
 regardest him ! PsaL cxliv. 3. 
 
 The merciful and gracious Lord hath so done 
 his marvellous works : that they ought to be 
 had in remembrance. Psal. cxi. 4. 
 
 0 that men would therefore praise the Lord 
 for his goodness : and declare the wonders 
 that he doeth for the children of men! PsaL 
 cvii. 21. 
 
 0 hold thou up her goings in thy paths : that 
 her footsteps slip not. Psal. xvii. 5. 
 
 Grant the Queen a long life : and make her 
 glad with the joy of thy countenance. Psa I. lxi. 
 6. & xxL 6. 
 
 Let her dwell before th»e for ever : 0 prepare 
 thy loving mercy and faithfulness, that they 
 may preserve her. Psal. Lxi. 7. 
 
 In her time let the righteous nourish : and 
 let peace be in ;ill her borders. Psal. lxxiL 7. & 
 cxlvii. 14. 
 
 As for her enemies, clothe them with shame : 
 but upon herself let her crown flourish. Psal. 
 exxxii. 19. 
 
 Blessed be the Lord God, even the God of Is- 
 rael : which only doeth wondrous things. Psal. 
 Lxxii. IS. 
 
 And blessed be the Xame of his Majesty for 
 ever: and all the earth shall be filed with 'his 
 Majesty. Amen, Amen. Verse 19. 
 
 Glorv be to the Father, and to the Son : and to 
 the Holy Ghost ; 
 
 As it was in the beginning, is now, and ever 
 shall be : world without end. Amen. 
 
 Proper Psalms, xx, xxi, ci. 
 Proper Lessons. 
 The First, Josh.i. to the end of the ninth Verse. 
 
 Te Deum. 
 The Second, Rom. xiii. 
 Jubilate Deo. 
 f The Suffrages next after the Creed shall stand 
 thus. 
 
 \ Priest. O Lord, shew thy mercy upon us. 
 ] Answer. And grant us thy salvation. 
 
 Priest. O Lord, save the Queen ; 
 
 Answer, h'ho putteth her trust in thee. 
 
 Priest. Send her help from thy holy place. 
 
 Answer. A nd evermore mightily d fend her. 
 
 Priest. Let her enemies have no advantage 
 against her. 
 
 Answer. Let not the wicked approach tohurt 
 her. 
 
 Priest. Endue thy Ministers with righteous- 
 ness. 
 
 Answer. And make thychosen people joyful. 
 Priest. O Lord, save thy people. 
 Answer. And bless thine inheritance. 
 Priest. Give peace in our time, O Lord. 
 Answer. Because there is none other that 
 fighteth for us, but only thou, 0 God. 
 | Priest. Be unto us, O Lord, a strong tower ; 
 Answer. From the face of our enemies. 
 Priest. O Lord, hear our prayer ; 
 Answer. A nd let our cry come unto the«. 
 Instead of the first Collect at Morning Prayer 
 shall be used this following Collect of Thanks- 
 giving for Her Majesty's Accession to the 
 Throne. 
 
 kLMIGHTY God, who rulest over all the 
 ^ri_ kingdoms of the World, and disposest of 
 them according to thy good pleasure : We yield 
 thee unfeigned thanks, for that thou wast 
 pleased, as on this day, to place thy Servant 
 our Sovereign L\dy, Queen VICTOHIa upon the 
 Throne of this ReiUm. Let thy wisdom be her 
 guide, and let thine arm strengthen her ; let 
 justice, truth, and holiness, let peace and love, 
 and all those virtues that adorn the Christian 
 Profession, flourish in her days ; direct all her 
 counsels and endeavours to thy glory, and the 
 welfare of her people ; and give us grace to obey 
 her cheerfully and willingly for conscience sake; 
 that neither our sinful passions, nor our private 
 interests, may disappoint her cares for the 
 publick good ; let her always possess the hearts 
 of her people, that they may never be wanting 
 in honourto her Person, and dutiful submission 
 to her Authority ; let her Reign be long and 
 prosperous, and crown her with immortality 
 in the life to come; through Jesus Christ our 
 Lord. Amen. 
 
 I In the end of the Litany (which shall always 
 be used upon this Day) after the Collect [We 
 humbly beseech thee, 0 Father, <tc.J shall th.- 
 following Prayer, for the Queen and Hoyal 
 Family, be used. 
 
 23—2 
 
as an alternative prayer to the Collect 
 for the King. 
 
 Another prayer for the Royal Family 
 wasinserted before the concludingCollect. 
 
 *lf The Restoration Service, in its origi- 
 nal form, supplied the place of an Acces- 
 sion Service during the reign of Charles 
 1 1. The personal allusions to Charles 1 1, 
 were, for the most part, removed in 1685. 
 
 ^f In that year James II. put out an 
 Accession Service which, he states in his 
 proclamation, he had caused to be com- 
 posed by the Bishops. In that service 
 was introduced a Hymn, collected from 
 several Psalms, instead of the Venite. 
 The Hymn in the present service, with 
 the exception of its third and fourth verses, 
 comes from this source. Several verses 
 of the Hymn in James' Service were 
 omitted in Anne's : among others the 
 following apparent reference to James' 
 political opponents: 'Their device is only 
 to put him out, whom God will exalt : and 
 the strange children dissemble with him.' 
 
 Proper Psalms, xx. xxi. lxxxv. cxviii. 
 
 Proper Lessons, Josh. i. Rom. xiii. 
 
 The suffrages after the Creed were as 
 at present. 
 
 Instead of the 1st Collect at Morning 
 Prayer, the alternative prayer for the 
 King in the Communion Service and 
 another prayer for the King were used. 
 
 At the end of the Litany was inserted 
 a prayer for the King and Royal Family. 
 
 In the Communion Service, instead of 
 the Collect for the day, were used the 
 two prayers appointed, instead of the 
 Collect, in the Morning Service. 
 
 The Epistle and Gospel were as at 
 present. 
 
 In the Offertory was introduced the 
 
 sentence, 'Godliness is great riches, &c.' 
 
 After the Church Militant prayer fol- 
 lowed another Collecl for the King and 
 the first of the Collects at the end of our 
 present service. 
 
 If The Gunpowder Plot Service was 
 modified in 1689 so as to serve for the 
 Accession Service of William III. 
 
 If In 1704 Queen Anne's Accession 
 Service was put forth. It differed from 
 the present service in the following par- 
 ticulars only. 
 
 Vv. 3, 4, of the hymn, to be used in- 
 stead of the V eiiite, were Ps. viii. 5, 6. 
 
 The 1st Lesson was Prov. viii. 13. 
 
 The Collecl; for God's protection of the 
 Queen against all her enemies did not 
 contain the sentence, ' Hide her from 
 the gathering togetherof the froward, and 
 from the insurrection of wicked doers.' 
 
 After this Collect followed the prayer, 
 ' In the time of War and Tumults.' 
 
 The Collect for the Queen, as supreme 
 governor of the Church, had, instead of 
 'let there never be one wanting. .Israel,' 
 ' make the Queen, we pray thee, an 
 happy mother of children, who, being 
 educated in thy true faith and fear, may 
 happily succeed her in the government 
 of these kingdoms.' 
 
 In the Offertory was introduced the 
 sentence, 'Godliness is great riches, &c.' 
 
 The prayer for Unity was not yet in- 
 troduced. It first appeared in 1715. 
 
 If George I. put out an Accession Ser- 
 vice, 13th June, 1715. In it the Prayer 
 for unity first appeared. It differs from 
 the present service only in retaining the 
 Offertory sentence, ' Godliness is great, 
 &c.' The last change, viz. that of the 
 Offertory sentence, was made in 1728. 
 
 % Both the new and old forms of subscription require a promise from the Clergy- 
 man subscribing, that in public prayer and administration of the sacraments he will 
 use the prescribed form and none other. 
 
 In a paper, communicated by Mr Walpole to the late Clerical Subscription Com- 
 mission, and printed by them as Appendix No. 7 to their Report, presented Feb. 9, 
 1865, ne comments thus on the words and none other of the Subscription formula. 
 
 'It has sometimes been thought that which are prescribed by the Legisla- 
 these words preclude the use of any ture. Thus an indictment for using other 
 
 prayers excepting those which are con- 
 tained in the Prayer Book, and therefore 
 that the occasional prayers as well as the 
 occasional services which have been en- 
 joined by authority from time to time 
 cannot be read without a violation of the 
 clergyman's pledge. The better opinion 
 however, which has been confirmed — at 
 least as regards the occasional prayers — 
 both by authority and long established 
 usage, is that the words ?ione other do 
 not apply to "additional prayers," but 
 to prayers substituted instead of those 
 1 See Burns' Eccl. Law, by Philli- 
 more, Vol. in. p. 429, quoting the King 
 v. Sparks, 1 Mart. Rep. 79. For John- 
 
 prayers and in other manner than is men- 
 tioned in the said Book has been judged 
 insufficient, because it was agreed, the 
 prayers used may be upon some extra- 
 ordinary occasion, and so no crime ; and 
 it was said that the indictment ought to 
 have alleged that the defendant used 
 other forms and prayers instead of those 
 enjoined, which were neglected by him, 
 for otherwise every person may be in- 
 dicted that uses prayers before the ser- 
 mon other than such as are required by 
 the Book of Common Prayer 1 . The 
 son's case, which is next quoted, see 
 Burns, Vol. II. p. 327. 
 
 (355) 
 
A FORM OF PRAYER FOR 1 
 
 OLORD our God, who upholdest and govern- 
 est all things in heaven and earth ; receive 
 our humble prayers, with our hearty thanks- 
 givings, for our Sovereign Lady VICTORIA, as 
 on this day, set over us by thy grace and provi- 
 dence to be our Queen; and so together with her 
 bless Albert Edward Prince of Wales, the 
 Princess of Wales, and all the Royal Family ; 
 that they all, ever trusting in thy goodness, pro- 
 tected by thy power, and crowned with thy gra- 
 cious and endless favour, may continue before 
 thee in health, peace, joy, and honour, and may 
 live long and happy lives upon earth, and after 
 death obtain everlasting life and glory in the 
 kingdom of heaven, by the Merits and Media- 
 tion of Christ Jesus our Saviour, who with the 
 Father and the Holy Spirit, liveth and reigueth 
 ever one God, world without end. Amen. 
 1F Then shall follow this Collect, for God's pro- 
 tection of the Queen against all her enemies. 
 
 MOST gracious God, who hast set thy Servant 
 VICTORIA our Queen upon the Throne of 
 her Ancestors, we most humbly beseech thee to 
 protect her on the same from all the dangers to 
 which she may be exposed ; Hide her from the 
 gathering together of thefroward, and from the 
 insurrection of wicked doers ; Do thou weaken 
 the hands, blast the designs, and defeat the 
 enterprizes of all her enemies, that no secret 
 conspiracies, nor open violences, may disquiet 
 her Reign ; but that, being safely kept under the 
 shadow of thy wing, and supported by thy power, 
 she may triumph over all opposition ; that so 
 the world may acknowledge thee to be her de- 
 fender and mighty deliverer in all difficulties 
 and adversities ; through Jesus Christ our Lord. 
 Amen. 
 
 1 Then the Prayer for the IJigh Court of Par- 
 liament (if sitting). 
 
 IT In the Communion Service, immediate!;/ 
 before the reading of the Epistle, instead of 
 the Collect for the Queen, and that of the Day, 
 shall be used this Prayer for the Queen, as 
 supreme Governor of this Church. 
 
 BLESSED Lord, who hast called Christian 
 Princes to the defence of thy Faith, and hast 
 made it their duty to promote the spiritual 
 welfare, together with the temporal interest of 
 their people ; We acknowledge with humble and 
 thankful hearts thy great goodness to us, in 
 setting thy Servant our most gracious Queen 
 over this Church and Nation ; Give her, we be- 
 seech thee, all those heavenly graces that are 
 requisite for so high a trust ; Let the work of 
 thee her God prosper in her hands ; Let her eyes 
 behold the success of her designs for the service 
 of thy true Religion established amongst us ; 
 And make her a blessed instrument of protect- 
 ing and advancing thy Truth, wherever it is 
 persecuted and oppressed ; Let Hypocrisy and 
 Profaneness, Superstition and Idolatry, fly be- 
 fore her face ; Let not Heresies and false Doc- 
 trines disturb the peace of the Church, nor 
 Schisms and causeless Divisions weaken it; But 
 grant us to be of one heart and one mind in 
 serving thee our God, and obeying her according 
 to thy will : And that these blessings may be 
 continued to after-ages, let there never be one 
 wanting in her house to succeed her in the 
 government of this United Kingdom, that our 
 posterity may see her children's children, and 
 peace upon Israel. So we that are thy people, 
 and sheep of thy pasture, shall give thee thanks 
 for ever, and will always be shewing forth thy 
 praise from generation to generation. Amen. 
 The Epistle. 1 St. Peter ii. 11. 
 
 DEARLY beloved, I beseech you as strangers 
 and pilgrims, abstain from fleshly lusts, 
 which war against the soul ; having your con- 
 versation honest among the Gentiles : that, 
 whereas they speak against you as evildoers, 
 they may, by your good works which they shall 
 
 'HE TWENTIETH OF JUNE. 
 
 behold, glorify God in the day of visitation. 
 Submit yourselves to every ordinance of man for 
 the Lord's sake ; whether it be to the King, as 
 supreme ; or unto governors, as unto them that 
 are sent by him for the punishment of evildoers, 
 and for the praise of them that do well. For so 
 is the will of God, that with well-doing ye may 
 put to silence the ignorance of foolish men : as 
 free, and not using your liberty for a cloke of 
 maliciousness, but as the servants of God. 
 Honour all men. Love the brotherhood. Fear 
 God. Honour the King. 
 
 The Gospel. St. Matth. xxii. 16. 
 AND they sent out unto him their disciples, 
 Jr\. with the Herodians, saying, Master, we 
 i know that thou art true, and teachest the way 
 of God in truth, neither carest thou for any 
 man : for thou regardest not the person of men. 
 Tell us therefore, What thinkest thou? Is it law- 
 ful to give tribute unto Caesar, or not? But 
 Jesus perceived their wickedness, and said, 
 Why tempt ye me, ye hypocrites? shewme the 
 tribute-money. And they brought unto him a 
 penny. And he saith unto t hem, Whose is this 
 image and superscription? They say unto him, 
 Caesar's. Then saith he unto them. Render 
 therefore unto C;esar the things which are 
 Cesar's; and unto God the things that are 
 God's. When they had heard these words, they 
 marvelled, and left him, and went their way. 
 % After thetiiceneCreed shall follow the Sermon. 
 IF In the Offertory shall this Sentence be read : 
 
 LET your light so shine before men, that they 
 1 may see your good works, and glorify your 
 Father which is in heaven. St. Matth. v. 16. 
 t After the Prayer [For the whole state of 
 Christ's Church, <tc] these Collects following i 
 shall be used. 
 
 A Prayer for Unity. 
 
 OGOD the Father of our Lord Jesus Christ, ! 
 our only Saviour, the Prince of Peace ; Give 
 us grace seriously to lay to heart the great dan- i 
 gers we are in by our unhappy divisions. Take ' 
 away all hatred and prejudice, and whatsoever j 
 else may hinder us from godly Union and Con- , 
 cord : that, as there is but one Body, and one 
 Spirit, and one Hope of our Calling, one Lord, 
 one Faith, one Baptism, one God and Father of 
 us all, so we may henceforth be all of one heart, 
 and of one soul, united in one holy bond of 
 Truth and Peace, of Faith and Charity, and 
 may with one mind and one mouth glorify thee; 
 through Jesus Christ our Lord. Amen. 
 
 p RANT, 0 Lord, we beseech thee, that the 
 VX course of this world may be so peaceably 
 ordered by thy governance, that thy Church 
 may joyfully serve thee in all godly quietness, 
 through Jesus Christ our Lord. A men. 
 
 pi RANT, we beseech thee, Almighty God, that 
 \JT the words, which we have heard this day 
 with our outward ears, may through thy grace 
 be so grafted inwardly in our hearts, that they 
 may brills' forth in us the fruit of good living, to 
 the honour and praise of thy Name ; through 
 Jesus Christ our Lord. Amen. 
 
 ALMIGHTY God, the fountain of all wisdom, 
 iA_ who knowest our necessities before we ask, 
 and our ignorance in asking ; We beseech thee 
 to have compassion upon our infirmities ; and 
 those things, which for our nnworthiness we 
 dare not, and for our blindness we cannot ask, 
 vouchsafe to give us for the worthiness of thy 
 Son Jesus Christ our Lord. A men. 
 
 THE peace of God which passeth all under- 
 standing, keep your heart sand minds in the 
 knowledge and love of God, and of his Son Jesus 
 Christ our Lord : And the blessing of God Al- 
 mighty, the Father, the Son, and the Holy 
 Ghost, be amongst you, and remain with you 
 always. Amen. 
 
question with regard to the occasional 
 services is certainly more difficult, be- 
 cause in those cases other prayers are 
 used instead of those appointed by the 
 Rubric. Early in the last century a cler- 
 gyman, Mr Johnson, refused to read the 
 service appointed for the King's Acces- 
 sion. For this omission he was cited to 
 appear before the Bishop. Proceedings 
 were taken by which the point might 
 have been tried, but in fact it was never 
 decided, inasmuch as Mr Johnson re- 
 tracted and submitted. 
 
 'XII. It does not appear that the power 
 of the Crown to order these special ser- 
 vices has since been questioned. Three of 
 them were discontinued by Royal Order, 
 countersigned by the Secretary of State, 
 when the Acts of Parliament enjoining 
 the observance of the 30th of January, 
 the 2gth ot May, and the 5th of Novem- 
 ber were repealed l . The fourth service, 
 namely, that which relates to the Acces- 
 sion, the inauguration service as it is 
 technically called, was not in any way 
 affected by the change. It had been 
 ordered (as the others had been ordered) 
 by the Queen's pleasure being signified 
 to that effect through the Secretary of 
 
 1 These services were discontinued in 
 consequence of addresses to the Crown 
 from the two Houses of Parliament. The 
 
 State to the Archbishop of Canterbury. 
 It may here be noted that these special 
 services never formed part of the Sealed 
 Book: and as two of them were intro- 
 duced at the very time when the Act of 
 Uniformity was passed, the power of the 
 Crown to order such services can hardly 
 be questioned, and usage has sanctioned 
 the exercise of the power from that time 
 to this. Other occasional services, such, 
 for instance, as that appointed for a 
 Solemn Fast on the occasion of the In- 
 dian mutiny, or for a public thanksgiving 
 on the restoration of peace after the 
 Crimean war, have been ordered by 
 Royal Proclamation. In all these cases 
 the Crown directs a form of service to 
 be prepared, and the preparation of it is 
 usually intrusted to the Primate. On a 
 recent occasion the Secretary of State 
 informed the Archbishop of Armagh that 
 so much doubt was found to exist as to 
 whether the Crown could authorize the 
 use of a special Thanksgiving Service 
 after harvest, that Her Majesty s Govern- 
 ment declined to advise Her Majesty to 
 make an order to that effect.' (See Par- 
 liamentary Paper, House of Commons, 
 1864, No. 562, p. 26.) 
 
 Statute which repealed the Acts enjoin- 
 ing the religious observance ot these par- 
 ticular days was the 22 Vict. c. 2. 
 
 ^1 The new formula of clerical subscription has, after the words, and none other, 
 the words, except so far as shall be ordered by lawful authority. Mr Walpole, 
 commenting on this exception, in the paper above mentioned, says, 
 
 tain things to be done which indirectly 
 affect the form prescribed by the Book 
 of Common Prayer, as that the words of 
 
 *i. By the 21st section of the Act of 
 Uniformity it is provided that "in all 
 "those prayers which in any way relate 
 "to the King, Queen, or Royal Progeny, 
 "the name be altered and changed from 
 "time to time, and fitted to the present 
 "occasion, according to the direction of 
 "lawful authority." Lawful authority 
 in this case has been considered practi- 
 cally to mean the command or order of 
 the Crown, signified to the Metropolitan 
 through the Secretary of State, by whom 
 the order is countersigned. 
 
 ' 2. With regard to the Occasional Pray- 
 ers and Services, these have been ordered 
 in a similar manner; but the order has 
 been varied in point of form to this ex- 
 tent, that it has sometimes been made 
 by Warrant under the Royal Sign Ma- 
 nual, sometimes by Royal Proclamation, 
 and sometimes by the King or Queen in 
 Council. How far the recent opinion of 
 the law officers of the Crown may have 
 affected this power, it is impossible to 
 say l . 
 
 '3. When Parliament has directed cer- 
 
 1 See supra, Paragraph xn. 
 ' J 2b Geo. II. c. IX. s. 33. 
 
 the Oaths of Allegiance and Supremacy 
 should be changed, or that the publica- 
 tion of the Banns of Marriage should be 
 made at a particular part of the service, 
 the form prescribed has so far been 
 altered as to give effect to the new enact- 
 ment. Thus the old Oath of Sovereignty 
 in the Ordination Service was changed 
 for the new Oath of Allegiance and Su- 
 premacy at the time of the revolution ; 
 and the rubric which directed the Banns 
 to be published " immediately before the 
 Sentences of the Offertory" was ulti- 
 mately omitted, and another rubric intro- 
 duced, stating, according to the require- 
 ment 2 of the Statute, that the Banns 
 must be published "immediately after 
 the Second Lesson." 
 
 '4. Under the 26th section of the 1st 
 Eliz. c. 2, it was enacted that "if there 
 "shall happen to be any contempt or 
 "irreverence to be used in the Ceremo- 
 "nies or Rites of the Church, the Queen's 
 
 rubrics were continued for many years 
 
 The old after this Act was passed. 
 
 (357; 
 
".VICTORIA R, 
 
 " AUR "Will and Pleasure is, Tliat these Four Forms of Prayer and Service, made for tlie 
 " V 7 Fifth of November, the Thirtieth of January, the Twenty-ninth of May, and the 
 "Twentieth of June, be forthwith printed and published, and annexed to the Book of Common 
 "Prayer and Liturgy of the United Church of England and belaud, to be used Yearly on the 
 "said Days, in all Cathedral and Collegiate Churches and Chapels ; in all Chapels of Colleges 
 "and Halls within our Universities of Oxford, Cambridge, and Dublin, and of Our Colleges of 
 "Eton and "Winchester, and in all Parish Churches and Chapels within those Parts of Our 
 " United Kingdom called England and Ireland. 
 
 "Given at Our Court at Kensington, the Twenty -first Day of June, 1837 ; 
 "in the first Year of Our Reign. 
 
 "By Her Majesty's Command, 
 
 " J. RUSSELL." 
 
 "VICTORIA R. 
 
 " VY THERE AS, by Our Royal "Warrant of the Twenty-first Day of June One thousand eight j 
 " VV hundred and thirty-seven, in the First Year of Our Reign, We commanded that certain 
 " Forms of Prayer and Service made for the Fifth of November, the Thirtieth of January, and 
 " the Twenty-ninth of May should be forthwith printed and published and annexed to the Book 
 "of Common Prayer and Liturgy of the United Church of England and Ireland, to be used 
 "yearly on the said Days in all Cathedral and Collegiate Churches and Chapels, in all Chapels 
 " of Colleges and Halls within Our Universities of Oxford, Cambridge, and Dublin, and of Our 
 "Colleges of Eton and Winchester, and in all Parish Churches and Chapels within those Parts 
 "of Our United Kingdom called England and Ireland: 
 
 "And whereas, in the last Session of Parliament, Addresses were presented to Us by both 
 " Houses of Parliament, praying Us to take into Our Consideration Our Proclamation in rela- 
 tion to the said Forms of Prayer and Service made for the Fifth Day of November, the 
 "Thirtieth Day of January, and the Twenty-ninth Day of May, with a view to their Dis- 
 continuance : 
 
 "And whereas we have taken into Our Consideration the Subject of the said Addresses ; and, 
 " after due Deliberation, We have resolved that the Use of the said Forms of Prayer and Service 
 "shall be discontinued : 
 
 "Now, therefore, Our Will and Pleasure is, that so much of Our said Royal Warrant of the 
 "Twenty-first Day of June One Thousand eight hundred and thirty-seven, in the First Year of 
 " Our Reign, as is hereinbefore recited, be revoked, and that the Use of the said Forms of Prayer 
 " and Service made for the Fifth of November, the Thirtieth of January, and the Twenty-Ninth 
 " of May be henceforth discontinued in all Cathedral and Collegiate Churches and Chapels, in 
 "all Chapels of Colleges and Halls within Our Universities of Oxford, Cambridge, and Dublin, 
 " and of Our Colleges of Eton and Winchester, and in all Parish Churches and Chapels within 
 "the Parts of Our United Kingdom called England and Ireland, and that the said Forms of 
 "Prayer and Service be not henceforth printed and published with or annexed to the Book of 
 " Common Prayer and Liturgy of the United Church of England and Ireland. 
 
 " Given at Our Court at St James's, the Seventeenth Day of 
 "January, 1S59, in the Twenty-second Year of Our Reign. 
 
 " By Her Majesty's Command, I 
 "S. H. WALPOLE." 
 
"Majesty may, by the advice of Com- vices where the circumstances of the 
 
 "missioners (appointed and authorized parish do not require more; or to allow 
 
 "under the Great Seal of England for the Communion Service to be read at a 
 
 "causes Ecclesiastical) or Metropolitan, different hour from the rest of the Morn- 
 
 " ordain and publish such further Cere- ing Service. The rule upon this subject 
 
 "monies or Rites as may be most to the has thus been stated by Sir J. Nicol 2 ; 
 
 "advancement of God's glory, for the "The Church Service, according to the 
 
 "edifying of His Church, and due rever- "form prescribed in the book of Com- 
 
 "ence of Christ's Holy Mysteries and "mon Prayer, is to be regularly per- 
 
 " Sacraments." Pursuant to this Clause, "formed every Sunday in the morning 
 
 Queen Elizabeth anthorized the Arch- "and evening; if less duty is required, 
 
 bishop and certain Commissioners to " it is to be supposed that the relaxation 
 
 peruse the order of the Lessons through- "has been adopted with the approbation 
 
 out the whole year, and to cause some "of the Diocesan, and has been per- 
 
 new calendars to be imprinted, whereby "mitted owing to the circumstances of 
 
 chapters of less edification might be re- "the parish; and as the service is to be 
 
 moved, and others more profitable might "performed for the use of the parishion- 
 
 supply 1 their room ; and since the whole "ers, such relaxation may properly be 
 
 Statute has been kept alive by the Act "granted in certain cases; but if it be 
 
 of Uniformity, it may be contended that "so granted, the minister must strictly 
 
 for some purposes this power might still "adhere to the terms prescribed, and 
 
 be exercised. If that be so, lawful au- "must not vary them at his own plea- 
 
 thority would mean such a power as that "sure, for his own convenience, and on 
 
 which was reserved by this section of the "his own authority. It is for the Dio- 
 
 Statute of Elizabeth; but for what pur- "cesan who is to judge of the degree of 
 
 poses it might still be exercised is ex- "relaxation to be allowed." 
 
 tremely doubtful. As regards the Lec- 'In these five instances the words "law- 
 
 tionary, probably it would be held that "ful authority" might properly be de- 
 
 the power was exhausted by what was fined to mean what it has been hitherto 
 
 done in the reign of Elizabeth. As re- considered to mean by express direction 
 
 gards other matters, it does not appear or by long-established usage. There 
 
 to have been exercised at all, and, there- would be some difficulty in determining 
 
 fore, without a declaratory statute, it the exact limits to which that authority 
 
 might be questionable whether such a in the last two instances might be allowed 
 
 power could now be put in force. to extend. But that some power should 
 
 '5. Lawful authority would lastly mean, exist of regulating ceremonies which may 
 
 according to long-established usage, the lead to irreverence, or of relaxing the 
 
 power of the Diocesan to relax the strict strict letter of the rubric, where circum- 
 
 letter of the Rubric in certain cases ; stances may require such a relaxation, 
 
 e.g., to sanction one instead of two ser- can hardly be doubted.' 
 
 1 Gibs. Codex, p. 27T, ed. 1761, and 2 Bennet v. Bonaher, 2 Hagg. Eccl. 
 
 see Strype's Life of Parker, p. 29. Rep. p. 27. 
 
 (359) 
 
OF THE ARTICLES OF RELIGION. 
 
 The first sketch of the 42 Articles was 
 prepared in the summer of 1551. It was 
 mainly,if not wholly, the work of Cranmer, 
 who had been ordered by the king and 
 Privy Council 'to frame a book of articles 
 of Religion for the preserving and main- 
 taining peace and unity of doctrine in 
 this Church, that being finished they might 
 be set forth by public authority.' 
 
 The rough draught was sent to the 
 rest of the bishops for criticism and cor- 
 rection. 
 
 On the 2nd of May, 1552, thearchbishop 
 was required to send to the Council the 
 articles that had been submitted to the 
 Bishops ; and to signify whether the same 
 were set forth by any public authority 
 according to the minutes. He obeyed 
 this order; the Articles were soon returned 
 to him, and remained in his hands until 
 Sept. 19. 
 
 He made revisions, added supplement- 
 ary clauses and titles, then submitted 
 them to Cecil and Sir J. Chckc for their 
 Consideration. 
 
 The Articles were next forwarded to 
 the king with a request that they might 
 be published and enforced upon the clergy. 
 A fresh delay occurred: on 2TSt of Oct. 
 the royal chaplains Harley, Bill, Home, 
 Grindal, Perne, and Knox, were request- 
 ed to consider the Formulary and to 
 report upon it. 
 
 On the 20th of Nov. it was remitted to 
 the archbishop for the ' last corrections of 
 his judgement and his pen f on the 24th 
 he returned it to the council with a sche- 
 dule declaring his mind upon the Book, 
 and entreating that the bishops might 
 have authority from the king to require 
 subscription from all their preachers, 
 archdeacons, deans, prebendaries, par- 
 sons, vicars, curates, and all their clergy. 
 By this means he trusted that such con- 
 cord and quietness in religion should 
 follow as else could not be expected for 
 many years. 
 
 On the 19th of June, 1553, a royal 
 mandate requiring subscription was di- 
 rected to the officials of the archbishop of 
 Canterbury. This was carried into effect 
 in at least two or three dioceses. 
 
 The following title is prefixed : 'Articles 
 agreed on by the bishops and other learn- 
 ed men in the synod at London in the 
 year of our Lord God 1552 for the avoiding 
 of controversy in opinions and the estab- 
 lishment of a godly concord in certain 
 matters of religion. Published by the 
 
 king's majesty's commandment in the 
 month of May, 1553. Rich. Graftonus 
 typographus regius excudebat. Lond. 
 mensc Junii, 1553.' This work was in 
 English. At the head of the Articles was 
 placed the announcement, 'Articles pub- 
 lished by the King's Majesty.' In another 
 edition of the same year printed by Wolfe 
 the articles in Latin are joined with the 
 Catechism. The heading of the Articles 
 in Wolfe's edition is 'Articuli de quibus in 
 synodo Londinensi, Anno Dom. m.d.lii. 
 ad tollendam opinionum dissensionem, et 
 consensum verae religionis firmandum, 
 inter Episcopos et alios eruditos viros con- 
 venerat : regia authoritate in lucem editi.' 
 
 Some doubt has been thrown on the 
 statement that the Articles were submitted 
 in their final form to convocation. From 
 an excuse of Cranmer' s, that he knew not 
 of the title under which they had been 
 published, it has been supposed that they 
 were not submitted to the whole body of 
 the clergy, upper and lower house. It is 
 difficult to reconcile this disclaimer with 
 the titles of Grafton's and Wolfe's edi- 
 tions. As the record of proceedings of 
 Convocation in that year is lost, we cannot 
 settle the question by an appeal to it. 
 
 The following account is given by 
 Hardwick of the first formation and pro- 
 mulgation of the Articles: 
 
 Forty- two Articles were framed, prin- 
 cipally by Cranmer, at the command of 
 the king in the summer of 1551. The 
 rough draught was revised by the Bishops, 
 in whose hands it remained until the 
 spring of the following year. It was 
 then returned to the archbishop and again 
 revised by him. After this he sent the 
 draught to Sir John Cheke and Cecil for 
 their approbation. Subsequently a request 
 was made to the king, that the formulary 
 might be published and enforced upon 
 the clergy by subscription. 
 
 ^1 In 1562 four new articles were added, 
 viz. 
 
 v. On the Holy Ghost, 
 xii. On Good Works. 
 
 xxix. On the Participation of the Wick- 
 ed in the Communion. 
 
 xxx. On Communion in Both Kinds. 
 Additions were made to ii. iii. vi. x. xii. 
 
 of our present series from a formulary 
 presented by the Wirtemburg theologians 
 to the Council of Trent, 1552. 
 
 To v. of 1552 was added the list of 
 canonical books: ix. and x. of 1552 were 
 amplified. 
 
In xxvi. the number of sacraments was 
 defined. 
 
 In xxiv. the Homilies were specified. 
 
 In xxiii. Errors of Schoolmen were 
 called Errors of Rome. 
 
 In xxv. condemnation of foreign tongue 
 was more emphatic. 
 
 Infant Baptism was more completely 
 approved : Priests' Marriage was declared 
 not only allowable but agreeable to Scrip- 
 ture. 
 
 Transubstantiation was condemned and 
 the mode of Christ's presence declared 
 spiritual. Four articles were dropped : — 
 viz. x. On Grace, xvi. On Blasphemy 
 against the Holy Ghost, xix. On the 
 obligation of the moral law. zlL Against 
 millenarians. 
 
 After being presented in convocation 
 three more articles were erased, viz. xxxix. 
 xl. and xlii. The quotation in iii. from 
 St Peter was abandoned. A passage 
 in the article concerning the Lord's Sup- 
 per, which appeared to deny the presence 
 of Christ in any way whatever, was omit- 
 ted. 
 
 On the 12th of Feb. 1563, the signatures 
 of convocation were all affixed. The 
 Articles were then read and promulgated 
 by the Queen's authority after that she 
 had herself read and examined them. 
 
 The Articles of 1552 appeared almost 
 simultaneously in English and in Latin 
 in T.553 ; in both cases they are described 
 as having been agreed to in the last 
 convocation. Subsequently Waterland's 
 verdict, is as follows. 
 
 1st. The Articles were passed, recorded, 
 and ratified in 1562, in Latin only. 
 
 2ndly. These Latin Articles were re- 
 vised and corrected by the convocation 
 ofi57i. 
 
 3rdly. An authentic translation was 
 made by the same convocation, and the 
 Latin and English adjusted as nearly as 
 possible. 
 
 4thly. The Articles, thus perfected in 
 both languages, were set forth in the same 
 year by Royal authority. 
 
 5thly. Subscription was required the 
 same year to the English Articles by the 
 Act of the 13th of Elizabeth. 
 
 Subscription to the A rticles. 
 
 \ By the royal mandate of June 19th, 
 1553, actual Incumbents were required to 
 subscribe on pain of deprivation ; future 
 Incumbents before admission. In two or 
 three dioceses this measure seems to have 
 been carried into effect. The death of 
 King Edward in July interrupted the full 
 execution of it. Gardiner profited by the 
 change of monarch to enforce subscription 
 to 15 articles of his own, before the ad- 
 mission of students to Degrees. 
 
 During the early part of the reign of 
 Elizabeth, the clergy, at the command of 
 
 (361; 
 
 the Bishops, commonly subscribed 11 pro- 
 visional articles of archbishop Paiker. 
 
 The convocation of Canterbury in 1571 
 unanimously resolved, 'That when the 
 book of articles touching doctrine shall 
 be fully agreed upon, that then the same 
 shall be put in print by the appointment 
 of my lord of Sarum (Jewel), and a price 
 rated for the same to be sold. Item, that, 
 the same being printed, every bishop 
 to have a convenient number thereof, to 
 be published in their synods and to be 
 read in every parish church four times 
 every year.' 
 
 The Articles were then subscribed by 
 both Houses of Convocation. 
 
 In 1571 an act of Parliament required 
 subscription to the Articles before the 
 ensuing Christmas and a certificate of 
 such subscription. On some Sunday the 
 testimonial and the Articles were to be 
 publicly read. 
 
 The Articles which concern faith and 
 doctrine are, according to Stephens, i. ii. 
 iii. iv. v. ix. x. xi. xii. xiii. xiv. xv. xvi. 
 xvii. xviii. xxii. It is difficult however to 
 decide, whether the words 'which only 
 concern' were intended to limit the 
 number of articles to which subscription 
 was necessary, or merely to define the 
 general nature of the articles. Convoca- 
 tion was more stringent, and required 
 subscription to all the articles. 
 
 The Puritans were some of them de- 
 prived, and published a remonstrance. 
 Grindal was lax in enforcing subscription, 
 Whitgift severe ; the year 1584 was called 
 the woful year of subscription. At the 
 Convocation of 1604, Bancroft presiding, 
 all the clergy of the province of Canter- 
 bury subscribed. The test of subscription 
 was required from students at the Uni- 
 versities before taking their Degrees. 
 
 In 1613 it appears that subscription 
 had not been enforced at Cambridge, even 
 from Bachelors and Doctors in Divinity. 
 On July 7th of that year a Grace was 
 passed in compliance with the king's let- 
 ter; requiring subscription from all Doc- 
 tors and also from Bachelors in Divinity. 
 
 In 1616 the king's letter required that 
 all who took any Degree in the Schools 
 should subscribe. This was done by the 
 University at once : but, on a petition from 
 the Registrary of that date of the time 
 and labour exacted from him in con- 
 sequence, a definite time and place of sub- 
 scription were appointed in 1623. The 
 form was, 'We, whose names are here 
 under written, do willingly and ex a?iimo 
 subscribe to the three articles above men- 
 tioned (the 3 arts, contained in the 36th 
 Canon) and to all things in them contained.' 
 At Oxford a Decree of Convocation in 
 1573 provided that students should sub- 
 scribe before taking their Degrees, and in 
 
1576 this requirement was extended to 
 students above 16 years of age on their 
 admission. In the case of Cambridge, 
 the Committee of Religion in 1641 re- 
 solved that subscription was not to be 
 exacted in future. By the Act of Uni- 
 formity, 13th and 14th Charles II., every 
 Head of a College was required to sub- 
 scribe and declare his unfeigned assent 
 to the Articles. 
 
 The Act of Toleration 1 William and 
 Mary, in enjoining subscription on Dis- 
 senting Ministers, excepted arts, xxxiv. 
 xxxv. xxx vi. the affirmative portions of 
 xx. and a portion of xxvii. 
 
 In 1771 an attempt was made by a 
 School of Arian and Socinian clergy to 
 remove the test. Francis Blackburne, 
 archdeacon of Cleveland, published his 
 Proposals for an application to Parliament 
 in the matter of subscription to the 
 Liturgy and the 39 Articles of the Church 
 of England, and in 1772 a Petition to 
 that effect: was accordingly presented. 
 It was rejected in the House of Commons 
 by a majority of 217 to 71. 
 
 In 1772 at Cambridge a Grace of the 
 Senate altered subscription for Bachelors 
 of Arts to the following form : 
 
 ' I A.B. do declare that I am bond fide 
 a member of the Church of England as 
 by law established. ' 
 
 In 1779 a similar grace passed in regard 
 to Bachelors in Civil Law or Medicine 
 and Bachelors or Doctors in Music. 
 
 The Act of 19 and 20 Vict. c. 88, 29th 
 July 1856, contains a clause stating that, 
 from the 1st day of Michaelmas Term 
 1856, no person shall be required, upon 
 matriculating or upon taking, or to enable 
 him to take, any Degree in Arts, Law, 
 Medicine, or Music, to take any oath or 
 to make any declaration or subscription 
 whatever; but such degree shall not, until 
 the person obtaining the same shall, in 
 such manner as the University may from 
 time to time prescribe, have subscribed a 
 declaration stating that he is bond fide a 
 member of the Church of England, en- 
 title him to be or to become a member 
 of the Senate or constitute a qualification 
 for the holding of any office, &c. 
 
 By the Universities Tests Act, 1871, no 
 one, at Oxford, Cambridge or Durham, in 
 order to take a degree, except in Divinity, 
 or to exercise any right of graduates can 
 be required to make any profession of faith. 
 
 The 43rd and 44th clauses of the Oxford 
 University Act v i7 and 18 Vicl. c. 81) de- 
 clare that, from and after the 1st day of 
 Michaelmas Term 1854, it shall not be 
 necessary for any person, upon matricu- 
 lating, or upon taking the degree of Ba- 
 chelor in Arts, Law, Medicine, or Music, 
 in the University of Oxford, to make or 
 subscribe any declaration, or to take any 
 
 oath, any law or statute to the contrary 
 notwithstanding. At Oxford Masters of 
 Arts, Doctors in Medicine and Civil Law, 
 and Bachelors and Doctors in Divinity 
 were still require! to subscribe to the 39 
 Articles and to the 3 Articles of the 36th 
 canon : but see preceding paragraph. 
 
 II The Declaration !p. 365) was the work 
 of Laud. It was prefixed to an edition of 
 the Articles issued in 1629. The object of 
 it was to put a check upon Calvinistic 
 preachers and speculators. 
 
 The term ' Fidei Defensor' was first 
 conferrecLon Henry VIII. by Pope Leo 
 X. for his book against Luther, quinto 
 idus octobris 1521. It was confirmed by 
 Clement VII., but on the suppression of 
 the monasteries revoked. It was given 
 to the king in the 35th year of his reign 
 by act of Parliament. Elizabeth refused 
 the title, Head of the Church ; in 1559 
 the term supreme Governor was sub- 
 stituted. 
 
 In 24 Henry VIII. c. 12, the Royal 
 Supremacy is thus recited : ' By sundry 
 and authentic histories and chronicles it 
 is manifestly declared and expressed that 
 this realm of England is an empire and 
 so hath been accepted in the world, 
 governed by one supreme head and king, 
 having dignity and royal estate of the 
 imperial crown of the same ; unto whom 
 a body politic, compact of all sorts and 
 degrees of people divided in terms and 
 by names of spirituality and temporality, 
 were bound and owen to bear next unto 
 God a natural and humble obedience ; he 
 being also furnished by the goodness and 
 sufferance of Almighty God with plenary, 
 whole and entire power, preeminence, 
 authority and jurisdiction to render and 
 yield justice and final determination to 
 all manner of persons resiants within this 
 realm in all cases, matters, debates and 
 contentions without restraint or provoca- 
 tion to any foreign princes or potentates 
 of the world ; in causes spiritual by the 
 judges of the spirituality and causes tem- 
 poral by temporal judges.' 
 
 By 1 Eliz. c. 1. §§ 16, 17 the authority 
 of all foreign princes, potentates and the 
 like, in matters spiritual and ecclesiastical, 
 is declared to be abolished ; any juris- 
 diction or visitation for the correction or 
 reformation of the ecclesiastical state or 
 persons, aforetime exercised or lawfully 
 to be exercised, is annexed to the crown. 
 
 Penalties are appointed to those who 
 impugn the Royal supremacy in word or 
 deed ; for 1st offence, forfeiture of goods, 
 or, if goods be under £20 value, imprison- 
 ment for a year ; and in case of spiritual 
 persons, avoidance of benefice : for 2nd 
 offence, Praemunire : 3rd, penalty of high 
 treason. 
 
 In return for this power of governance 
 
of the Church, the Sovereign by the 
 i William III. c. 6, undertakes, in the Co- 
 ronation oath, to maintain the legal rights 
 and privileges of the bishops and clergy 
 and of the churches committed to them. 
 
 IT The 10 Articles of 1536 were the re- 
 sult of a compromise between the Romish 
 and the Reforming party. They were 
 probably prepared by a committee in 
 frequent communication with the king 
 through his Vicar General. They passed 
 both houses of convocation, and were is- 
 sued under the title 'Articles to stablish 
 Christian quietness. ' 
 
 The 6 Articles of 1539, Whip with 
 Six strings, were wholly Romish in doc- 
 trine. The Bill passed both Parliament 
 and convocation and was enforced by the 
 severest penalties. 
 
 The 13 Articles, contained in a docu- 
 ment found among Cranmer's papers, are 
 believed to be the basis of a confession of 
 Faith for all Protestant Churches. Me- 
 lancthon was invited to England to assist 
 in framing such a confession. He did 
 not come; others of less note took his 
 place. The scheme was frustrated through 
 the influence of Gardiner. It then became 
 necessary for the English Church to 
 frame a confession of its own. Hence 
 the 42 Articles of 1552. 
 
 IfTheAugsburg Confession was roughly 
 drawn by Melancthon and submitted to 
 Luther, who thoroughly approved it. It 
 was then revised by Melancthon and 
 others, especially the Chancellor Ponta- 
 nus; it was presented to the Emperor, 
 June 23rd, 1530. The original draught 
 was in Latin, but a German version was 
 made likewise. The signatures appended 
 to the confession were John, elector of 
 Saxony; George, margrave of Branden- 
 burg; Ernest, duke of Liineburg; Philip, 
 landgrave of Hesse ; John Frederick, 
 electoral prince of Saxony ; Francis, duke 
 of Liineburg ; Wolfgang, prince of An- 
 halt; the senate and magistracy of Nu- 
 remburg, and the senate of Reutlingen. 
 
 TT The Confession of Augsburg had been 
 preceded by Articles of Union between 
 the Lutherans and Zwinglians in the con- 
 ference at Marburg. These articles, 15 
 in number, had been drawn by Luther 
 himself after much controversy, and ac- 
 cepted by the opposite party on the 3rd 
 of October, 1529. On the doctrine of 
 the Trinity, the Incarnation, Original 
 Sin, Justification by Faith, the Holy 
 Spirit, and the Word of God, Baptism, 
 Good Works, Confession, Civil Govern- 
 ment, and Tradition, the two parties were 
 at one. On the Eucharist spiritual par- 
 ticipation was defined to be above all 
 things necessary, but room was allowed 
 for the divergence of the Lutheran and 
 Zwinglian tenets. These articles were 
 
 (36; 
 
 signed by CEcolampadius, Zwingle, Bu- 
 cer, and Hedion, on the one side ; by 
 Luther, Melancthon, Jonas, Osiander, 
 Brentz, and Agricola, on the other. After 
 a revision by Luther and some of his 
 friends, they were presented as the basis 
 of a Lutheran confession at Schwalbach 
 shortly afterwards. These Confessions 
 were in the hands of Melancthon when he 
 prepared the Confession of Augsburg. 
 
 ^1 The Confession of Wirtemburg, con- 
 taining 36 articles, was presented by the 
 ambassadors of the Duke of Wirtemburg 
 to the Council of Trent on the 24th of 
 January, 1552. It was framed in ac- 
 cordance with the Confession ofAugsburg, 
 and furnished many hints for the altera- 
 tions of the Edwardine articles in 1562. 
 Hardwick refers to the 3rd of our articles, 
 to the 10th and 12th, to portions of the 
 2nd, nth, and the disputed clause of the 
 20th, in illustration of this resemblance. 
 See Table (p. 366). 
 
 *ft"The 19 Irish Articles, strongly Calvin- 
 istic in their tone, were framed by Arch 
 bishop Usher, and appear to have obtained 
 the sanction of a synod at Dublin in 1615. 
 The Archbishop may have required them 
 for a time from his clergy; they were 
 however virtually, if not actually, abro- 
 gated by the acceptance of the English 
 Articles in the Irish Convocation of 1635. 
 
 W In the Greek Church the only syste- 
 matic digest of articles of faith is the 
 Nicene or Constantinopolitan Creed. 
 IT In the Roman Church the creed of Pope 
 Pius IV, the result of the Council of Trent, 
 is authoritative. The Bull of Pius, 9th Dec. 
 1 564, imposed the following oath on Cathe- 
 dral Clergy, Parish Priests and Regulars. 
 
 I, N, with firm faith believe and confess 
 all and everything contained in the symbol 
 offaith,which the holy Roman Church uses: 
 viz. 'I believe, &c.' (as in Nicene Creed). 
 
 'I most firmly admit and embrace 
 apostolical and ecclesiastical traditions 
 and all other constitutions and observances 
 of the same (i.e. Roman) Church. 
 
 ' I also admit the Sacred Scriptures ac- 
 cording to the sense which the holy 
 mother Church has held and does hold, 
 to whom it belongs to judge of the true 
 sense and interpretation of the Holy 
 Scriptures ; nor will I ever take and in- 
 terpret them otherwise than according 
 to the unanimous consent of the Fathers. 
 
 'I profess also that there are truly and 
 properly seven sacraments of the new 
 law, instituted by Jesus Christ our Lord, 
 and for the salvation of mankind, though 
 all are not necessary for every one; VH. 
 baptism, confirmation, eucharist, penance, 
 extreme unction, order, and matrimony, 
 and that they confer grace ; and of these, 
 baptism, confirmation, and order, cannot 
 be re-iterated without sacrilege. 
 3) 
 
'Ialsoreceiveandadmittheceremonies pertain to me in my office. So help, &c' 
 of the Catholic Church, received and On the 8th Dec 1854, Pius IX. de- 
 apprcved in the solemn administration of fined the Immaculate Conception of 
 all the above said sacraments. Mary to be a dogma of faith in the fol- 
 
 ' I receive and embrace all and every lowing terms, 
 one of the things, which have been defined 'In honour of the most Holy and Undi- 
 and declared in the holy Council of Trent, vided Trinity, for the glory and ornament 
 concerning original sin and justification, of the Virgin Mother of God, for the 
 
 'I profess likewise that in the mass is exaltation of the Catholic Faith and the 
 offered to God a true, proper and pro- spread of the Christian Religion, by the 
 pitiatory sacrifice for the living and the authority of our Lord Jesus Christ, of 
 dead : and that in the most holy sacrament the Blessed Apostles Peter and Paul, and 
 of the Eucharist there is truly, really, by our own, We pronounce and define 
 and substantially the body and blood that the doctrine, which maintains that 
 together with the soul and divinity of our the most Blessed Virgin Mary in the first 
 Lord Jesus Christ ; and that there is moment of Her Conception, was, by a 
 made a conversion of the whole substance singular grace and privilege of Almighty 
 of the bread into the body, and of the God, in regard of the merits of Christ 
 whole substance of the wine into the blood, Jesus, the Saviour of the human race, 
 which conversion the Catholic Church preserved free from the stain of original 
 calls Transubstantiation. sin, has been revealed by God, and is 
 
 'I confess also that under either kind therefore to be piously and constantly 
 alone whole and entire Christ and a true believed by all the faithful. Wherefore, 
 sacrament is received. if an Y should presume to think in their 
 
 'I constantly hold that there is a pur- heart otherwise than has been defined by 
 gatory, and that the souls detained there- us (which God avert !), let them know 
 in are helped by the suffrages of the and understand well, that they are con- 
 faithful, demned by their own judgment, have 
 
 'Likewise that the saints reigning to- suffered shipwreck concerning the faith, 
 gether with Christ are to be honoured and have forsaken the unity of the 
 and invocated, that they offer prayers to Church ; and besides, by the very fact, 
 God for us, and that their relics are to be subject themselves to the penalties juri- 
 venerated. dically constituted, if they should dare, 
 
 'I most firmly assert that the images of h Y word > or writing or in any other ex- 
 Christ and of the mother of God, ever ternal way, to manifest what they think 
 virgin, and also of the other saints are to in their hearts.' 
 
 be had and retained; and that due honour ° n the iSthJuly, 1870, in the fourth 
 and veneration are to be given to them Session of the Vatican Council, Pius IXth 
 'I also affirm that the power of in- de fi ne<1 the Infallibility of the Pope to 
 dulgences was left by Christ in the be a do S ina 01 faith in the following 
 Church; and that the use of them is te 1™ s :Tr JL . 
 
 most wholesome to Christian people Faithfully adhering to the tradition 
 
 'I acknowledge the holv Caih -lie and received from the beginning ot the Chns- 
 apostolic Roman Church the mother and ' ,an . Faith ' for ^e glory of God our 
 mistress of all Churches; and I promise Saviour, the , exaltation of the Catholic 
 and swear true obedience to the Roman Rell S lon and , the salvation of Christian 
 bishop, the successor of St Peter, prince of P eo P le - «Jth the approval of the Sacred 
 the Apostles, and Vicar of Jesus Christ Council - e J each , , , , 11 1S a 
 'I also profess, and undoubtedly re- d «gma divinely revealed that the Roman 
 ceive all other things delivered, deiined, ™ ntl . ff > *' hen .he speaks ex cathedra, 
 
 that is, when, in discharge of the office 
 of Pastor and Teacher of all Christians, 
 
 and declared by the sacred canons and 
 general councils and particularly bv the , 
 holy Council of Trent; and likewise I also b 7 Y irtu f °f hls su P reme apostolic au- 
 condemn, reject, and anathematize all thonty, he defines a doctrine about faith 
 things contrary thereto, and a.l heresies ™ morals, to be held by the Universal 
 whatsoever condemned and anathema- Church, is, by the divine assistance 
 tized by the Church. This true catholic P rom ' sed J° him « £ le ssed Peter, pas- 
 faith, out of which none can be saved, sessed of that infallibility with which the 
 which 1 now freelv profess, and truly D'vine Redeemer willed that His Church 
 hold, I N. promise, vow, and swear should be endowed in defining ; doctrine 
 most constantly to hold and profess the regarding faith or morals : and that, there- 
 same, whole and entire, with God's as- fo / e ? such , d efi nlt J°"s *™ irreformable 
 sistance to the end of my life, and that I °l themselves and not from the consent 
 will take care, so far as I can, that it be °f the Church. But if any one (which 
 held, taught, and preached bv those under God avert!) presume to contradict this 
 me or by those of whom the care shall our d ehr>ition, let him be anathema. 
 
 (3^4) 
 
J n . l62 9 the Articles were repub- Diversities of Opinions, and for the 
 
 Iished with the heading 'Articles agreed establishing of Consent touching true 
 
 upon by the Archbishops and Bishops Religion:' Reprinted bv His Majesty's 
 
 of both Provinces, and the whole Clergy, Commandment, with His Royal De- 
 
 m the Convocation holden at London claration 'prefixed thereunto.' Then 
 
 in the Year 1562, for the avoiding of follows 
 
 'HIS MAJESTY'S DECLARATION. 
 
 'Being by God's Ordinance, according pline of the Church of England, now 
 
 to Our just Title, Defender 0/ the Faith, established; from which We will not 
 
 and Supreme Governor of the Church, endure any varying or departing in the 
 
 within these Our Dominions, We hold it least Degree. 
 
 most agreeable to this Our Kingly Office, 'That for the present, though some 
 
 and Our own religious Zeal, to conserve differences have been ill raised, yet We 
 
 and maintain the Church committed to take comfort in this, that all Clergymen 
 
 OurCharge, in the Unity of true Religion, within Our Realm have always most 
 
 and in the Bond of Peace ; and not to willingly subscribed to the Articles es- 
 
 suffer unnecessary Disputations, Alterca- tablished ; which is an argument to Us, 
 
 tions, or questions to be raised, which that they all agree in the true, usual, 
 
 may nourish Faction both in the Church literal meaning of the said Articles; and 
 
 and Commonwealth. We have therefore, that even in those curious points, in which 
 
 upon mature Deliberation, and with the the present differences lie, men of all 
 
 Advice of so many of Our Bishops as sorts take the Articles of the Church of 
 
 might conveniently be called together, England to be for them; which is an 
 
 thought fit to make this Declaration fol- argument again, that none of them intend 
 
 lowing : any desertion of the Articles established. 
 
 'That the Articles of the Church of 'That therefore in these both curious 
 
 England (which have been allowed and and unhappy differences, which have for 
 
 authorized heretofore, and which Our so many hundred years, in different times 
 
 Clergy generally have subscribed unto) and places, exercised the Church of 
 
 do contain the true Doctrine of the Christ, We will, that all further curious 
 
 Church of England agreeable to God's search be laid aside, and these disputes 
 
 Word: which We do therefore ratify and shut up in God's promises, as they be 
 
 confirm, requiring all Our loving Subjects generally set forth to us in the holy 
 
 to continue in the uniform Profession Scriptures, and the general meaning of 
 
 thereof, and prohibiting the least differ- the Articles of the Church of England 
 
 ence from the said Articles; which to according to them. And that no man 
 
 that End We command to be new printed, hereafter shall either print, or preach, to 
 
 and this Our Declaration to be published draw the Article aside any way, but shall 
 
 therewith. submit to it in the plain and full meaning 
 
 'That We are Supreme Governor of the thereof : and shall not put his own sense 
 
 Church of England: And that if any or comment to be the meaning of the 
 
 Difference arise about the external Policy, Article, but shall take it in the literal and 
 
 concerning the Injunflions, Cations, and grammatical sense. 
 
 other Constitutions whatsoever thereto ' That if any publick Reader in either 
 
 belonging, the Clergy in their Convoca- of Our Universities, or any Head or 
 
 tion is to order and settle them, having Master of a College, or any other person 
 
 first obtained leave under Our Broad respectively in either of them shall affix 
 
 Seal so to do : and We approving their said any new sense to any Article, or shall 
 
 Ordinances and Constitutions ; providing publickly read, determine, or hold any 
 
 that none be made contrary to the Laws publick Disputation, or suffer any such 
 
 and Customs of the Land. to be held either way, in either the Uni- 
 
 4 That out of Our Princely Care that versities or Colleges respectively ; or if 
 
 the Churchmen may do the Work which any Divine in the Universities shall 
 
 is proper unto them, the Bishops and preach or print any thing either way, 
 
 Clergy, from time to time in Convocation, other than is already established in Con- 
 
 tipon their humble Desire, shall have vocation with Our Royal Assent; he, or 
 
 Licence under Our Broad Seal to de- they the Offenders, shall be liable to Our 
 
 liberate of, and to do all such Things, as, displeasure, and the Church's censure in 
 
 being made plain by them, and assented Our Commission Ecclesiastical, as well 
 
 unto by Us, shall concern the settled as any other: And We will see there 
 
 Continuance of the Doctrine and disci- shall be due Execution upon them.' 
 
 (365) 
 
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A rt 'ides. 
 
 Art. I. Of Faith in the Holy Tri- 
 nity. 
 
 There is but one living and true God, 
 everlasting, without body, parts or pas- 
 sions ; of infinite power, wisdom, and 
 goodness; the Maker and Preserver of 
 all things, both visible and invisible. 
 And in unity of this Godhead there be 
 three Persons, of one substance, power, 
 and eternity; the Father, the Son, and 
 the Holy Ghost. 
 
 Art. I. De Fide in Sacrosanclam 
 Trinitatem. 
 
 Unus est vivus et verus Deus, seternus, 
 incorporeus, impartibilis, impassibilis, im- 
 mensae potential, sapientiae ac bonitatis: 
 creator et conservator omnium turn visi- 
 bilium turn invisibilium. Et in unitate 
 hujus divinae naturae tres sunt Personse 
 ejusdem essentiae, potentise ac seternita- 
 tis, Pater, Films et Spiritus Sanclus. 
 
 The Latin Articles are taken from the 
 Latin edition of 1562, as given in Hard- 
 wick's History of the Articles. The X. 
 Articles of 1536, and the XIII. Articles 
 of Cranmer, are supplied from the same 
 source. The Augsburg and Wirtemburg 
 Confessions are taken from ' Corpus et 
 Syntagma Confessionum, &c. Aureliae 
 Allobrogum, a.d. m.dc.xii.' 
 
 Art. 1 1. Of the Word or Son of God, 
 which was made very Man. 
 
 The Son, which is the Word of the 
 Father, begotten from everlasting of the 
 Father, the very and eternal God, and 
 of one substance with the Father, took 
 Man's nature in the womb of the blessed 
 Virgin, of her substance: so that two 
 whole and perfect natures, that is to say, 
 the Godhead and Manhood, were joined 
 together in one Person, never to be di- 
 vided, whereof is one Christ, very God 
 and very Man ; who truly suffered, was 
 crucified, dead and buried, to reconcile 
 his Father to us, and to be a sacrifice, 
 not only for original guilt, but also for all 
 actual sins of men. 
 
 Art. II. Verbu?n Dei verum hominem 
 esse factum. 
 
 Filius, qui est verbum Patris. ab seterno 
 a Patre genitus, verus et aeternus Deus, 
 ac Patri consubstantialis, in utero beatae 
 virginis ex illius substantia naturam hu- 
 manam assumpsit; ita ut cuae naturae, 
 divina et humana, integre atque perfecte 
 in unitate personae fuerint insepnrabiliter 
 conjunclae ; ex quibus est unus Christu.% 
 verus Deus et verus homo ; qui vere pas- 
 sus est, crucifixus, mortuus et sepultus, 
 ut Patrem nobis reconciiiaret essetque 
 hostia non tantum pro culpa originis ve- 
 rum etiam pro omnibus actualibus homi- 
 num peccatis. 
 
 Art. II L Of the going down of Christ 
 into Hell 
 
 As Christ died for us, and was buried, 
 
 Illustrations. 
 
 Art. I. of the XIII. Articles of Cran- 
 mer, De Unitate Dei et Trinitate Fer- 
 sonarum, has the following phrase — quod 
 sit una Essentia Divina quae et appel- 
 latur et est Deus, aeternus, incorporeus, 
 impartibilis, immensa potentia, sapientia, 
 bonitate, Creator et Conservator omnium 
 rerum visibilium et invisibilium, et tamen 
 tres sint Personae ejusdem essentiae et 
 potential et coaeternae, Pater, Filius et 
 Spiritus Sanclus. 
 
 Art. I. of the Augsburg Confession, 
 De Deo, begins as follows : Ecclesiae mag- 
 no consensu apud nos docent decretum 
 Nicaenae synodi de unitate essentiae di- 
 vinae et de tribus personis verum, et sine 
 ulla dubitatione credendum esse : vide- 
 licet, quod sit una essentia divina quae et 
 appeilatur et est Deus, aeternus, incor- 
 poreus, impartibilis, immensa potentia, 
 sapientia, bonitate, creator et conservator 
 omnium rerum visibilium et invisibilium: 
 et tamen tres sint personae ejusdem es- 
 sentiae et potentise et coaeternae, Pate>, 
 Filius et Spiritus Sanctus, 
 
 Art. III. of the XIII. Articles of Cran- 
 mer, De duabus Christi ?iaturis, runs : 
 
 Item docemus quod verbum. hoc est Fi- 
 lius Dei, assumpserit humanam naturam 
 in utero Beatae Mariae Virginis, ut sint 
 duae naturae, divina et humana, in uni- 
 tate personae inseparabiliter conjunctae, 
 unus Christus, vere Deus et vere homo, 
 natus ex Virgine Maria, vere passus, cru- 
 cifixus, mortuus et sepultus, ut reconci- 
 iiaret nobis Patrem, et hostia esset non 
 tantum pro culpa originis sed etiam pro 
 omnibus actualibus hominum peccatis. 
 
 Art. III. of the Augsburg Confession, 
 De Filio Dei, is word for word the same 
 as the above. 
 
 In Art. II., De Filio Dei, of the Wir- 
 temburg Confession, we have : 
 
 Credimus et confitemur Filium Dei 
 Dominum nostrum Jesum Christum ab 
 aeterno a Patre suo genitum, verum et 
 aeternum Deum, Patre suo consubstanti- 
 alem. 
 
 Art. III. of Cranmer's Articles, D: 
 ditabis Christi natjtris. 
 
 Item descendit ad inferos et vere resur- 
 
Articles. 
 
 so also is it to be believed that he went 
 down into Hell. 
 
 Art. III. De descensu Christi ad In- 
 feros. 
 
 Quemadmodum Christus pro nobis mor- 
 tnus est et sepultus, ita est etiam creden- 
 dus ad Inferos descendisse. 
 
 In 1552 the following had been added, 
 Nam corpus usque ad resurrectionem in 
 sepulchro jacuit, Spiritus ab illo emissus 
 cum spiritibus, qui in carcere sive in in- 
 ferno detinebantur, fuit, iliisque praedica- 
 vit quemadmodum testatur Petri locus. 
 
 Art. IV. Of the Resurrection of Christ. 
 
 Christ did truly rise again from death, 
 and took again his body with flesh, bones, 
 and all things appertaining to the per- 
 fection of Man's nature : wherewith he 
 ascended into Heaven, and there sitteth, 
 until he return to judge all men at the 
 last day. 
 
 Art. IV. Resurreclio Christi. 
 
 Christus vere a mortuis resurrexit, suum- 
 que corpus cum came, ossibus, omnibus- 
 que ad integritatem humanae naturae per- 
 tinentibus, recepit, cum quibus in caelum 
 ascendit, ibique residet quoad extremo die 
 ad judicandos homines reversurus sit. 
 
 Art. V. Of the Holy Ghost. 
 
 The Holy Ghost, proceeding from the 
 Father and the Son, is of one substance, 
 majesty and glory with the Father and 
 the Son, very and eternal God. 
 
 Art. V. De Spiriiu Sanclo. 
 
 Spiritus sanctus, a patre et filio pro- 
 cedens, ejusdem est cum patre et filio 
 essentia?, inajestatis et glorias, verus ac 
 ceternus Deus. 
 
 Art VI. Of tlie Sufficiency of the 
 holy Scriptures for Salvation. 
 
 Holy Scripture containeth all things 
 necessary to salvation : so that whatsoever 
 is not read therein, nor may be proved 
 thereby, is not to be required of any 
 man, that it should be believed as an 
 article of the faith, or be thought requisite 
 or necessary to salvation. In the name 
 of the holy Scripture we do understand 
 those Canonical Books of the Old and 
 New Testament, of whose authority was 
 .never any doubt in the Church. 
 
 Of the Names and Number of the 
 Canonical Looks. 
 
 Genesis. 
 
 Exodus. 
 
 Leviticus. 
 
 Numbers. 
 
 Deuteronomy. 
 
 Joshua. 
 
 Judges. 
 
 Ruth. 
 
 The First Book of Samuel. 
 The Second Book of Samuel. 
 The First Book of Kings. 
 The Second Book of Kings. 
 The First Book of Chronicles. 
 
 Illustrations. 
 rexit tertia die, deinde ascendit ad cselos 
 
 ut sedeat ad dextram Patris Idem 
 
 Christus palam est rediturus ut judicet 
 vivos et mortuos &c. juxta Symbolum 
 Apostolorum. 
 
 Art. III. of the Augsburg Confession 
 agrees with this verbatim. 
 
 Art III. of the Wirtemburg Confes- 
 sion, De Sj>iritu Sattflo, runs thus : 
 
 Credimus et confitemur Spiritum Sanc- 
 tum ab aeterno procedere a Deo Patre et 
 Filio et esse ejusdem cum Patre et Filio 
 essentise, majestatis et gloriae, verum ac 
 aeternum Deum. 
 
 Art. XXXI. of the Wirtemburg con- 
 fession commences, Sacram Scripturam 
 vocamus eos Canonicos Libros veteris et 
 novi Testamenti, de quorum authoritate 
 in Ecclesia nunquam dubitatum est. 
 
 The article continues : 
 
 Hanc Scripturam credimus et confite- 
 mur esse oraculum Spiritus Sancti, caeles- 
 tibus testimoniis ita confirmatum, ut, si 
 angelus de caelo aliud praedicaverit, ana- 
 thema sit. Quare detestamur omnera 
 doctrinam, cultum et religionem pugnan- 
 tem cum hac Scriptura. Sed quod non- 
 nulli sentiunt in hac Scriptura non con- 
 tineri omnem doctrinam nobis ad veram 
 et perpetuam salutem cognitu necessa- 
 riam, et jus interpretandze hujus Scrip- 
 turae in potestate suramomm Pontificum 
 ita situm esse, ut, quod hi pro suo arbi- 
 trio pronunciant, amplectendum sit pro 
 sententia Spiritus Sancti, videtur facilius 
 posse dici quam probari. 
 
 (37o) 
 
Articles. 
 
 The Second Book of Chronicles. 
 
 The First Book of Esdras. 
 
 The Second Book of Esdras. 
 
 The Book of Esther. 
 
 The Book of Job. 
 
 The Psalms. 
 
 The Proverbs. 
 
 Ecclesiastes or Preacher. 
 
 Cantica or Songs of Solomon. 
 
 Four Prophets the Greater. 
 
 Twelve Prophets the Less. 
 And the other books (as Hierome saith") 
 the Church doth read for example of life 
 and instruction of manners ; but yet doth 
 it not apply them to establish any doc- 
 trine, such are these following : 
 
 The Third Book of Esdras. 
 
 The Fourth Book of Esdras. 
 
 The Book of Tobias. 
 
 The Book of Judith. 
 
 The rest of the Book of Esther. 
 
 The Book of Wisdom. 
 
 Jesus the son of Sirach. 
 
 Baruch the Prophet. 
 
 The Song of the Three Children. 
 
 The Story of Susanna. 
 
 Of Bel and the Dragon. 
 
 The Prayer of Manasses. 
 
 The First Book of Maccabees. 
 
 The Second Book of Maccabees. 
 All the Books of the New Testament, 
 as they are commonly received, we do 
 receive, and account them canonical. 
 
 Art. VI. Divince Scriphirce doflrina 
 sufficit ad salutem. 
 
 Scriptura sacra continet omnia quae 
 sunt ad salutem necessaria, ita ut, quic- 
 quid in ea nec legitur neque inde probari 
 potest, non sit a quoquam exigendum 
 ut tanquam articulus fidei credatur aut 
 ad necessitatem salutis requiri putetur. 
 Sacrse Scriptures nomine eos canonicos 
 Libros Veteris et Novi Testamenti intel- 
 ligimus, de quorum autoritate in Ecclesia 
 nunquam dubitatum est. 
 Catalogus librorum Sacrse Canonicse 
 Scripturse Veteris Testamenti. 
 
 I 2 
 
 Genesis 2 Samuelis 
 
 Exodus Esdrae 2 
 
 Leviticus Hester 
 
 Numeri Job 
 
 Deuteronom. Psalmi 
 
 Josue Proverbia 
 
 Judicum Ecclesiastes 
 
 Ruth Cantica 
 
 2 Regum Prophetse majores. 
 
 Paralipom. 2. Propheta; minores. 
 
 Alios autem Libros (ut ait Hieronymus) 
 legit quidem Ecclesia ad exempla vitae 
 et formandos mores, illos tamen ad dog- 
 mata confirmanda non adhibet: ut sunt 
 Tertius et quartus Esdrae 
 Sapientia 
 
 Jesus, Alius Syrach 
 Tobias; Judith 
 Libri Machabeorum. 
 
A r tides. 
 
 Novi Testamenti Libros omnes (ut 
 vulgo recepti sunt) recipinius et habemus 
 pro Canonicis. 
 
 In 1552 the Books of Scripture had not 
 been enumerated ; the complete list of 
 the Apocryphal Books was not given 
 until 1571. 
 
 Art. VII. Of the Old Testametit. 
 
 The Old Testament is not contrary to 
 the New: for both in the Old and New 
 Testament everlasting life is offered to 
 mankind by Christ, who is the only 
 Mediator between God and Man, being 
 both God and Man. Wherefore they 
 are not to be heard which feign that the 
 old Fathers did look only for transitory 
 promises. Although the Law given from 
 God by Moses, as touching Ceremonies 
 and Rites, do not bind Christian men, nor 
 the Civil precepts thereof ought of neces- 
 sity to be received in any commonwealth ; 
 yet notwithstanding, no Christian man 
 whatsoever is free from the obedience of 
 the Commandments which are called 
 Moral. 
 
 In 1552 this Article ended with the 
 words ' transitory promises.' 
 Art. VII. De Veteri Testamento.^ 
 Testamentum vetus novo contrarium 
 non est, quandoquidem tarn in veteri 
 quam novo per Christum, qui unicus est 
 mediator Dei et hominum, Deus et Homo, 
 aeterna vita humano generi est proposita. 
 Quare male sentiunt qui veteres tan turn 
 in promissiones temporarias sperasse con- 
 fingunt. Quanquam Lex a Deo data per 
 Mosen, quoad ceremonias et ritus, Chris- 
 tianos non astringat, neque civilia ejus 
 praecepta in aliqua Republica necessario 
 recipi debeant; nihilominus tamen ab 
 obedientia mandatorum, quae moralia vo- 
 cantur, nullus quantumvis Christianus est 
 solutus 
 
 Art. VIII. Of the Three Creeds. 
 
 The Three Creeds, Nicene Creed, 
 Athanasius's Creed, and that which is 
 commonly called the A post lei Creed, 
 ought thoroughly to be received and be- 
 lieved : for they may be proved by most 
 certain warrants of holy Scripture. 
 
 Art. VIII. Symbola Tria. 
 
 Symbola tria, Nicsenum, Athanasii et 
 quod vulgo Apostolicum appellatur, om- 
 nino recipienda sunt et credenda. Nam 
 firmissimis Scripturarum testimoniis pro- 
 bari possunt. 
 
 Of these Creeds it may be observed 
 that the Apostles' Creed corresponds with 
 the early Creed of the Roman Church ; 
 the Athanasian Creed was probably com- 
 posed in Gaul, where the Council of 
 Autun, a.d. 670, enjoined the recitation 
 of it by the Clergy ; the Nicene or Con- 
 stantinopolitan Creed has found universal 
 acceptance. See Notes where the Creeds 
 occur in the Prayer Book. 
 
 (37: 
 
 Illustrations. 
 
 In Art. VI. of the Wirtemburg Con- 
 fession, De Lege, we have : Agnoscimus 
 legem Dei, cujus epitome est Decalogus, 
 praecipere optima, justissima et perfectis- 
 sima opera, et hominem non solum obliga- 
 tum esse ad obediendum moralibus prae- 
 ceptis Decalogi, verum etiam, si faceret 
 opera Decalogi, ea perfeclione et integri- 
 tate quam lex exigit, vere coram Deo 
 operibus suis justum reputandum et 
 meritis suis aeternam salutem consecu- 
 turum. 
 
 In Art. VII. De Evangelio Christ i, 
 nec praecepta legis quae continentur in 
 Scriptis Apostolicis sunt nova lex, sed 
 sunt veteris legis, juxta sententiam Spiri- 
 tus Sancli, explicatio, quae et ipsa haud 
 obscure antea in Propheticis Scriptis ex- 
 tant. . . . Sed pro certo habendum esse 
 existimamus quod una et eadem sit lex 
 naturalis seu moralis veteris et novi Tes- 
 tamenti, et quod nec veteris nec novi 
 Testamenti hominibus contingat aeterna 
 salus propter merita operum legis, sed 
 tan turn propter meritum Domini nostri 
 Jesu Christi per fidem. 
 
A r tides. 
 
 Art. IX. Of Original or Birth-sin. 
 
 Original Sin standeth not in the follow- 
 ing of Adam, (as the Pelagians do vainly 
 talk ;) but it is the fault and corruption of 
 the nature of every man, that naturally 
 is engendered of the offspring of Adam; 
 whereby man is very far gone from 
 original righteousness, and is of his own 
 nature inclined to evil, so that the flesh 
 lusteth always contrary to the spirit ; and 
 therefore, in every person born into this 
 world, it deserveth God's wrath and dam- 
 nation. And this infection of nature doth 
 remain, yea in them that are regenerated ; 
 whereby the lust of the flesh, called in 
 the Greek, <kp6vr\ixa crap/cbs, which some 
 do expound the wisdom, some sensuality, 
 some the affection, some the desire, of 
 the flesh, is not subject to the Law of 
 God. And although there is no condem- 
 nation for them that believe and are bap- 
 tized, yet the Apostle doth confess that 
 concupiscence and lust hath of itself the 
 nature of sin. 
 
 Art. IX. Peccatum Originate. 
 
 Peccatum originis non est (ut fabu- 
 lantur Pelagiani) in imitatione Adami 
 situm, sed est vitium et depravatio naturae 
 cujuslibet hominis ex Adamo naturaliter 
 propagati, qua fit ut ab originali justitia 
 quam longissime distet, ad malum sua 
 natura propendeat et caro semper adver- 
 sus spiritum concupiscat. Unde in uno- 
 quoque nascentium iram Dei atque dam- 
 nationem meretur. Manet etiam in re- 
 natis hsec naturae depravatio; qua fit ut 
 affectus carnis, graece <&p6vy)n.a. aapicbs, 
 quod alii sapientiam, alii sensum, alii af- 
 fectum, alii studium carnis interpretantur, 
 legi Dei non subjiciatur. Et quanquam 
 renatis et credentibus nulla propter Chris- 
 tum est condemnatio, peccati tamen in 
 sese rationem habere concupiscentiam 
 fatetur Apostolus. 
 
 Pelagius was a monk of Britain residing 
 at Rome. His doctrines are sufficiently 
 stated in the above Article. They were 
 condemned a.d. ai6 by the Councils of 
 Carthage and Milevi, and again finally 
 by the General Council of Ephesus, a.d. 
 431. 
 
 Art. X. Of Free Will. 
 
 The condition of Man after the fall of 
 Adam is such, that he cannot turn and 
 prepare himself, by his own natural 
 strength and good works, to faith, and 
 calling upon God: Wherefore we have 
 no power to do good works pleasant and 
 acceptable to God, without the grace of 
 God by Christ preventing us, that we 
 may have a good will, and working with 
 us, when we have that good will. 
 
 Illustrations. 
 Art. II. of Cranmer's XIII. Articles, 
 
 De Peccato Originali, runs thus : 
 
 Omnes homines secundum naturam 
 propagati nascuntur cum peccato origina- 
 li ; hoc est cum carentia originalis justitiae 
 debitae inesse, unde sunt filii irae et defici- 
 unt cognitione Dei, metu Dei, fiducia erga 
 Deum, &c. Et habent concupiscentiam, 
 repugnantem legi Dei ; estque hie morbus 
 seu vitium originis vere peccatum, dam- 
 nans et afferens nunc quoque aeternam 
 mortem his qui non renascuntur per Bap- 
 tismum et Spiritum Sanctum. Damnamus 
 Pelagianos et alios qui vitium originis 
 negant esse peccatum, et, ut extenuent 
 gloriam meriti et beneficiorum Christi, 
 disputant hominem viribus naturalibus 
 sine Spiritu Sancto posse legi Dei satis- 
 facere et, propter honesta opera rationis, 
 pronunciari justum coram Deo. 
 
 This is taken in great measure from 
 Art. II. of the Augsburg Confession, De 
 Peccato Originis: Item docent quod 
 post lapsum Adae omnes homines, naturali 
 modo propagati, nascentes habeant pec- 
 catum originis; quod sic vocant sancti, 
 patres et omnes orthodoxi et pie eruditi in 
 Ecclesia, videlicet reatum, quo nascentes 
 propter Adae lapsum rei sunt irse Dei et 
 mortis aeternse ; et ipsam corruptionem 
 humanae naturae propagatam ab Adam. 
 Et haec naturae humanae corruptio defectus 
 justiciae, seu integritatis, seu obediential 
 originalis et concupiscentiam complec- 
 titur. 
 
 Estque defectus horribilis, caecitas et 
 inobedientia, scilicet carere ilia luce ac 
 notitia Dei, quae fuerat futura in natura 
 integra, item carere ilia rectitudine, hoc 
 est, perpetua obedientia, vera, pura, ac 
 summa dilectione Dei et similibus donis 
 integrse naturae. Quare defectus illi et 
 concupiscentia sunt res damnata et sua 
 natura digna morte. Estque vicium ori- 
 ginis vere peccatum, damnans et afferens 
 nunc quoque aeternam mortem his qui 
 non renascuntur per Baptismum et Spi- 
 ritum Sanctum. Damnant Pelagianos, 
 qui negant peccatum originis, et sentiunt 
 defectus illos seu concupiscentiam esse 
 res indifferentes seu poenas tantum nec 
 esse res sua natura damnatas, et somniant 
 hominem legi Dei satisfacere posse et 
 propter hanc propriam obedientiam coram 
 Deo justum pronunciari. 
 
 In Art. XVIII. of the Augsburg Con- 
 fession, De Libero Arbitrio, a certain 
 external freedom of the will is asserted, 
 either for effecting the ordinary opera- 
 tions of life or for the choice of good and 
 evil deeds in a moral point of view. It 
 is however added — interiores motus, ut, 
 verum timorem, fiduciam, patientiam, 
 castitatem non potest efneere, nisi Spiri- 
 tus Sanctus gubernet et adjuvet corda 
 nostra. 
 
A rticles. 
 
 Art X. De Libera Arbitrio. 
 
 Ea est hominis post lapsum Adae con- 
 ditio, ut sese naturalibus suis viribus et 
 bonis operibus ad fidein et invocationem 
 Dei convertere ac praeparare non possit. 
 Quart absque gratia Dei, quae per Chris- 
 tum est, nos praeveniente ut velimus, 
 et cooperante cum volumus, ad pietatis 
 opera facienda, quae Deo grata sint et 
 accepta, nihil valemus. 
 
 Art. XI. Of t/ie Justification of Man. 
 
 We are accounted righteous before 
 God, only for the merit of our Lord and 
 Saviour Jesus Christ by faith, and not 
 lor our own works or deservings : Where- 
 fore, that we are justified by faith only 
 is a most wholesome Doctrine, and very 
 full of comfort, as more largely is ex- 
 pressed in the Homily of Justification. 
 
 Art. XI. De Hominis Jicstificatione. 
 
 Tantum propter meritum Domini ac 
 Servatoris nostri Jesu Christi per fidem, 
 non propter opera et merita nostra, justi 
 coram Deo reputamur : Quare sola fide 
 nos justificari doctrina est saluberrima ac 
 consolationis plenissima : ut in Homilia de 
 Justihcatione hominis fusius explicatur. 
 
 Illustrations. 
 
 In Art. IV. of the Wirtemburg Con- 
 fession, De Peccato, we have : 
 
 Credimus et confitemur hominem initio 
 justum, sapientem, libero arbitrio prae- 
 ditum, Spiritu Sanclo ornatum ac felicem 
 a Deo conditum esse, postea autem propter 
 inobedientiam Spiritu Sanclo privatum, 
 factum mancipium Satanse et obnoxium 
 tarn corporali quam aeternae damnationi : 
 idque malum non in uno tantum Adamo 
 constitisse sed propagari in omnem pos- 
 teritatem ejus. Quod autem nonnulli 
 affirmant homini post lapsum tantam 
 animi integritatem relictam, ut possit 
 sese naturalibus suis viribus et bonis 
 operibus ad fidem et invocationem Dei 
 c mvertere ac praeparare, haud obscure 
 pugnat cum apostolica doctrina et cum 
 vero Ecclesiae Catho'.ica? consensu. 
 
 In Art. V. of the X. Articles of 1536, 
 entitled Justification, it is stated that 
 sinners attain justification by contrition 
 and faith joined with charity; not as 
 though our contrition or faith, or any 
 works proceeding thereof, can worthily 
 merit or deserve to attain the said justifi- 
 cation ; for the only mercy and grace 
 of the Father, promised freely unto us, 
 fur His Son's sake Jesu Christ, and the 
 merits of his blood and passion, be the 
 only sufficient and worthy causes thereof; 
 yet notwithstanding God requireth con- 
 trition, &c. 
 
 In Art IV. of the XIII. Articles of 
 Cranmer, De Justification, we have: 
 Docemus quod peccatores, licet non as- 
 sequantur justificationem absque pceni- 
 tentia et bono ac propenso motu cordis, 
 quem Spiritus Sanctus efficit erga Deum 
 ct proximum, non tamen propter dignita- 
 tem aut meritum pcenitentiae aut ullorum 
 operum seu meritorum suorum justifi- 
 cantur, sed gratis propter Christum per 
 fidem, cum credunt se in gratiam recipi et 
 peccata sua propter Christum remitti qui 
 sua morte pro nostris peccatis satisfecit. 
 Hanc fidem imputat Deus pro justitia 
 coram ipso Rom. 3 et 4. The Article 
 further urges the necessity that the justi- 
 fying faith should produce works. 
 
 In Art. V. of the Augsburg Confession, 
 De Justificatione, we have : Cum Evan- 
 gelium arguit peccata nostra, corda per- 
 terrefacta statuere debent quod gratis 
 nobis propter Christum donentur remissio 
 peccatorum et justificatio per fidem, qua 
 credere et confiteri debemus, haec nobis 
 donari propter Christum qui pro nobis 
 faclus est hostia et placavit patrem. 
 Quanquam igitur Evangelium requirit 
 pcenitentiam, tamen, ut remissio pecca- 
 torum certa sit, docet earn gratis donari, 
 hoc est, non pendere ex conditione digni- 
 tatis nostrae nec dari propter ulla praece- 
 dentia opera aut dignitatem sequentium. 
 Fieret enim inccrta remissio. si ita sen- 
 
 (374) 
 
Articles. 
 
 Art. XII. Of Good Works. 
 
 Albeit that Good Works, which are the 
 fruits of Faith, and follow after Justifica- 
 tion, cannot put away our sins, and endure 
 the severity of God's Judgement ; yet are 
 they pleasing and acceptable to God in 
 Christ, and do spring out necessarily of a 
 true and lively Faith ; insomuch that by 
 them a lively Faith may be as evidently 
 known as a tree discerned by the fruit. 
 
 Art. XII. De Bonis Operibus. 
 
 Bona opera, quae sunt fructus fidei et 
 justificatos sequuntur, quanquam peccata 
 nostra expiare et divini judicii severitatem 
 ferre non possunt, Deo tamen grata sunt 
 et accepta in Christo, atque ex vera et 
 viva fide necessario profluunt, ut plane 
 ex illis aeque rides viva cognosci possit 
 atque arbor ex fruclu judicari. 
 
 Art. XIII. Of Works before Justifi- 
 cation. 
 
 Works done before the grace of Christ, 
 and the Inspiration of his Spirit, are not 
 pleasant to God, forasmuch as they spring 
 not of faith in Jesus Christ, neither do 
 they make men meet to receive grace, or 
 (as the School authors say) deserve grace 
 of congruity: yea rather, for that they 
 are not done as God hath willed and 
 commanded them to be done, we doubt 
 not but they have the nature of sin. 
 
 Art. XIII. Opera ante Justifica- 
 tionem. 
 
 Opera quae fiunt ante gratiam Christi 
 et spiritus ejus afflatum, cum ex fide 
 Jesu Christi non prodeant, minime Deo 
 grata sunt : neque gratiam (ut multi 
 vocant) de congruo merentur: Imo, cum 
 non sint facta ut Deus ilia fieri voluit et 
 praecepit, peccati rationcm habere non 
 dubitamus. 
 
 This grace of congruity was very nearly 
 
 Illustrations. 
 tiendum esset turn demum nobis contin- 
 gere remissionem peccatorum, postquam 
 earn praecedentibus operibus meriti esse- 
 mus aut satis digna esset pcenitentia. 
 t In Art. V. of the Wirtemburg Confes- 
 sion, De Justificatione, we have : 
 
 Homo fit Deo acceptus et reputatur 
 coram eo justus propter solum filium Dei 
 Dominum nostrum Jesum Christum per 
 fidem: et in judicio Dei non est ullo 
 earum virtutum, quas nos habemus, me- 
 rito sed solo mento Domini nostri Jesu 
 Christi, quod fiet nostrum per fidem, con- 
 fidendum. 
 
 In Art. VI. of the Augsburg Confes- 
 sion, De nova obedientia, we have : 
 
 Semper igitur sentiendum est nos con- 
 sequi remissionem ^ peccatorum et per- 
 sonam pronunciari justam, id est, accep- 
 tari gratis propter Christum per fidem. 
 Postea vero placere etiam obedientiam 
 erga legem et reputari quandam justitiam 
 et mereri pracmia. 
 
 In Art. VII. of the Wirtemburg Con- 
 fession, De bonis operibus, we have : 
 
 Docemus bona opera, divinitus prae- 
 cepta, necessario facienda esse et mereri, 
 gratuita Dei dementia, sua quaedam sive 
 corporalia sive spiritualia praemia. Non 
 est autem sentiendum quod iis bonis 
 operibus, quae nos facimus, in judicio Dei, 
 ubi agitur de expiatione peccatorum et 
 placatione divinae irae ac merito aeternae 
 salmis, confidendum sit. Omnia enim 
 bona opera, qua; nos facimus, sunt im- 
 perfecta nec possunt severitatem divini 
 judicii ferre: Sed omnis fiducia nostra 
 collocanda est in sola misericordia Dei 
 propter filium ejus Dominum nostrum 
 Jesum Christum. 
 
 In Art. XVIII. of the Augsburg Con- 
 fession, De Libero Arbitrio, the follow- 
 ing occurs : 
 
 Hoc (i. e. liberum arbitrium) non habet 
 vim sine Spiritu Sancto efficiendae justi- 
 tia; spiritualis : quia Paulus dicit, animalis 
 homo non percipit ea quae sunt Spiritus 
 Dei: also, Haec Augustini sententia pra> 
 clare docet quid libero arbitrio tribuen- 
 dum sit, et diserte discernit civilem dis- 
 ciplinam seu exercitia rationis humanae a 
 spiritualibus motibus, vero timore, patien- 
 tia, constantia, fide, invocatione in asper- 
 rimis tentationibus, inter insidias Diaboli 
 in terroribus peccati. In his certe opus 
 est regi nos et juvari a Spiritu Sandto. 
 Sicut Paulus inquit Spiritus adjuvat in- 
 firmitatem nostram. 
 
 Damnamus Pelagianos et similes qui 
 docent, quod sine Spiritu Sancto solis 
 natune viribus possimus Deum super 
 omnia diligere, legem Dei facere quoad 
 substantiam acluum. . . Quanquam enim 
 externa opera aliquo modo potest efficere 
 humana natura per sese, potest enim 
 continere manus a furto, a caede, tamen 
 
Articles. 
 
 akin to the Pelagian doctrine, that we 
 could do good works without the prevent- 
 ing influence of the Spirit of God. 
 
 Art. XIV. Of Works of Supereroga- 
 tion. 
 
 Voluntary Works besides, over and 
 above, God's Commandments, which they 
 call Works of Supererogation, cannot be 
 taught without arrogancy and impiety : 
 for by them men do declare, that they 
 do not only render unto God as much as 
 they are bound to do, but that they do 
 more for his sake, than of bounden duty 
 is required : whereas Christ saith plainly. 
 When ye have done all that are command- 
 ed to you, say, We are unprofitable 
 servants. 
 
 Art. XIV. Opera Supererogationis. 
 
 Opera, quae supererogationis appellant, 
 non possunt sine arrogantia et impietate 
 praedicari. Nam illis declarant homines 
 non tantum se Deoreddere quae tenentur, 
 sed plus in ejus gratiam facere quam de- 
 berent : cum aperte Christus dicat : Cum 
 feceritis omnia qusecunque praecepta sunt 
 vobis, dicite, servi inutiles sumus. 
 
 ' Supererogare ' signifies to pay a sum 
 over and above what is necessary. 
 
 The doctrine, still accepted by Ro- 
 manists,against which thisprotest is made, 
 is stated in the Bull Unigenitus 1350. 
 As a single drop of Christ's blood would 
 have sufficed for the redemption of the 
 whole human race, so the rest was not 
 lost, but was a treasure which he acquired 
 for the militant Church to be used for the 
 benefit of his sons; which treasure he 
 would not suffer to be hid in a napkin or 
 buried in the ground, but committed it to 
 be dispensed by St Peter and his succes- 
 sors, his own vicars upon earth, for proper 
 and reasonable causes for the total or 
 partial remission of the punishment due 
 to sin ; and for an augmentation of this 
 treasure the merits of the Blessed Mother 
 of God and of all the elect are known to 
 come in aid. 
 
 Art, XV. Of Christ alone without 
 Sin. 
 
 Christ in the truth of our nature was 
 made like unto us in all things, sin only 
 except, from which he was clearly void, 
 both in his flesh, and in his spirit. He 
 came to be the Lamb without spot, who, 
 by sacrifice of himself once made, should 
 take away the sins of the world, and sin, 
 as Saint John saith, was not in him. But 
 all we the rest, although baptized, and born 
 again in Christ, yet offend in many things ; 
 
 Illustrations. 
 interiores motus vel verum timorem, 
 fiduciam,patientiam,castitatem non potest 
 efficere nisi Spiritus Sanctus gubernet et 
 adjuvet corda nostra. 
 
 In Art. XX. of the Augsburg Confes- 
 sion, De Bonis Operibus, we have also : 
 Praeterea nec placent Deo opera secundae 
 tabulae nisi fides accedat, quod propter 
 Christum placeat haec inchoata et im- 
 perfecta obedientia. 
 
 In Art. XXII. sec. vi. of the Augsburg 
 Confession, De Votis Monachorum, we 
 find: 
 
 Prseterea Monachi docuerunt suum 
 vitae genus statum esse perfections, quia 
 observarent non solum praecepta sed etiam 
 consilia iEvangelica). _ Hie error maxime 
 pugnat cum Evangelio, quod finxerunt 
 se praeceptis ita satisfacere ut amplius 
 etiam facerent. Et hinc natus est horri- 
 bilis error quod finxerunt se habere merita 
 supererogationis. Haec apphcaverunt pro 
 aliis ut satisfactiones essent pro alieuis 
 peccatis. 
 
 There is no Article exactly correspond- 
 ing to this in the Augsburg or W irtemburg 
 Confessions. They repeat again and 
 again the doctrine of justification through 
 faith in Christ and the duty of acting 
 upon this our belief, without expecting to 
 win heaven by it. Art. XV. of the Wir- 
 temburg Confession, De Satisfactions, 
 thus commences: De Satisfactione cre- 
 dimus et confitemur, quod sola passio et 
 mors unigeniti filii Dei Domini nostri 
 Jesu Christi sit satisfactio pro peccatis 
 
Illustrations. 
 nostris; et quod hasc satisfactio Christi 
 offeratur et applicetur nobis ministerio 
 Evangelii excipiatur autem a nobis Fide. 
 
 In the X. Articles of 1536, Art. III. 
 Of the Sacrament of Penance, we have 
 this statement: 
 
 Item, That like as such men which 
 after baptism do fall again into sin, if they 
 do not penance in this life, shall undoubt- 
 edly be damned ; even so, whensoever the 
 same men shall convert themselves from 
 their naughty life and do such penance 
 for the same as Christ requireth of them, 
 
 A r tides. 
 
 and if we say we have no sin, we deceive 
 ourselves, and the truth is not in us. 
 
 Art. XV. Nemo prater Christum sine 
 peccato. 
 
 Christus in nostras naturae veritate per 
 omnia similis factus est nobis, excepto 
 peccato, a quo prorsus erat immunis turn 
 in carne turn in spiritu. Venit ut Agnus 
 absque macula esset, qui mundi peccata 
 per immolationem sui semel factam tol- 
 leret : et peccatum, ut inquit Ioannes, 
 in eo non erat. Sed nos reliqui, etiam 
 
 baptizatietin Christi regenerati, inmultis they shall without doubt attain remission 
 
 tamen offendimus omnes: et si dixerirnus of their sins and shall be saved, 
 
 quia peccatum non habemus, nos ipsos In Art. VIII. of the XIII. Articles of 
 
 seducimus et Veritas in nobis non est. Cranmer we have, Cujus quidem Pceni- 
 
 Art. XVI. Of Sin after Baptism. tentiae tantam necessitatem esse fatemur, 
 
 Not every deadly sin willingly commit- ut quotquot a Baptismo in mortalia pec- 
 ted after Baptism is sin against the Holy cata prolapsi sint, nisi in hac vita resipis- 
 Ghost, and unpardonable. Wherefore centes Poenitentiam. egerint, aeternae mor- 
 the grant of repentance is not to be denied tis judicium effugere non poterint, contra 
 to such as fall into sin after Baptism, vero, qui ad misericordiam Dei per Poeni- 
 After we have received the Holy Ghost, tentiam tanquam ad asylum confugerint, 
 we may depart from grace given, and fall quantiscunque peccatis obnoxii sunt, si 
 into sin, and by the grace of God we may ab illis serio conversi Poenitentiam ege- 
 arise again, and amend our lives. And rint, peccatorum omnium veniam ac re- 
 therefore they are to be condemned, missionem indubie consequentur. 
 which say, they can no more sin as long The Article proceeds to declare the 
 as they live here, or deny the place of true nature of Penitence, Confession and 
 forgiveness to such as truly repent. amendment of Life. Absolution by a 
 
 Art. XVI. De Lapsis post Baptismum. Priest and Private Confession were uiain- 
 
 Non omne peccatum mortale post Bap- tained. 
 
 tismum voluntarie perpetratum est pec- In Art. XI. of the Augsburg Confession, 
 
 catum in Spiritum Sanctum et irremis- De Pcenitentia, we find, De Pcenitentia 
 
 sibile. Proinde lapsis a Baptismo in docent, quod lapsis post Baptismum con- 
 
 peccata locus pcenitentiae non est negan- tingerc possit remissio peccatorum quo- 
 
 dus. Post acceptum Spiritum Sanctum cunque tempore, cum convertuntur. 
 
 possumus a gratia data recedere atque Damnant Novatianos, qui nolebant ab- 
 
 peccare denuoque per gratiam Dei resur- solvere eos qui lapsi post baptismum 
 
 gere ac resipiscere. Ideoqueillidamnandi redibant ad poenitentiam. 
 
 sunt, qui se, quamdiu hie vivant, amplius Damnant et Anabaptistas, qui negant 
 
 non posse peccare affirmant aut vere resi- 
 piscentibus pcenitentia; locum denegant. 
 
 In 1552 the Article Of BlaspJiemy 
 against the Holy Ghost condemned wilful 
 
 semel justificatos iterum posse amittere 
 Spiritum Sanctum. Damnant et illos, 
 qui contendunt aliquibus tantam perfec- 
 tionem in hac vita contingere, ut ne 
 
 and stubborn opposers and persecutors quidem possint iterum peccare. 
 
 as guilty of this sin. Art. XIV. of the Wirtemburg Con- 
 fession impugns the necessity of private 
 
 Art. XVII. Of Predestination and confession in the exercise of penitence. 
 
 Election. The attempt to define on the subject of 
 
 Predestination to Life is the everlasting Predestination was avoided in the Augs- 
 
 purpose of God, whereby (before the burg Confession. Speculations on what 
 
 foundations of the world were laid) he 
 hath constantly decreed, by his counsel 
 secret to us, to deliver from curse and 
 damnation those whom he hath chosen in 
 Christ out of mankind, and to bring them 
 
 was not revealed were discouraged by 
 Luther and Melandthon. Their doctrine 
 is stated by Laurence in his Bampton 
 Lectures and amply confirmed by quo- 
 tations from their works : What they 
 
 by Christ to everlasting salvation, as deemed absolute on the part of God was 
 
 vessels made to honour. Wherefore, his everlasting purpose to save his elect 
 
 they which be endued with so excellent in Christ, or real Christians considered as 
 
 a benefit of God be called according to a whole, and contrasted with the remainder 
 
 God's purpose by his Spirit working in of the human race ; the completion of 
 
 due season : they through grace obey this purpose being regulated by peculiar 
 
 the calling : they be justified freely : they circumstances operating as inferior causes 
 
 (377) 
 
Articles. 
 
 be made sons of God oy adoption : they 
 be made like the image of his only- 
 begotten Son Jesus Christ: they walk 
 religiously in good works, and at length, 
 by God's mercy, they attain to everlast- 
 ing felicity. 
 
 As the godly consideration of Predesti- 
 nation, and our Election in Christ, is full 
 of sweet, pleasant, and unspeakable com- 
 fort to godly persons, and such as feel 
 in themselves the working of the Spirit 
 of Christ, mortifying the works of the 
 flesh, and their earthly members, and 
 drawing up their mind to high and hea- 
 venly things, as well because it doth 
 greatly establish and confirm their faith 
 ofeteraal Salvation to be enjoyed through 
 Christ, as because it doth fervently -kin- 
 dle their love towards God : So, for 
 curious and carnal persons, lacking the 
 Spirit of Christ, to have continually before 
 their eyes the sentence of God's Predes- 
 tination, is a most dangerous downfall, 
 whereby the Devil doth thrust them 
 either into desperation, or into wretch- 
 lessness of most unclean living, no less 
 perilous than desperation. 
 
 Furthermore, we must receive God's 
 promises in such wise, as they be gene- 
 rally set forth to us in holy Scripture: 
 and, in our doings, that Will of God is to 
 be followed, which we have expressly 
 declared unto us in the Word of God. 
 
 Ini53i 'wretehlessness'wasspelt'reche- 
 lessnesse" : it is equivalent to' recklessness'. 
 
 Art. XVII. De PrcecUstitiatiotie et 
 Eleclione. 
 
 Praedestinatio ad vitam est aeternum 
 Dei propositum, quo, ante jacta mundi 
 fundamenta, suo consilio, nobis quidem 
 occulto, constanter decrevit eos, quos in 
 Christoelegit, ex hominum genere a male- 
 dicto et exitio liberare atque ut vasa in 
 honorem effecba per Christum ad aeternam 
 salutem adducere : unde, qui tampraeclaro 
 Dei beneficio sunt donati, illi, spirituejus 
 opportuno tempore operante, secundum 
 propositum ejus vocantur : vocationi per 
 gratiam parent: justificantur gratis: adop- 
 tantur in filios : unigeniti Jesu Christi 
 imagini efnciuntur conformes : in bonis 
 operibus sancti ambulant : et demum ex 
 Dei misericordia pertingunt ad sempiter- 
 nam felicitatem. Quemadmodum Prae- 
 destinationis et Electionis nostras in 
 Christo pia consideratio dulcis, suavis et 
 ineffabilis consolationis plena est vere 
 piis et his qui sentiunt in se vim spiritus 
 Christi, facta carnis et membra quae adhuc 
 sunt super terram mortificantem, animum- 
 que ad ccelestia et superna rapientem, 
 turn quia fidem nostram de aeterna salute 
 consequenda per Christum plurimum sta- 
 bilit atque confirmat, turn quia amorem 
 nostrum in Deum vehementer accendit : 
 
 Illustratiotis. 
 of a peculiar segregation. For. persuaded 
 of his good will towards all men without 
 distinction, of his being indiscriminately 
 disposed to promote tne salvation of all 
 and of his seriously, not fictitiously, as 
 Calvin taught, including all in the uni- 
 versal promise of Christianity, they im- 
 puted to him nothing like a partial choice, 
 no limitation of favours nor irrespective 
 exclusion of persons ; but, assuming the 
 Christian character as the sole ground of 
 individual preference, they believed that 
 every baptized infant, by being made a 
 member of Christ, not by being comprised 
 in a previous arbitrary decree, is truiy the 
 elect of God, and dying in infancy is cer- 
 tain of eternal happiness ; that he, who in 
 mature years becomes polluted by wilful 
 crime, loses that state of salvation which 
 before he possessed ; that nevertheless by 
 true repentance and conversion to the 
 Father of mercy, and God of all consola- 
 tion, he is again reinstated in it ; and that 
 by finally persevering in it he at length 
 receives the kingdom prepared for every 
 sincere Christian before the foundation 
 of the world. Serm. vii. p. 156. The 
 passages cited by Abp. Laurence are too 
 numerous to quote ; let orje from Luther 
 and one from Melancthon suffice : Quod 
 autem Christum non omnes accipiunt 
 ipsorum culpa fit, quod non credunt et 
 indulgent diffidentiaesuae. Interim manet 
 sententia Dei et promissio universalis 
 quod Deus omnes homines vult salvos 
 esse . . . Ecce coiligendi studium ut colli- 
 gat_ Sed huic vcluntati Dei obsistunt 
 increduli cum verbo parere et id accipere 
 nolunt, Itaque tantum reliquiae Israel 
 colliguntur et salvantur. Luther, Com. 
 Vol. iv. p. 441. 
 
 Melancthon writes: Universaliterirasci- 
 tur Deus peccato in homine et universali- 
 ter accipit omnes ad Mediatoremconfugi- 
 entes. Hanc mensuram suo sapientissimo 
 et justissimo concilio sanxit et vult im- 
 motam esse. Ac fingere quod non servet 
 hanc aequalitatem est tribuere ei irpo<ro>- 
 no\r)\piav. Ideo et Paulus inquit, Deus 
 vult omnes salvos fieri, id est, aequalisest 
 omnibus juxta mensuram quam instituit. 
 Et quod ad ipsius voluntatem attinet, 
 vult omnes homines salvos facere sed 
 multi sua culpa oblatum beneficium non 
 accipiunt. Mel. Opera, Vol. iv. p. 21. 
 It is natural to interpret the words of the 
 framers of our Articles by the teaching 
 of the Lutheran divines, with whom on 
 other points they coincided, rather than 
 by that of Calvin, who gloried in having 
 obliterated the distinction previously 
 recognized between 'praedestinare' and 
 ' praescire.' 
 
 In Luther we find a sentence from 
 which the statement in our own Article 
 
 1378) 
 
Articles. _ Illustrations. 
 
 ita hominibus cui iosis, carnalibus et Spi- concerning the danger of excessive spe- 
 
 ritu Christi destitutis, ob oculos perpetuo culation on these matters may have been 
 
 versari Praedestinationis Dei sententiam borrowed. Desperationem ad tales cogi- 
 
 perniciosissimum est praecipitium, unde tationes vel impietatem dissolutissimam 
 
 illos Diabolus protrudit vel in despera- sequioportet. Postilla Domestical' SI • 
 
 tionem vel in seque perniciosam impuris- In Melancthon, Nec invehenda sunt 
 
 simae vita; securitatem. in Ecclesiam deliramenta de Stoico fato 
 
 Deinde promissiones divinas sic am- aut 7repi dvayitr l <;, quia sunt inextricabilia 
 
 pledli oportet, ut nobis in sacris litteris et interdum nocent pietati et moribus. 
 
 generaliter propositae sunt: EtDeivolun- Opera Mel. Basil. 1541, p. 463. 
 tas in nostris aclionibus ea sequenda est 
 quam in verbo Dei habemus diserte reve- 
 latam. 
 
 Art. XVIII. 0/ obtaining eternal In Art. IX. of the Augsburg Confession, 
 
 Salvation only by the Name of Christ. De Baptismo, we have : 
 
 They also are to be had accursed that Damnant Anabaptistas qui improbant 
 
 presume to say, That every man shall be Baptismum infantum et affirmant infantes 
 
 saved by the Law or Seel: which he pro- sine Baptismo et extra Ecclesiam Christi 
 
 fesseth, so that he be diligent to frame salvos fieri. 
 
 his life according to that Law, and the In XX. of the same Confession, Section 
 light of Nature. For holy Scripture doth De Fide: Primum igitur de fide et justi- 
 set out unto us only the Name of Jesus ficatione sic docent : Christus apte corn- 
 Christ, whereby men must be saved. _ plexus est suminam Evangelii, cum Lucas 
 Art. _ XVIII. Ta7itum i?i nomi7ie ultimo jubet praedicari in nomine suo 
 Christi speranda est wteriia sains. _ pcenitentiam et remissionem peccatorum. 
 
 Sunt illi anathematizandi qui dicere Nam Evangelium arguit peccata, et re- 
 
 audent unumquemque in Lege aut secla quirit pcenitentiam, et simul offert remis- 
 
 quam profitetur esse servandum: modo sionem peccatorum propter Christum 
 
 juxta illam et lumen naturae accurate gratis non propter nostram dignitatem, 
 
 vixerit: cum sacrae literae tantum Jesu Salvation by Christ alone is constantly 
 
 Christi nomen praedicent in quo salvos asserted in the Augsburg Articles ; there 
 
 fieri homines oporteat. is no article expressly condemnatory of 
 
 opposite teaching as in our Articles. The 
 same may be said of the Wirtemburg 
 Articles. In these, Art. VIII. DeEvau- 
 gelio Christi we have: Evangelium est 
 bona et laeta annunciatio de Filio Dei 
 Domino nostra Jesu Christo, quod ipse 
 solus sit expiator peccatorum nostrorum, 
 placator irae Dei et redemptor ac Servator 
 noster. 
 
 Art. XIX. 0/ the Church. Art.V.ofCranmer's Xlll.,De Ecclesia, 
 
 The visible Church of Christ is a con- runs thus : 
 
 gregation of faithful men, in which the Ecclesia praeter alias acceptiones duas 
 
 pure Word of God is preached, and the habet praecipuas: unam, qua Ecclesia 
 
 Sacraments be duly ministered according accipitur pro congregatione omnium sanc- 
 
 to Christ's ordinance in all those things torum et vere fidelium qui Christo capiti 
 
 that of necessity are requisite to the vere credunt et sanctificantur Spiritu 
 
 same. ejus. Haec autem vivum est et vere 
 
 As the Church of yerusalevi, Alex- sanctum Christi corpus mysticum, sed 
 
 andria, and Antioch, have erred; so soli Deo cognitum qui hominum corda 
 
 also the Church of Rome hath erred, not solus intuetur. Altera acceptio est, qua 
 
 only in their living and manner of Cere- Ecclesia accipitur pro congregatione 
 
 monies, but also in matters of Faith. omnium hominum, qui baptizati sunt in 
 
 Art. XIX. De Ecclesia. Christo et non palamabnegaruntChristum 
 
 Ecclesia Christi visibilis est ccetus fide- nec juste et per ejus verbum sunt excom- 
 
 lium in quo verbum Dei purum praedi- municati. Ista Ecclesia; acceptio con- 
 
 catur, et sacramenta, quoad ea quae neces- gruit ejus statui in hac vita duntaxat, in 
 
 sario exiguntur, juxta Christi institutum qua boni malis sunt admixti et debet esse 
 
 re<5te administrantur. Sicut erravit Ec- cognita ut possit audiri juxta illud. Qui 
 
 clesia Hierosolymitana, Alexandrina et Ecclesiam non audierat, &c. Cogno- 
 
 Antiochena : ita et erravit Ecclesia scitur autem per professionem Evangelii 
 
 Romana, non solum quoad agenda et et communionem sacramentorum. Haec 
 
 ca;remoniarum ritus, verum in his etiam est Ecclesia Catholica et Apostolica, quae 
 
 quae credenda sunt. non Episcopatus Romani aut cujusvia 
 
Articles. Illustrations. 
 
 alterius Ecclesiae finibus circumscribitur, 
 sed universas totius Christianisini com- 
 plectitur Ecclesias quae simul unam ef- 
 ficiunt Catholicam. In hac autem catho- 
 lica Ecclesia nulla particularis Ecclesia, 
 sive Roniana ilia fuerit sive quaevis alia, 
 ex institutione Christi supra alias Eccle- 
 sias eminenuam vcl auctoritatem ullam 
 vindicare potest. Est vero haec Ecclesia 
 una, non quod in terris aliquod caput seu 
 nnum quendam vicarium. sub Christo 
 habeat aut habuerit unquam, (quod sibi 
 jamdiu Pontifex Romanus divini juris 
 praetextu vindicavit, cum tamen revera 
 divino jure nihil amplius illi sit concessum 
 quam alii cuivis episcopo,) sed ideo una 
 dicitur, quiauniversi Christiani in vinculo 
 pacis colligati unum caput Christum 
 agnoscunt, cujus se profitentur esse cor- 
 pus, unum agnoscunt Dominum, unam 
 fidem, unum baptisma, unum Deum ac 
 Patrem omnium. 
 
 The Augsburg Art. VII., Dc Ecclesia, 
 is ; Item docent quod una sancla Ecclesia 
 perpetuo mansura sit. Est autem Eccle- 
 sia Christi proprie congregatio membro- 
 rum Christi, hoc est sanctorum, qui vera 
 credunt et obediunt Christo etsi in hac vita 
 huic congregationi multi mali et hypo- 
 critae admixti sunt usque ad novissimum 
 judicium. Habet autem Ecclesia proprie 
 dicta signa sua, scilicet puram et sanam 
 Evangelii doclrinam et rectum usum 
 Sacramentorum. Et ad veram unitatem 
 Ecclesiae satis est consentire de doctrina 
 Evangelii et administratione Sacramen- 
 torum. Nec necesse est ubique similes 
 esse traditiones humanas seu ritus ab 
 hominibus institutos. Sicut et Paulus 
 docet cum ait: Unus Dominus, una fides, 
 unum Baptisma, unus Deus et Pater 
 omnium. 
 
 In Art. XXXIII. of the Wirtemburg 
 Confession, De Ecclesia, we have : 
 
 Arbitramur autem autoritate Sacrae 
 Scripturae et veterum Patrum sentiendum 
 esse vere Catholicam et Apostolicam 
 Ecclesiam, non ad unum certum locum 
 aut gentem nec ad unum certum homi- 
 num genus alligatam esse : sed in eo esse 
 Art. XX. 0/ the Authority of the loco aut gente, ubi Evangelium Christi 
 
 Clnirch. sinceriter praedicatur et Sacramenta ejus 
 
 The Church hath power to decree rccte juxta institutionem Christi adminis- 
 
 Rites or Ceremonies, and authority in trantur. 
 
 Controversies of Faith : And yet it is not 
 
 lawful for the Church to ordain any thing 
 
 that is contrary to God's Word written, 
 
 neither may it so expound one place of 
 
 Scripture, that it be repugnant to another. 
 
 Wherefore, although the Church be a 
 
 witness and a keeper of holy Writ, yet, 
 
 as it ought not to decree any thing against 
 
 the same, so besides the same ought it 
 
 not to enforce any thing to be believed 
 
 for necessity of Salvation. 
 
 (380) 
 
A rticlss. 1 1 lustra Hons . 
 
 Art. XX. De Ecclesice autoritatc. In Art. XXXIII. of the Wirtemburg 
 
 (Habet Ecclesia Ritus statuendi jus et Confession, we have the clauses: 
 in fidei controversiis autoritatem, quam- Quod haec Ecclesia habeat jus judicandi 
 vis) Ecclesice non licet quicquam instituere de omnibus doclrinis juxta illud Probati 
 quod verbo Dei scripto adversetur nec Spiritus num ex Deo sint. Et casteri 
 unum Scripturae locum sic exponere potest dijudicent. 
 
 utalteri contradicat. Quare licet Ecclesia Quod hsec Ecclesia habeat jus inter- 
 sit divinorum librorum testis et conserva- pretandse Scriptura:. 
 trix, attamen ut adversus eos nihil de- 
 cernere, ita praeter illos nihil credendum. 
 de necessitate salutis debet obtrudere. 
 
 Hardwick, in his History of the Arti- 
 cles of Religion, decides in favour of the 
 genuineness of the disputed clause, the 
 clause in brackets, in Art. XX. He thinks 
 the authority of the Latin edition by 
 Reynold Wolfe, authorised by the Queen 
 in 1563, more than counterbalances its 
 absence from the Latin MS. of Abp. 
 Parker, signed by himself and the ma- 
 jority of the Bishops, Jan. 29, is6§. 
 
 The authority against the clause is: 
 
 1. This Parker MS. 
 
 2. English version of Jugge and Ca- 
 wood in 1563. 
 
 3. English MS. signed by Bishops in 
 Convocation 1571. 
 
 4. Latin and English edition of Jugge 
 and Cawood 1571. 
 
 For its genuineness, we have 
 
 1. Latin edition of Reynold Wolfe 
 T 5 6 3- 
 
 2. Two or more English editions of 
 Jugge and Cawood 1571. 
 
 3. Six or more English editions from 
 1581 to 1628 and all subsequent copies. 
 
 4. The transcript of the original copy 
 of the Articles made in 1637 and de- 
 posited in the registry of the See of 
 Canterbury. 
 
 Laud quoted the clause as genuine and 
 was not called in question. He further 
 stated that the clause was found in the 
 Articles subscribed by the Lozucr Hozise 
 of the Convocation of Canterbury in 
 I 57 I - 
 
 To judge from internal evidence it 
 seems much more reasonable that the 
 article should commence as other articles 
 do with a positive statement, and that it 
 should then proceed to deny certain 
 positions of opponents, than that it should 
 be simply negative. 
 
 In our Articles of 1552 the clause had 
 not been introduced. 
 
 Art. XXI. Of the Authority of Gene- In Art. XXXI V. of the Wirtemburg 
 
 ral Councils. Confession, De Coticiliis, there is much 
 
 General Councils may not be gathered resemblance to ours : Fatemur sua debere 
 together without the commandment and esse in Ecclesia de dogmatis et sacris 
 w ill of Princes. And when they be judicia, et magnam esse legitimorum con- 
 gathered together, (forasmuch as they be ciliorum autoritatem. Sed longe omnium 
 an assembly of men, whereof all be not maxima sit autoritas verbi Dei necesse 
 governed with the Spirit and Word of est. Etsi enim Ecclesia habet certain 
 
A r tides. 
 
 God,) they may err, and sometimes have 
 erred, even in things pertaining unto 
 God. Wherefore things ordained by them 
 as necessary to salvation have neither 
 strength nor authority, unless it may be 
 declared that they be taken out of holy 
 Scripture. 
 
 Art. XXI. De A utoritate Conciliorum 
 GeneraliuHi. 
 
 Generalia Concilia sine jussu et volun- 
 tate principum congregari non possunt, 
 et, ubi convenerint, quia ex hominibus 
 constant qui non omnes spiritu et verbo 
 Dei reguntur, et errare possunt et inter- 
 dum errarunt etiam in his quae ad nor- 
 mam pietatis pertinent ; ideo quae ab illis 
 constituuntur, ut ad salutem necessaria, 
 neque robur habent neque autoritatem, 
 nisi ostendi possint e sacris Uteris esse 
 desumpta. 
 
 The Emperor Constantine summoned a 
 Council of all the bishops of Christendom 
 to pronounce the judgement of the Church 
 Catholic concerning the Divinity of the 
 Son of God. The Council met a.d. 325. 
 The number of bishops that assembled at 
 this great synod is generally stated to 
 have been 318, besides priests and dea- 
 cons. The Council decided by an im- 
 mense majority for the doctrine of the 
 o/aoovcrioi', drew up the Nicene Creed, and 
 published twenty canons on matters of 
 discipline. 1. This was the first general 
 or oecumenical council. Following this 
 were five others also generally received 
 as oecumenical. 2. The Council of Con- 
 stantinople, summoned by the Emperor 
 Theodosius a.d. 381, which condemned 
 Macedonius, and added the latter part 
 to the Creed of Nice. 3. The Council of 
 Ephesus, called by the younger Theodo- 
 sius a.d. 431, which condemned Nesto- 
 rius. 4. The Council of Chalcedon, called 
 by Marcianus a.d. 451, which condemned 
 Eutyches. 5. The second of Constanti- 
 nople, summoned by the Emperor Jus- 
 tinian a.d. 553, confirmatory of the 
 Councils of Ephesus and Chalcedon. 
 *6. The third of Constantinople, convened 
 by the Emperor Constantine Pogonatus, 
 a.d. 680, which condemned the Mono- 
 thelites. 
 
 These six are the only Councils which 
 have been acknowledged by the Univer- 
 sal Church. There are two or three 
 others called oecumenical by the Greek 
 Church and many called oecumenical by 
 the Latin Church, which however have 
 never received universal approval. Even 
 the fifth and sixth have not been quite so 
 universally esteemed as the first four. 
 The fifth, though generally acknowledged 
 in the East, was for a time doubted by 
 several of the Western bishops ; Gregory 
 the Great said, he reverenced the first 
 four synods as he did the four Evan- 
 
 (3S2) 
 
 Illustrations. 
 promissionem perpetuae presentise Christi 
 etgubernetura Spiritu Sanclo, tamen non 
 quivis hominum ccetus pro vera Eccle- 
 sia haberi potest. Et ut maxime multi 
 aliquoties in nomine Christi convenire 
 videntur, tamen pauci sunt elecli et non 
 est omnium fides. Et quod in politicis, 
 idem et in Ecclesiasticis ccetibus fieri 
 solet, ut plerumque major pars vincat 
 meliorem. Hue accedit quod Spiritus 
 Sandlus non faciat populum suum in hac 
 vita dvaixapTr\TOv, hoc est impeccabilem, 
 sed relinquat in ipso multas et varias 
 imbecillitates. 
 
 ^ Testantur quoque exempla non Pon- 
 tifices tantum sed etiam concilia errasse. 
 Quare postquam Prophetica et Aposto- 
 lica doc"trina divinitus confirmata est, 
 nullius vel hominis vel hominum ccetus 
 sententia simpliciter pro oraculo Spiritus 
 Sancti sine judicio recipienda est, sed 
 exigenda ad normam doftrinae Prophe- 
 ticae et Apostolicae, et quod cum hac 
 convenit agnoscatur, quod cum hac pug- 
 nnt refutetur. 
 
A r tides. 
 
 gelists ; evidently considering those four 
 as far more important than those which 
 followed them. And the reformers both 
 foreign and Anglican, and probably the 
 divines of the English Church in general, 
 have more unhesitatingly received the 
 first four than the fifth and sixth councils ; 
 though it has been thought that the 
 reason for this may be that the fifth and 
 sixth were considered as merely supple- 
 mentary to the preceding two, and there- 
 fore as virtually included in them. 
 
 Browne On the Art. Ed. 5, p. 483. 
 
 Art. XXII. Of Purgatory. 
 
 The Romish Doctrine concerning 
 Purgatory, Pardons, Worshipping and 
 Adoration, as well of Images as of 
 Reliques, and also Invocation of Saints, 
 is a fond thing vainly invented, and 
 grounded upon no warranty of Scripture, 
 but rather repugnant to the word of God. 
 
 Art. XXII. De Purgatorio. 
 
 Doctrina Romanensium de Purgatorio, 
 de Indulgentiis, de veneratione et adora- 
 tione turn Imaginum tuin Reliquiarum, 
 necnon de invocatione sanctorum res est 
 futilis, inaniter conficta et nullis Scrip- 
 turarum testimoniis innititur; imo verbo 
 Dei contradicit. 
 
 In 1552 the doctrine is called that of 
 School authors. 
 
 Purgatory grew in favour as a doctrine 
 of the Church from Pope Gregory the 
 First's definition, that there is a purga- 
 torial fire for lighter offences. It was made 
 a distinct article of faith to the Greeks, 
 who sought Latin help at the Council of 
 Florence, a. d. 1439. 
 
 Pardons or Indulgences grew out of 
 Purgatory. Their use is said to have 
 "begun in the time of Pope Alexander at 
 the close of the 12th century. Clement's 
 Bull, Unigenitus, which fixes the abuse, 
 was issued 1350. 
 
 The worship of images has grown since 
 the Iconoclastic controversy at the end 
 of the 8th century. The worship of re- 
 lics sprang from the veneration paid to 
 the bones of martyrs, and the desire 
 of church-builders to possess some such 
 remains in their churches. The discovery 
 of the Catacombs after an oblivion of 1000 
 years, led at the close of the T6th century 
 to an extravagant relic worship fostered 
 by the Romish Church of those days. 
 
 Invocation of Saints grew gradually 
 from small beginnings. Jerome did much 
 to encourage it. In the Council of Trent 
 1564, we have an article, That the saints 
 reigning with Christ are to be venerated 
 and invoked and that they offer up 
 prayers to God and that their relics are 
 to be venerated. The practice exceeds 
 the theory. 
 
 / llustraticns. 
 
 In Art. X. of the X. Articles of 1536, 
 Of Purgatory, Prayer for the Dead is 
 approved, the abode and pains of the 
 departed are said not to be defined in 
 Scripture, the abuses of Purgatory and 
 Pardons are condemned. In Art. VI. Of 
 Images, all censing of them, kneeling to 
 them, or worshipping them, is condemned. 
 The meaning of such acts, if done before 
 them, ought to be clearly explained. In 
 Arts. VII. and VIII. Of honouring of 
 Saints and Of Praying to Saints, all 
 undue exaltation of Saints in place of 
 God is deprecated ; prayer to them as 
 intercessors is permitted.' 
 
 In XXI. of the Augsburg Confession, 
 De Invocatione Sanctorum, is the follow- 
 ing passage : Taxanda et ex Ecclesia 
 prorsus ejicienda est consuetudo invo- 
 candi sanctos homines qui ex hac vita 
 decesserunt, quia hie mos gloriam soli 
 Deo debitam transfert ad homines, tri- 
 buit mortuis omnipotentiam, quod sancti 
 aspiciant motus cordium, tribuit item 
 mortuis officium mediatoris Christi et 
 haud dubie obscurat gloriam Christi. 
 Ideo totum morem invocandi sanctos 
 homines, qui ex hac vita discesserunt, 
 damnamus et fugiendum esse censemus : 
 sed illud prodest, recitare veras historias 
 piorum, quia exempla utiliter docent si 
 recte proponantur. 
 
 The Wirtemburg Article XXVI. thus 
 speaks of Purgatory : 
 
 Etsi dubitari non debet quin suus sit 
 Sanctis in hac vita purgatorius ignis, 
 quemadmodum testantur exempla Da- 
 vidis, Ezechiae, Jonae, et aliorum, tamen 
 haud immerito dubitatur num post hanc 
 vitam tale sit purgatorium, quale vulgus 
 hominum putant, in quo anima? tantisper 
 crucientur, dum vel supplicio satis pro 
 peccatis faciant vel indulgentiis redi- 
 mantur. Si enim tale est purgatorium 
 valde mirandum videtur,quod nec Prophe- 
 tica nec Apostolica scripta aliquid certi 
 ct perspicui de eo tradiderint, sed potius 
 diversum haud obscure doceant. 
 
 Art. XXIV. De Invocatione Sancto- 
 rum, speaks thus : Fatemur quod sancti 
 in cecIis suo quodam modo pro nobis 
 coram Deo orent, sicut et Angeli pro 
 nobis sunt solliciti : et omnes creature 
 
Articles. 
 
 Art. XXIII. Of Ministering in the 
 Congregation. 
 
 It is not lawful for any man to take 
 upon him the office of publick preaching-, 
 or ministering the Sacraments in the 
 Congregation, before he be lawfully call- 
 ed, and sent to execute the same. And 
 those we ought to judge lawfully called 
 and sent, which be chosen and called to 
 this work by men who have publick 
 authority given unto them in the Con- 
 gregation, to call and send Ministers into 
 the Lord's vineyard. 
 
 Art. XXIII. Nemo in Ecclesia minis- 
 trei nisi vocatus. 
 
 Non licet cuiquam sumere sibi munus 
 publice prsedicandi aut administrandi 
 Sacramenta in Ecclesia, nisi prius fuerit 
 ad haec obeunda legitime vocatus et 
 missus. Atque illos legitime vocatos et 
 missos existimare debemus, qui per homi- 
 nes, quibus potestas vocandi ministros 
 atque mittendi in vineam Domini publice 
 concessa est in Ecclesia, cooptati fuerint 
 et asciti in hoc opus. 
 
 As to the nature of this calling, see 
 remarks on the Ordination Serrnce. 
 
 Art. XXIV. Of sneaking in the Con- 
 gregation in such a tongue as the people 
 nnderstandeth. 
 
 It is a thing plainly repugnant to the 
 Word of God, and the custom of the 
 Primitive Church, to have publick Prayer 
 in the Church, or to minister the Sacra- 
 ments in a tongue not understanded 
 of the people. 
 
 Art. XXIV. Agendum est in Ecclesia 
 lingua quce sit populo nota. 
 
 Lingua populo non intellecta publicas in 
 
 1384) 
 
 Illtistrations. 
 pro salute nostra caelesti quodam modo 
 ingemiscunt, et nobiscum, quemadmodum 
 Paulus loquitur, ingemiscunt. Sed sicut 
 ex gemitu reliquarum creaturarum non est 
 instituendus cultus invocandi eas ; ita ex 
 oratione sanctorum in cadis non est ap- 
 probandus cultus invocandi sandtos: de 
 his enim invocandis nullum extat in sacris 
 literis vel mandatum vel exemplum. Cum 
 enim omnis spes salutis nostra? collo- 
 canda sit non in Sanctis sed in solo 
 Domino nostro per Filium ejus Jesum 
 Christum, manifestum est quod non sandli 
 sed solus Deus sit invocandus. 
 
 Art. XXV. De ifiemoria Defunc- 
 torum, thus expresses itself: 
 
 Exigit fides ut sentiamus mortuos non 
 esse nihil, sed vere coram Deo vivere, 
 pios quidem in Christo feliciter, impios 
 autem in horribili expectatione revela- 
 tionis divini judicii. Quod mortui juven- 
 tur usitatis illis vigiliis, precationibus et 
 sacrificiis ac meritis horum, aut e poenis 
 liberentur aut majoremfelicitatem in cadis 
 consequantur, nullum extat testimonium 
 vere Prophetical et Apostolirse doctrinse. 
 
 Art. X. of Cranmer's XIII. Articles, 
 Dc Ministris Ecclesia', thus begins : 
 
 De Ministris Ecclesia? docemus quod 
 nemo debeat publice docere aut Sacra- 
 menta ministrare nisi rite vocatus, et 
 quidem ab his, penes quos in Ecclesia 
 juxta verbum Dei et leges ac consuetu- 
 dines uniuscujusque regionis jus est vo- 
 candi et admittendi. 
 
 Art. XIV. of the Augsburg Confession, 
 De Ordine Ecclesiastico, is word for 
 word the same as the first sentence of 
 the above. It simply adds, Sicut et 
 Paulus prsecipit Tito ut in civitatibus 
 presbyteros constituat. 
 
 In Art. XXI. of the Wirtemburg Con- 
 fession, De Ordine, we find : Non est 
 obscurum quod Christus instituerit in 
 ecclesia sua ministros, qui annuncient 
 Evangelium suum et dispensent sacra- 
 menta ejus. Nec permittendum est cui- 
 vis, quamvis spirituali sacerdoti, ut sine 
 legitima vocatione usurpet publicum mi- 
 nisterium in ecclesia. 
 
 2^ 
 
A rticles. 
 
 ecclesia preces peragere aut Sacramenta 
 administrare verbo Dei et primitive 
 Ecclesiae consuetudini plane repugnat. 
 
 Art. XXV. 0/ the Sacraments. 
 
 Sacraments ordained of Christ be not 
 only badges or tokens of Christian men's 
 profession, but rather they be certain 
 sure witnesses, and effectual signs of 
 grace, and God's good will towards us, 
 by the which he doth work invisibly in 
 us, and doth not only quicken, but also 
 strengthen and confirm our Faith in him. 
 
 There are two Sacraments ordained of 
 Christ our Lord in the Gospel, that is to 
 say, Baptism, and the Supper of the Lord. 
 
 Those five commonly called Sacra- 
 ments, that is to say, Confirmation, 
 Penance, Orders, Matrimony, and ex- 
 treme Unction, are not to be counted 
 for Sacraments of the Gospel, being such 
 as have grown partly of the corrupt 
 following of the Apostles, partly are 
 states of life allowed in the Scriptures ; 
 but yet have not like nature of Sacra- 
 ments with Baptism, and the Lord's 
 Supper, for that thev have not any visible 
 sign or ceremony ordained of God. 
 
 The Sacraments were not ordained of 
 Christ to be gazed upon, or to be carried 
 about, but that we should duly use them. 
 And in such only as worthily receive 
 the same they have a wholesome effect 
 or operation : but they that receive them 
 unworthily purchase to themselves dam- 
 nation, as Saint Paul saith. 
 
 Art. XXV. De Sacramentis. 
 
 Sacramenta, a Christo instituta non 
 tantum sunt notae professionis Christiano- 
 rum, sed certa quaedam potius testimonia 
 et emcacia signa gratiae atque bonae in nos 
 voluntatis Dei, per quae invisibiliter ipse 
 in nobis operatur, nostramque fidem in se 
 uon solum excitat verum etiam conflrmat. 
 
 Duo a Christo Domino nostro in Evan- 
 gelio instituta sunt Sacramenta, scilicet 
 Baptismus et Ccena Domini. 
 
 Quinque ilia vulgo nominata Sacra- 
 menta, scilicet confirmatio, pcenitentia, 
 ordo, matrimonium et extrema Unclio 
 pro Sacramentis Evangelicis habenda 
 non sunt, ut quse partim a prava aposto- 
 lorum imitatione profiuxerint, partim 
 vitae status sint, in Scripturis quidem 
 probati, sed Sacramentorum eandem cum 
 Baptismo et Coena Domini rationem non 
 habentes: quomodo nec Pcenitentia ut 
 quae signum aliquod visibile seu caere- 
 moniam a Deo institutam non habeat. 
 
 Sacramenta non in hoc instituta sunt 
 a Christo, ut spectarentur aut circumfer- 
 rentur, sed ut rite illis uteremur ; et his 
 duntaxat, qui digne percipiunt, salutarem 
 habent effectum ; qui vero indigne per- 
 cipiunt damnationem, ut inquit Paulus, 
 sibi ipsis acquirunt. 
 
 Illustrations. 
 
 In Art. IX. of Cranmer's XIII. Ar- 
 ticles, De Sacramoitorum Usu, we 
 have : 
 
 Docemus quod Sacramenta, quae per 
 verbum Dei instituta sunt, non tantum 
 sint notae professionis inter Christianos, 
 sed magis certa quaedam testimonia et 
 emcacia signa gratiae et bonae voluntatis 
 Dei erga nos, per quae Deus invisibiliter 
 operatur in nobis et suam gratiam in nos 
 invisibiliter diffundit, siquidem ea rite 
 susceperimus ; quodque per ea excitatur 
 et confirmatur fides in his qui eisutuntur. 
 Porro docemus quod ita utendum sit 
 sacramentis, ut in adultis praeter veram 
 contritionem necessario debeat etiam 
 accedere fides, quae credat praesentibus 
 promissionibus quae per sacramenta os- 
 tenduntur, exhibentur et praestantur. 
 Neque enim in illis verum est quod 
 quidam dicunt, sacramenta conferre gra- 
 tiam ex opere operato sine bono motu 
 utentis, nam in ratione utentibus nece*- 
 sum est, ut fides etiam utentis accedat, 
 per quam credat illis promissionibus et 
 accipiat res promissas quae per sacra- 
 menta conferantur. 
 
 The Augsburg article, De Usu Sacra- 
 mentormn, runs thus : 
 
 De Usu Sacramentorum docent, sacra- 
 menta instituta esse non modo ut sint 
 notae professionis inter homines, sed multo 
 magis ut sint signa et testimonia volun- 
 tatis Dei erga nos propositae ad excitan- 
 dam et confirmandam fidem in his qui 
 utuntur eis. Itaque utendum est sacra- 
 mentis ita, ut accedat fides, quae credat 
 promissionibus quae per sacramenta ex- 
 hibentur ct ostenduntur. Hac fide ac- 
 cipimus promissam gratiam, quam sacra- 
 menta significant, et Spiritum Sanctum. 
 Damnant igitur Pharisaicam opinionem 
 quae obruit docTrinam de fide, nec docet 
 fidem in usu sacramentorum requiri quae 
 credat propter Christum nobis gratiam 
 dari. Sed fingit homines justos esse 
 propter usum sacramentorum ex opere 
 operato et quidem sine bono motu uten- 
 tium. 
 
 The Wirtemburg Confession says that 
 the word sacrament has a very wide 
 signification. It treats the seven ordi- 
 nances styled sacraments separately. 
 
Articles. 
 In 1552 this Article began, 
 Dominus noster Jesus Christus sacra- 
 mentis, numero paucissimis, observatu 
 facillimis, significatione praestantissimis, 
 societatem novi populi colligavit, sicuti 
 est Baptismus et Ccena Domini. It adds 
 to this, that portion of the Art. of 1562 
 which commences. Sacramenta non in 
 hoc instituta sunt, &c. 
 
 Art. XXVI. Of the Utnuorthiness of 
 the Ministers, which hinders not the 
 effefl of the Sacrament. 
 
 Although in the visible Church the 
 evil be ever mingled with the good, and 
 sometimes the evil have chief authority 
 in the Ministration of the Word and Sa- 
 craments, yet forasmuch as they do not 
 the same in their own name, but in 
 Christ's, and do minister by his commis- 
 sion and authority, we may use their 
 Ministry, both m hearing the Word of 
 God, and in receiving of the Sacraments. 
 Neither is the effect of Christ's ordinance 
 taken away by their wickedness, nor the 
 grace of God's gifts diminished from such 
 as by faith and rightly do receive the 
 Sacraments ministered unto them ; which 
 be effectual, because of Christ's institution 
 and promise, although they be ministered 
 by evil men. 
 
 Nevertheless, it appertaineth to the 
 discipline of the Church, that inquiry be 
 made of evil Ministers, and that they be 
 accused by those that have knowledge 
 of their offences ; and finally being found 
 guilty, by just judgement be deposed. 
 
 Art. XXVI. Ministrorum malitia no7i 
 tollit ejfcaciam instituiionum divina- 
 rTtm. 
 
 Quamvis in Ecclesia visibili bonis 
 mali semper sint admixti atque interdum 
 ministerio verbi et sacramentorum ad- 
 ministrationi praesint, tamen cum non suo 
 sed Christi nomine agant ejusquemandato 
 et automate ministrent, illorum ministerio 
 uti licet cum in verbo Dei audiendo turn 
 in Sacramentis percipiendis. Neque per 
 illorum malitiam effectus institutorum 
 Christi tollitur, aut gratia donorum Dei 
 minuitur, quoad eos qui fide et rite sibi 
 oblata percipiunt, quae propter institutio- 
 nem Christi et promissionem efficacia 
 sunt, licet per malos administrentur. 
 
 Ad Ecclesise tamen disciplinam pertinet, 
 ut in malos Ministros inquiratur accusen- 
 turque ab his qui eorum flagitia noverint, 
 atque tandem justo convicti judicio de- 
 ponantur. 
 
 Illustrations. 
 
 In Art. V. of Cranmer's XIII. Articles, 
 
 De Ecclesia, we have : 
 
 Quamvis in Ecclesia secundum pos- 
 teriorem acceptionem mali sint bonis 
 admixti atque etiam ministeriis verbi et 
 sacramentorum nonnunquam praesint : 
 tamen cum ministrent non suo sed Christi 
 nomine, mandato et auctoritate, licet 
 eorum ministerio uti tarn in verbo audiendo 
 quam in recipiendis sacramentis juxta 
 illud : Qui vos audit me audit. Nec 
 per eorum malitiam minuitur effectus 
 aut gratia donorum Christi rite accipienti- 
 bus; sunt enim efficacia propter pro- 
 missionem et ordinationem Christi, etiam- 
 si per malos exhibeantur. 
 
 In X. Dc Minis tris Ecclesia: 
 
 Et demum quod malitia ministri ef- 
 ficaciae sacramentorum niliil detrahat. 
 
 In the Article VIII. Quid sit Ecclesia, 
 of the Augsburg Confession we have : 
 
 Cum autem in hac vita admixti sint 
 Ecclesiae multi mali et hypocritae qui 
 tamen societatem habent externorum 
 signorum cum Ecclesia, licet uti sacra- 
 mentis quae per malos administrantur 
 juxta vocem Christi 'sedent Scribae et 
 Pharisaci in cathedra Moysi, &c.' Et 
 sacramenta et verbum Dei propter ordina- 
 tionem et mandatum Christi sunt efficacia, 
 etiamsi per malos exhibeantur. 
 
 Damnant Donatistas et similes, qui 
 negabant licere populo uti ministerio 
 malorum in Ecclesia et sentiebant mi- 
 nisterium malorum inutile et inefficax 
 esse. 
 
 In the Wirtemburg Confession Art. 
 XXXIII. De Ecclesia, we have : 
 
 Quod huic ecclesiae in hac terra multi 
 mali et hypocritae admixti sint. 
 
 Quod hi mali et hypocritae. si ministe- 
 rium Ecclesiae legitima vocatione susce- 
 perint, veritati sacramentorum per se nihil 
 lncommodi afferant, nisi institutionem 
 Christi pervertant et impia doceant. 
 
 In Art. II. of the X. Articles of 1536, 
 The Sacrament of Baptism, we find it 
 stated : That men or children, having the 
 use of reason and willing and desiring to 
 be baptized, shall by the virtue of that 
 holy Sacrament obtain the grace and 
 remission of all their sins, if they shall 
 come thereunto perfectly and truly re- 
 pentant and contrite of all their sins 
 before committed, and also perfectly and 
 constantly confessing and believing all 
 
 25 — 2 
 
A rticles. 
 
 Art. XXVII. Of Baptism. 
 
 Baptism is not only a sign of profession, 
 and mark of difference, whereby Christian 
 men are discerned from others that be 
 not christened, but it is also a sign of 
 Regeneration or new Birth, whereby, as 
 by an instrumeut, they that receive Bap- 
 tism rightly are grafted into the Church ; 
 the promises of forgiveness of sin, and of 
 our adoption to be the sons of God, by 
 the Holy Ghost, are visibly signed and 
 sealed; Faith is confirmed, and Grace 
 increased by virtue of prayer unto God. 
 The Baptism of young Children is in any 
 wise to be retained in the Church, as 
 most agreeable with the institution of 
 Christ. 
 
 Art. XXVII. De Baptismo. 
 
 Baptismus non est tantum professions 
 signum ac discriminis nota qua Christiani 
 a non Christianis discernantur, sed etiam 
 est signum Regenerationis per quod, tan- 
 quam per instrumentum, recle baptismum 
 suscipientes ecclesiae inseruntur, promis- 
 siones de Remissione peccatorum atque 
 Adoptione nostra in Filios Dei per Spiri- 
 tum sanctum visibiliter obsignantur, fides 
 confirmatur, et vi divinae invocationis 
 gratia augetur. Baptismus parvulorum 
 omnino in ecclesia retinendus est, ut qui 
 cum Christi institutione optime congruat. 
 
 ft 
 
 Illustrations. 
 the articles of our faith. If they shall 
 also have firm credence and trust in the 
 promise of God adjoined to the said 
 Sacrament which they shall receive, God 
 the Father giveth unto them, for his Son 
 Jesu Christ's sake, remission of all their 
 sins and the grace of the Holy Ghost, 
 whereby they be newly regenerated and 
 made the very children of God, &c. 
 
 It is maintained that Infants, by reason 
 of Original Sin, ought to be christened. 
 
 Art. VI. of Cranmer's XIII. Articles, 
 De Baptismo, is — De Baptismo dicimus 
 quod Baptismus a Christo sit institutus 
 et sit necessarius ad salutem, et quod 
 per Baptismum offerantur remissio pec- 
 catorum et gratia Christi infantibus et 
 adultis. Et quod non debeat iterari 
 Baptismus. Et quod infantes debeant 
 baptizari, et quod infantes per Baptismum 
 consequantur remissionem peccatorum et 
 gratiam, et sint filii Dei, quia promissio 
 gratia; et vitae aeternae pertinet non solum 
 
 ad adultos sed etiam ad infantes 
 
 Probamus igitur sententiam Ecclesiae 
 quae damnavit Pelagianos quia negabant 
 infantibus esse peccatum originis. Dam- 
 namus et Anabaptistas qui negant in- 
 fantes baptiz mdos esse. De adultis vero 
 docemus quod ita consequuntur per Bap- 
 tismum remissionem peccatorum et gra- 
 tiam, sibaptizandiattulerintposnitentiam, 
 veram confessionem articulorum fidei, et 
 credant vere ipsis ibi donari remissionem 
 peccatorum et justificationem propter 
 Christum, sicut Petrus ait in Actis : Pceni- 
 tentiam agite, et baptizetur unusquisque 
 vestrum in nomine Jesu Christi in re- 
 missionem peccatorum, et accipietis do- 
 num Spiritus Sancli. 
 
 Art. IX. of the Augsburg Confession, 
 De Baptismo, is — De Baptismo docent 
 quod necessarius sit ad salutem tanquam 
 ceremonia a Christo instituta. Et quod 
 per Baptismum offeratur gratia Dei : Et 
 quod infantes sint baptizandi : et quod in- 
 fantes per Baptismum Deo commendati 
 rccipiantur in gratiam Dei et fiant filii 
 Dei, sicut Christus testatur loquens de 
 parvulis in Ecclesia, Matt, xviii. Non 
 est voluntas patris vestri qui in caelis est 
 ut pefeat unus ex parvulis istis. Dam- 
 nant Anabaptistas, qui improbant Baptis- 
 mum infantum et affirmant infantes sine 
 Baptismo et extra ecclesiam Christi salvos 
 fieri. 
 
 In the Wirtemburg Confession, Art. X. 
 De Baptismo, we have : 
 
 Docemus eum, qui baptizatur in nomine 
 Patris et Filii et Spiritus Sancli, ungi spi- 
 ritual! chrismate, hoc est, fieri mem brum 
 Christi per fidem et donari Spiritu Sancto, 
 ut ad percipienda caelestia aures mentis 
 ejus aperiantur et oculi cordis illustren- 
 tur. 
 
Articles. 
 
 Art. XXVIII. Of the Lord's Sitter. 
 The Supper of the Lord is not only a 
 sign of the love that Christians ought to 
 have among themselves one to another ; 
 but rather is a Sacrament of our Re- 
 demption by Christ's death : insomuch 
 that to such as rightly, worthily, and 
 with faith, receive the same, the Bread 
 which we break is a partaking of the Body 
 of Christ; and likewise the Cup of Bless- 
 ing is a partaking of the Blood of Christ. 
 
 Transubstantiation or the change of 
 the substance of Bread and Wine) in the 
 Supper of the Lord, cannot be proved 
 by holy Writ ; but is repugnant to the 
 plain words of Scripture, overthroweth 
 the nature of a Sacrament, and hath given 
 occasion to many superstitions. 
 
 The Body of Christ is given, taken, 
 and eaten, in the Supper, only after an 
 heavenly and spiritual manner. And the 
 mean whereby the Body of Christ is re- 
 ceived and eaten in the Supper is Faith. 
 
 The Sacrament of the Lord's Supper 
 was not by Christ's ordinance reserved, 
 carried about, lifted up, or worshipped. 
 
 In 1552 between the last two para- 
 graphs the following was inserted : 
 
 Quum naturae humanae Veritas requirat 
 ut unius ejusdemque hominis corpus in 
 multis locis simul esse non possit, sed in 
 uno aliquo et definito loco esse oporteat, 
 idcirco Christi corpus in multis etdiversis 
 locis eodem tempore praesens esse non 
 potest. Et quoniam, ut tradunt sacrae 
 literae, Christus in coelum fuit sublatus et 
 ibi usque ad finem seculi est perman- 
 surus, non debet quisquam fidelium carnis 
 ejus et sanguinis Realem et Corporalem, 
 ut loquuntur, praesentiam in Eucharistia 
 vel credere vel profited. 
 
 The doctrine of Transubstantiation was 
 first maintained by Paschasius Radbertus, 
 amonkof Corbey, about a.d. 831. He as- 
 serted that after the consecration nothing 
 but the Body and Blood of Christ are to 
 be believed present. He was controverted 
 by Rabanus Maurus, archbishop of Mentz ; 
 by John Scot Erigena; by Bertram, a monk 
 of Corbey ; and subsequently by /Elfric, 
 archbishop of York, and Berengarius, 
 archdeacon of Angers in the nth cen- 
 tury. Paschasius' doctrine however grew 
 in favour. Berengarius was forced form- 
 ally to retract at a council in Rome, a.d. 
 1079. At the great Lateran Council, 
 a.d. 1 2 16, Innocent III. made Transub- 
 stantiation an integral part of the 
 creed of the Roman Church. The term 
 Transubstantiation seems to owe its origin 
 to Stephen, bishop of Augustodunuin, 
 about the year 1100, who wrote de Sacra- 
 mento A I tans. 
 Art. XXVIII. De Ccena Domini. 
 Ccena Domini non est tantum signum 
 
 (388) 
 
 Illustrations. 
 
 In Art. IV. of the Articles X. of 1536, 
 The Sacrament of the Altar, it is stated 
 that under the form and figure of bread 
 and wine, which we there presently do see 
 and perceive by outward senses, is verily, 
 substantially and really contained and 
 comprehended the very self-same body 
 and blood of our Saviour Jesus Christ, 
 which was born of the Virgin Mary and 
 suffered upon the cross for our redemption. 
 
 Art. VI I. of the XIII. Articles of Cran- 
 mer, De Eucharistia, runs thus: 
 
 De Eucharistia constanter credimus et 
 docemus, quod in sacramento corporis et 
 sanguinis Domini vere substantialiter et 
 realiter adsint corpus et sanguis Christi 
 sub speciebus panis et vini. Et quod sub 
 eisdem speciebus vere et realiter exhi- 
 bentur et distribuuntur illis, qui sacra- 
 mentum accipiunt, sive bonis sive malis. 
 
 According to Hardwick this Article 
 agrees verbatim with the statement 
 adopted in Germany during the Con- 
 ferences of 1535. 
 
 In the Augsburg series Art. X. De 
 Ccana Domini is, De Ccena Domini 
 docent, quod corpus et sanguis Christi 
 vere assint et distribuantur vescentibus 
 in Ccena Domini : et improbant secus 
 docentes. 
 
 In another edition, 
 
 De Ccena Domini docent, quod cum 
 pane et vino exhibeantur corpus et san- 
 guis Christi vescentibus in Ccena Domini. 
 
 In the Article De Missa, we have the 
 following statement : 
 
 Institutio sacramenti pugnat cum illo 
 abusu. Nihil enim de oblatione pro 
 peccatis vivorum et mortuorum prae- 
 cipitur : sed praecipitur ut sumantur cor- 
 pus et sanguis Domini, et ut id fiat 
 ad recordationem beneficii Christi. Recor- 
 datio autem significat non aliquam tan- 
 tum historiae representationem, velut in 
 spectaculo, sicut somniant illi qui defen- 
 dunt meritum ex opere operato, sed signi- 
 ficat fide recordari promissionem et bene- 
 ficium, consolari conscientiam et gratias 
 agere pro tanto beneficio. Principalis 
 enim causa institutionis est, ut fides ibi 
 excitetur et exerceatur cum hoc pignus 
 gratiae accipimus. Praeterea institutio 
 ordinat ut fiat communicatio. 
 
 Art. XIX. of the Wirtemburg Articles, 
 De Eucharistia, states : De substantia 
 Eucharistiae sentimus et docemus, quod 
 verum corpus Christi et verus sanguis 
 ejus in Eucharistia distribuatur, et refu- 
 tamus eos qui dicunt panem et vinum 
 Eucharistiae esse tantum absentis corpo- 
 ris et sanguinis Christi signa. After 
 asserting God's power to transubstantiate 
 it adds — cum de pane dicitur. Hoc est 
 corpus meum, non necessse est ut sub- 
 stantia panis mutetur in substantiam 
 
A rtkles. 
 
 mutuse benevolentiae Christianorum inter 
 sese, verum potius est sacramentum nostrae 
 per mortem Christi redemptionis. Atque 
 adeo rite, digne et cum fide sumentibus, 
 panis, quern frangimus, est communica- 
 tio corporis Christi : similiter poculum be- 
 nedictionis est communicatio sanguinis 
 Christi. Panis et vini transubstantiatio 
 in Eucharistia ex sacris Uteris probari non 
 potest, sedapertis Scripturae verbis adver- 
 satur, sacramenti naturam evertit, et mul- 
 tarum superstitionum dedit occasionem. 
 
 Corpus Christi datur, accipitur et man- 
 ducatur in coena tantum coelesti et spiri- 
 tuali ratione. Medium autem quo Corpus 
 Christi accipitur et manducatur in ccena, 
 fides est. 
 
 Sacramentum Eucharistiae ex institu- 
 tione Christi non servabatur, circumfere- 
 batur, elevabatur nec adorabatur. 
 
 Art XXIX. Of the Wicked which ea t 
 not the Body of Christ in the use of the 
 Lord's Supper. 
 
 The Wicked, and such as be void of a 
 lively faith, although they do carnally 
 and visibly press with their teeth as Saint 
 Augustine saith) the Sacrament of the 
 Body and Blood of Christ, yet in no wise 
 are the partakers of Christ : but rather, to 
 their condemnation, do eat and drink the 
 sign or Sacrament of so great a thing. 
 
 This Article is not found in the Latin 
 edition of 1562, and is wanting in all the 
 printed copies until 1571, though it ap- 
 pears in the Parker M S. See Hardwick's 
 Hist, of Articles, p. 139. 
 
 Art. XXX. Of both kinds. 
 
 The Cup of the Lord is not to be de- 
 nied to the Lay-people : for both the 
 parts of the Lord's Sacrament, by 
 Christ's ordinance and commandment, 
 ought to be ministered to all Christian 
 men alike. 
 
 Art. XXIX. De Utraque Specie. 
 
 Calix Domini Laicis non est dene- 
 gandus : utraque enim pars dominici 
 sacramenti, ex Christi institutione et prae- 
 cepto, omnibus Christianis ex aequo 
 administrari debet. 
 
 Illustrations. 
 corporis Christi : sed ad veritatem sacra- 
 menti sufficit quod corpus Christi vere 
 sit cum pane praesens, atque adeo neces- 
 sitas ipsa veritatis sacramenti exigere 
 videtur, ut cum vera praesentia corporis 
 Christi verus panis maneat. Unde et 
 Paulus et veteres Ecclesiastici scriptores 
 panem Eucharistiae, etiam post consecra- 
 tionem, panem vocant. 
 
 In sumenda Eucharistia exigitur Fides. 
 Alius error est quod una pars Eucharistiae 
 soleat in singularem cultum Dei circum- 
 gestari et reponi. 
 
 In the Augsburg Confession, Art. 
 XXII. ii. De Utraque Specie, we have: 
 Datur laicis utraque pars Sacramenti 
 in coena Domini, quia sacramentum in- 
 stitutum estnon solum pro parte Ecclesiae, 
 scilicet pro Presbyteris, sed etiam pro 
 reliqua Ecclesia, et populus utitur Sacra- 
 mento sicut Christus instituit. Et quidem 
 Christus inquit Matt. 26, Bibite ex hoc 
 omnes, ubi manifeste ait de poculo ut 
 omnes bibant. 
 
 In the Wirtemburg Confession, Art, 
 XIX. De Eucliaristia, we have : 
 
 Etsi non negamus quin totus Christus 
 tarn pane quam vino Eucharistiae dis- 
 pensetur, tamen docemus usum utriusque 
 partis debere Ecclesiae universum esse. 
 Manifestum enim est quod Christus ipse, 
 nihil periculis quae postea humana super- 
 stitione excogitata sunt aut aliis commentis 
 deterritus, tradiderit Ecclesiae utramque 
 partem utendam. Manifestum etiam est 
 quod vetus Ecclesia usa sit utraque 
 parte multis annis. Et testantur aliquot 
 scriptores perspicue eos, qui solum panem 
 accipiunt, non accipere plenum sacra- 
 mentum sacramentaliter, sic enim lo- 
 quuntur, et divisionem unius ejusdemque 
 mysterii sine grandi sacrilegio fieri non 
 posse. 
 (389) 
 
A rticles. 
 
 Art. XXXT. Of the one Oblation of 
 Christ finished itj>oti the Cross. 
 
 The offering of Christ once made is 
 that perfect redemption, propitiation, and 
 satisfaction, for all the sins of the whole 
 world, both original and actual ; and there 
 is none other satisfaction for sin, but that 
 alone. Wherefore the sacrifices of Mass- 
 es, in the which it was commonly said, 
 that the Priest did offer Christ, for the 
 quick and the dead, to have remission of 
 pain or guilt, were blasphemous fables, 
 and dangerous deceits. 
 
 Art. XXX. De unica Christi obla- 
 tione in cruce fierfefla. 
 
 Oblatio Christi semel facta, perfecta est 
 redemptio, propitiatio et satisfactio pro 
 omnibus peccatis totius mundi tarn 
 originalibus quam actualibus. Neque 
 praeter illam unicam est ulla alia pro 
 peccatis expiatio. Unde missarum sa- 
 crificia, quibus vulgo dicebatur, sacer- 
 dotem offerre Christum in remissionem 
 pcenae aut culpae pro vivis et defunctis, 
 blasphema figmenta sunt et perniciosae 
 imposturae. 
 
 Art. XXXII. Of the Marriage of 
 Priests. 
 
 Bishops, Priests, and Deacons, are 
 not commanded by God's Law, either to 
 vow the estate of single life, or to abstain 
 from marriage : therefore it is lawful for 
 them, as for all other Christian men, to 
 marry at their own discretion, as they 
 shall judge the same to serve better to 
 godliness. 
 
 Art. XXXI. DeConjugioSacerdotnin. 
 
 Episcopis, Presbyteris, et Diaconis, 
 nullo mandato divino praeceptum est, 
 ut aut caelibatumvoveant aut amatrimonio 
 abstineant. Licet igitur etiam illis, ut 
 caeteris omnibus Christianis, ubi hoc ad 
 pietatem magis facere judicaverint, pro 
 suo arbitratu matriinonium contrahere. 
 
 In the Articles of 1552 the second of 
 these clauses did not appear. 
 
 In the early ages of the Church mar- 
 riage was unquestionably permitted to 
 
 I litis tra Hons. 
 
 In the Augsburg Confession, Art.XXII. 
 i. De Missa, we find : 
 
 Passio Christi fuit oblatio et satisfactio 
 non solum pro culpa originis, sed etiam 
 pro omnibus reliquis peccatis, ut ad 
 Hebraeos scriptum est ; Sanctificati sumus 
 per oblationem Jesu Christi semel. Item 
 una oblatione consummavit in perpetuum 
 eos qui sanctificantur. Denique bona 
 pars Epistolae ad Hebraeos consumitur 
 in hac sententia confirmanda, quod solum 
 Christi sacrificium meruerit aliis remis- 
 sionem peccatorum seu reconciliationem. 
 Inquit, Ideo quotannis repetita esse 
 Levitica sacrificia quia non aboleverint 
 peccata. Sed Christi sacrificio semel 
 satisfactum esse pro omnibus peccatis. 
 Hie honos sacrificii Christi non debet 
 transferri in opus Sacerdotis. Diserte 
 enim dicit una oblatione sanctos con- 
 summates esse. Ad haec impium est 
 fiduciam, quae niti debet ipsa Pontificis 
 Christi oblatione et intercession, trans- 
 fers in opus sacerdotis. 
 
 In the Wirtemburg Confession, Art. 
 XIX. De Eucharistia et De Missa, we 
 have : 
 
 Alius error est quod Eucharistia sit 
 tale sacrificium, quod debeat jugiter in 
 Ecclesia ad expianda peccata vivorum et 
 mortuorum et pro impetrandis aliis bene- 
 ficiis tarn corporalibus quam spiritualibus 
 offerri. Hie error manifeste pugnat cum 
 Evangelio Christi, quod testificatur Chris- 
 tum, una oblatione semel tantum facta, 
 consummasse in sempiternum sancti- 
 ficatos. Et quia Christus passione ac 
 morte sua impetravit nobis remissionem 
 peccatorum, quae et nobis per evangelium 
 in novo Testamento adnunciatur, idcirco 
 non licet amplius pro peccato sacrificare. 
 ....Christi oblatione, quae semel tantum in 
 cruce in expiationem peccatorum nostro- 
 rum facta est. 
 
 The Augsburg Confession is very 
 diffuse on the Marriage of Priests, Art. 
 XXII. v. In it we find, Haec nova lex, 
 quae nunc defenditur ab adversariis, 
 quae et prohibet sacerdotibus conjugia, 
 ct contracta distrahit, pugnat cum jure 
 naturali divino, cum Evangelio, cum ve- 
 terum synodorum constitutionibus, cum 
 exemplis veteris Ecclesias. 
 
 In arguing against the cruelty and 
 impolicy of the compulsory celibacy of 
 Priests, the Confession foregoes its ordi- 
 nary gravity. It entreats the Emperor's 
 protection thus, Rogat igitur Ecclesia, ut 
 memineris tibi pios sacerdotes tanquam 
 alumnos tuendosesse. Tuum munus est in- 
 nocentiae praesidio esse, depellere injurias, 
 praecipue ab imbecillibus qui se tueri non 
 possunt ipsi, a piis mulieribus, a pueritia, 
 ab orphanis. In his etiam Sacerdotum 
 conjuges et liberos, qui vere sunt orphani, 
 tibi commissos divinitus existimes. 
 
 (39oJ 
 
Articles. 
 
 all ranks in the ministry. An attempt to 
 compel celibacy at the Council of Nice 
 was with one voice rejected. The tend- 
 ency however towards clerical celibacy 
 grew. The decretal of Siricius absolutely 
 enjoins it, a.d. 385. From this period there 
 was a continual struggle in the Western 
 Church to render celibacy compulsory 
 on the clergy. Hildebrand was most 
 xealous in this cause, and at a council in 
 Rome, 1074, the marriage of priests was 
 condemned as concubinage. In England 
 a synod under Lanfranc, 1076, forbade 
 canons to have wives and candidates for 
 the priesthood to marry. Under Anselm, 
 1 102, priests, deacons, and subdeacons, 
 were required to be unmarried; this 
 decree was confirmed, 1108. 
 
 In the East, the Council of Trullo, 692, 
 laid down the rule that bishops must 
 observe celibacy, but that priests and 
 deacons might live with their wives 
 married before ordination. This rule still 
 prevails in iheGreek Church. The celibacy 
 of Bishops is declared to be expedient 
 for the good of the Church and therefore 
 enforced ; but it is not maintained to be 
 a Scriptural command. 
 
 Art. XXXIII. Of excommunicate 
 Persons, how they are to be avoided. 
 
 That person, which by open denuncia- 
 tion of the Church is rightly cut off from 
 the unity of the Church, and excommuni- 
 cated, ought to be taken of the whole 
 multitude of the faithful, as an Heathen, 
 and Publican, until he be openly re- 
 conciled by penance, and received into 
 the Church by a Judge that hath au- 
 thority thereunto. 
 
 Art. XXXII. Excommunicato vi- 
 tandi sunt. 
 
 Qui per publicam Ecclesiae denuntia- 
 tionem rite ab unitate ecclesiae praecisus 
 est et excommunicatus, is ab universa 
 fidelium multitudine, donee per poeniten- 
 tiam publice reconciliatus fuerit arbitrio 
 judicis competentis,habendus est tanquam 
 Ethnicus et Publicanus. 
 
 Art. XXXIV. Of the Traditions of 
 tJie Church. 
 
 It is not necessary that Traditions and 
 Ceremonies be in all places one, and 
 utterly like ; for at all times they have 
 been divers, and may be changed ac- 
 cording to the diversities of countries, 
 times, and men's manners, so that nothing 
 be ordained against God's Word. Who- 
 soever through his private judgement, 
 willingly and purposely, doth openly 
 
 Illustrations. 
 The Wirtemburg Confession is much 
 calmer in its tone than the Augsburg. 
 In Art. XXII. De Conjugio, we find, 
 Praeterea non dubitamus quin, qui sunt 
 vera? honestatis amantes, sentiant con- 
 jugium non tan turn laicis, ut vocant, 
 verum etiam ministris Ecclesiae liberum 
 esse. 
 
 Et Paulus probat conjugium in Epis- 
 copo et affirmat prohibitionem conjugii 
 esse spiritum erroris et dodtrinam dae- 
 moniorum. 
 
 Cum igitur manifestum sit verbum Dei 
 de honestate conjugii, manifesta sint ex- 
 empla apostolorum et Episcoporum, re- 
 centis Ecclesiae manifesta sit imbecillitas, 
 humanae naturae manifesta sint peiicula 
 cselibatus, manifesta sint offendicula quae 
 praebent impuri sacerdotes, omnino futu- 
 rum speramus ut hi, qui ad gubernacula 
 ecclesiae sedent, non pergant hanc de 
 conjugiosacerdotnm constiiutionem seve- 
 riter tueri et propugnare, sed clementer 
 interpretari. 
 
 In Art. XXVII. De Votis Monasticis, 
 we read, Nam manifestum est quod 
 caelibatus non sit verbo Dei praeceptus, 
 manifestum etiam est quod, etsi caelibum 
 status sit in publicis periculis tranquil- 
 lior, et ad peragenda publica ministeria 
 Ecclesiae his, qui non uruntur, aptior et 
 accommodatior, tamennon estsentiendum 
 quod hoc genus vitse per se sit coram 
 tribunali Dei excellentius et sanctius 
 quam conjugium. 
 
 The Augsburg Confession in the Art. 
 on Ecclesiastical Power, XXII. vii. 
 thus argues : 
 
 Cum igitur de jurisdictione Episco- 
 porum quaeritur, discerni debet imperium 
 ab Ecclesiastica jurisdictione. Porro 
 secundum Evangelium seu, ut loquuntur, 
 de jure divino, nulla jurisdictio competet 
 Episcopis, ut Episcopis, hoc est, his qui- 
 bus est commissum ministerium verbi et 
 sacramentorum, nisi remittere peccata. 
 Item cognoscere doctrinam et doctrinam 
 ab Evangeliodissentientemrejicere, etim- 
 pios, quorum nota estimpietas, excludere 
 a communione Ecclesiae sine vi humana 
 sed verbo. Hi necessario et de jure 
 divino debent Ecclesiae praestare obedi- 
 entiain juxta illud, 'Qui vos audit me 
 audit.' 
 
 Art. IX. of the X. Articles of 1536, Of 
 Rites and Ceremonies, mentions the 
 use of certain customary vestments, 
 sprinkling of holy water, giving of holy 
 bread, bearing of candles at Candle- 
 mas, giving of ashes on Ash-Wednes- 
 day, bearing of palms on Palm-Sunday, 
 creeping to the cross and kissing it on 
 Good- Friday, erecting the sepulchre af- 
 terwards, hallowing the font, exorcisms 
 and benedictions, as laudable customs 
 
A rticles. 
 
 break the traditions and ceremonies of 
 the Church, which be net repugnant to 
 the Word of God, and be ordained and 
 approved by common authority, ought 
 to be rebuked openly, (that others may 
 fear to do the like,) as he that offendeth 
 against the common order of the Church, 
 and hurteth the authority of the Ma- 
 gistrate, and woundeth the consciences 
 of the weak brethren. 
 
 Every particular or national Church 
 hath authority to ordain, change, and 
 abolish, ceremonies or rites of the Church 
 ordained only by man's authority, so 
 that all things be done to edifying. 
 
 Art. XXXI II. Traditioiics Ecclesi- 
 astics. 
 
 Traditiones atque caeremonias easdem 
 non omnino necessarium est esse ubique 
 aut prorsus consimiles. Nam et variae 
 semper fuerunt et mutari possunt pro re- 
 gionum, temporum et morum diversitate, 
 modo nihil contra verbum Dei instituatur. 
 
 Traditiones et caeremonias ecclesiasticas, 
 quae cum verbo Dei non pugnant, et sunt 
 autoritate publica institutae atque pro- 
 bata;, quisquis privato consilio volens et 
 data opera publice violaverit, is, ut qui 
 peccat in publicum ordincm ecclesiae, 
 quique laedit autoritatem magistratus et 
 qui infirmorum fratrum conscientias 
 vulnerat, publice, ut caeteri timeant, 
 arguendus est. 
 
 Quaelibet ecclesia particularis sive 
 nationalis autoritatem habet instituendi 
 mutandi aut abrogandi caeremonias aut 
 ritus Ecclesiasticos, humana tantum 
 autoritate institutos, modo omnia ad 
 sedincationern riant. 
 
 Art. XXXV. Of the Homilies. 
 
 The second Book of Homilies, the 
 several titles whereof we have joined 
 under this Article, doth contain a godly 
 and wholesome doctrine, and necessary 
 for these times, as doth the former Book 
 of Homilies, which were set forth in the 
 time of Edward the Sixth; and therefore 
 
 Illustrations. 
 worthy of continuance, but not as having 
 power to remit sin. 
 
 Art. XL of Cranmer's XIII. Articles, 
 
 De Ritibus Ecclesiasticis, has : 
 
 Ritus, ceremoniae et ordinationes ec- 
 clesiasticas, humanitus institutae, quaecun- 
 que prosunt ad eruaitionem, disciplinam, 
 tranquillitatem, bonum ordinem aut de- 
 corum, in Ecclesia servanda; sunt et 
 amplectendse, ut stata testa, jejunia, pre- 
 ces, et his similia. 
 
 Christian liberty is to be allowed in 
 the observance of these rites which arc 
 not to be put on a level with the Christian 
 graces enjoined in Scripture. 
 
 The Article concludes, Postremo ritus, 
 ceremoniae sive traditiones, de quibus 
 antea diximus, non solum propter causas 
 praedictas verum etiam propter prae- 
 ceptum Dei, qui jubet nos potestatibus 
 obedire, servandae sunt 
 
 In Art. XV. of the Augsburg Confes- 
 sion, De Ritibus Ecclesiasticis, we have : 
 
 De ritibus ecclesiasticis, qui sunt 
 humana autoritate instituti, doc.nt, ritus 
 iilo*> servandos esse, qui sine peccato ser- 
 vari possunt et ad tranquillitatem et 
 bonum ordinem in Ecclesia conducunt ; 
 ut certae feriae, certa; cautiones piae et 
 alii similes ritus. 
 
 Sed de hoc genere docent non esse 
 onerandas conscientias superstitiosis opi- 
 nionibus, hoc est, non est sentiendum 
 ordinationes illas esse justitiam coram 
 Deo aut merer! remissionem peccatorum, 
 aut cultus necessarios esse ad justitiam 
 Evangelii. Sed sentiendum est quod 
 sint res adiaphoras quae extra casum 
 scandali oir.itti possint. Sed illi peccant 
 qui cum scandalo eas violant, ut qui sua- 
 rum Ecclesiarum tranquillitatem temere 
 perturbant. 
 
 In the Wirtemburg Confession, Art. 
 XXXVI. De Cceremoniis Ecclesiasticis, 
 we have : 
 
 Fatemur et hoc, quod Episcopis liceat 
 cum ecclesiae suae consensu ordinationes 
 dierum festorum et lectionum seu con- 
 cionum, ad aedificationem et eruditionem 
 verae hdei in Christum, instituere. Sed 
 non licet obtrudere ecclesiae ritus veteris 
 legis pro sacro divinoquoDeus singulari- 
 ter per se colatur. 
 
 A little further in the same article 
 we have, Multo minus licet instituere 
 caeremonias aut sacra quorum merit is 
 expientur peccata et accipiatur regnum 
 caelorum. 
 
 Of the Homilies Dr Corrie thus writes 
 in the Preface to his Edition of them : 
 " It appears that so early as the year 1540 
 Postilles or Homilies upon the Epistles 
 and Gospels with certain 'Sermons 
 drawen forth by dyverse lerned men for 
 the instruction of all good Christian per- 
 sons and in especiall of Prestes and 
 
 1392; 
 
A rticles. 
 
 we judge them to be read in Churches 
 by the Ministers, diligently and distinctly, 
 that they may be understanded of the 
 people. 
 
 Of the Names of the Homilies. 
 
 1. Of the right Use of the Church. 
 
 2. Against peril of Idolatry. 
 
 3. Of repairing and keeping clean of 
 
 Churches. 
 
 4. Of good Works : first of Fasting. 
 
 5. Against Gluttony and Drunken- 
 
 ness. 
 
 6. Against Excess of Apparel. 
 
 7. Of Prayer. 
 
 8. Of the Place and Time of Prayer. 
 
 9. That Common Prayers and Sacra- 
 
 ments ought to be ministered in 
 
 a known tongue. 
 10. Of the reverend estimation of God's 
 
 Word. 
 XI. Of Alms-doing. 
 
 12. Of the Nativity of Christ. 
 
 13. Of the Passion of Christ. 
 
 14. Of the Resurrection of Christ. 
 
 15. Of the worthy receiving of the 
 
 Sacrament of the Body and 
 Blood of Christ. 
 
 16. Of the Gifts of the Holy Ghost. 
 
 17. For the Rogation-days. 
 
 18. Of the state of Matrimony. 
 
 19. Of Repentance. 
 
 20. Against Idleness. 
 
 21. Against Rebellion. 
 
 Art. XXXIII. In fine. In 1562 the 
 division of the Articles at the paragraph 
 beginning, Tomus secundus, was omitted. 
 XXXIV began with the Catalogue. 
 
 Tomus secundus Homiliarum, quarum 
 singulos titulos huicArticulo subjunximus, 
 continet piam et salutarem doctrinam et 
 his temporibus necessariam, non minus 
 quam prior Tomus Homiliarum quae 
 editae sunt tempore Edwardi Sexti. Ita- 
 que eas in ecclesiis per ministros dili- 
 genter et clare, ut a populo intelligi pos- 
 sint, recitandas esse judicaverimus. 
 Catalogus Homiliarum. 
 
 De recto ecclesiae usu. 
 
 Adversus Idololatriae pericula. 
 
 De reparandis ac purgandis ecclesiis. 
 
 ] )e bonis operibus. 
 
 De jejunio. 
 
 In guise atque ebrietatis vitia. 
 
 I n nimis sumptuosos vestium apparatus. 
 
 De oratione sive precatione. 
 
 De loco et tempore orationi destinatis. 
 
 De publicis precibus ac Sacramentis, 
 idiomate vulgari omnibusque noto ha- 
 bendis. 
 
 De sacrosancta verbi divini autoritate. 
 De eleemosina. 
 De Christi nativitate. 
 De dominica passione. 
 De resurrectione Domini. 
 De digna corporis et sanguinis domi- 
 nici in ccena Domini participatione. 
 
 Illustrations. 
 Curates,' were printed by royal allow- 
 ance ; and that in the year 1542 the Con- 
 vocation had decided on putting forth a 
 Book of Homilies to 'stay such errors as 
 were then by ignorant preachers sparkled 
 among the people.' But it was not until 
 the year 1547, that the object contem- 
 plated by Convocation was carried into 
 effect. The chief mover in that business 
 was Archbishop Cranmer, who besides 
 giving his own time and labour to the 
 work, took great pains to secure the co- 
 operation of his brother prelates." 
 
 The prelates commonly named as hav- 
 ing given assistance are Ridley and 
 Latimer. A second edition of this First 
 Book of Homilies was published in 1560. 
 The Homilies in it are 12 in number. 
 
 1. A fruitful Exhortation to the Read- 
 ing of Holy Scripture. 
 
 2. Of the Misery of all Mankind. 
 
 3. Of the Salvation of all Mankind. 
 
 4. Of the true and lively Faith. 
 
 5. Of Good Works. 
 
 6. Of Christian Love and Charity. 
 
 7. Against Swearing and Perjury. 
 
 8. Of Declining from God. 
 
 9. An Exhortation against the Fear 
 of Death. 
 
 10. An Exhortation to Obedience. 
 
 11. Against Whoredom and Adultery. 
 
 12. Against Strife and Contention. 
 Concerning the authorship of the 
 
 Homilies Dr Corrie writes, "As regards 
 those contained in the First Book, it is 
 now generally agreed that the Homilies 
 'Of the Salvation of Mankind,' 'A short 
 declaration of the true lively and Chris- 
 tian Faith' and 'Of Good Works annexed 
 unto Faith,' were composed by Cranmer 
 himself; and probably also the 'Exhorta- 
 tion to the reading and knowledge of the 
 Holy Scripture.' The 'Sermon of the 
 Misery of all Mankind' is found almost 
 verbally with the same title among the 
 Homilies put forth by Bishop Bonner in 
 Queen Mary's reign, and is subscribed 
 with the well known name of J. Harps- 
 field, Archdeacon of London. The 'Ser- 
 mon of Christian Love and Charity,' is, 
 with the exception of a few prefatory 
 lines and verbal variations, identical with 
 Bonner's Homily, entitled 'How dan- 
 gerous a thing to break off charity is 
 and which bears the initials of Bonner 
 himself. The 'Sermon against Whore- 
 dom and Uncleanness' is found with few 
 variations in the works of Thomas Becon, 
 and was written by him. The similarity 
 of idea in many places, together with the 
 almost verbal identity of expression and 
 of patristic quotations that are found to 
 subsist between the Homily 'Against 
 Swearing and Perjury,' and the 'Invec- 
 tive against Swearing,' written and pub- 
 lished by Becon in 1543, leave scarcely 
 
Articles. _ 
 De donis Spiritus Sancli. 
 De diebus, qui vulgo Rogationum dicli 
 sunt, concio. 
 
 De matrimonii statu. 
 De otio seu socordia. 
 De pcenitentia. 
 
 Art. XXXVI. 
 
 Illustrations. 
 any reasonable doubt that the Homily in 
 
 question was also written by him. More- 
 over a comparison of certain portions of 
 Bishop Pilkington's 'Exposition upon the 
 Prophet Haggai,' with the 'Homilies 
 against Gluttony and Drunkenness,' and 
 'Against Excess of Apparel' will scarce- 
 ly fail to satisfy us that the authorship of 
 those Homilies must be assigned to that 
 Prelate. And though the materials for 
 comparison in the work above mentioned 
 may not be altogether sufficiently copious 
 to satisfy us that the Homily 'Of the 
 Right use of the Church,' and that ' For 
 Repairing and Comely Adorning of 
 Churches' were composed by Bishop 
 Pilkington, yet it is conceived that there 
 is enough on which to found a reasonable 
 presumption that such was the fact. The 
 Homilies for Good Friday and Easter 
 Day are the same respectively with 'The 
 Exhortation upon the Passion of Christ,' 
 and 'The Sermon of the Resurrection,' 
 contained in the Postils above mentioned, 
 that were completed by Taverner and 
 printed in 1540. 
 
 The second Book of Homilies was 
 printed in 1562, and circulated in 1563. 
 Bp. Jewel is said to have been mainly 
 concerned in its composition, but the 
 authorship of the several Homilies has 
 Of Consecration of not in any case been established. 
 
 Bishops and Ministers 
 
 The Book of Consecration of Arch- 
 bishops and Bishops, and Ordering of 
 Priests and Deacons, lately set forth in 
 the time of Edward the Sixth, and con- 
 firmed at the same time by authority of 
 Parliament, doth contain all things neces- 
 sary to such Consecration and Ordering : 
 neither hath it any thing, that of itself is 
 superstitious and ungodly. And there- 
 fore whosoever are consecrated or order- 
 ed according to the Rites of that Book, 
 since the second year of the forenamed 
 King Edward unto this time, or here- 
 after shall be consecrated or ordered 
 according to the same Rites; we decree 
 all such to be rightly, orderly, and law- 
 fully consecrated and ordered. 
 
 Art. XXXV. De Episcopornm et 
 Min istro ru m Consecra tione . 
 
 Libellus de Consecratione Archiepis- 
 coporum et Episcoporum et de Ordina- 
 tione Presbyterorum et Diaconorum, edi- 
 tus nuper temporibus Edwardi sexti et 
 autoritate Parliamenti illis ipsis tem- 
 poribus confirmatus, omnia ad ejusmodi 
 consecrationem et ordinationem continet, 
 et nihil habet quod ex se sit aut super- 
 stitiosum aut impium. 
 
 Itaque quicunque juxta ritus illius libri 
 consecrati aut ordinati sunt ab anno 
 secundo praedicti Regis Edwardi usque 
 ad hoc tempus, aut in posterum juxta 
 
 (394) 
 
 In 1549 an Act of Parliament was pass- 
 ed to appoint six prelates and six other 
 learned men, who should devise a form of 
 making and consecrating archbishops, 
 bishops, priests, deacons, and other 
 ministers. The Ordinal drawn up by 
 these divines was in use until 1552, and 
 six bishops were consecrated by it. 
 
 In 1552 the Ordinal as well as the Ser- 
 vice Book was revised. 
 
 In Queen Mary's reign it was sup- 
 pressed, the orders conferred according 
 to it were not declared invalid, but those 
 who had been so ordained were to be 
 reconciled. 
 
 In the reign of Elizabeth, the Reform- 
 ed Ordinal was restored. Parker and 
 other Bishops were consecrated according 
 to its forms. The present Article was 
 substituted in 1562 for one of a more 
 general character in reference to the 
 whole Prayer Book. The Ordinal was 
 enforced by Act of Parliament in 1566. 
 
A rticles. 
 
 cosdem rltus consecrabuntur aut ordina- 
 buntur rite, ordine atque legitime statui- 
 mus esse et fore consecratos et ordinatos. 
 
 In 1552 the title of this Article was De 
 libro Precatio?ium et C&remoniarum Ec- 
 clesice Anglicans'. The commendation 
 was generak and did not state particularly 
 the lawfulness of theAnglicanOrdinations. 
 
 Art. XXXVII. Of the Civil Magis- 
 trates. 
 
 The Queen's Majesty hath the chief 
 power in this Realm of England, and 
 other her Dominions, unto whom the 
 chief Government of all Estates of this 
 Realm, whether they be Ecclesiastical 
 or Civil, in all causes doth appertain, 
 and is not, nor ought to be, subject to 
 any foreign Jurisdiction. 
 
 Where we attribute to the Queen's 
 Majesty the chief government, by Which 
 Titles we understand the minds of some 
 slanderous folks to be offended ; we give 
 not to our Princes the ministering either 
 of God's Word, or of the Sacraments, 
 the which thing the Injunctions also 
 lately set forth by Elizabeth our Queen 
 do most plainly testify; but that only 
 prerogative, which we see to have been 
 given always to all godly Princes in holy 
 Scriptures by God himself; that is, that 
 they should rule all states and degrees 
 committed to their charge by God, 
 whether they be Ecclesiastical or Tem- 
 poral, and restrain with the civil sword 
 the stubborn and evildoers. 
 
 The Bishop of Rome hath no jurisdic- 
 tion in this Realm of England. 
 
 The laws of the Realm may punish 
 Christian men with death, for heinous 
 and grievous offences. 
 
 It is lawful for Christian men, at the 
 commandment of the Magistrate, to wear 
 weapons, and serve in the wars. 
 
 Art. XXXVI. De civilibics Magis- 
 tratibns. 
 
 Regia Majestas in hoc Angliae Regno 
 ac caeteris ejus Dominiis jure summam 
 habet potestatem, ad quam omnium 
 statuum hujus regni, sive illi ecclesiastici 
 sunt, sive non, in omnibus causis suprema 
 gubernatio pertinet, et nulli externa 
 jurisdtdtioni est subjecta nec esse debet. 
 Cum regise Majestati summam guberna- 
 tionem tribuimus, quibus titulis intelligi- 
 mus animos quorundam calumniatorum 
 offendi: non damus regibus nostris aut 
 verbi Dei aut sacramentorum adminis- 
 trationem, quod etiam injuncliones ab 
 Elizabetha regina nostra nuper editae 
 apertissime tcstantur; sed earn tantum 
 praerogativam, quam in sacris Scripturis 
 a Deo ipso omnibus piis Principibus vi- 
 demus semper fuisse attributam, hoc est, 
 ut omnes status atque ordines fidei sua? 
 a Deo commissos, sive illi ecclesiastici 
 
 Illustrations. 
 
 Art. XII. of Cranmer's XIII. Articles, 
 De Rebus Civilibus, descants upon the 
 duty of civil rulers to promote the welfare 
 of their subjects in temporal and also 
 in spiritual matters. It is the duty of 
 subjects to obey rulers, except the com- 
 mands of these are sinful. Warfare in 
 their service is lawful. Oaths are also 
 lawful. 
 
 After quoting Augustine the article 
 makes the following statement : Proinde 
 principum ac gubernatorum potestas et 
 officium est, non solum pro sua et rei- 
 publicae incolumitate ac salute justabella 
 suscipere, probos ampledti et fovere, in 
 improbos animadvertere, pauperes tueri, 
 afflictos et vim passos eripere, arcere in- 
 jurias et, ut ordo et concordia inter sub- 
 ditos conservetur atque quod suum est 
 cuique tribuatur, curare; verum etiam 
 prospicere, et (si causa ita postulaverit) 
 etiam compellere ut universi, tarn sacer- 
 dotes quam reliqua multitudo, officiis 
 suis rite et diligenter fungantur, omnem 
 denique operam suam adhibere ut boni 
 ad bene agendum invitentur et improbi a 
 malefaciendo cohibeantur. 
 
 The Augsburg Confession, Art. XVI. 
 De Rebus Civilibus has, 
 
 De Rebus Civilibus docent, quod 
 legitimae ordinationes civiles sint bona 
 opera et ordinationes, sicut Paulus testa- 
 tur. Quae sunt potestates, a Deo ordi- 
 natae sunt. Docent igitur quod Chris- 
 tianis liceat magistrates gerere, exercere 
 judicia, judicare res ex imperatoriis et 
 aliis praesentibus legibus, supplicia jure 
 constituere, jure bellare, militare, leges 
 contrahere, tenereproprium, jusjurandum 
 postulantibus magistratibus dare, con- 
 trahere legitima conjugia, artes probatas 
 legibus exercere. 
 
 Itaque Christiani necessario debent 
 obedire praesentibus magistratibus ac 
 legibus, nisi cum jubent peccare. 
 
 In Art. XXII. vii. De Ecclesiastica 
 fiotestate, Episcopal power is denned to 
 be spiritual; the attempt, regna mundi 
 transferre et imperatoribus adimere im- 
 perium, censured. The Pope is not men- 
 tioned by name. 
 
 In the Wirtemburg Confession, Art. 
 XXXI I. De Summo Pontifice, we have : 
 
 Ad ministros ecclesiae non pertinet ex 
 vocatione Christi aliud ministerium quam 
 quod supra de remittendis et retinendis 
 peccatis commemoravimus et quo apostoli 
 395) 
 
A rticles. 
 
 sunt, sive civiles, in officio contineant et 
 contumaces ac delinquentes gladio civili 
 coerceant. 
 
 Romanus Pontifex nullam habet juris- 
 dictionem in hoc regno Angliae. 
 
 Leges civiles possunt Christianos propter 
 capitalia et gravia crimina morte punire. 
 
 Christianis licet et ex mandato ma- 
 gistratus arma portare et justa bella ad- 
 ministrare. 
 
 The explanation of the term chief 
 government was added in 1562. 
 
 A clause of 1552 enjoining obedience 
 to the civil magistrate for conscience' 
 sake was omitted in 1562. 
 
 Art. XXXVIII. Of Christian men's 
 Goods, which are not common. 
 
 The Riches and Goods of Christians 
 are not common, as touching the right, 
 title, and possession of the same, as 
 certain Anabaptists do falsely boas:. 
 Notwithstanding, every man ought, of 
 such things as he possesseth, liberally 
 to give alms to the poor, according to 
 his ability. 
 
 Art. XXXVII. Christianorum bona 
 non sunt communia. 
 
 Facultates et bona Christianorum non 
 sunt communia quoad jus et possessionem, 
 ut quidam anabaptistae falso jactant. 
 Debet tamen quisque de his quae possi- 
 det pro facultatum ratione pauperibus 
 eleemosynas benigne distribuere. 
 
 Illustrations. 
 ipsi functi sunt. Quod si praeter hoc 
 ministerium aliquid amplius Romano 
 pontinci tribuitur, hoc aut conceditur 
 ei humanis ordinationibus, aut connctum 
 est a monachis et adulatoribus contra 
 verbi Dei autoritatem. 
 
 Of a Christian man's 
 
 Art. XXXIX 
 Oath. 
 
 As we confess that vain and rash 
 Swearing is forbidden Christian men by 
 our Lord Jesus Christ, and Janus his 
 Apostle, so we judge, that Christian 
 Religion doth not prohibit, but that a 
 man may swear when the Magistrate 
 requireth, in a cause of faith and charity, 
 so it be done according to the Prophet's 
 teaching, in justice, judgement, and 
 truth. 
 
 Art XXXVIII. Licet Christianis 
 jurare. 
 
 Quemadmodum juramentum vanum et 
 temerarium a Domino nostrojesu Christo 
 et apostolo ejus Jacobo Christianis homi- 
 nibus interdictum esse fatemur : ita Chris- 
 tianam religionem minime prohibere cen- 
 semus quin, jubente magistratu in causa 
 fidei et charitatis, jurare liceat, modo id 
 fiat juxta prophetae docbrinam in justitia 
 in judicio et veritate. 396) 
 
 In Art XII. of Cranmer's XIII. Ar 
 tides we have : 
 
 Licet insuper Christianis universis ut 
 singuli quique, pro suo gradu ac condi- 
 tione, juxta divinas ac principum leges et 
 honestas singularum regionum consue- 
 tudines, talia munia atque ofheia obeant 
 et exerceant, quibus mortalis hrec vita 
 vel indiget vel ornatur vel conservatur. 
 Xempe ut victum quaerant ex honestis 
 artibus, negotientur, faciant contractus, 
 possideant proprium. res suas jure pos- 
 tulent, militent, copulenturlegitimo matri- 
 monio, praestent jusjurandum et hujus- 
 modi. 
 
 The Augsburg Art. XVI. De Rehcs 
 Civilibus quoted in illustration of the 
 preceding Article XXXVII. adds, Dam- 
 nant Anabaptistas qui interdicunt haec 
 ciWlia officia Christianis. Damnant et 
 illos qui Evangelicam perfectionem collo- 
 carunt in desertione civilium officiorum. 
 
 In the Wirtemburg Confession, Art. 
 XVIII. De Eleemosyna we read, 
 
 Eleemosynam diiigenter commendamus 
 et hortamur Ecclesiam, ut proximum 
 quisque suum quoquo officio potest ac 
 charitatem suam testificetur. 
 
 For paraliels to this article see the two 
 preceding articles. 
 
A rticles. 
 
 In 1552 the following four Articles 
 were also subscribed. 
 
 XXXIX. The Resurreclion of the 
 Dead is not yet brought to /ass. 
 
 The Resurrection of the dead is 
 not as yet brought to pass, as though 
 it only belonged to the soul, which by 
 the grace of Christ is raised from the 
 death of sin, but it is to be looked for at 
 the last day : for then (as Scripture doth 
 most manifestly testify) to all that be 
 dead their own bodies, flesh, and bone 
 shall be restored, that the whole man may 
 (according to his works) have other 
 reward, or punishment, as he hath lived 
 virtuously, or wickedly. 
 
 XL. The souls of them that depart 
 this life do neither die with the bodies, 
 nor sleep idly. 
 
 They which say, that the souls of such 
 as depart hence do sleep, being without 
 
 Illustrations. 
 all sense, feeling, or perceiving, until the 
 day of judgement, or affirm that the souls 
 die with the bodies, and at the last day 
 shall be raised up with the same, do 
 utterly dissent from the right belief de- 
 clared to us in holy Scripture. 
 
 XLI. Heretics called Millenarii. 
 
 They that go about to renew the fable 
 of heretics called Millenarii be repugnant 
 to Holy Scripture, and cast themselves 
 headlong into a Jewish dotage. 
 
 XLI I. A II men shall not be saved at 
 the length. 
 
 They also are worthy of condemnation, 
 who endeavour at this time to restore 
 the dangerous opinion, that all men, be 
 they never so ungodly, shall at length 
 be saved, when they have suffered pains 
 for their sins a certain time appointed by 
 God's justice. 
 
 The Ratification of 1562. 
 
 Hos Articulos fidei Christianae, continentes in uniuersum nouem decim paginas in 
 autographo, quod asseruatur apud Reuerendissimum in Christo patrem, Dominum 
 Matthseum Cantuariensem Axchiepiscopum, totius Anglise Primatem & Metropoli- 
 tanum, Archiepiscopi & Episcopi utriusque Prouinciae regni Anglise, in sacra 
 prouinciali Synodo legitime congregati, unanimi assensu recipiunt & profitentur, & 
 ut ueros atque Orthodoxos, manuum suarum subscriptionibus approbant, uicesimo 
 nono die mensis Ianuarij : Anno Domini secundum computationem ecclesise 
 Anglicanse, millesimo quingentesimo sexagesimo secundo : uniuersusque Clems In- 
 ferioris domus, eosdem etiam unanimiter & recepit & professus est, ut ex manuum 
 suarum subscriptionibus patet, quas obtulit & deposuit apud eundem Reuerendissi- 
 mum, quinto die February, Anno prsedicto. 
 
 Quibus omnibus articulis, Serenesima princeps Elizabeth, dei gratia Anglise, 
 Francise & Hibernise Regina, fidei Defensor, &c. per seipsam diligenter, prius 
 leclis & examinatis, Regium suum assensum prsebuit. 
 
 The Ratification of 1571. 
 This Booke of Articles before rehearsed, is agayne approued, and allowed to be 
 holden and executed within the Realme, by the ascent and consent of our Soueraigne 
 Ladye Elizabeth, by the grace of GOD, of Englande, Fraunce, and Irelande 
 Queene, defender of the fayth. &c. Which Articles were deliberately read, and 
 confirmed agayne by the subscription of the handes of the Archbyshop and 
 Byshoppes of the vpper house, and by the subscription of the whole Cleargie in 
 the neather house in their Conuocation, in the yere of our Lorde GOD 1571. 
 
 (397) 
 
OF THE TABLE OF KINDRED AND AFFINITY. 
 
 This Table of Kindred and Affinity 
 forms no part of the Prayer-Book, though 
 it is often appended to it. It was first 
 put forth by Archbp. Parker in 1563. 
 The 99th Canon of the year 1603 is, 
 
 "No person shall marry within the 
 degrees prohibited by the laws of God, 
 and expressed in a table set forth by 
 authority in the year of our Lord God 
 1563. And all marriages so made and 
 contracted shall be adjudged incestuous 
 and unlawful, and consequently shall be 
 dissolved as void from the beginning, and 
 the parties so married shall by course of 
 law be separated. And the aforesaid 
 table shall be in every church publicly 
 set up and fixed at the charge of the 
 parish." 
 
 Before the year 1533 marriage in this 
 country was governed by the Canon 
 Law administered in the Ecclesiastical 
 Courts. 
 
 In 1533, however, an Act was passed 
 (25 Hen. VII I. c. 22) regulating the succes- 
 sion to the Crown in which the following 
 clause was inserted. 
 
 3. "And furthermore since many in- 
 conveniences have fallen, as well within 
 this realm as in others, by reason of 
 marrying within the degrees of marriage 
 prohibited by God's laws, that is to say, 
 the son to marry the mother or the step- 
 mother, the brother the sister, the father 
 his son's daughter, or his daughter's 
 daughter, or the son to marry the daughter 
 of his father procreate and born by his 
 step-mother, or the son to marry his 
 aunt, being his father's or mother's sister, 
 or to marry his uncle's wife, or the father 
 to marry his son's wife, or the brother to 
 marry his brother's wife, or any man to 
 marry his wife's daughter, or his wife's 
 son's daughter, or his wife's daughter's 
 daughter, or his wife's sister;..." 
 
 4. The Statute then proceeded to 
 prohibit such marriages in future and 
 directed that persons who had contracted 
 any such marriages should be separated 
 by the Ecclesiastical Courts, "and by 
 none other power or authority." The 
 effect of this statute, therefore, was 
 that such marriages were for all civil 
 purposes valid until dissolved by the 
 Ecclesiastical Courts, which courts could 
 exercise jurisdiction in the lifetime only 
 of both the parties. These marriages 
 were, in consequence, called voidable 
 marriages. In 1835 an Act was passed 
 (5 and 6 Will. IV. c. 54) enacting "that all 
 marriages which shall have been cele- 
 brated before the passing of this Act, 
 between persons being within the pro- 
 hibited degrees of affinity, shall not 
 hereafter be annulled for that cause by 
 any sentence of the Ecclesiastical Courts, 
 unless pronounced in a suit which shall 
 be depending at the time of the passing 
 of this Act, provided that nothing herein- 
 before enacted shall affect marriages be- 
 tween persons being within the prohibited 
 degrees of consanguinity. And," con- 
 tinues the Act, "be it further enacted, 
 that all marriages which shall hereafter 
 be celebrated between persons within 
 the prohibited degrees of consanguinity 
 or affinity shall be absolutely null and 
 void to all intents and purposes what- 
 soever." 
 
 The Court of Queen's Bench has de- 
 cided that the "degrees" intended in the 
 Act were those mentioned in the Table 
 opposite. It has also been ruled by the 
 Law Courts that marriages within these 
 degrees between British subjects in 
 Foreign Parts are ipso facto null and void, 
 though sanctioned by the law of the 
 country in which the marriage has been 
 celebrated. 
 
 The following arrangement of the Table, for the case of 
 principle more clearly, and aid the reader"s memory. 
 
 man, may shew its 
 
 A man may not marry Jus 
 
 Grandmother, 
 
 Aunt, 
 
 Mother, 
 
 Sister, 
 
 Daughter, 
 
 Niece, 
 
 Granddaughter, 
 
 Grandfather's wi 
 Uncle's wife, 
 Father's wife, 
 Brother's wife, 
 Son's wife, 
 Nephew's wife, 
 Grandson's wife, 
 
 Wife's Grandmother, 
 Wife's Aunt, 
 Wife's Mother, 
 Wife's Sister, 
 Wife's Daughter, 
 Wife's Niece, 
 Wife's Granddaughter. 
 
 (399) 
 
r 
 
 A TABLE 
 
 KINDRED AND AFFINITY, 
 
 WHEREIN WHOSOEVER ARE RELATED ARE FORBIDDEN IN SCRIPTURE 
 AND OUR LAWS TO MARRY TOGETHER. 
 
 A Man may not marry h is 
 
 1 pRANDMOTHER, 
 
 2 ^ Grandfather's Wife, 
 
 3 Wife's Grandmother. 
 
 4 Father's Sister, 
 
 5 Mother's Sister, 
 
 6 Father's Brother's Wife. 
 
 7 Mother's Brother's Wife, 
 S Wife's Father's Sister. 
 
 9 Wife's Mother's Sister. 
 
 10 Mother, 
 
 11 Step-Mother, 
 
 12 Wife's Mother. 
 
 13 Daughter, 
 
 14 Wife's Daughter, 
 
 15 Son's Wife. 
 
 1G Sister, 
 
 17 Wife's Sister, 
 
 IS Brother's Wife. 
 
 19 Son's Daughter, 
 
 20 Daughter's Daughter, 
 
 21 Son's Son's Wife. 
 
 22 Daughter's Son's Wife, 
 
 23 Wife's Son's Daughter, 
 
 24 Wife's Daiighter's Daughter. 
 
 25 Brother's Daughter, 
 20 Sister's Daughter, 
 
 27 Brother's Son's Wife. 
 
 2S Sister's Son's Wife, 
 
 29 Wife's Brother's Daughter, 
 
 30 Wife's Sister's Daughter. 
 
 a Woman may not marry with her 
 
 1 /GRANDFATHER, 
 
 2 Grandmother's Husband, 
 
 3 Husband's Grandfather. 
 
 4 Father's Brother, 
 
 5 Mother's Brother, 
 
 G Father's Sister's Husband. 
 
 7 Mother's Sister's Husband, 
 
 8 Husband's Father's Brother, 
 
 9 Husband's Mother's Brother. 
 
 10 Father, 
 
 11 Step-Father, 
 
 12 Husband's Father. 
 
 13 Son, 
 
 14 Husband's Son, 
 
 15 Daughter's Husband. 
 
 16 Brother, 
 
 17 Husband's Brother, 
 
 18 Sister's Hiisband. 
 
 19 Son's Son, 
 
 20 Daughter's Son, 
 
 21 Son's Daughter's Husband. 
 
 22 Daughter's Daughter's Husband, 
 
 23 Husband's Son's Son, 
 
 24 Husband's Daughter's Son. 
 
 25 Brother's Son, 
 
 26 Sister's Son, 
 
 27 Brother's Daughter's Husband. 
 
 28 Sister's Daughter's Husband, 
 
 29 Husband's Brother's Son, 
 
 30 Husband's Sister's Son. 
 
ACCOUNT OF THE USE OF THE PSALMS IN THE JEWISH 
 RITUALS, CONTINUED FROM p. 261. 
 
 III. 
 
 Psalms used in the ritual of the (Non-Sephardic and Non-Ashkenazic) Jews 
 
 of Italy (NBn B>np *?np :n:o or wbDW P"p :.-ud or nnaiiy onin^-i). 
 
 Daily. 
 
 the prayer DWIJjn ?D |m P* 
 
 Morning. On leaving the house for 
 the Synagogue Ps. cxxi. is recited ; with- 
 in sight thereof Ps. lv. 15 (latter portion), 
 and on entering into it Ps. v. 8, &c. 
 On putting on the prayer -cloak Ps. 
 xxxvi. 8— 11 is recited. After the por- 
 tion from the Talmud and the succeed- 
 ing prayers Pss. xv., xxiii., and the '"72" 
 Psalm-verses (in each of which the name 
 of "the Eternal" occurs). (These are 
 according to the 'order 'of R. Menahem 
 'Azaryah of Fano ; but there is also an 
 older 'order' extant, of a similar nature, 
 byR. Mosheh b. Nachman. See TlTTO 
 
 p"p Jn:D *SD, Bologna, 1540.) 
 After the recitation of the (lesser) yiy& 
 (Deut. vi. 4) Ps. xxix. is recited ; after 
 
 xvi. 7 — ii, followed by Psalm- verses 
 lxix. 14 and v. 8, is recited. 
 
 Prior to the )T\J"l comes Ps. xciii. 
 for week-days. _ The which pre- 
 
 cedes Ps. cxlv. is in its turn preceded by 
 Ps. cxix. 1, which also commences 
 and is succeeded by cxv. 18. The Halle- 
 luyahs are here as in all Rituals. The 
 Ps. for the "Tehinnah," on Sunday, 
 Tuesday, Wednesday, and Friday is here 
 as in the Sephardic ritual Ps. xxv., which 
 is succeeded on Monday by Ps. cxxx., 
 whilst it succeeds on Thursday the last- 
 named Ps., which serves then as "Te- 
 hinnah." On these two days when the 
 "Litany" is recited Ps. xx. comes after 
 it. 
 
 The Pss. for the Afternoon and Evening Services are the same as 
 Sephardic ritual. 
 
 Sabbath. 
 
 Morning; as in the two chief rituals 
 except that before the "Great Hallel" 
 here Ps. c. is inserted. 
 
 Afternoon ; after the prayers, Pss. cxix. 
 — cxxxiv., ex., xciii., cxliv., lxvii. 
 
 the 
 
 used 
 
 After the Evening prayers, Ps. xci. 
 preceded by the last two verses of xc, 
 
 the "j*? jlVI being succeeded by Ps. 
 cxxi., sundry Psalm-verses, and Ps. cxlv. 
 Semi-festival and festival Days. 
 Morning. In addition to The Higher Festivals have the follow- 
 ing Pss. : Passover, 1st day, Ps. cv. ; 2nd 
 day, Ps. cvi. ; 7th day, Ps. xviii. ; 8th 
 day, Ps. cvii. Pentecost for both days, 
 lxviii. New Year for both days, Ps. 
 xlvii. The Day of Atonement, Ps. li. 
 Tabernacles, Ps. lxxvi. (for the first 
 days), whilst the 8th day of Solemn As- 
 sembly has Ps. xxix., and in some syna- 
 gogues xii. 
 
 On variotis occasions. 
 is recited, and after meals besides the Ps. of the day 
 to sleep (whilst already in bed) Ps. xci. is used, pre- 
 
 New Moon 
 
 that portion of the ^PH 
 
 by all rituals, here, after the "Scroll" 
 has been taken out, Ps. viii. is recited. 
 Should a New Moon fall on a Sabbath 
 Ps. cxiv. comes after Ps. xcii. 
 
 Hanukkah has Ps.xxx.and Purim Ps. 
 vii.' 
 
 Before meals Ps. xxiii. 
 Ps. cxi. also. On going 
 
 ceded by the last two vv. of Ps. xc, and succeeded by Ps. cxxi. 
 
 (401) 
 
IV. 
 
 Psalms used in the ritual of the (Kon-Sephardic and Non-Ashkenazic) Jews in 
 Greece, a portion of Turkey, &c. (jV *J3 JtOD and also »3DVD« 
 
 Daily. 
 
 Morning. This ritual appoints no Afternoon. Before prayers the Pss. 
 distinct "Tehinnah" Psalm, and after used are those of the Sephardim. Bc- 
 prayers only Ps. Ixxxiii. is recited, tween the Afternoon and Evening prayers 
 Within the prayers it, of course, has all Pss. cxxi., cxxiii., cxxxiv. are used, 
 those Pss. which are common to all 
 Jewish rituals. See I. and II. especially. 
 
 Sabbath. 
 
 Sabbath is introduced by the two well- On the Going out of the Sabbath : Pss. 
 known Pss. xcii. and xciii., v. 5 of lxviii. cxxxviii., cxxxix., cxli., clxii., cxliii., 
 Ps. c, Ps. cvi. 44 — 4S, and Ps. cl. cxliv.,cxl.,viii., xxiv., lxxxv., cxxi., cxxiii. , 
 
 Sabbath Afternoon after prayers : Pss. cxxxiv., and after the prayers, Pss. xc. 
 cxi., cxii., cl. 13 — 17, xci. ; and then again, Ps. cxxi., 
 
 lxvii. 2 — 8, xix. 8 — 15, and cl. are recited. 
 
 Semi-festivals, Fasts and Festivals. 
 New Moon : Pss. xciii., xcviii., exxxvi., Passover: former days, Ps. c%'., and 
 cl. Hanukkah ; Ps. xxx. Purim, Ps. vii. latter days, Ps. xviii. Pentecost : Ps. 
 The Tenth of Teveth and other fast- lxviii. New Year: Ps. xlvii. Day of 
 days are introduced by Ps. li. Atonement: Ps. ciii., exxx., xc. 1 — 16. 
 
 (From MS. Add. 542, in the Camb. Univ. Lib. The MS. is defective, for which 
 reason we cannot give any information concerning Tabernacles, &c.) 
 
 V. 
 
 It will, perhaps, be of interest to give here the use of the Psalms according to the 
 North-French ritual (for the last 500 years extinct, ; as from this ritual, no doubt, 
 all four above-mentioned rituals have drawn, with certain modifications, their use 
 of the Psalms, even as they drew other points therefrom. We give only the points 
 of difference from these rituals, not mentioning such as are common to all Jewish 
 prayer-books. In the investigation three valuable MSS. have been compared. 
 Add. 561, early 14th century, Add. 667. 1, 13th century, and Add. 1490 of the midd!-; 
 of the 14th century. All three belong to the Cambridge University Library. 
 
 Daily. 
 
 Morning: Pss. iv. 2 ; v. 2 — S; cxxxviii. is here tenfold, viz. Pss. cxix. 1, 2 ; Ixxx. 
 2; xcv. 6; exxxii. 7; lxv. 2; lxxxvi. 9; 5; cxii. 1 ; xciv. 12; xli. 2; cvi. 3; Ixxxix. 
 xcix. 5,9: xxii. 28,30; xcvi. 8,9; xcvii. 16, and the usual two. The ^ "11*13 
 7. Towards the end of the HIH, rkyrfc is introduced here by seven 
 between Ps. lxiv. and Ps. lxxxi. 11, the Tt jz. „ 
 
 following w. are inserted Ps. ciii. 17: ^, aS ^V'VH^V - JEi P 
 cxlvii. Tg; lxxxi. 9) 10. The nB*K For Tehmnah is left a cho.ee be- 
 
 tween Pss. xxv., vi., Li. 3 — 21, 111. 2 — 9. 
 
 Sabbath. 
 
 The service for the going out of the Sabbath concludes with Ps. exxviii. 
 
 Festivals. 
 
 On New Year, Ps. xvii. is inserted is inserted between the "Great Halle!" 
 between Ps. xxxiv. and Ps. xc. and Ps. xxxiii. 
 
 On the Day of Atonement, Ps. ram. 
 
 (402) 
 
 26—2 
 
As among the Ashkenazim, so also the pious among the Sephardim love to recite 
 every day a number of the Psalms, artificially divided, so as to recite the whole 
 Psalter every week, only according to the following different division : 
 
 I i— 21 iv 59—72 vi qo — 114 
 
 n 22—38 v 73—89 vii 115— 150. 
 
 m, 39—58 1 1 
 
 This "division" is of the greater interest, a^ it is apparently not to be found in 
 any printed book, nor even alluded to anywhere else but in a Bible the property 
 of the University of Cambridge since 1869 (MS. Add. 465 . The purpose of this 
 division can even there only be guessed from the 1 J"| J 2 t$ placed at the end of 
 Psalms 21, 38, 58, 89 and 114, the "7 being probably omitted after 72 because that is 
 the end of a book, and the f after 150 because that is the end of the whole Psalter. 
 It may also be of interest to the learned to know that this very valuable MS. contains 
 on leaves 245* — 24'* the Christian Book- and Chapter-division of the Hebrew 
 Bible, drawn up by R. Shelomoh Ibn Isma'el of the xin — xivth century. This is 
 almost a hundred and fifty years before the date of R. Yitzchaq Nathan, whose 
 Concordance, begun in 1437, is usually considered the first instance of the Jewish 
 adoption of the Christian chapters ffir any purpose. The Introduction and Sub- 
 scription show that it was here used for the purpose of ready reference in the 
 continually recurring controversies with the Christians, as will be seen by the 
 following. 
 
 Introduction : 
 
 □nsnn jrna fe> vbr&zp DWipjn nun <pns \n &k 
 nrb& nsDHD D*npnym Dwfe "1201 "idd fe mjxn tanaD 
 □rrj> Dnii^ bv mns rown nnb ywrh otk 
 □^o^ nmipn umim urmiDK py bv nv fen ub wbrnv 
 □n^isi anna nnsDD ik Dwnio in minn ^dss nmi 
 
 T31 T33 ^ife 13D3 wfe plD32 Nlpl riKI lib 
 
 ywrh) isfo»»Bpn Kin ns dtiv wk pw nsonD K^it^ap 
 ....na D>npnyn pb n3i^n mno Dn 1 ? 
 
 Subscription : 
 
 n»fe> "1 nnis pwm onao T3 fett nnin >pna i»fe>j 
 nnTt^n 3 , ^n t ? ons few enfe Dnbon p bwDDW p 
 
 .oni^w fe i?y mna 
 
 (See Catalogue of the Hebrew MSS. in the Library of the University of 
 Cambridge, 1. pp. 17--1S.) 
 
 U c 3 
 
APPENDIX. 
 
 FIRST REPORT OF THE RITUAL COMMISSION. 
 
 "To the Qceen's Most Excellent Majesty, — 
 "Your Majesty having been graciously pleased to issue a Commission reciting 
 that 'differences of Practice have arisen from varying Interpretations put upon the 
 Rubrics, Orders, and Directions for regulating the course and conduct of Public 
 Worship, the Administration of the Sacraments, and the other Services contained in 
 the Book of Common Prayer according to the use of the United Church of England 
 and Ireland, and more especially with reference to the Ornaments used in the 
 Churches and Chapels of the said United Church and the Vestments worn by the 
 Ministers thereof at the time of their Ministration,' — and that 'it is expedient that 
 a full and impartial inquiry should be made into the matters aforesaid with the view 
 of explaining or amending the said Rubrics, Orders, and Directions, so as to secure 
 general Uniformity of practice in such matters as may be deemed essential,' — and 
 enjoining your Commissioners 'to make diligent inquiry into all and every the 
 matters aforesaid, and to report thereupon from time to time as to' them, 'or any 
 Ten or more of them, 'may appear to be most expedient, having regard not only to 
 the said Rubrics, Orders, and Directions contained in the said Eook of Common 
 Prayer, but also to any other laws or customs relating to the matters aforesaid, with 
 power to suggest any alterations, improvements, or amendments with respect to 
 such matters, or any of them, as' they, 'or any Ten or more of them, 'may think 
 fit to recommend,' 
 
 "We, Your Majesty's Commissioners, have, in accordance with the terms of Your 
 Majesty's Commission, directed our first attention to the question of the Yestments 
 worn by the Ministers of the said United Church at the time of their Ministration, 
 and especially to those the use of which has been lately introduced into certain 
 Churches. 
 
 "We find that while these Yestments are regarded by some witnesses as sym- 
 bolical of Doctrine, and by others as a distinctive Yesture whereby they desire to do 
 honour to the Holy Communion as the highest act of Christian Worship, they are by 
 none regarded as essential, and they give grave offence tor manj r . 
 
 ' We are of opinion that it is expedient to restrain in the public services of the 
 United Church of England and Ireland all variations in respect of Yesture from that 
 which has long been the established usage of the said United Church, and we think 
 that this may be best secured by providing aggrieved parishioners with an easy and 
 effectual process for complaint and redress. 
 
 "We are not yet prepared to recommend to Your Majesty the best mode of 
 giving effect to these conclusions, with a view at once to secure the objects pro- 
 posed and to promote the peace of the Church ; but we have thought it our duty in 
 a matter to which great interest is attached not to delay ths communication to Your 
 Majesty of the results at which we have already arrived. 
 
 (404) 
 
APPENDIX. 
 
 "We have placed in the Appendix the Evidence of the witnesses examined; 
 the Documents referred to in the Evidence or produced before the Commissioners ; 
 the Cases which had been submitted to eminent Counsel on either side of the 
 question, together with the Opinions thereupon; also the Report on the subject 
 made by the Committee of the Lower House of the Convocation of the Province of 
 Canterbury, and the Resolutions passed by the Upper as well as the Lower 
 House of that Convocation ; and the Resolution passed by the Convocation of the 
 Province of York. 
 
 "All which we humbly beg leave to submit to Your Majesty. 
 
 u\ T. Cantuar. 
 
 MO 
 
 *RoBERT J. PHILLIMORE. 
 
 (L.S.J 
 
 M. G. Armagh. 
 
 (l.s.) 
 
 Travers Twiss. 
 
 (l.s.) 
 
 Stanhope. 
 
 (L.S.) 
 
 John Duke Coleridge. 
 
 (l.s.) 
 
 Harrowbv. 
 
 (L.S.) 
 
 John Abel Smith. 
 
 (l.s.) 
 
 Eeauchamp. 
 
 (L.S.) 
 
 *A. J. B. Beresford Hope. 
 
 (L.S.) 
 
 A. C. London. 
 
 (L.S.) 
 
 J. G. Hubbabd. 
 
 (L.S.) 
 
 C. St. David's. 
 
 (L.S.) 
 
 Arthur Penrhyn Stanley. 
 
 (L.S.) 
 
 S. Oxon. 
 
 (L.S.) 
 
 H. Goodwin. 
 
 (L.S.) 
 
 C. J. Gloucester and Bristol, (l.s.) 
 
 J. A. Jeremie. 
 
 (L.S.) 
 
 Postman. 
 
 (L.S.) 
 
 R. Payne Smith. 
 
 (l.s.) 
 
 Eburv. 
 
 (L.S.) 
 
 Henry Venn. 
 
 (L.S.) 
 
 Spencer H. Walpole. 
 
 (l.s.) 
 
 W. G. Humphry. 
 
 (US.) 
 
 Edward Cardwell. 
 
 (L.S.) 
 
 Robert Gregory. 
 
 (L.S.) 
 
 Joseph Napier. 
 
 (l.s.) 
 
 t Thomas Walter Perry. 
 
 (us.) 
 
 William Page Wood. 
 
 (l.s.) 
 
 
 
 
 
 W. F. Kemp, Secretary. 
 
 
 
 19th August, 
 
 1867. 
 
 
 " * We agree to the main proposition contained in this Report, and have therefore 
 signed it, upon the understanding that it does not exclude the consideration of cases, 
 in which the authority of the Bishop and the rights of the Parishioners and Con- 
 gregations are carefully guarded. Robert J. Phillimore, 
 
 A. J. B. Beresford Hope. 
 
 »'t In signing this Report, I think it right to express my conviction that any 
 power to 'restrain' the 'variations in respect of Vesture,' to which the Report 
 refers, ought to be limited to cases in which 'grave offence' is likely to be 
 given by introducing such 'Vesture' into Churches against the mind of the people; 
 and also to state that by 'aggrieved parishioners' I understand to be meant those 
 who, being bona fide Members and Communicants of the Church of England, have 
 a reasonable ground for 'complaint and redress.' 
 
 "Thomas W. Perry." 
 
 (405) 
 
APPENDIX. 
 
 SECOND REPORT OF THE RITUAL COMMISSION. 
 
 "To the Queen's Most Excellent Majesty, — 
 
 "i. Since we made our First Report to Your Majesty in relation to the Vest- 
 ments worn by the ministers of the United Church of England and Ireland at the 
 time of their ministration, we have proceeded to consider the other part of the 
 subject pointed out in Your Majesty's Commission as the most pressing. 
 
 " 2. The use of Lighted Candles in celebrating the Holy Communion, when 
 they are not needed for the purpose of giving light, and the use of Incense in the 
 public Services of the Church, are the matters connected with this part of the 
 subject to which our attention has been mainly directed. 
 
 " 3. "We have taken evidence and have availed ourselves of the information 
 furnished by the arguments in the recent suits before the Court of Arches of 
 Martin v. Mackonochie and Flama?ik v. Simpson, both in respect of Lights 
 used at the celebration of the Holy Communion, and also in respect of the use of 
 Incense as part of the public services of the Church. 
 
 "4. The use of Lighted Candles at the celebration of the Holy Communion 
 has been introduced into certain Churches within a period of about the last twenty- 
 five years. It is true that there have been Candlesticks with Candles on the Lord's 
 Table during a long period in many Cathedral and Collegiate Churches and 
 Chapels, and also in the Chapels of some Colleges, and of some Royal and 
 Episcopal Residences, but the instances that have been adduced to prove that 
 Candles have been lighted, as accessories to the Holy Communion, are few and 
 much contested. 
 
 "5. With regard to Parish Churches, whatever evidence there may be as to 
 Candlesticks with Candles being on the Lord's Table, no sufficient evidence has 
 been adduced before us to prove that at any time during the last three centuries 
 Lighted Candles have been used in any of these Churches as accessories to the 
 celebration of the Holy Communion until within about the last twenty-five years. 
 
 " 6. The use of Incense in the public services of the Church during the present 
 century is very recent, and the instances of its introduction are very rare ; and so 
 far as we have any evidence before us, it is at variance with the Church's usage for 
 300 years. 
 
 (406) 
 
APPENDIX. 
 
 "7. Under these circumstances, and in conformity with the principles which 
 guided us in our First Report, we are of opinion that it is expedient to restrain in 
 the public services of the Church all variations from established usage in respect of" 
 Lighted Candles and of Incense. 
 
 "8. With regard, then, to Lights and Incense, as well as Vestments, we think 
 that a speedy and inexpensive remedy should be provided for parishioners ag- 
 grieved by their introduction ; and the remedy which we recommend is the follow- 
 ing: — First, that whensoever it shall be found necessary that order be taken 
 concerning the same, the usage of the Church of England and Ireland as above 
 stated to have prevailed for the last 300 years shall be deemed to be the rule of the 
 Church, in respect of Vestments, Lights, and Incense; and, secondly, that parish- 
 ioners may make formal application to the Bishop in camera, and the Bishop on 
 such application shall be bound to enquire into the matter of the complaint, and if 
 it shall thereby appear that there has been a variation from established usage, by 
 the introduction of Vestments, Lights, or Incense in the public services of the 
 Church, he shall take order forthwith for the discontinuance of such variation, and 
 be enabled to enforce the same summarily. We also think that the determination 
 of the Bishop on such application should be subject to appeal to the Archbishop of 
 the Province in camera, whose decision thereon shall be final : Provided always, 
 that if it should appear to either party that the decision of the Bishop or Arch- 
 bishop is open to question on any legal ground, a case may be stated by the party 
 dissatisfied, to be certified by the Bishop or Archbishop as correct, and then sub- 
 mitted by the said party for the decision of the Court of the Archbishop 
 without pleading or evidence, with a right of appeal to Your Majesty in Coun- 
 cil, and with power for the Court, if the statement of the case should appear to 
 be in any way defective, to refer back such case to the Bishop or Archbishop for 
 amendment. 
 
 "9. Precautions should be taken against frivolous applications being brought 
 before the Bishop ; and with this view, we further recommend that the application 
 should be made either by one or more of the Church or Chapel Wardens, or by at 
 least five resident parishioners, who shall be householders and declare themselves 
 to be members of the United Church, in places where the population exceeds 
 1,000, and by at least three such persons where the population is less than that 
 number. 
 
 " 10. Our intention, in making this recommendation, is simply to provide, for 
 parishioners aggrieved by the introduction of variations from established usage in 
 respect of Vestments, Lights, and Incense, a special facility for restraining such 
 variations, without interfering in other respects with the general law of the Church 
 as to Ornaments, or the ordinary remedies now in force. 
 
 " 11. In submitting these recommendations to Your Majesty, we desire to state 
 that we are anxious in no degree to abridge or curtail any of the rightful liberties 
 heretofore enjoyed by the Clergy and Laity of the United Church. The National 
 Church may well include men of varying shades of opinion, so long as they can 
 combine in a conscientious acceptance of her recognized formularies and appointed 
 rites. But this large comprehension seems to us to render it most desirable that in 
 the celebration of the Church's rites there shall be introduced no novel practices, 
 which are welcome only to some, but are offensive to others. All members of the 
 Church being expected to join devoutly in one common form and order of service 
 are, as we conceive, entitled to expect that no unaccustomed form be used giving 
 to the service a new tendency and significance by which the devotion of many is 
 impeded. 
 
 " 12. We have made some progress in the Revision of the Rubrics, Orders, and 
 Directions contained in the Book of Common Prayer, and our recommendations on 
 this subject will be presented to Your Majesty in our next Report. A Committee 
 of the Commission has been for some time engaged in preparing materials for the 
 Revision of the Lectionary. 
 
 (407) 
 
APPENDIX. 
 
 " 13. In the Appendix to this Report will be found the Evidence taken be- 
 fore us, and the Arguments of Counsel as well as the Judgment of the Official 
 Principal of the Court of Arches in the cases of Martin v. Mackonochie and 
 Flaviank v. Simpson." 
 
 C. T. Cantuar. 
 
 (L.S.) 
 
 Marcus G. Armagh. 
 
 [us.) 
 
 Stanhope. 
 
 (L.S.) 
 
 Harrowby. 
 
 fL.S.) 
 
 A. C. London. 
 
 L.S.) 
 
 C. St. David's. 
 
 (l.s.) 
 
 tS. Oxon. 
 
 (L.S.) 
 
 C. J. Gloucester and Bristol. 
 
 (L.S.) 
 
 Portman. 
 
 Sis. 
 
 Ebury. 
 
 (L.S.) 
 
 Spencer H. Walpole. 
 
 (L.S.) 
 
 Edward Cardwell. 
 
 (L.S.) 
 
 Joseph Napier. (l.s ) 
 
 William Page Wood. (l.s. 1 
 
 Travers Twiss. (l.s.) 
 
 *John Duke Coleridge. (l.s.) 
 
 John Abel Smith. (l.s.) 
 
 *A. P. Stanley. (l.s.) 
 
 fH. Goodwin. (l.s.) 
 
 A. Jeremie. (l.s.) 
 
 . Payne Smith. (l.s.) 
 
 Henry Venn. (l.s ) 
 
 W. G. Humphry. (l.s.) 
 
 "t In appending our names to this Report, we the undersigned members of 
 Your Majesty's Commission, are compelled to dissent from the recommendations 
 contained in the paragraphs 8 and 9. 
 
 "We are of opinion that continued usage in ordinary circumstances ought in 
 matters ceremonial to-be so far the rule as to protect unwilling parishioners from 
 arbitrary change, even though the change may seem to be within the letter of the 
 law ; but we cannot approve of any attempt to stereotype by legislation for perpe- 
 tual observance any use not actually enjoined. Such legislation even thirty years 
 ago would have prohibited much which is now generally adopted, and all but 
 universally approved. We cannot advise the introduction of a new rule of Orna- 
 ments for the Established Church. We think such a rule unnecessary, and we 
 believe that the attempt to introduce it would be dangerous. We deprecate parti- 
 cular enactments on these subjects ; and we are of opinion that offence, whether 
 caused by excess or defect in divine service, may be removed by strengthening the 
 hands of the Bishop, with appeal to the Archbishop. 
 
 ''We are convinced that the Ritual of the Church must be regulated by living 
 authority, acting, as such authority always must act, under a strong sense of indivi- 
 dual responsibility and under public observation, although the complete avoidance 
 of offence must after all depend upon the prevalence of good sense and good feeling 
 in each parish ; even if all the greater circumstances of ceremonial could be dis- 
 tinctly fixed by law, there must still remain questions of gesture and posture which 
 may involve much offence, but which no law can completely regulate." 
 
 S. Oxon. 
 H. Goodwin. 
 
 "We the undersigned members of Your Majesty's Commission, concurring in 
 the Opinions above expressed, feel ourselves thereby precluded from appending 
 our signatures to the Report." 
 
 Robert J. Phillimore. J. G. Hubbard. 
 
 A. J. B. Beresford Hope. R. Gregory. 
 
 "*We beg leave, in adding our names to the Report, to lay before Your Majesty 
 the following considerations, which we think ought to be embodied in any recom- 
 mendations on the subject to which the Report refers. 
 
 " The Church of England has always contained within it two parties, one caring 
 much for outward observance and ceremonial, the other careless about or even 
 hostile to them ; and these two historical parties represent two classes of minds 
 which always have and probably always will exist, and proclaim their existence, in 
 a free country. If, therefore, the Church of England is to remain the National 
 Establishment of a free country, room for both must be found in it, as far as is con- 
 sistent with general uniformity 'in such Matters as may be deemed essential.' 
 Within such limits a variety and elasticity of outward observance appears to us to 
 
 (408) 
 
APPENDIX. 
 
 be desirable. We will not join in any recommendations which have for their single 
 object the attainment in the services in the Church of a rigid uniformity in matters 
 not essential. 
 
 "The present Report to Your Majesty is concerned only with two matters, — 
 the use of Incense and of Lighted Candles. We venture to submit that we cannot 
 consider either the retention or the suppression of these two articles amongst the 
 matters to be deemed essential. They have in themselves, and in their origin, no 
 doctrinal significance; and the interpretations put upon them, as well by those who 
 adopt them as by those who object to them, are of the most uncertain and conflict- 
 ing kinds. We therefore think that they should be restrained only when they give 
 offence to the parishioners; and, so far as the recommendation proposed in the 
 Report is intended to secure this object, we concur in it, and we believe the remedy 
 suggested to be effectual and sufficient. Any further remarks on the mode of 
 securing such other uniformity as may be deemed desirable appear to us best 
 reserved for our next Report." 
 
 John Duke Coleridge. 
 Arthur P. Stanley. 
 
 " Being unable to concur in the above Report, I beg leave humbly to lay before 
 Your Majesty the reasons for my dissent therefrom. 
 
 "In the terms of Your Royal Commission, Your Majesty was graciously pleased 
 to direct us to make full and impartial inquiry, so as to secure general uniformity 
 of practice in such matters as may be deemed essential. 
 
 " These words appear to imply, as is indeed obviously the case, that it is not 
 necessary, even if desirable, that absolute uniformity should prevail. 
 
 " It must be remembered that all ceremonies, whether performed in an ornate or 
 slovenly manner, must be the expression of doctrine ; and that in the Church of 
 England, as in other religious bodies, the two aspects of sacramental belief, briefly 
 described as the objective and subjective, have always existed. Each of these 
 aspects may be true, but, if exhibited so as to exclude the consideration of the other, 
 the just proportions of the truth are obscured. It follows then that neither side 
 should be excluded from view, but that the balance should be evenly held. An 
 illustration is found in the two varying methods of delivery of the Holy Sacrament 
 to communicants, adopted in the Prayer Books of 1549 an & 1552 respectively. 
 
 " By the wisdom of the rulers of the Church in the early days of the reign of 
 Queen Elizabeth these two forms were combined into one harmonious whole ; 
 and while an ornate ceremonial, corresponding to high doctrinal views of the Holy 
 Communion, prevailed in Cathedral and Collegiate Churches, and in the Chapels of 
 certain Colleges, and of some Royal and Episcopal Houses, it is true that in most 
 parish churches the standard of ritual conformed to the Prayer Book of 1552, rather 
 than to those forms which, though neglected in practice by the people, were pre- 
 scribed by the wisdom of Queen Elizabeth and her counsellors. 
 
 " Disregard of ceremonial in our services continued almost down to the present 
 day ; and the alienation of the population, especially among the lower orders, from 
 regular attendance at religious worship, may be fairly attributed to the want of life 
 and heartiness which well ordered services promote. 
 
 "The Arches Court of the Archbishop of Canterbury has recently declared the 
 ceremonial use of Incense unlawful. It will not be necessary, therefore, to express 
 an opinion upon a practice which, though largely enjoined under the dispensation 
 of the Old Testament, and forming no insignificant feature of the worship of Heaven 
 as set forth in the Revelation of St. John the Divine, has been disused among us for 
 many years. • 
 
 "The use of Lights as accessory to the Holy Communion has been declared 
 lawful by the same high authority ; and if the innocent and edifying reason al- 
 leged for this usage by the Royal injunctions of King Edward VI. be borne 
 in mind, together with the fact that the Church as well of the East as of the West, 
 and some Protestant bodies, have invariably followed this custom, the danger of 
 superstition appears so remote, that I cannot recommend restraint in a matter upon 
 which an authoritative judgment has been now pronounced. 
 
 "A time when wide latitude in matters of high doctrine is tolerated if not encou- 
 raged within the Church does not appear suitable for curtailing a ceremonial ob- 
 servance to which no superstitious meaning is attached. The only accusation 
 brought against Lights is that their use prevails in the Church of Rome ; but if the 
 
 (409) 
 
APPENDIX. 
 
 custom be in itself harmless, that circumstance affords no more reason for pro- 
 scribing it than the three Creeds, or the Surplice. 
 
 "In this matter I cannot persuade myself to bring into the category of things 
 in which uniformity must be deemed essential a practice which has so largely pre- 
 vailed in Christian communities, and which is judicially declared to be not only 
 innocent in itself, but also not contrary to law. 
 
 "If then in this respect uniformity is found to be not essential, I humbly con- 
 ceive that by the terms of Your Majesty's gracious Commission I am precluded 
 from recommending legislation tending to prohibition. 
 
 "It may be added that many customs now generally accepted have occasioned 
 far greater disturbance than has attended the practices to which exception is now 
 taken ; and it has been found that a declaration of the law has greatly tended to 
 allay the dissatisfaction which was felt when the state of the law and the reason of 
 the customs had not been fully considered. 
 
 " The machinery proposed in the Report to give effect to the grief of parishion- 
 ers in the cases of Vestments and Lights appears calculated to promote disturbance 
 rather than peace, and to be incapable of adaptation to the varying circumstances 
 of parishes and congregations of a widely different character. 
 
 "The Commissioners unanimously recommended in their First Report that, to 
 secure the peace of congregations, and to prevent breaches of Christian charity, 
 parishioners aggrieved by the use of unusual vesture on the part of the ministering 
 clergy should have an easy and effectual process of complaint and redress. But 
 assenting to the reasonable proposition of the First Report, that the use of Vest- 
 ments that have been long disused should be restrained (by which term I do not 
 understand prohibition) where distasteful to parishioners, whether the actual legal- 
 ly of the practice be established or not, 1 am not prepared to recommend so serious 
 a curtailment of liberty of many devout congregations as would follow if the recom- 
 mendations of my brother Commissioners were adopted in their integrity." 
 
 Beauchamp. 
 
 " It is with much regret that I find myself unable to concur m this Second 
 Report, agreed to by the majority of the Commissioners, and therefore I humbly 
 beg leave to lay before Your Majesty my reasons for not signing the same. 
 
 " The 4th, 5th, and 6th Clauses (though containing a correct summary of the 
 conclusions arrived at by most of the Commissioners as to the absence of ' sufficient 
 evidence' to prove the use, during the last 300 years, of Lighted Candles on the 
 Lord's Table 'as Accessories to the Holy Communion,' and also with regard to 'the 
 'use of Incense in the Public Services of the Church') do not afford a complete 
 view of the subject. It is important, therefore, to observe that insufficient evidence 
 of usage is no adequate proof of non-usage; and, further, that in this case the 
 sources of information known to the Commissioners are too few to warrant any 
 positive statement as to the extent of use or disuse in the long period of three cen- 
 turies; nor is it probable, from the nature of the case, that any more explicit 
 records should have been kept than those already produced. Moreover it would be 
 quite as difficult to prove usage in respect of other Ornaments and Practices which 
 the Judicial Committee of Your Majesty's Privy Council in 1857 decided to be 
 lawful, viz. Altar or other Crosses employed as internal decorations of Churches, the 
 use of various coloured Altar Cloths in the same Church, a moveable ledge on the 
 Lord's Table, and the bringing of the Bread and Wine from a Credence Table to the 
 Altar at the time of the Offertory. 
 
 "The 7th Clause proposes to apply to 'Lighted Candles' and 'Incense' the 
 same 'principles' of restraint 'which guided us in our First Report' as to Vest- 
 ments. But the case of Lighted Candles during the Celebration of the Eucharist is 
 not parallel with the other two practices. The Lawfulness of this use of Lighted 
 Candles has just been decided in the Arches Court of Canterbury, (though, indeed, 
 an Appeal hag since been lodged with the Privy Council,) and this Second Report 
 states that ' The use of Lighted Candles at the Celebration of the Holy Communion 
 ' has been introduced into certain Churches within a period of about the last twenty- 
 'five years;' whereas one ground for complaint of the Vestments is their very 
 
 ( 4 ioj 
 
APPENDIX. 
 
 recent introduction : while it is also alleged that they are of doubtful Legality, 
 because they were not specifically in question when the Judicial Committee of the 
 Privy Council declared, in 1857, ' that the same Dresses and the same Utensils, or 
 'Articles, which were used under the First Prayer Book of Edward the Sixth, may 
 ' still be used.' This latter objection appears to be of small importance, for it was 
 necessary that their Lordships should (as they did) interpret the rubric on the 
 'Ornaments of the Church, and of the Ministers thereof,' in order to adjudicate 
 upon those ornaments which were actually under their consideration. Incense, at 
 present, stands in a different position from both the Vestments and the Lighted 
 Candles; for the Arches Court has decided it to be unlawful 'to bring in Incense at 
 ' the beginning or during the Celebration, and remove it at the close of the Celebra- 
 ' tion of the Eucharist.' It is requisite also to consider that the Vestments, the 
 Lighted Candles, and the Incense are not by any means equally disliked, though it 
 is no doubt true that by very many persons the whole three are alike the subject of 
 complaint. 
 
 " The 8th Clause provides the mode of restraint, and is objectionable on the fol- 
 lowing grounds : — 
 
 " 1. Because it makes the practice of a period of very general indifference and 
 even of opposition to the plainest and most positive Laws of the Church of England 
 and Ireland ' the rule of the Church' for the future, 'whensoever it shall be found 
 'necessary that order be taken concerning' the use of 'Vestments, Lights, and 
 'Incense;' whereas no such expedient was resorted to when the Judicial Com- 
 mittee of the Privy Council, only eleven years ago, declared the Lawfulness of 
 Ornaments, which, to say the least, had been quite as much opposed as these, 
 and, among other reasons, on the same ground of long continued and general 
 disuse. 
 
 " 2. Because it leaves no discretion whatever to the Bishop, if Parishioners 
 complain to him of 'a variation from established usage, by the introduction of 
 'Vestments, Lights, or Incense in the Public Services of the Church;' but com- 
 pels him, without any regard to the circumstances of the case, to ' take order 
 ' forthwith for the discontinuance of such variation ; ' thus introducing a novel and 
 most arbitrary rule, entirely contradictory of the two important principles, upon 
 which the Order in the Book of Common Prayer, for appeasing diversity and 
 resolving doubts ' concerning the Service of the Church,' is founded, viz. First, 
 the inherent discretion of the Episcopate ; and Secondly, the recognized subjection 
 of that discretion to every Law which binds alike the Bishop and his Clergy, in 
 many cases the Laity also. 
 
 "3. Because it might, and probably would, deprive entire Congregations of 
 their liberty, or rather right, to have their Services conducted according to the 
 Laws of the Church of England ; notwithstanding that the Judicial Committee of 
 the Privy Council said, in 1857, 'Although their Lordships are not disposed in any 
 'case to restrict within narrower limits than the Law has imposed the discretion 
 ' which, within those limits, is justly allowed to Congregations, by the rules, both of 
 ' the Ecclesiastical and the Common Law Courts, the directions of the Rubric must 
 
 ' be complied with; ' Cases already exist, and will probably increase, of 
 
 a Parish containing several Consecrated or Licensed Churches or Chapels, the 
 Ministers of which have no Legally assigned Cure of Souls ; these places of Divine 
 Worship are more or less available for all the Inhabitants; and the Services, 
 varying as they do in their simplicity or ornateness, are adapted to different 
 classes of Parishioners, while not disturbing general Parochial Unity. But this 
 Clause, construed as it must be with the next following, would put it in the 
 power of any three or five resident Householder Parishioners, who shall 'declare 
 ' themselves to be Members of the United Church,' to prevent the use of Vest- 
 ments, Lights, and Incense (however lawful) in any such Church or Chapel in 
 their Parish ; and this, too, wholly irrespective of the fact of their own habitual 
 attendance at, and preference for, the Services of the Mother Church of the 
 Parish, or of some other Church or Chapel in their own or even in another 
 Parish. 
 
 (4") 
 
APPENDIX. 
 
 "4. Because (while it would rightly protect a minority or a majority of Parish- 
 ioners from having Vestments, Lights, or Incense introduced, contrary to their 
 wishes, into those Services in their own Churches or Chapels which they wish 
 to or do frequent) it affords no security whatever to any minority or majority 
 who (being loyal and earnest in their desire to have those Services of the Church 
 which they are accustomed to attend conducted in conformity with the Rules of 
 the Prayer Book,l would, for the sake of others, so far forego their own wishes 
 as to be content with the use of such Ornaments in Services held at times and in 
 places which could not interfere with those Services which others have been accus- 
 tomed or desire to attend. 
 
 "The object of the 9th Clause is to prevent 'frivolous applications being 
 'brought before the Bishop;' but it seems inadequate for its purpose, on two 
 grounds : — 
 
 " 1. Because it does not require that the Church or Chapel Warden or Warden-; 
 should act only at the authorized instigation of Parishioners: this is an important 
 consideration, in proposing to clothe them with a new power of Official complaint, 
 in addition to their present authority to make Presentments. 
 
 " 2. Because as this Report deals chiefly, though not entirely, with Ornaments 
 which are accessory to the Celebration of the Holy Communion, so it appears to 
 me to be of primary importance that the recognized complainants against such 
 accessories should not merely 'declare themselves to be Members of the Church of 
 ' England,' but should also be known to be bona fide Members and Communicants 
 of the said Church. 
 
 "The 10th Clause purports to be explanatory of the three previous Clauses, 
 
 and declares that their object ' is simply to provide a special facility for 
 
 ' restraining such variations ' as they refer to, ' without interfering in other respects 
 ' with the general Law of the Church as to Ornaments, or the ordinary remedies 
 ' now in force.' This, however, is a proposal much to be deprecated for the follow- 
 ing reason : — 
 
 " Because, on the one hand, it involves the hitherto unapplied and objectionable 
 principle of exceptional and repressive Legislation in reference to the observance of 
 particular points in the Church's Law of Ornaments, which Law nevertheless it is 
 not proposed to repeal : while, on the other hand, it leaves all non-observance of the 
 same Law to the unaided power of existing remedies. 
 
 "The nth Clause, while professing great toleration, is likely, if acted upon, 
 to prove seriously detrimental to the best interests of the Church, by being a 
 bar to all real improvement in the conduct of her Services. Hitherto ' the rightful 
 'liberties' which are here recognized as having been 'heretofore enjoyed by the 
 ' Clergy and Laity of the Church of England,' have at various times, and espe- 
 cially during the last thirty years, broken through stereotyped forms of neglect 
 and disobedience, which custom, or ignorance, or prejudice had maintained ; and 
 thus most material changes have been effected which are now commonly allowed 
 to be generally beneficial, though at the time when they were first attempted, 
 and even long after, they encountered precisely the same objections which 
 this Clause sustains ; sometimes, too, in the form of such unreasoning and 
 violent, not to say Lawless, opposition as it may be hoped will not again be 
 manifested. 
 
 " But this Clause, though reasonably advocating the inclusion in the 1 National 
 'Church' of 'men of varying shades of opinion,' (a subject, however, which 
 seems scarcely within the terms of Your Majesty's Commission,) inconsistently 
 opposes those varieties of Ceremonial which are the natural accompaniments of 
 opinions thus allowed to have a free development. The condition of ' this large 
 'comprehension' of 'opinion' is stated to be, 'a conscientious acceptance of the 
 'recognized formularies and appointed rites' of the Church of England. The 
 advocates of a revived Ceremonial themselves claim to act upon this very prin- 
 ciple in ordering the Public Services. Therefore the conclusion would appear 
 to be, either that, as Your Majesty's Commission indicates, ' general uniformity 
 
 (41 2 ) 
 
APPENDIX. 
 
 • of practice ' must be limited to 1 such matters as may be deemed essential,' or 
 it must be extended to the fullest details of all that is required by the Ecclesi- 
 astical Laws. It is obvious that so rigid a compliance is neither possible nor 
 desirable in the existing condition of the Church of England ; nor indeed has it 
 ever been maintained since the passing of the First Statute of Uniformity in 
 1549. To 'secure,' as our Commission suggests, 'essential' Uniformity, it does 
 not appear to me necessary to insist upon that strictness of practice, as opposed 
 to liberty of opinion, which this Clause of the Report seems to urge. Unques- 
 tionably it is ' most desirable that in the celebration of the Church's Rites there 
 'shall be introduced no novel practices, which are welcome only to some, but 
 ' offensive to others ; ' yet, while it may be hoped that charity alone will generally 
 prevent changes calculated to lead to such a result, it cannot be concealed that 
 quite as great, perhaps greater, scandal is caused by disregard of positive rules in 
 conducting the Services of the Church; and still more, it must be feared, by 
 notoriously contradictory teaching, which is complained of as being irreconcileable 
 with her 'recognized formularies.' 
 
 "For these reasons, and because I fear that the proposals now made, so far 
 from promoting peace, tend towards provoking a strife which may seriously 
 risk a disruption in the Church of England, I humbly think I shall best dis- 
 charge my duty to Your Majesty by withholding my signature from this 
 Second Report." 
 
 THOMAS WALTER PERRY. 
 
 W. F. KEMP, Secretary, 
 
 Jerusalem Chamber, Westminster, 
 30th April 1868. 
 
 (4T 3 ) 
 
APPENDIX. 
 
 THIRD REPORT OF THE RITUAL COMMISSION. 
 
 To the Queen's Most Excellent Majesty. 
 
 1. In this Third Report, which we have now the honour of presenting to Your 
 Majesty, we desire humbly to offer our recommendations on a separate but highly 
 important portion of the work which Your Majesty has been pleased to assign 
 to us. 
 
 2. In Your Majesty's Commission we were commanded to inquire into the 
 subject of the "Proper Lessons appointed to be read in Morning and Evening 
 "Prayer on the Sundays and Holy-days throughout the year" and "the Calendar, 
 "with the Table of First and Second Lessons contained in the Book of Common 
 "Prayer," w r ith the view of suggesting and reporting "whether any and what 
 "alterations and amendments may be advantageously made in the selection of 
 "Lessons to be read at the time of Divine Service. " We now desire to lay before 
 Your Majesty the result of inquiries and deliberations which have been specially 
 directed to this subject for upwards of two years. 
 
 3. "We felt it incumbent upon us carefully to consider the many schemes which 
 have been published or have been privately submitted to us upon this subject. 
 After much deliberation, we have come to the conclusion that it is expedient to 
 read, as now, at each Service on ordinary days, one Lesson from the Old Testa- 
 ment, and another from the New Testament, generally according to the order of 
 the Books. 
 
 4. On a careful revision, however, of the present Table of Lessons, we have 
 thought it desirable to vary and shorten many of them. We have disregarded to 
 some extent the present division of chapters when the continuity of the subject 
 seemed to render such a course desirable. And while we have not felt ourselves 
 justified in recommending any omission in the passages selected, we have en- 
 deavoured so to arrange the Lessons as to include whatever might be most con- 
 ducive to edification when read in the general congregation. 
 
 5. In the Schedule to this Report will be found the Revised Table of Lessons 
 Proper for Sundays, the Revised Table of Lessons Proper for Holy-days, and the 
 Revised Table of Daily First and Second Lessons. 
 
 6. It will be seen from the Schedule that, on the one hand, we have introduced 
 many passages of Scripture (e.g. from the Books of Chronicles and from the Book 
 of the Prophet Ezekiel) which are not now read in Public Worship. On the other 
 hand, we have largely reduced the number of Lessons taken from the Apocrypha, 
 so that, instead of twenty-six Lessons taken from it for Holy-days, there will 
 now be only four, and instead of one hundred and six for ordinary days there will 
 now be only forty. The New Testament Lessons are so arranged that the whole of 
 that which is now read three times, will be read twice in the course of the year, 
 once in the morning and once in the evening. The yearly Calendar will be closed 
 with twenty-two Lessons from the Book of the Revelation of St. John the Divine. 
 
 7. For the Proper Lessons on Holy-days many passages have been chosen 
 which we think will be found more appropriate than those in the existing Table. 
 Lessons for Ash- Wednesday are provided, and the series of Lessons for the Holy 
 Week is now complete. 
 
 (414) 
 
APPENDIX. 
 
 8. A second series of Lessons for Evensong on Sundays has been also pro- 
 vided, to be used either as alternative Lessons at the Second Service, or at a Third 
 Service if such service be thought desirable. Where there is a Third Service, we 
 propose to leave to the Minister discretion to read for the Second Lesson any 
 chapter or appointed Lesson out of the Four Gospels which he may think it ex- 
 pedient to select. We further propose that upon occasions to be approved by the 
 Ordinary other Lessons may, with his consent, be substituted for those which are 
 appointed in the Calendar. 
 
 Q. We feel it our duty to state to Your Majesty that we deemed it expedient 
 to submit privately the Tables of Lessons thus revised by us to the Archbishops 
 and Bishops of England and Ireland, to the Deans of Cathedral Churches, and to 
 the Theological Professors of the Universities of Oxford, Cambridge, Dublin, and 
 Durham. To the suggestions which we received we have given full consideration, 
 and we have adopted those which seemed to us to be improvements on our original 
 proposals. 
 
 10. We cannot conclude this Report, which we now submit to Your Majesty's 
 consideration, without expressing our humble but earnest hope that it may please 
 Almighty God to bless our labours to the advancement of His glory, and to the 
 fuller knowledge of His most Holy Word and Will. 
 
 A. C. Cantuar. 
 
 (l.s.) 
 
 Joseph Napier.* 
 
 (L.S.) 
 
 M. G. Armagh. 
 
 (L.S.) 
 
 Robert Phillimore. 
 
 (L.S.) 
 
 Stanhope. 
 
 (L.S.) 
 
 Travers Twiss. 
 
 (L.S.) 
 
 Carnarvon. 
 
 (L.S.) 
 
 John Abel Smith. 
 
 (L.S.) 
 
 Harrowby. 
 
 (L.S.) 
 
 A. J. B. Beresford Hope. 
 
 (L.S.) 
 
 Beauchamp. 
 
 (L.S.) 
 
 J. G. Hubbard. 
 
 (L.S.) 
 
 S. Winton. 
 
 (L.S.) 
 
 Charles Buxton. 
 
 (L.S.) 
 
 C. St. David's. 
 
 (L.S.) 
 
 Arthur P. Stanley. 
 
 (L.S.) 
 
 C. J. Gloucester and Bristol. 
 
 (L.S.) 
 
 J. A. Jeremie. 
 
 (L.S.) 
 
 William Chester. 
 
 (L.S.) 
 
 R. Payne Smith. 
 
 (L.S.) 
 
 Harvey Carlisle. 
 
 (L.S.) 
 
 Henry Venn. 
 
 (L.S.) 
 (L.S.) 
 
 Portman. 
 
 (L.S.) 
 
 W. G. Humphry. 
 
 Ebury. 
 
 (L.S.) 
 
 Robt. Gregory. 
 
 (L.S.) 
 
 Spencer H. Walpole. 
 
 (L.S.I 
 
 Thomas Walter Perry. 
 
 (L.S.) 
 
 * As I understand the terms of Her Majesty's Commission, I consider that this 
 Report should not have been presented until after our enquiries on all the other 
 matters referred to in the Commission had been complete. Subject to this observa- 
 tion, and in deference to the view taken by my colleagues, I have added my signa- 
 ture to this Report. 
 
 Joseph Napier. 
 
 W. F. Kemp, Secretary. 
 
 Jerusalem Chamber, Westminster Abbey, 
 January 12th, 1870. 
 
 CAMBRIDGE: PRINTED BY C. J. CLAY, M.A. AND SONS, AT THE UNIVERSITY PRESS. 
 
A Selection of Works 
 
 IN 
 
 THEOLOGICAL LITERATURE 
 
 PUBLISHED BY 
 
 Messrs. LONGMANS, GREEN, & CO. 
 
 39 Paternoster Row, London, E.C. 
 
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2 
 
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IN THEOLOGICAL LITERATURE. 
 
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 {continued. 
 
4 A CATALOGUE OF WORKS 
 
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IN THEOLOGICAL LITERATURE. 
 
 5 
 
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 THE HISTORY OF THE RE- 
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 THE CHURCH OF THE EARLY 
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 THE EVANGELICAL REVIVAL IN 
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 THE UNIVERSITY OF OXFORD. 
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 THE UNIVERSITY OF CAM- 
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 HILDEBRAND AND HIS TIMES- 
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6 
 
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IN THEOLOGICAL LITERATURE. 
 
 7 
 
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8 
 
 A CATALOGUE OF WORKS 
 
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IN THEOLOGICAL LITERATURE. 
 
 9 
 
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 Madame Louise de France, 
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 A Dominican Artist : a Sketch of 
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 Henri Perreyve. By A. Gratry. 
 
 St. Francis de Sales, Bishop and 
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 in the Seventeenth Century 
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 bossuet and his contempora- 
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 Fenelon, Archbishop of Cam- 
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 Henri Dominique Lacordaire. 
 
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 OF THE IMITATION OF 
 
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 THE SPIRITUAL COMBAT. 
 
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 OF THE LOVE OF GOD. By 
 
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10 
 
 A CATALOGUE OF WORKS 
 
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 [continued. 
 
IN THEOLOGICAL LITERATURE. 
 
 1 1 
 
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 THE FAITH OF THE GOSPEL. A Manual of Christian Doctrine. 
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 THE RELATION OF CONFIRMATION TO BAPTISM. As taught 
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 Mercier.— OUR MOTHER CHURCH : Being Simple Talk 
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12 
 
 A CATALOGUE OF WORKS 
 
 Mozley.— Works by J. B. Mozley, D.D., late Canon of Christ 
 Church, and Regius Professor of Divinity at Oxford. 
 ESSAYS, HISTORICAL AND THEOLOGICAL. Two Vols. 8vo. 24s. 
 
 EIGHT LECTURES ON MIRACLES. Being the Barapton Lectures 
 
 for 1865. Crown 8vo. 7s. 6d. 
 
 RULING IDEAS IN EARLY AGES AND THEIR RELATION TO 
 OLD TESTAMENT FAITH. Lectures delivered to Graduates of 
 the University of Oxford. 8vo. 10s. 6d. 
 
 SERMONS PREACHED BEFORE THE UNIVERSITY OF 
 
 OXFORD, and on Various Occasions. Crown 8vo. 7s. 6d. 
 
 SERMONS, PAROCHIAL AND OCCASIONAL. Crown 8vo. 7s. 6d. 
 
 Mozley. — Works by the Rev. T. Mozley, M.A., Author 
 of 1 Reminiscences of Oriel College and the Oxford 
 Movement.' 
 
 THE CREED OR A PHILOSOPHY. Crown 8vo. 7s. 6d. 
 THE WORD. Crown 8vo. 7s. 6d. 
 THE SON. Crown 8vo. 7s. 6d. 
 
 LETTERS FROM ROME ON THE OCCASION OF THE 
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 Nswbolt.— Works by the Rev. W. C. E. Newbolt, M.A., Canon 
 and Chancellor of St. Paul's. 
 
 THE FRUIT OF THE SPIRIT. Being Ten Addresses bearing on 
 
 the Spiritual Life. Crown 8vo. 2s. 6d. 
 THE MAN OF GOD. Being Six Addresses delivered during Lent at 
 
 the Primary Ordination of the Right Rev. the Lord Alwyne Compton, 
 
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 THE PRAYER BOOK : Its Voice and Teaching. Being Spiritual Ad- 
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 INewnham. — T H E ALL-FATHER: Sermons preached in a 
 
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 Edna Lyall. Crown 8vo. 4* 6d. 
 
 Uewnham. — ALRESFORD ESSAYS FOR THE TIMES. By 
 
 Rev. W. O. Newnham, M.A. , sometime Rector of Alresford. Con- 
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 ment — The Resurrection of the Body. Crown 8vo. 6s. 
 
IN THEOLOGICAL LITERATURE. 13 
 
 Newman.— Works by John Henry Newman, B.D., sometime 
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 PAROCHIAL AND PLAIN SERMONS. Eight Vols. Cabinet Edition, 
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 SELECTION, ADAPTED TO THE SEASONS OF THE ECCLE- 
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 FIFTEEN SERMONS PREACHED BEFORE THE UNIVERSITY 
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 SERMONS BEARING UPON SUBJECTS OF THE DAY. Cabinet 
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 LECTURES ON THE DOCTRINE OF JUSTIFICATION. Cabinet 
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 %* For other Works by Cardinal Newman, see Messrs. Longmans & Co. 's Catalogue 
 of Works in General Literature. 
 
 Osborne. — Works by Edward Osborne, Mission Priest of the 
 Society of St. John the Evangelist, Cowley, Oxford. 
 
 THE CHILDREN'S SAVIOUR. Instructions to Children on the Life 
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 THE SAVIOUR-KING. Instructions to Children on Old Testament 
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 THE CHILDREN'S FAITH. Instructions to Children on the Apostles' 
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 Ozenden. — Works by the Right Rev. Ashton Oxenden, for- 
 merly Bishop of Montreal. 
 PLAIN SERMONS. Crown Svo. 
 
 THE HISTORY OF MY LIFE : An Autobiography. Crown Svo. 5*. 
 
 PEACE AND ITS HINDRANCES. Crown Svo. is. ; sewed, 2s., clo!h. 
 
 THE PATHWAY OF SAFETY ; or, Counsel to the Awakened. Fcap. 
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 THE EARNEST COMMUNICANT. JVew Red Rubric Edition. 321120, 
 
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 [continued. 
 
14 
 
 A CATALOGUE OF WORKS 
 
 Oxenden.— Works by the Right Rev. Ashton Oxenden, 
 formerly Bishop of Montreal — continued. 
 FAMILY PRAYERS FOR FOUR WEEKS. First Series. Fcap. 8w. 
 2s. 6d. Second Series. Fcap. 8vo. 2s. 6d. 
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 COTTAGE SERMONS ; or, Plain Words to the Poor. Fcap. 8vo. 2s. 6d. 
 THOUGHTS FOR HOLY WEEK. i6mo, cloth, is. 6d. 
 DECISION. i8mo. is. 6d. 
 
 THE HOME BEYOND ; or, A Happy Old Age. Fcap. 8vo. is. 6d. 
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 Paget.— Works by Francis Paget, D.D., Dean of Christ Church, 
 Oxford. 
 
 THE SPIRIT OF DISCIPLINE: Sermons. Crown 8vo. 6s. 6d. 
 
 FACULTIES AND DIFFICULTIES FOR BELIEF AND DIS- 
 BELIEF. Crown 8vo. 6s. 6d. 
 
 THE HALLOWING OF WORK. Addresses given at Eton, January 
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 PRACTICAL REFLECTIONS. By a Clergyman. With 
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 PRIEST (THE) TO THE ALTAR ; or, Aids to the Devout 
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 Pusey.— Works by the "Rev. E. B. PuSEY, D.D. 
 
 PRIVATE PRAYERS. With Preface by H. P. Liddon, D.D. 32*™?. is. 
 PRAYERS FOR A YOUNG SCHOOLBOY. With a Preface by 
 
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 SELECTIONS FROM THE WRITINGS OF EDWARD BOUVERIE 
 
 PUSEY, D.D. Crown 8vo. 3s. 6d. 
 MAXIMS AND GLEANINGS FROM THE WRITINGS OF 
 
 EDWARD BOUVERIE PUSEY, D.D. Selected and Arranged for 
 
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 Reynolds— The NATURAL HISTORY of IMMORTALITY. 
 By the Rev. J. W. Reynolds, M.A., Prebendary of St. Paul's. 
 Crown 8vo. js. 6d. 
 
IN THEOLOGICAL LITERATURE. 
 
 15 
 
 Sanday. — THE ORACLES OF GOD : Nine Lectures on the 
 Nature and Extent of Biblical Inspiration and the Special Significance 
 of the Old Testament Scriptures at the Present Time. By W. 
 Sanday, M.A., D.D. , LL.D., Dean Ireland's Professor of Exegesis 
 and Fellow of Exeter College. Crown Svo. 4s. 
 
 Seebohm. — THE OXFORD REFORMERS— JOHN COLET, 
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 Stanton.— THE PLACE OF AUTHORITY IN MATTERS 
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 Stephen. — ESSAYS IN ECCLESIASTICAL BIOGRAPHY. 
 By the Right Hon. Sir J. Stephen. Crown 8vo. js. 6d. 
 
 Swayne. — THE BLESSED DEAD IN PARADISE. Four 
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 Tweddell. — THE SOUL IN CONFLICT. A Practical Exami- 
 nation of some Difficulties and Duties of the Spiritual Life. By 
 Marshall Tweddell, M.A., Vicar of St. Saviour, Paddington. 
 Crown Svo. 6s. 
 
 Twells.— COLLOQUIES ON PREACHING. By Henry 
 
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 Williams.— Works by the Rev. Isaac Williams, B.D. 
 
 A DEVOTIONAL COMMENTARY ON THE GOSPEL NARRA- 
 TIVE. Eight Vols. Crown Svo. 5s. each. Sold separately. 
 
 Our Lord's Ministry (Third Year). 
 The Holy Week. 
 
 Thoughts on the Study of the 
 Holy Gospels. 
 
 A Harmony of the Four Gospels. 
 Our Lord's Nativity. 1 ° UR ^0™'* Passion. 
 
 Our Lord's MiNisTRY(Second Year). I Our Lord's Resurrection. 
 
 FEMALE CHARACTERS OF HOLY SCRIPTURE. A Series of 
 
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 THE CHARACTERS OF THE OLD TESTAMENT. Crown Svo. $s. 
 THE APOCALYPSE. With Notes and Reflections. Crown Svo. jr. 
 SERMONS ON THE EPISTLES AND GOSPELS FOR THE SUN- 
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 [continued. 
 
16 
 
 A CATALOGUE OF WORKS 
 
 Williams.— Works by the Rev. Isaac Williams, B.D.— continued. 
 
 PLAIN SERMONS ON CATECHISM. Two Vols. Cr. 8vo. 5 j. each. 
 
 SELECTIONS FROM ISAAC WILLIAMS' WRITINGS. Cr. 8vo. 
 3-y. 6d. 
 
 THE AUTOBIOGRAPHY OF ISAAC WILLIAMS, B.D., Author of 
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 Woodford.— Works by J. R. Woodford, D.D., Bishop of Ely. 
 
 THE GREAT COMMISSION. Addresses on the Ordinal. Edited, 
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 SERMONS ON OLD AND NEW TESTAMENT SUBJECTS. 
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 For List of Works by the late Christopher Wordsworth, D.D., Bishop of 
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 of Lady Margaret Hall, Oxford. 
 ILLUSTRATIONS OF THE CREED. Crown Zvo. 5*. 
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 College. 
 
 ANNALS OF MY EARLY LIFE, 1806-1846. 8vo. 15*. 
 
 PRIMARY WITNESS TO THE TRUTH OF THE GOSPEL, to 
 which is added a Charge on Modern Teaching on the Canon of the 
 Old Testament. Crown 8vo. js. 6d. 
 
 Yonnghusband.— Works by Frances Younghusband. 
 
 THE STORY OF OUR LORD, told in Simple Language for Children. 
 With 25 Illustrations from Pictures by the Old Masters, Crown 8vo. 
 2s. 6d. 
 
 THE STORY OF GENESIS, told in Simple Language for Children. 
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 5000/2/93. 
 
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